Made available in DSpace on 2016-04-26T18:12:34Z (GMT). No. of bitstreams: 1 Izabel Cristina Goudart da Silva.pdf: 9981516 bytes, checksum: 9ad947efb9cffaccce8ceba473dce36a (MD5) Previous issue date: 2012-12-04 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / Over the last three decades, we have witnessed a growing and evolving process of multiplication, hybridization, production and dissemination of signs and languages enabled by digitalization. New cognitive, communicative and cultural objects emerge as a media ecology, configuring a new communication ecosystem, which becomes as important as natural ecosystems. Perceptual and cognitive mutations related to the impact of modern digital technologies are achieving greater visibility via processes of knowledge diffusion and decentralization around youth sensibilities and their countercultures. These cultural mutations challenge modern systems of educational broadcast centered around the school and the book, and emphasize what might be understood as a generational gap or role reversal, wherein youth - by virtue of their greater empathy and neuronal plasticity - assume ownership of digital technologies and therefore become the main driving force in this process. A cognitive ecology that expresses itself in the dynamics of networked learning emerges as an expression of connected minds, minds that remain supported by a digital ecology. Bodies and spaces become marked by their interconnection, communicative flow capacity, against the background of Hacker ethics and free culture. The digital commons becomes a shared ground for the possibilities of open participation, sharing and collaboration, and the implementation of a multimedia, multimodal network. In order to map these new digital features of youth subjectivity, a study about Visualizar'11 was conducted. Visualizar'11 is a Medialab Prado program designed as an open research project, participatory and collaborative, which addresses theories, tools and strategies for data visualization. Theoretically and methodologically based upon Actor-Network Theory, this research studied Visualizar'11 as a case of inquiry, mapping the development of a learning network by following its traces within a cognitive and digital ecosystem of communication, and reconstructing the associations between human and nonhuman actants, which act as mediators weaving a web of connections. The inseparability of communicative, cognitive and digital ecosystems is evidenced within a system-integrated environment that fosters the emergence of a collective mind as a shared property. These relationships were used as references for theoretical reflections based on an ecosystemic, semiotic approach which identified patterns present in the appropriation and mediation of hypermedia language in dynamic cognitive networks. These new standards enhance and foster the emergence of cooperative learning environments, which arise from interactive reciprocity, in recognition of the interdependence between thought processes, knowledge building and the environment; and are oriented toward an education which belongs to the relational era, one that does not separate the individual from her relationships and the world / Nas últimas três décadas, presenciamos um crescente e evolutivo processo de multiplicação, hibridização, produção e disseminação de signos e linguagens propiciados pela digitalização. Novos ambientes cognitivos, comunicacionais e culturais surgem como frutos de uma ecologia midiática e, assim, configuram um ecossistema comunicacional, que ganha importância tal qual o ecossistema verde. Mutações perceptivas e cognitivas, relacionadas ao impacto da tecnologia moderna e das tecnologias digitais, ganham maior visibilidade por meio das sensibilidades juvenis e da des-ordem cultural provocada pela difusão e pela descentralização do saber. Mudanças que problematizam os sistemas de transmissões educativas da modernidade, centralizados em torno da escola e do livro, acentuam uma espécie de fosso geracional e uma inversão de papéis, em que a juventude, por sua maior empatia, plasticidade neuronal e apropriação das tecnologias digitais, assume a condução desse processo. A hipótese proposta por Margaret Mead de uma cultura pré-figurativa ganha força no surgimento de subjetividades juvenis que transitam por outros ambientes e por dinâmicas cognitivas mediados pela linguagem hipermídia e por softwares culturais. Uma ecologia cognitiva, expressa nas dinâmicas próprias da aprendizagem em rede, desponta como uma expressão de mentes conectadas, mentes que permanecem sustentadas por uma ecologia digital. Corpos e espaços, caracterizados por sua capacidade de interconexão e de trocas, produzem fluxos comunicativos e têm, na ética hacker, na cultura livre e nos commons digitais, um fundamento no qual ancoram as possibilidades abertas para a participação, para a partilha e para a colaboração e, assim, realizam uma comunicação multimídia e multimodal em rede. Objetivando mapear essas novas condições da subjetividade dos