Made available in DSpace on 2015-12-10T14:22:13Z (GMT). No. of bitstreams: 0 Previous issue date: 2015-08-28. Added 1 bitstream(s) on 2015-12-10T14:28:17Z : No. of bitstreams: 1 000851857.pdf: 3011433 bytes, checksum: 8abd5cc6d089013e5568f9ef3fcafd33 (MD5) / O direito da mulher para poder optar entre adicionar ou não o sobrenome do futuro marido foi promulgado em 1977 (art.50 da Lei 6.515/77). O sobrenome de uma pessoa demarca a sua identidade, se trata de um direito relacionado à decência humana, portanto, o nome completo é a individualização do ser humano na sociedade, sendo um dos principais direitos de cidadania. Por muito tempo, para as noivas, tratava-se de uma obrigatoriedade: toda mulher que oficializasse o matrimônio, teria que acrescentar o sobrenome de seu esposo ao de sua família. Hoje, se trata de escolha e não mais de obrigação. Esta pesquisa, de cunho qualitativo-descritivo, teve por objetivo averiguar se na prática as mudanças da legislação (modificações legais ocorridas desde a Lei do Divórcio em 1977 até o Novo Código Civil de 2002) alteraram os hábitos das mulheres em inserir ou não o sobrenome do marido ao casar. A partir de um questionário, aplicado em 20 mulheres que se casaram legalmente após a data da valência desse direito que responderam às questões nas quais consistiam em perguntas abertas e fechadas baseadas em um roteiro para análise do conteúdo programático. Os resultados obtidos indicaram que para a maioria das participantes o uso do sobrenome do marido aconteceu de modo Automático (já que suas avós e mães carregam os sobrenomes de seus esposos), demonstrando a força do costume e a exclusão perante o sexo masculino, confirmada através da submissão na qual sem que percebam a fazem. Também se constatou que nem sempre as participantes dessa investigação foram informadas no cartório sobre a possibilidade de deixar de adicionar o sobrenome do marido ao seu nome. Não foram avisadas sobre os seus direitos, faltou essa educação na escola e na família. Com essa nítida ausência de conhecimento acerca do Código Civil Brasileiro, veio a necessidade do fazer social: a presente pesquisa... / The woman's right to choose between adding or not the husband's surname was promulgated in 1977. The surname of a person demarcates its identity, it is a right related to human decency. Therefore, the full name is the individualization of the human in the society, being one of the main rights of citizenship. Intangible element, but as fundamental as the set of goods and wealth held by individuals. For a long time for brides, it was a requirement: every woman that formalize her marriage, should add the husband's surname to her family. Today it became a choice and no more an obligation. This qualitative-descriptive research aimed to establish if in the practice the transformation in legislation changed the women habits in add or not the husband surname when marrying. From a questionnaire applied in 20 women who were married legally after the date of the right valance answered questions consisting of open and closed questions based on a guide for programmatic content analysis. The results obtained indicate that for most participants using the surname of her husband it happened in automatic mode (since their grandmothers and mothers carry the surname of their spouses), showing the strength of custom and exclusion toward the male, confirmed through the submission in do it without realizing why. Also discovered that not always the participants of this investigation were informed at City Hall about the possibility of not add the surname's husband to his name. Were not advised of their rights, lacking this education at school and in the family. With this clear lack of knowledge of the Brazilian Civil Code, brings the necessity of do a social work: this research culminates with a proposal of educational intervention that offers the cultural capital missed for the betrothed, because it is necessary to put people knowing the laws and their rights. The intervention is about a drafting of a booklet entitled ... / El derecho que la mujer tiene al elegir entre la adición o no del apellido del marido fue promulgado en 1977. El apellido de una persona delimita su identidad, es un derecho relacionado con la decencia humana, por lo tanto, el nombre completo es la individualización de los seres humanos en la sociedad, siendo uno de los principales derechos de ciudadanía. Por mucho tiempo, para las novias, era un requisito: cada mujer que oficializaba el matrimonio, habría que añadir el apellido del varón a lo apellido de su familia. Hoy se trata de una opción y no es más una obligación. Esta investigación cualitativa descriptiva, tuvo por objetivo de examinar si en la práctica las permutas de la legislación cambiaron demasiado o poco los hábitos de las mujeres al uso del apellido del marido al casarse. Además, delimitar quiénes son las mujeres del presente y cómo han reaccionado a la utilización del derecho vigentes en la Ley. Con un cuestionario, aplicado en 20 mujeres casadas legalmente después de la fecha inicial del derecho que respondieron a las preguntas que constan de indagaciones abiertas y cerradas, basadas en una ruta de cuestiones para el análisis de los contenidos programáticos. Los resultados obtenidos indican que para la mayoría de las participantes el uso del apellido del marido se pasó así de modo Automático (Puesto que sus abuelas y madres llevan el apellido de sus maridos). Demostrando la fuerza de la costumbre y la exclusión ante el hombre, confirmada a través de la subordinación en el cual sin que se dan cuenta la hacen. También constatase en esta investigación que no siempre las participantes de esta investigación fueron informadas sobre la posibilidad de agregar el apellido del marido a su nombre. No fueran aconsejadas de sus derechos, pasó la ausencia de tal educación en la escuela y en la familia. Con esta clara falta de conocimiento sobre el Código ...

