Missionaries serving in foreign countries provide a unique perspective on culture that they chronicle on public blogs. A content analysis of these blogs showed that missionaries use their own cultural and religious frame to make observations, some good and some bad, about cultural habits and beliefs foreign to their own. Through the medium of blogging, we see how missionaries use self-narratives to understand and make sense out of differences in culture and beliefs that ultimately impact how they identify themselves.

CoordenaÃÃo de AperfeiÃoamento de Pessoal de NÃvel Superior / A presente tese teve como objetivo o estudo da interaÃÃo dos sujeitos nas redes sociais da web â o Twitter, no caso especÃfico de nosso trabalho â a partir da anÃlise das narrativas de si que estes publicam em seus perfis. Para tanto, estabelecemos, como objetivos especÃficos, a descriÃÃo da estrutura das narrativas de si publicadas em segmentos de cento e quarenta caracteres â expediente formal do Twitter â, a anÃlise das estratÃgias dramatÃrgicas de que os sujeitos se valem para a construÃÃo de suas narrativas de si no Twitter e a anÃlise do movimento interativo que os sujeitos deflagram a partir de uma autoapresentaÃÃo narrativa moldada pelas injunÃÃes prÃprias do Twitter. O alicerce teÃrico no qual fundamentamos esses objetivos procede da conjuntura teÃrica que elaboramos ao cotejar as reflexÃes sobre histÃrias de vida e narrativas de si empreendidas por Bruner (2014, 2008), Lejeune (2014), Bertaux (2010), Josso (2012, 2010), Pineau (2006, 2002) e Pineau e LeGrand (2012) com a discussÃo da estrutura da narrativa de experiÃncia apresentada por Labov (1997) e a perspectiva dramatÃrgica das interaÃÃes sociais proposta por Erving Goffman (2013a, 2013b, 2011). A operacionalizaÃÃo dos objetivos da pesquisa se deu por meio de uma abordagem de feiÃÃes etnometodolÃgicas (COULON, 1993), atravÃs da qual chegamos a um corpus constituÃdo por cento e noventa e cinco capturas de tela, compostas por publicaÃÃes em forma narrativa que denominamos tweets-origem, coletadas a partir da observaÃÃo, entre os dias 7 e 17 de dezembro de 2014, da rotina de cem perfis cadastrados no Twitter. Ã luz dessa metodologia, procedemos ao exercÃcio de anÃlise dos dados que nos permitiu a chegar aos seguintes resultados: a emergÃncia de um paralelismo interacional, no qual observamos uma irradiaÃÃo metonÃmica das narrativas de si construÃdas pelos perfis; um investimento em narrativizaÃÃes de temÃticas do cotidiano (trabalho, famÃlia, relacionamentos amorosos, interesse por esportes) e de uma atualizaÃÃo de um passado que evoca essas temÃticas mesmas; uma reconfiguraÃÃo da estrutura da narrativa em prol da dramaturgias postas em movimento na rede, culminando inclusive em formas de burlar o expediente dos cento e quarenta caracteres. Esses resultados nos autorizam a conclusÃo de que, no fluxo interativo, as narrativas sÃo validadas, progredidas e retomadas, de modo que sugerem um investimento dinÃmico que os sujeitos fazem na construÃÃo e manutenÃÃo de seus projetos de autoapresentaÃÃo. Essa conclusÃo nos possibilita afirmar, por fim, que ao longo das mudanÃas de alinhamento ocorridas a propÃsito da narrativa e do reinvestimento na narrativa, os sujeitos constroem uma autoapresentaÃÃo baseada num si de nota entusiÃstica, irÃnica e autodepreciativa. / This thesis aimed to study the interaction of the subjects in the social web networks - Twitter, in the specific case of our work - from the analysis of the self-narratives that they post on their profiles. To this end, we established the following specific objectives: the description of the structure of the self-narratives published in hundred segments and forty characters - formal expedient Twitter -; the analysis of the dramaturgical strategies that subjects rely to build their self-narratives on Twitter; and analysis of interactive movement that subjects trigger from a narrative shaped by self-presentation own injunctions Twitter. The theoretical foundation on which we base these goals proceeds from the theoretical situation that we developed to collate the reflections on life stories and self-narratives undertaken by Bruner (2014, 2008), Lejeune (2014), Bertaux (2010), Josso (2012, 2010) Pineau (2006, 2002) and Pineau and LeGrand (2012) with a discussion of the experience of narrative structure presented by Labov (1997) and the dramaturgical perspective of social interactions proposed by Erving Goffman (2013a, 2013b, 2011). The operationalization of the research objectives was through an approach of ethnomethodological features (COULON, 1993), through which we come to a corpus consisting of one hundred ninety-five screenshots, composed of publications in narrative form what we call tweets-origin, collected from the observation of routine a hundred registered Twitter profiles between 7 and 17 December 2014. In light of this methodology, we proceed to the analysis of the performance data that allowed us to reach the following results: the emergence of an interactional parallelism, in which we observed a metonymic irradiation of the self-narratives built by profiles; an investment in narrativizaÃÃes of everyday topics (work, family, love relationships, interest in sports) and an update of a past that evokes these same themes; a reconfiguration of the structure of the narrative in favor of dramaturgies set in motion on the network, culminating including ways to circumvent the expedient of a hundred and forty characters. These results allow us to conclude that, in the interactive flow, the narratives are validated, progressed and taken so as to suggest a dynamic investment that individuals make in building and maintaining their self-presentation projects. This finding allows us to say, finally, that along the alignment changes regarding the narrative and reinvestment in the narrative, the subjects construct a self-presentation based on a self enthusiastic, ironic and self-deprecating note.