jovens, foi realizado o estudo de caso do Visualizar' 11, programa concebido pelo Medialab Prado como um projeto de pesquisa aberto, participativo e colaborativo, que aborda as teorias, as ferramentas e as estratégias de visualização de dados. Fundamentado teoricamente e metodologicamente pela Teoria Ator-Rede, o estudo de caso do Visualizar 11 possibilitou elaborar uma cartografia de dinâmicas da aprendizagem em rede e rastrear sua indissociável relação com um ecossistema comunicacional, cognitivo e digital, por meio da reconstrução das associações entre actantes humanos e não humanos, que agem como mediadores tecendo uma rede de conexões. Dessas relações, foram extraídas as bases para uma reflexão que utiliza uma abordagem ecossistêmica-semiótica para identificar padrões presentes na apropriação e na mediação da linguagem hipermídia na construção de dinâmicas cognitivas realizadas em rede. Novos padrões, que potencializam e propiciam o surgimento de ambientes de aprendizagem cooperativos, surgem a partir da reciprocidade interativa, no reconhecimento da interdependência entre os processos de pensamento e de construção de conhecimento e o ambiente geral, voltados para uma educação para a era relacional, que não separe o indivíduo do mundo em que vive e de seus relacionamentos

Made available in DSpace on 2016-04-27T14:31:05Z (GMT). No. of bitstreams: 1 Maria Dolores Fortes Alves.pdf: 2704394 bytes, checksum: 0f2a83df1b1b7bb1074b3260520c758a (MD5) Previous issue date: 2013-05-16 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / The current phenomenon in society of intolerance is the result of culture, and the paradigm of good/evil, beautiful/ugly, man/woman, normal/abnormal, right/wrong. It seems to be a consequence, the damage of some by others. The other, who may have a disability or physical difference, is seen as different in the eyes of this Cartesian paradigm, which is dualistic and fragmented. And yet, the fear of the new, of what is different, cause our narcissistic view of others to judge the other as inferior and often intimidating because of their physical appearance, culture, or social status. But we know that we are all made of the same material - carbon atoms. Nevertheless the human genetic code, and that of all species on the planet, have a unique characteristic. We are not replicable beings. Diversity is constant and, from the biologic point of view, favors the survival of the species. Thus, from the theoretical foundations of Ecosystemic Thinking, Complexity and Transdisciplinarity, the objective of this work is to present a guide for teachers and/or social agents (educators, psychologists, educational psychologists, social workers, business managers, etc.) so they can build "Integrative Learning Strategies" which promote inclusive processes. In the light of Transdisciplinary and Complex methodologies, an action research was conducted with students in two courses in order to develop Integrative Learning Strategies. Thus, based on the theories of Complexity, Interdisciplinarity, Transdisciplinarity and Ecosystemic Thinking, categories were developed, and based on these categories a qualitative analysis of accounts by students participating in the courses was conducted. The analysis showed that inclusion was above all an attitude of reverence for life, to legitimize him/herself and the other, recognize him/herself as unique, singular, multidimensional, multiple and complex. And the Integrative Learning Strategies, with its guiding principles (motivation, openness, ethics, self-organization, sensitive listening, subjectivity and inter subjectivity, ecologic action, third person inclusive, thought hologramatic, emerging, contextualized, dialogical thinking and self-consciousness) had a fundamental role in helping the subjects go beyond a fragmented reality, that is dualistic and dichotomist, helping the subjects develop new perceptions and attain new levels of reality. These levels contributed to the co-construction, to "human habitat" of cooperation and lovingness, since these are part of our human biology and socially legitimate every being, for the equilibrium of the Triangle of Life and for building a world for all of us / Como fenômeno presente no meio social, o preconceito é fruto da cultura e paradigma dual do bem/mal, bonito/feio, homem, mulher, normal/anormal, certo/errado. Faz-se como consequência, a nefasta supervalorização de uns em detrimento de outros. O outro com alguma deficiência ou diferença física é visto como diferente sob o olhar deste paradigma cartesiano, dualístico e fragmentador. E, ainda, o medo, o medo do novo, do diferente, nossa visão narcísica enxerga o outro como um ser inferior e muitas vezes ameaçador em função de sua aparência física, cultura ou status social. Porém, sabemos que todos nós somos feitos da mesma matéria - átomos de carbono - contudo, desde o seu código genético, o ser humano bem como todas as espécies do planeta possuí a característica da singularidade. Somos seres irrepetíveis. A diversidade é constante