Esta tese tem como objetivo entender o significado de se autodeclarar sem religião no Brasil. Longe da aparente uniformidade apresentada pelos recenseamentos, os sem religião se confirmam como uma categoria residual heterogênea, composta por tipos distintos que refletem algumas das principais tendências da atualidade. É um grupo multifacetado onde estão, de um lado, ateus e agnósticos, aparentemente secularizados; de outro, indivíduos que misturam vários modelos de religiosidade. Essa categoria expressa o afastamento das instituições religiosas do domínio privado, onde as individualidades se manifestam das mais variadas formas, em pleno exercício de suas autonomias. Nesse estado, aproximar-se ou afastar-se do transcendente torna-se uma questão de foro íntimo, cuja decisão cabe a cada individuo na sua intimidade. A modernidade que acompanha o processo de secularização, parece ter aberto espaço nas sociedades ocidentais contemporâneas, entre outros aspectos, para a instalação de uma crise do pertencimento, através da reavaliação dos laços tradicionais. / The purpose of this thesis is to understand what does it mean when someone is declared as without religion in Brazil. Far from the superficial standardization presented by the national census, the category of without religion confirms itself as an heterogeneous residual group, composed by distinct types of people which reflect some of the main tendencies of the present times. This is a multiform group that can be subdivided into two. While the first one consists of atheists and agnostics apparently secularized; the second is made up from individuals that mix up many models of religiousness. It points out the distance of the religious institutions from the private sphere, where the individualities express themselves in different ways, exercising their autonomies. In such atmosphere, getting closer or moving away from the transcendent becomes a matter of private choice, a decision of each individual in its intimacy. Thus, the modernity that comes together with the secularization in the contemporary occidental societies seems to have open the door to the installation of a crisis of affiliation stimulated by the revaluation of the tradition laces.

abstract: This dissertation delves into some EFL stakeholders' understanding of spiritual identities and power relations associated with these identities as performed in an undergraduate EFL teacher education program at a Christian university in Indonesia. This study is motivated by an ongoing debate over the place of spirituality, especially Christianity, in ELT. In this project, religions are considered to be windows through which one's spirituality is viewed and expressed. Spiritually associated relations of power indicate discrepancies due to positioning of one person committed to a spiritual view in relation to those having similar or different spiritual views. The purpose of exploring spiritually associated identities and power relations is to provide empirical evidence which supports the following arguments. The integration of spirituality in ELT, or lack thereof, can be problematic. More importantly, however, spirituality can be enriching for some EFL teachers and students alike, and be presented together with critical ELT. To explore the complexity of power relations associated with some EFL stakeholders' spiritual identities, I analyzed data from classroom observations, four focus group discussions from February to April 2014, and individual interviews with 23 teachers and students from February to September 2014. Findings showed that Christian and non-Christian English teachers had nuanced views regarding the place of prayer in ELT-related activities, professionalism in ELT, and ways of negotiating spiritually associated power relations in ELT contexts. Students participating in this study performed their spiritual identities in ways that can be perceived as problematic (e.g., by being very dogmatic or evangelical) or self-reflexive. Classroom observations helped me to see more clearly how Christian English teachers interacted with their students from different religious backgrounds. In one class, a stimulating dialogue seemed to emerge when a teacher accommodated both critical and religious views to be discussed. This project culminates in my theorization of the praxis of critical spiritual pedagogy in ELT. Central to this praxis are (a) raising the awareness of productive power and power relations associated with spiritual identities; (b) learning how to use defiant discourses in negotiating spiritually associated power relations; and (c) nurturing self-reflexivity critically and spiritually. / Dissertation/Thesis / Doctoral Dissertation English 2014

