Thesis (Ed.D.)--Teachers College, Columbia University. / Typescript; issued also on microfilm. Sponsor: Ellen Condliffe Lagemann. Dissertation Committee: Lambros Comitas. Bibliography: leaves 109-114.

Proefschrift--Amsterdam. / "Stellingen": iii p. laid in. "Literaturverzeichnis": p. [526]-536.

Proefschrift--Utrecht. / Summaries in Dutch, French, and English. "Stellingen" laid in. Includes bibliographical references.

Proefschrift--Utrecht. / Summaries in Dutch, French, and English. "Stellingen" laid in. Includes bibliographical references.

Thesis--Columbia University, 1942. / Vita. Published also as Teachers College, Columbia University, Contributions to education, no. 875. Bibliography: p. [88]-91.

Thesis (Ph. D.)--University of California, Santa Cruz, 1992. / Typescript. Includes bibliographical references (leaves [127]-178).

Thesis (Ph. D.)--University of Wisconsin--Madison, 1966. / Typescript. Vita. eContent provider-neutral record in process. Description based on print version record. Includes bibliographical references (leaves 216-220).

Thesis (Ph. D.)--University of California, San Diego, 2010. / Available via ProQuest Digital Dissertations. Vita. Includes bibliographical references (leaves 177-189).

The relevance of psychology in Africa is increasingly debated by psychologists. The subject stands accused of continuing a colonial tradition of oppression through its Eurocentrism and failure to attend to the needs of African societies. The relevance debate raises questions around the relationship between power, knowledge, psychology, and African history. This study attempts to excavate the conditions of possibility of the debate, by construing an archaeology of psychological knowledge as technology of power in the African context. It assumes a constructivist stance, employs textual and narrative analogies, and follows Foucault's conceptualisation of the relation between power and knowledge. Five strata of knowledge emerging historically in Africa, each embodying distinctive approaches to knowledge, are described: Indigenous African knowledge, African Islamic knowledge, African Christianity, knowledges of Enlightenment, and knowledges of resistance. These knowledges, their psychological dimensions, as well as the circulation of power within and between them, are explored, and historical processes of subjugation and resistance highlighted. Western psychology, as technology of modern power, is situated within modernism and the narratives ofEnlightenment, which also provided the conditions of possibility of colonialism. The dominant narratives of relevance are related to those of African resistance and the limitations of psychology are conceptualised in terms of those pertaining to modernism. Possible postmodern avenues to the liberation of both psychology and its subjects, that are relevant to African contexts, are suggested. / Psychology / D. Litt. et Phil. (Psychology)