e, do ponto de vista biológico, favorece a sobrevivência das espécies. Deste modo, a partir dos fundamentos teóricos do Pensamento Ecossistêmico, da Complexidade e da Transdisciplinaridade, objetivamos apresentar princípios norteadores para que docentes e/ou agentes sociais (pedagogos, psicólogos, psicopedagogos, assistentes sociais, gestores empresariais etc.) possam construir cenários e Estratégias de Aprendizagem Integradora que favoreçam processos inclusivos. À luz da metodologia da Transdisciplinaridade e Complexidade, uma pesquisa-ação foi realizada com participantes de dois cursos que visaram a vivência e construção de Estratégias de Aprendizagem Integradoras. Assim, embasados nas teorias da Complexidade, Interdisciplinaridade, Transdisciplinaridade e Pensamento Ecossistêmico, construímos categorias e fizemos uma análise qualitativa dos discursos dos alunos participantes dos cursos. A análise mostrou que a inclusão é acima de tudo, uma atitude de reverência à vida, de legitimação de si mesmo e do outro, reconhecendo-o como único, singular, multidimensional, múltiplo e complexo. E, as Estratégias de Aprendizagem Integradoras com seus princípios norteadores (motivação, abertura, ética, auto-organização, escuta sensível, subjetividade e intersubjetividade, ecologia da ação, terceiro incluído, pensamento hologramático, emergência, contextualização, pensamento dialógico e autoconhecimento) tiveram um papel fundamental para que os sujeitos pudessem ir além da realidade fragmentária, dualística, dicotômica, favorecendo a percepção e o salto para outros níveis de realidade que contribuíram para a co-construção, para habitar humano da cooperação e a amorosidade. Uma vez que, esses valores fazem parte da nossa biologia humana e social; da legitimação de cada ser, para o equilíbrio do Triângulo da Vida e para a construção de um mundo para todos

L’objectif de cette recherche est d’étudier, dans une perspective écosystémique inspirée du modèle de Bronfenbrenner (1986), l’influence spécifique et combinée du contexte de violence conjugale et de stress maternel sur le développement socio-affectif du jeune enfant âgé de 5 à 6 ans. Ainsi, notre étude prend appui sur les questions suivantes : comment l’enfant d’âge préscolaire se développe sur le plan socio-affectif lorsqu’il grandit dans un contexte de violence conjugale ? Quels sont les facteurs environnementaux qui vont avoir des répercussions sur la relation mère-enfant ? Plus précisément, est-ce que le fait pour une mère d’avoir été victime de violence conjugale va engendrer chez elle plus de stress? L’attachement de la mère et le soutien social qu’elle perçoit vont-ils constituer des ressources qui vont venir atténuer le stress maternel et par voie de conséquences contribuer au bon développement de l’enfant ? Existe-t-il des différences entre les mères et les enfants qui ont quitté leur foyer comparativement à ceux qui vivent encore au domicile ? Enfin, quel est le rôle de la culture dans ces différents systèmes ? L’échantillon se compose de 38 enfants, 10 garçons et 28 filles, âgés de 5 à 6 ans et de leur mère, toutes originaires de pays d’Afrique. Parmi ces dyades mère-enfants, 19 ont été exposées à la violence conjugale et sont hébergées en CHRS, 19 sont toujours en situation de violence. Les mères ont renseigné une série de questionnaires évaluant leur attachement, le stress maternel, les violences subies et le soutien social perçu. En ce qui concerne le développement socio-affectif du jeune enfant, trois dimensions ont été considérées : deux émanant de son propre point de vue ; la représentation de l’attachement, appréhendée à l’aide du protocole des « Histoires à compléter » (Bretherton & al., 1990) et la perception des sentiments et des comportements parentaux avec le test de dépistage de la violence parentale (Palacio-Quintin, 1999), ainsi que l’adaptation socio-affective, étudiée par l’intermédiaire du questionnaire « Profil Socio-Affectif » (Dumas & al., 1998) complété par l’animateur du centre de loisirs. Les principaux résultats indiquent que seulement 36,8% des enfants présentent une représentation d’attachement sécurisée. Les représentations d’attachement des enfants toujours en situation de violence apparaissent plus insécurisées que celles des enfants sortis de la violence. Nos résultats montrent que le contexte de violence conjugale affecte également l’adaptation socio-affective de l’enfant. D’autre part, 73,3% des mères de notre échantillon possèdent des représentations d’attachement de type évitant. Nous avons relevé, par ailleurs, que les représentations du soutien social et du soutien relatif aux enfants perçus par les mères quel que soit leur groupe d’appartenance sont relativement peu élevées. Enfin, les mères toujours en situation de violence conjugale sont moins stressées que les mères ayant quitté le domicile. / The objective of this research is to study, in an ecosystemic manner inspired by the Bronfenbrenner model (1986), the specific and combined influence of the context of marital violence