The aim of this study was to explore the therapists' personal religious and spiritual belief systems and the impact of these on their work. The literature reviewed included material regarding the role of religion and spirituality in relation to psychology and therapy, identity, and especially, the person of the therapist. The present qualitative investigation applies the theory of the Dialogical Self to the narratives of five practising Christian clinical and counselling psychologists. It draws on a narrative to allow for process-oriented, context-sensitive interpretation.

Made available in DSpace on 2014-06-11T19:26:52Z (GMT). No. of bitstreams: 0 Previous issue date: 2011-06-29Bitstream added on 2014-06-13T19:34:50Z : No. of bitstreams: 1 neme_im_me_assis_parcial.pdf: 54928 bytes, checksum: 4395e042815fe0b00a6fcc5ad5e8fd04 (MD5) / Universidade Estadual Paulista (UNESP) / No século XVIII, com o advento da burguesia e o crescimento da população se iniciaram os escritos autobiográficos, mas foi apenas no final do século XIX que os diários puderam ser considerados como uma escrita de si mesmo. Todavia, foi ao longo do século XX, que essa escrita de foro íntimo adquiriu um status mais privilegiado, onde se incluem os diários, correspondências e autobiografias. Dessa forma, emergiram, definitivamente, os diários íntimos e, especialmente aqui, os de autoria feminina. Se os diários íntimos não eram considerados literatura, atualmente, após sua redescoberta, com a riqueza de sua narrativa, repletas de informações autobiográficas, históricas, sociais, saíram da alcova e ganharam o mundo tornando-se referência como fonte para pesquisadores das mais variadas áreas do conhecimento. Quase sempre guardados em segredo, escondidos em gavetas, caixas, baús, materializados em papel e tinta, os diários íntimos conquistaram na última década lugar de destaque como objetos de estudo nas academias. Este trabalho analisa os diários e apresenta o “fazer poético” de Carolina Martins de Mattos, uma mulher comum que buscou na escrita de poemas uma maneira de expressar seus sentimentos. Os poemas são distintos entre adaptações e composições próprias da autora e registram também toda sua licença poética ao demonstrar a maneira como ela interferia em poemas de outros autores, sempre trazendo os versos para a realidade de sua viuvez e o sentimento de solidão que acompanhou seu luto / In the 18th century, with the arrival of the bourgeoisie and the population increase the autobiographical writings began, but, it was just in the end of twentieth century that the journals could be considered as a self-writing. However, it was during the 20th century, that this writing of intimate character got a more privileged status, where are included the journals, correspondences and autobiographies. In this way, definitively the intimate journals have risen and, especially in this point, those written by women. If the intimate journals were not considered as literature, today, after their rediscovery, with the wealth of their narrative, full of autobiographical, historical and social information, they got out the bedrooms and went out to the world becoming reference as source to researchers in the most various areas of knowledge. Almost always kept in secrecy, hidden in drawers, boxes, lockers, materialized in paper and ink, the intimate journals have conquered prominence in the last decade as object for studies in the academy. This work analyzes the journals and introduces the “poetical making” of Carolina Martins de Mattos, a common woman who sought in the writing of poems a way to express her feelings. The poems are distinct among adaptations and she interfered in poems by other authors, always bringing in the verses to the reality of her widowhood and the feeling of solitude that came along her mourning