Complexa e abundante em possibilidades de conformação, a possessão umbandista possui suas margens estabelecidas por alguns tipos de personagens retirados da experiência histórica e da memória coletiva brasileira. Essas categorias organizam dizeres a partir de perspectivas enunciativas próprias, posições simbolicamente articuladas com potencial para produzir determinados sentidos. Nesse ínterim, o preto-velho emerge como entidade espiritual proeminente, recorrente presença no quadro da religiosidade afro-brasileira, sobretudo da umbanda. Afinado com o renovado interesse científico pelo tema nas últimas décadas, o presente estudo objetivou investigar o universo simbólico da categoria espiritual preto-velho, e desvendar significados e alcances dos seus usos rituais e etnopsicológicos na religiosidade umbandista. Para tanto, foi desenvolvido trabalho de campo em quatro terreiros de umbanda da região de Ribeirão Preto-SP, tendo sido um deles, o Terreiro de Umbanda Pai José do Rosário, escolhido como caso-modelo para a apresentação dos resultados e análises. O trabalho de campo foi desenvolvido a partir de uma abordagem do fenômeno pela via da escuta participante, refinamento do método da observação participante concebido pelo aporte da escuta psicanalítica lacaniana que, tomada como ferramenta heurística, permite recuperar e acessar sentidos sutis ocultos nos rituais e nas narrativas dos sujeitos inerentes à possessão. Além disso, foram feitas entrevistas semiestruturadas com médiuns desincorporados e incorporados por seus pretos-velhos. As análises dos dados foram realizadas com base na psicanálise lacaniana, sobretudo no que tange à noção de um inconsciente semiótica e socialmente estruturado, com vistas a perscrutar a dimensão histórica e coletiva do sujeito a partir de seus atos executados diante de um pesquisador transferencialmente implicado. Entidades mobilizadoras de um vasto repertório de símbolos cujo potencial abrange múltiplos desdobramentos semânticos, os pretos-velhos revelaram-se entidades complexas, capazes de assumir várias conformações distintas a partir de suas referências essenciais enquanto escravos e ancestrais. Etnopsicologicamente, os pretos-velhos mostraram-se espíritos fundamentalmente mediadores e integradores, subsidiando articulações e processos diacrônicos de significância entre passado e presente; vida e morte; adolescência e vida adulta; emoção e razão; corpo e espírito; ação e consequência. Em suma, os pretos-velhos são, no nível das vivências religiosas dos adeptos umbandistas, a mais contundente manifestação daquilo que em psicanálise implica o processo de assunção do desejo do Outro como desejo próprio, característico da conciliação do homem com seu próprio inconsciente, consubstanciado em marcas de filiação e pertencimento contidas na tradição e na cultura de seu povo. Convocam o ser vivente, enfim, a assumir seus inalienáveis, porque fundantes, direitos e deveres enquanto elo de uma corrente ancestral. / Complex and abundant in its possibilities of conformation, umbanda trance has its borders established for some types of characters displaced from the historical experience and collective memory of Brazil. These categories organize sayings from their own enunciative perspectives, symbolically articulated positions potentially able to produce certain meanings. Meanwhile, the preto-velho (old black man) emerges as a prominent spiritual entity, a recurrent presence in the context of the African-Brazilian religiousness, especially umbanda. In concert with the renewed scientific interest about the subject in recent decades, this essay aims to investigate the symbolic universe of the spiritual category preto-velho, as well as to disclose the meanings and the scope of its ritual and ethnopsychological uses in umbanda religiousness. Therefore, a fieldwork was developed in four terreiros (umbandas temples) in the region of Ribeirão Preto. One of them, the Terreiro of Umbanda Pai José do Rosario, was chosen as a model case to display the results and analysis. The phenomenon approach, in this fieldwork, was conducted via participant listening, a refinement of the participant observation method designed by the contribution of lacanian psychoanalytic listening which, taken as a heuristic tool, permits tenuous meanings hidden in the rituals and narratives of the subjects related to the possession to be retrieved and accessed. In addition, semi-structured interviews were made with mediums both disembodied and embodied by their pretos-velhos. Data analysis was done based on lacanian psychoanalysis, especially regarding to the notion of a semiotic and socially structured unconscious, in order to recover the historical and collective dimensions of the subject based on their acts performed facing a transferentially implicated researcher. Entities that mobilize a vast repertoire of symbols whose potential embraces multiple semantic outspreadings, the pretos-velhos revealed themselves as complex entities, capable of assuming several different conformations based on their essential references as \"slaves\" and \"ancestors\". Ethnopsychologically, the preto-velho showed themselves up fundamentally as \"mediators\" and \"integrators\" spirits, supporting articulations and diachronic processes of significance between \"past\" and \"present\"; \"life\" and \"death\"; \"adolescence\" and \"adulthood \"; \"emotion and \"reason\"; \"body \" and \"spirit\"; \"action \" and \"consequence\". Concisely, the pretos-velhos are, in the level of the umbanda followers religious experiences, the clearest manifestation of what in psychoanalysis implies the process of taking the Other\'s desire as its own desire, characteristic of the conciliation of the human being with his own unconscious, embodied in an affiliation and belonging traces contained in the tradition and culture of their \"people\". It summons the individual, ultimately, to take his inalienable, since founding, rights and duties as a link of an ancestral chain.