Made available in DSpace on 2014-12-17T15:07:20Z (GMT). No. of bitstreams: 1 JoseWLT_TESE.pdf: 1108969 bytes, checksum: bf9b38dbe3bdad6921a8da52cbd0de7b (MD5) Previous issue date: 2012-06-02 / This study approach the Jorge Luis Borges s prose of fiction under the perspective of mimesis and the self-reflexivity. The hypothesis is that the Aleph is a central symbol of the Borges s fictional universe. The rewriting and the retake of this symbol along of his work entail to a reflection about the possibilities and the limits of mimesis. This study is divided in three parts which contain two chapters. The first part Bibliographic revision and conceptual fundaments of inquiry discuss the critical fortune of author (Chapter 1) and the concepts that will give sustentation to the inquiry (Chapter 2). The second part About the Borges s aesthetic project sketch out the literary project defended by Borges that is his conception of the literature and his ideological matrix (Chapter 3) beside his anti-psychologism and his nostalgia of epos (Chapter 4). The third and last part is entitled The Aleph and his doubles. In the chapter 5 this study analyses the short story El Aleph and consider its centrality on the Borges s work. The argument that is on this short story Borges elaborates a reflection about mimesis. In the chapter 6, on the same hand, four short stories will be analysed: Funes el memorioso ; El Libro de Arena ; El evangelio seg?n Marcos and Del rigor en la ciencia . The conclusion that is the Borges s literature is self-awake of its process as such demonstrate its parodic sense and its bookish origin. Hence, the Borges s literature overlapping the mimetic crisis of language and challenge the limits between fiction and reality. However, it doesn t surrender to the nihilist perspective that is closing of literature to the world / Este estudo aborda a prosa de fic??o de Jorge Luis Borges sob a ?tica da m?mesis e da auto-reflexividade. Parte-se da hip?tese de que o Aleph ? o s?mbolo central do universo ficcional de Borges, e que sua retomada e reescrita ao longo de toda a obra borgeana vincula-se a uma reflex?o sobre as possibilidades e os limites da m?mesis. Divide-se o trabalho em tr?s partes, cada uma contendo dois cap?tulos. A primeira parte Revis?o bibliogr?fica e fundamentos conceituais da pesquisa discute a fortuna cr?tica do autor (Cap?tulo 1) e os conceitos que d?o sustenta??o ? pesquisa (Cap?tulo 2). A segunda parte Sobre o projeto est?tico de Jorge Luis Borges delineia o projeto liter?rio defendido por Borges: sua concep??o de literatura e suas matrizes ideol?gicas (cap?tulo 3); seu antipsicologismo e sua nostalgia do epos (cap?tulo 4). A terceira e ?ltima parte intitula-se O Aleph e seus duplos; no cap?tulo 5, analisa-se o conto El Aleph , considerando sua centralidade na obra borgeana e como nele se elabora uma reflex?o sobre a m?mesis; no cap?tulo 6, sob a mesma perspectiva, analisam-se quatro contos de diferentes obras do autor Funes el memorioso ; El Libro de Arena ; El evangelio seg?n Marcos e Del rigor en la ciencia . Constata-se que a literatura de Borges, autoconsciente de seus processos, como o demonstram seu senso par?dico e sua proced?ncia livresca, exaspera a crise mim?tica da linguagem e tensiona os liames que unem fic??o e realidade, por?m n?o sucumbe ? perspectiva niilista de fechamento da literatura ao mundo

Esta tese tem como objetivo entender o significado de se autodeclarar sem religião no Brasil. Longe da aparente uniformidade apresentada pelos recenseamentos, os sem religião se confirmam como uma categoria residual heterogênea, composta por tipos distintos que refletem algumas das principais tendências da atualidade. É um grupo multifacetado onde estão, de um lado, ateus e agnósticos, aparentemente secularizados; de outro, indivíduos que misturam vários modelos de religiosidade. Essa categoria expressa o afastamento das instituições religiosas do domínio privado, onde as individualidades se manifestam das mais variadas formas, em pleno exercício de suas autonomias. Nesse estado, aproximar-se ou afastar-se do transcendente torna-se uma questão de foro íntimo, cuja decisão cabe a cada individuo na sua intimidade. A modernidade que acompanha o processo de secularização, parece ter aberto espaço nas sociedades ocidentais contemporâneas, entre outros aspectos, para a instalação de uma crise do pertencimento, através da reavaliação dos laços tradicionais. / The purpose of this thesis is to understand what does it mean when someone is declared as without religion in Brazil. Far from the superficial standardization presented by the national census, the category of without religion confirms itself as an heterogeneous residual group, composed by distinct types of people which reflect some of the main tendencies of the present times. This is a multiform group that can be subdivided into two. While the first one consists of atheists and agnostics apparently secularized; the second is made up from individuals that mix up many models of religiousness. It points out the distance of the religious institutions from the private sphere, where the individualities express themselves in different ways, exercising their autonomies. In such atmosphere, getting closer or moving away from the transcendent becomes a matter of private choice, a decision of each individual in its intimacy. Thus, the modernity that comes together with the secularization in the contemporary occidental societies seems to have open the door to the installation of a crisis of affiliation stimulated by the revaluation of the tradition laces.