Two interviews were conducted with 20 participants from a Mental Health and Mental Retardation (MHMR) crisis house. Subjects were classified as good or poor premorbid level of functioning using a case history form and information from their social history charts. The study employed a self-narrative method to direct self disclosure. In the first interview, participants were asked to describe themselves. In the second interview they were asked to identify what they would change about their histories and to describe how this would make a difference in how their lives turned out. Support was not found for the hypothesis that those with the higher premorbid functioning would be better able to shift perspectives and use more positive self constructs. Methodological, theoretical and future research areas are discussed.

Proceeding from a perspective in musical education which takes as fundamental the daily experience, this work, developed in the line of research 4 (Education and Arts) at the Postgraduation Program in Education of Universidade Federal de Santa Maria- PPGE/UFSM, takes place in the dialogue between the living world and the formative process in higher education in music. Such a research proposes to investigate how the biographical dimension can be discussed in higher education in music and assumes a specific shape by questioning how (and whether) the religious experiences, narrated by an (auto) biographical approach, may be significant in higher formation, emphasizing the discussion in the field of teacher formation in music. The theoretical background seeks elements of reflection in musical education sociology, particularly in its links with the quotidian theories, and also in absents sociology, which considers the ecology of the knowledge as a possibility of achievement in the contemporary world. The producing of data has been fulfilled during a Complementary Subject of Graduating offered in the course of Music of Universidade Federal de Santa Maria, by several entries: 11 (eleven) class diaries, 37 (thirty-seven) written reports, 2 (two) group reports and 8 (eight) individual interviews. This methodology, understood in qualitative perspective, belongs to the methodological-theoretical framework discussed in the field of the (auto) biographical researches as it takes by object of studding the social individual genesis in the biographical processes. Through a hermeneutical focus, the analysis here developed deal with: a) the possibility of understanding the histories of life and musical memories as relevant processes in/for musical formation; b) the relation of religious/spiritual meanings in this formation process; c) in the dialogues between musical narratives, developed during a collective rearrange practice. Such interpretations suggest that it is possible to think higher education in music from some ecology of knowledge, overcoming the monocultural paradigm which still seems to be predominant in this scope of study. Finally, it highlights some subjects in music education which may be enriched by this work: the deepening of the theoretical considerations on religion/religiosity/spirituality and the considering of the biographical dimension in the music teachers formation. / Partindo de uma perspectiva em educação musical que toma como fundamental a experiência cotidiana, a seguinte tese, desenvolvida na linha de pesquisa 4 (Educação e Artes) do Programa de Pós-Graduação em Educação da Universidade Federal de Santa Maria- PPGE/UFSM, posiciona-se no diálogo entre o mundo vivido e o processo formativo no ensino superior em música. Tal pesquisa se propõe a investigar como a dimensão biográfica pode ser problematizada na formação superior em música e ganha contornos específicos ao se questionar como (e se) as experiências religiosas, narradas no âmbito de uma abordagem (auto)biográfica, podem ser significativas na formação superior,enfatizando a discussão no campo da formação de professores de música. O referencial teórico busca elementos de reflexão na sociologia da educação musical, particularmente em suas imbricações com as teorias do cotidiano, e também na sociologia das ausências, que considera a ecologia dos saberes como possibilidade de realização no mundo contemporâneo. A produção dos dados foi realizada durante uma DCG (Disciplina Complementar de Graduação) ofertada no curso de música da Universidade Federal de Santa Maria, a partir de múltiplas entradas: 11 (onze) diários de aula, 37 (trinta e sete) relatos escritos, 2 (dois) relatos em grupo e 8 (oito) entrevistas individuais. Tal metodologia, entendida numa perspectiva qualitativa, faz parte do quadro teórico-metodológico discutido no campo das pesquisas (auto)biográficasna medida em que toma por objeto de estudo a gênese individual do social nos processos de biografização. A partir de um enfoque hermenêutico, as análises aqui produzidas tratam: a) da possibilidade de compreender as histórias de vida e memórias musicais como processos significativos na/para a formação musical; b) da relação dos significados religiosos/espirituais nesse processo de formação; c) dos diálogos entre narrativas musicais, produzidos durante uma prática de re-arranjo coletivo. Essas leituras sugerem que é possível pensar o ensino superior em música a partir de uma ecologia de saberes, superando o paradigma monocultural que ainda parece ser predominante nesse âmbito de ensino. Ao final, destaco algumas pautas em educação musical que podem se nutrir desse trabalho: o aprofundamento das considerações teóricas sobre religião/religiosidade/espiritualidade e a consideração da dimensão biográfica na formação de professores de música.