Submitted by Afonso Mancuso de Mesquita (afonso.mancuso.mesquita@gmail.com) on 2018-05-08T19:15:34Z No. of bitstreams: 1 A formação psicológica dos valores - Tese afonso - versão de impressão final.pdf: 925729 bytes, checksum: d2936ed24c0382dcc20b2c8bc15f07c0 (MD5) / Approved for entry into archive by Telma Jaqueline Dias Silveira null (telmasbl@marilia.unesp.br) on 2018-05-08T20:00:46Z (GMT) No. of bitstreams: 1 mesquita_am_dr_mar.pdf: 925729 bytes, checksum: d2936ed24c0382dcc20b2c8bc15f07c0 (MD5) / Made available in DSpace on 2018-05-08T20:00:46Z (GMT). No. of bitstreams: 1 mesquita_am_dr_mar.pdf: 925729 bytes, checksum: d2936ed24c0382dcc20b2c8bc15f07c0 (MD5) Previous issue date: 2018-03-14 / Não recebi financiamento / Vivemos em escala mundial um momento de crise social que tem como um dos aspectos uma crise de valores morais. O fortalecimento de posicionamentos conservadores e violentos atualiza e justifica um estudo sobre valores. A sociedade do capital nos impõe uma sociabilidade cada vez mais individualista e competitiva, que determina relações sociais desagregadoras e violentas. Essa sociabilidade limita as possibilidades de vínculo, levando os indivíduos tendencialmente a valorar o que vem de outras pessoas como estranho a seus interesses. A escola reproduz essas relações pela sua forma individualista de conceber o processo pedagógico. Nossa hipótese é de que a formação dos valores morais é determinada pelos tipos de sociabilidade vivenciados na ontogênese. É necessário então repensar a sociabilidade escolar para compreendermos que valores morais se formam e quais poderiam se formar em seu interior. Assim, a pesquisa objetivou demonstrar, por meio de estudo teórico, como se dá a formação psicológica dos valores morais, para que compreendamos suas especificidades e nexos genéticos com as formas concretas de vida social. Defendemos que os valores morais são produtos da atividade valorativa e se definem por qualidades atribuíveis a pessoas, fatos e objetos, que medeiam a alternativa da escolha. A base da valoração é emocional, mas seu desenvolvimento depende da intelectualização, isto é, os valores e a valoração se desenvolvem na ontogênese em dependência interna ao desenvolvimento do pensamento, de forma que culminem em qualidades de caráter afetivo-cognitivo por excelência. Ao mesmo tempo em que são juízos intelectuais sobre a realidade, são formas de vínculo e implicação pessoal com o valorado. Os valores envolvem mais que compreensão, demandam vinculação e posicionamento. Seu principal papel psíquico é mediar a escolha individual, e portanto a ação, e lhes servir de parâmetro, o que denuncia o caráter simultaneamente emotivo e intelectivo das escolhas e ações humanas. A investigação da natureza afetivo-cognitiva dos valores morais nos levou a uma breve incursão pela teoria psicológica das emoções na perspectiva vigotskiana. Pudemos comprovar a relação entre o desenvolvimento emocional e valorativo, tanto do ponto de vista emancipatório quanto da dominação, como atestam experiências de educação emocional como forma de controle social. O apontamento pedagógico que extraímos desse trabalho é que a educação escolar deve pensar como um só problema: a forma de sociabilidade escolar, a relação com o conhecimento e as formas de educação emocional e valorativa. O predomínio de uma sociabilidade individualista e competitiva determina a valoração do outro como ameaça. O desafio da escola é criar uma coletividade viva, cuja ausência levará toda tentativa de educação moral emancipatória ao fracasso, à incoerência e à hipocrisia. / We live a global wide social crisis, which has as one of its features a moral crisis. The rise of conservative and violent statements has brought and justified a study on moral values to our present concerns. Capital society imposes individualist and competitive kind of sociability, every day stronger, which determinates violent and disruptive social relations. This sociability decreases possibilities for social bounds, taking individuals to evaluate whatever comes from others as alien to its interests. School reproduces this relations by its individualist means of considering the education process. The hypothesis is that moral values development is determined by kinds of sociability lived in ontogenesis. Therefore, it’s necessary to reconsider school sociability to understand which moral values it has been forming, and which ones it could form. Accordingly, this research aimed to demonstrate, by means of a theoretical study, moral values psychological formation, for the understanding of its specific features and genetic bounds with concrete forms