and maternal stress on the socio-emotional development of the young child from 5 to 6 years of age. Thus, our study aims to answer the following questions: What about socio-emotional pre-school child development when the child grows up in a context of marital violence? Which environmental factors will affect the mother-child relationship? More precisely, will the fact of a mother having been a victim of marital violence generate more stress for her? Will mother-child attachment and perceived social support constitute resources which will reduce maternal stress and consequently contribute to the positive development of the child? Are there any differences when the mother and child have left their home compared to those who are still living home? Finally, what is the role of the culture in this different system? The sample is composed of 38 children, 10 boys and 28 girls, aged from 5 to 6 years and their mother, all originating from an African country. Among these mother-child dyads, 19 were exposed to marital violence and were living in CHRS, 19 remained in a situation of violence. The mothers filled out a series of questionnaires in order to evaluate their attachment, maternal stress, violence suffered and their perceived social support. Concerning the socio-emotional development of the young child, three indicators were considered: two emanating from the child’s point of view; attachment representation, by means of the protocol of “Stories to be supplemented” (Bretherton & Al, 1990), the perception of parental feelings and behaviors by means of tracking parental violence (Palacio-Quintin, 1999), and socio-emotional adaptation, studied via “Socio-Emotional Profile” (Dumas & Al, 1998) supplemented by an activity leader. Principal results indicate that only 36.8% of children of the sample present a manifestation of secure attachment. The manifestions of attachment of children still living in a situation of violence appear more insecure than those of the children who were removed from violence. Our results show that the context of marital violence also affects the socio-emotional adaptation of the child. In addition, 73.3% of mothers in our sample manifest attachment avoidance. We have raised the issue, elsewhere, that expressions of social support and support relating to children as perceived by mothers, whatever their situation are relatively low. Lastly, mothers remaining in a situation of marital violence are less stressed than mothers who have left home.

This study investigates the role that African traditional beliefs and practices play in defining psychological problems, determines how these beliefs and practices manifest in a counselling relationship and explores how Western based forms of counselling manage these manifestations in counselling. This investigation is in the context of the on-going debate on the relevance of Western Psychological counselling in South Africa and the rest of Africa, including my experience during my internship to register as a Counsellor. It explores the impact of conducting counselling with clients whose worldviews are different from those of the counsellor and focuses on the impact of the client’s worldviews on psychological well-being, psychological ill health and the resolution of psychological problems. Psychological well-being, ill health and counselling were discussed from a Western perspective. The study found that the client participants defined their psychological problems in terms of their African traditional beliefs and practices. They communicated their presenting psychological problems in ways that created possibility of miscommunication between themselves and their counsellors, for example by using figurative language. There was also a clear distinction between how psychological problems are managed from an African traditional perspective (ritualistic) and a Western perspective (talking therapy). The study recommended the creation of specific departments in Universities to embark on research aimed at establishing foundational structures on which to build an African Indigenous Psychology as an alternative to Western Psychology. More comprehensive research on African people’s attitudes is, suggested, on what traditional Africans think of psychological counselling. Another recommendation accruing from the limitation on sampling in this study is that future studies should be conducted with larger and more diverse samples; moreover, data should be gathered on a wider variety of demographics and cultural belief systems and practices. To counter prejudice and ignorance, the counsellor ‘to be’ should study African culture and customs during their BA Honours studies. On-going training and workshops on cross-cultural issues from various cultures should be part of the counselling profession. More emphasis should be placed on prevention and therefore more mental health clinics in the rural areas need to be opened and general education on psychological issues and cultural integration be initiated. / Psychology / M.A. (Psychology)