This study can be described and summarised by making use of the construct of emigration. Firstly, it focuses on the discourses circulating in South Africa that inform people’s decision to emigrate. It consists of two narratives, written by the participants, concerning their experience around emigration and how they have constructed meaning from it. By qualitatively exploring these narratives an attempt was made to understand and illuminate the discourses informing their decision to emigrate. Secondly, it incorporates my self-narrative as a thread running through the study, using the metaphor of emigration. This journey starts with an introduction to the social constructionist approach that informs the position from which this study is written. In this part of the journey basic ideas from this approach are discussed and linked to the participants’ texts. I also introduce my self-narrative and my personal experience with social constructionism. From this, a research narrative is introduced according to which the co-researcher’s texts will be explored. Discourse analysis is then used to explore and deconstruct the various themes that are highlighted in the texts. I have used grounded theory to guide me through this process. Existing literature and narratives on emigration have also been included and explored in this study to point out any similarities and differences in the presenting discourses. Further more, this journey is constructed to illustrate the discourses around emigration that individuals might bring forth in conversation with psychologists. It is the intention of this study to make psychologists aware of personal emigration narratives and to discourage psychologists from entering into conversations with assumptions as to what informs their client’s decision to emigrate. / Dissertation (MA (Counselling Psychology))--University of Pretoria, 2006. / Psychology / unrestricted

Orientador: Ana Maria Domingues de Oliveira / Banca: Cleide Antonia Rapucci / Banca: Marlise Vaz Bridi / Resumo: No século XVIII, com o advento da burguesia e o crescimento da população se iniciaram os escritos autobiográficos, mas foi apenas no final do século XIX que os diários puderam ser considerados como uma escrita de si mesmo. Todavia, foi ao longo do século XX, que essa escrita de foro íntimo adquiriu um status mais privilegiado, onde se incluem os diários, correspondências e autobiografias. Dessa forma, emergiram, definitivamente, os diários íntimos e, especialmente aqui, os de autoria feminina. Se os diários íntimos não eram considerados literatura, atualmente, após sua redescoberta, com a riqueza de sua narrativa, repletas de informações autobiográficas, históricas, sociais, saíram da alcova e ganharam o mundo tornando-se referência como fonte para pesquisadores das mais variadas áreas do conhecimento. Quase sempre guardados em segredo, escondidos em gavetas, caixas, baús, materializados em papel e tinta, os diários íntimos conquistaram na última década lugar de destaque como objetos de estudo nas academias. Este trabalho analisa os diários e apresenta o "fazer poético" de Carolina Martins de Mattos, uma mulher comum que buscou na escrita de poemas uma maneira de expressar seus sentimentos. Os poemas são distintos entre adaptações e composições próprias da autora e registram também toda sua licença poética ao demonstrar a maneira como ela interferia em poemas de outros autores, sempre trazendo os versos para a realidade de sua viuvez e o sentimento de solidão que acompanhou seu luto / Abstract: In the 18th century, with the arrival of the bourgeoisie and the population increase the autobiographical writings began, but, it was just in the end of twentieth century that the journals could be considered as a self-writing. However, it was during the 20th century, that this writing of intimate character got a more privileged status, where are included the journals, correspondences and autobiographies. In this way, definitively the intimate journals have risen and, especially in this point, those written by women. If the intimate journals were not considered as literature, today, after their rediscovery, with the wealth of their narrative, full of autobiographical, historical and social information, they got out the bedrooms and went out to the world becoming reference as source to researchers in the most various areas of knowledge. Almost always kept in secrecy, hidden in drawers, boxes, lockers, materialized in paper and ink, the intimate journals have conquered prominence in the last decade as object for studies in the academy. This work analyzes the journals and introduces the "poetical making" of Carolina Martins de Mattos, a common woman who sought in the writing of poems a way to express her feelings. The poems are distinct among adaptations and she interfered in poems by other authors, always bringing in the verses to the reality of her widowhood and the feeling of solitude that came along her mourning / Mestre