1) A pesquisa artística não pode se subordinar à obediência acadêmica. 2) A presença de cineastas como personagens de seus próprios filmes, interpretando seus próprios papeis, talvez seja o mais próximo que o cinema chega da performance. Essa presença, de caráter supostamente documental, se dá sempre com a consciência que o realizador/a realizadora tem da câmera, de modo que exerce o duplo papel de atorencenador (como Renato Cohen descreve o performer) ou protagonista-observador de sua própria atuação (Jorge Glusberg). A frase que dá título à esta parte da pesquisa - \"Estou na frente da câmera mas a minha cabeça está atrás dela\" - foi dita por Jean-Luc Godard durante a sua participação no filme Quarto 666, de Wim Wenders. 3) A crítica do artista tende a ser sempre individual; a verdadeira crítica só pode ser coletiva. / 1) Artistic research cannot be subordinated to academic obedience. 2) The presence of filmmakers as characters in their own movies, playing their own roles, is perhaps the closest cinema gets to performance. This presence, supposedly documentary-oriented, always occurs with the awareness that the director has of the camera, so that he/she performs the dual role of actor-director (as Renato Cohen describes the performer) or actor-observer of his own performance (Jorge Glusberg). The sentence used as title of this part - \"I\'m in front of the camera but my head is behind it\" - was said by Jean-Luc Godard while participating in the film Room 666, by Wim Wenders. 3) Artist\'s criticism tends to be always individual; the real criticism has to be collective.

Abstract This study focuses on practices of engagement and representation in North–South international partnerships, and in global and development education in Finland. The first objective was approached through a qualitative methodology involving document analyses, and interviews with northern and southern partners engaged in education sector partnerships in Zambia from 2003 to 2007. The second objective discusses challenges and possibilities for more ethical North–South partnerships in global and development education policies in Finland. This doctoral study report consists of four articles and a thesis summary. This study draws on three fields of scholarship: postcolonial studies, development studies and global and development education studies. Postcolonial theory is used selectively as a ‘tool for thinking’ that connects critical examinations of North–South engagements and representations with educational possibilities. The methodological framework consists of a combination of different qualitative methods including ethnography and content analysis of three sets of data: 1) 19 semi-structured theme interviews, 2) five open-ended narrative interviews and 3) selected Finnish global and development education policy documents. In the analysis of structures, narratives and relationships in educational partnerships in Zambia, this study outlines tensions and paradoxes that point to the need for more ethical practices that can move beyond hegemonic, ethnocentric and paternalistic patterns of representation and engagement in international development work. The study concludes that ethical engagements in North–South education sector partnerships require an approach that goes beyond individual skills, knowledge and competencies. The importance of systemic analyses of power and knowledge production, of acknowledging the historical and cultural referents that frame possibilities of understanding, and of acknowledging the complexities that are present in North–South engagements are emphasized. Furthermore, the importance of self-reflexivity is suggested as a starting point for understanding the limits of universalised forms of knowing to support ethical engagements. / Tiivistelmä Tässä tutkimuksessa tutkitaan pohjoinen–etelä -yhteistyötä Sambian opetussektorilla ja siihen liittyvää tematiikkaa globaali- ja kehityskasvatuksessa Suomessa. Tämä kvalitatiivinen tutkimus analysoi Sambiassa vuosina 2003–2007 koulutussektorin kumppanuusohjelmiin osallistuneiden sambialaisten ja eurooppalaisten kehitysyhteistyöntekijöiden haastatteluja sekä kehitysyhteistyöhön, globaali- ja kehityskasvatukseen liittyviä asiakirjoja. Tutkimus käsittelee haasteita ja mahdollisuuksia pyrittäessä eettisempiin pohjoisen ja etelän välisiin kumppanuuksiin koulutussektorin kehitysyhteistyössä sekä globaali- ja kehityskasvatuksen alueella Suomessa. Väitöskirjatutkimus koostuu tiivistelmästä ja neljästä artikkelista. Tutkimus hyodyntää kolmea tutkimusalaa: postkolonialistista tutkimusta, kehitystutkimusta sekä gloobaali- ja kehityskasvatusta. Tutkimuksen teoreettinen viitekehys perustuu postkolonialistiseen teoriaan, joka tarkastelee krittisesti pohjoisen ja etelän välisiä kumppanuuksia ja niissä ilmeneviä koulutuksellisia mahdollisuuksia.Tutkimuksessa käytetään postkolonialistisia käsitteitä ja näkemyksiä ’ajattelun työkaluina’. Tämän tutkimuksen metodologinen viitekehys yhdistää useita kvalitatiivisia menetelmiä, kuten etnografiaa, sisällönanalyysia ja narratiivisuutta. Etnografian avulla pyritään ymmärtämään tutkimuksen tärkeintä kontekstia, Sambian koulutussektoria. Tämän tutkimuksen ensimmäinen primääri aineisto kerättiin puolistrukturoiduilla teemahaastatteluilla (19). Toinen käytetty tutkimusaineisto sisältää avoimia haastatteluita (5), joissa hyödynnettiin narratiivista aineistonkeruumenetelmää. Kolmas tutkimusaineisto sisältää suomalaisia globaali- ja kehityskasvatuksen asiakirjoja. Näitä kolmea tutkimusaineistoryhmää analysoidaan kvalitatiivisen sisällönanalyysin keinoin. Sambian koulutussektorin kumppanuuksien rakenteiden, narratiivien ja suhteiden analyysi paljastaa jännitteitä sekä paradokseja. Tutkimusanalyysi osoittaa, miten tarkeää on tiedostaa historiallisia ja kulttuurisia seikkoja, jotka ulottuvat yksilöiden taitoja, osaamista sekä pätevyyksiä syvemmälle tasolle. Tutkimus esittää, että refleksiivisyys (self-reflexivity) on hyvä lähtökohta tiedon, taitojen ja osaamisen suhteellisuuden ymmärtämiseen eettisempien pohjoisen ja etelän välisten kumppanuuksien tukemisessa koulutussektorin kehitysyhteistyössä sekä globaali- ja kehityskasvatuksessa Suomessa.