The following study compares and contrasts the ways three women writers craft narrative selves in their autobiographical texts. Each of the women, the Metis author Maria Campbell, the Chinese-American writer Maxine Hong Kingston, and the Irish lyric poet Eavan Boland, calls on oral techniques to write her autobiography. The study examines how each of the women draws on the oral traditions of her mother-culture, subsequently using characters from culturally distinct mythologies to express her own growth as writer. The methodologies that inform this study are a combination of postcolonial theories about identity and language, and closely related feminist theories about power relations between women and colonialism and women and patriarchal power. Structuralist and feminist theories about mythologies, as well as analysis of the psychodynamics of orality have also influenced the analysis undertaken in this thesis.<p> The research conducted provides evidence that each woman writes a narrative self structured on the framework of the heroic, but infused with culturespecific heroic characters and characteristics from the mother-culture's oral traditions. Maria Campbell's Half-Breed shows distinctly oral influences both in its narrative structure and in its characters. For example, by comparing Maria's character to Wesakaychak's character from Nehiyawak Trickster cycles and other Native North American Trickster cycles, the study shows how Campbell's character resembles the character from oral tales. The Trickster, and consequently, Maria, destabilizes boundaries and unsettles domains of knowledge, therefore, questioning colonial and patriarchal discourses and imagery. In Woman Warrior, Maxine Hong Kingston likewise battles limiting stereotypes held by both her Chinese-American community and the mainstream community she inhabits. The character Maxine imagines herself as both woman warrior and a warrior poet, characters she hears about from her mother, and in the process of chronicling her own training as a woman warrior, she also chronicles her training as a word warrior. Eavan Boland, in Object Lessons unsettles the conventions surrounding the hero-bard whose shadow falls over Irish lyric poetry. While she is marginalized in different ways than either Campbell or Kingston, she shares their desire to show women as active agents in their own lives. These writers show that foremothers exist in other storytelling traditions, even if the textual record does not reflect the influence that female storytellers have had on it. As the women (re)construct themselves in their autobiographies, they work within and against conventional Western heroics, building characters who enrich and redefine what it means to be heroic.

The following study compares and contrasts the ways three women writers craft narrative selves in their autobiographical texts. Each of the women, the Metis author Maria Campbell, the Chinese-American writer Maxine Hong Kingston, and the Irish lyric poet Eavan Boland, calls on oral techniques to write her autobiography. The study examines how each of the women draws on the oral traditions of her mother-culture, subsequently using characters from culturally distinct mythologies to express her own growth as writer. The methodologies that inform this study are a combination of postcolonial theories about identity and language, and closely related feminist theories about power relations between women and colonialism and women and patriarchal power. Structuralist and feminist theories about mythologies, as well as analysis of the psychodynamics of orality have also influenced the analysis undertaken in this thesis.<p> The research conducted provides evidence that each woman writes a narrative self structured on the framework of the heroic, but infused with culturespecific heroic characters and characteristics from the mother-culture's oral traditions. Maria Campbell's Half-Breed shows distinctly oral influences both in its narrative structure and in its characters. For example, by comparing Maria's character to Wesakaychak's character from Nehiyawak Trickster cycles and other Native North American Trickster cycles, the study shows how Campbell's character resembles the character from oral tales. The Trickster, and consequently, Maria, destabilizes boundaries and unsettles domains of knowledge, therefore, questioning colonial and patriarchal discourses and imagery. In Woman Warrior, Maxine Hong Kingston likewise battles limiting stereotypes held by both her Chinese-American community and the mainstream community she inhabits. The character Maxine imagines herself as both woman warrior and a warrior poet, characters she hears about from her mother, and in the process of chronicling her own training as a woman warrior, she also chronicles her training as a word warrior. Eavan Boland, in Object Lessons unsettles the conventions surrounding the hero-bard whose shadow falls over Irish lyric poetry. While she is marginalized in different ways than either Campbell or Kingston, she shares their desire to show women as active agents in their own lives. These writers show that foremothers exist in other storytelling traditions, even if the textual record does not reflect the influence that female storytellers have had on it. As the women (re)construct themselves in their autobiographies, they work within and against conventional Western heroics, building characters who enrich and redefine what it means to be heroic.