The aim of this thesis is to study how self presentations and reflexive writing work as displaying identity in the school context. In the curriculum from 1994 and the current curriculum (GY11) for the Swedish upper secondary school, identity making is central in how the subject Swedish  is defined. It is through language and different media the student will strengthen her individual and cultural identity. The material consist of students’ texts, inspirational texts and an assignment from the national test 2008 in the subject Swedish from upper secondary school. I examine how these texts provide a context for the student's own self presentation. I see this as a situation of interaction between the school as an institution and students’ writing. The study is discourse analytical where self presentations produced within the school are linked to a societal and historical context, based on theories on reflexivity and modernity, communication and enterprise culture and individualization/subjectivity and power. The methodological tools are primarily drawn from Systemic Functional Grammar and Narrative analysis. The results indictate a clear interaction when it comes to content as well as form between self presentation / life story and the construction of the assignment and the inspirational texts that the school provides. The discursive practice has great impact on the students’ own stories about themselves, and shows how the students handle the the discursive framework and the prerequisite provided from the school. The study's main contribution to school and writing research is to show how this is carried out.

Det övergripande syftet med denna avhandling är att undersöka förhållandet mellan migration, reflexivitet och social klass. I fokus för den empiriska analysen står högt kvalificerade estniska emigranter. Reflexivitet har hittills inte varit ett viktigt begrepp i migrationsstudier. Även om vissa studier använt ordet reflexivitet, har det i huvudsak fungerat som bakgrundsbegrepp. Det finns en påtaglig brist på empiriskt orienterade studier av reflexivitet i migrationsstudier. Avhandlingen består av fyra artiklar med något olika inriktning. Den första undersöker det empiriska fallet i sin helhet utifrån en survey-undersökning om estniska migranter. Den andra artikeln diskuterar den brittiske sociologen Margaret Archers sätt att analysera migration och argumenterar i hennes efterföljd för ett socialpsykologiskt synsätt på de skiftande motiven att migrera. Den tredje artikeln utmanar tanken på att migranters återvändande i huvudsak kan förstås som saknad efter sociala relationer och känslor av hemlängtan. I den fjärde artikeln föreslås ett sätt för livsstilsorienterade migrationsstudier att hantera frågan om reflexivitet. Här positioneras livsstilsmigranter teoretiskt till andra typer av migranter och hur variationer ilivsstilsmigration kan analyseras. Trots inbördes variation har samtliga artiklar en gemensam nämnare. / This thesis focuses on issues around reflexivity and highly skilled migration. Reflexivity has been an underused concept in migration studies and incurporating it has been long overdue. By reflexivity this thesis understands the capacity of an actor to evaluate his or her position in relation to social structures, to take action in managing those structures and, finally, to critically revise both the position and action taken. There are multiple reasons as to why incorporating reflexivity is a useful endeavor to migration studies. On one hand, using reflexive types in order to understand different migration motivations offers an alternative to otherwise mainly class based explanations behind migration objectives. Migration research has long relied on the idea that migration motivations can be coupled with societal and class background. Similarly, return migration has been described almost unanimously as a result of a homing desire. Both positions, as claimed in this thesis, are oversimplifications. On the other hand, I argue that, reflexivity helps to analyze the importance of class or even society on migration in 21th century. This is why I suggest to analyze all three in concurrence – migration, reflexivity and class. In the following pages I analyze how reflexivity can be operationalized for studying migration. So far, reflexivity has been either used as background concept – mobility studies or for explaining particular kind of migration – lifestyle migration. I argue, that with careful operationalization reflexivity could be useful tool for explaining wide-variety of migrations – family, labour, lifestyle etc. Three articles in this thesis focus on providing such operationalizations, analyzing the relationship between migration motivations and reflexivity. Finally, the first article in this thesis analyzes the background of my particular group of migrants – Estonian highly skilled migrants and positions them in relation to other groups in Estonian society. Moreover, the article also underlines that self-development and lifestyle, if you will, is an important motivation for Eastern European migrants as well.

This thesis explores the experiences of an educational project manager/team leader, and at some point job-seeker, mostly in foreign countries. The focus lies, in conclusion, on developing awareness of everyday politics, brought about mainly by a significant change in the understanding of three closely related concepts: culture, language and identity. The understanding of culture developed into a notion of culture of groups - part of complex networks of other groups - simultaneously formed by and forming interdependent people who are interrelating according to evolving/emerging, explicit/implicit customs, norms, values and ethics. The exploration of language revealed patterns of conversation, common to specific groups, allowing co-creation of significant symbols, of which appropriate use enabled communication, establishment and mutual recognition. Identity became recognised as a social construct - dynamically adapting to specific local circumstances (groups), to social acts, which it forms and is formed by at the same time. In researcher's management practice and career-coaching-trajectory rather abstract and idealised text and talk describing people and/in organisations was encountered frequently, seemingly aimed at reducing the inevitable uncertainty that results from the complexity of human relating. Attention is paid to ways in which people speak and write about them-selves and/at work and how this influences the experience of self and/at work, which revealed a relation between abstract and idealised conversational patterns and impacted sense of self. The career-coaching experience in particular exposed how these conversational patterns in/and the strategic construction of 'glossy' identities (of organisations and people) do not reflect everyday perception of self and/at work, as work is developed in social interaction, of which meaning is negotiated and evolves through people's differing intentions, expectations and emerging insights; through everyday politics. Becoming 'politically savvy', acquiring awareness of everyday politics, is necessary for our functioning in organisational life. The argument is that developing 'political savvy' - becoming self-conscious in complex organisational environments where strategically co-created idealised images of self, organisations and work are common practice - is increasingly taxing, as glossy identities 'airbrush' away the messiness of everyday work life. The challenge for managers is to endeavour to see beyond these images, explicit strategies and certain conversational patterns, and develop their ability to make sense - by reflecting and taking a reflexive stance - of what it is people are doing together. Taking seriously everyday experiences may provide choice, options to proceed, possibly to develop (trust in) 'political savvy', and may increase awareness of how people adapt, change and develop (in) social acts because of and despite this.

Philosophiae Doctor - PhD / The aim of the research was to establish the factors relevant to the delivery of education support to the Khomani San school community, and to propose a model for appropriate education support to the Khomani San school community. In order to reach this aim I strove to answer the following questions: What ethics need to be considered to guide research with this indigenous community? What are the key policy guidelines for education support services in South Africa? Is there a link between community psychology and education support services in the South African context? How are education support services understood and currently delivered to the Khomani San school community? What suggestions can be proposed for relevant education support services delivery to the Khomani San school community? / South Africa