of social life. We state that moral values are products of value-giving activity and can be defined as qualities directed to people, facts and objects, that mediate choice alternative. Evaluation has emotional basis, nevertheless its means of development are intellectual. Values and evaluation develop in ontogenesis depending on thought development, turning themselves into cognitive-affective qualities by excellence. At the same time, they are intellectual judgments over reality and personal connection to what is evaluated. Values involve more than comprehension, they demand bounds and positioning. Its main psychic role is to mediate individual choice, and therefore action, by working as their parameter, which shows at the same time the emotional and intellectual nature of humans choices and actions. Investigation of its cognitive-affective nature took us to a rapid incursion in emotions’ psychological theory in Vygotsky’s perspective. We were able to establish the necessary bound between emotional and moral development, by both points of view, emancipation and social dominance, as the emotional education experiences show. The educational statement we can take from this research is that school should think as one unique issue: scholar forms of sociability, relation with knowledge and the means of value and emotional education. Individualist and competitive sociability determinates evaluation of others as threat. School’s challenge is to create a live collectiveness, whose absence would take every attempt of moral education to failure, incoherence and hypocrisy.

D.Litt. et Phil. / The post-1994 South African society has become humanistic, pluralistic and tolerant. The era is characterised by a call and commitment to build a non–racial, non–sexist, and non–discriminatory society enshrined in the constitution of the Republic of South Africa. These conditions challenge African evangelical leaders to minister the gospel without losing their faith and cultural identity. They also provide such leaders with an opportunity to effectively minister the gospel to others within their cultures and value systems. In an earlier study, which described how leaders of this type have developed and which values influenced them, the researcher discovered that: (a) these leaders follow the same developmental phases mentioned in Clinton‘s leadership emergence pattern and (b) the family played an important role in influencing, shaping and passing certain values to these leaders. In addition to these observations, the results of the completed questionnaires in the earlier study reflect that the leaders who participated in the previous study were significantly influenced by African and Western values. The influence of theses sets of values was referred to as operating with ―two souls‖, a condition which indicates that a person is simultaneously embracing both African and Western values without creating a dichotomy. The implication is that these leaders have embraced both kinds of values in their ministry and daily lives, without realising it. The researcher based the current study upon the recommendation that a qualitative study on African evangelical leadership development be conducted to determine areas that the researcher did not cover earlier. Based upon this recommendation he engaged in three tasks which constitute the purpose of this study: to (a) compare Ubuntu with Western values among African evangelical leaders in the same district and relate these values to New Testament leadership values, (b) argue that the ministry context of African evangelical leaders in the district dictates that they operate with ―two souls‖, and (c) develop a leadership training module for evangelical leaders in the district who participated in the study to enable them to minister in the culturally diverse, humanistic and pluralistic society of South Africa.

Magister Educationis - MEd / This study attempted to determine the principal's role in fostering democratic values in schools, which will enable learners to participate meaningfully in society; as well as to suggest attainable recommendations to empower school principals to form or maintain democratically run learning organizations. International and local research has shown that it is widely accepted that schools are important training grounds for democratic practices, because schooling is the largest and most important collective enterprise undertaken in modern societies. It therefore has the potential to have greater influence on values, skills and work habits than any other public institution. / South Africa

Philosophiae Doctor - PhD / This thesis explores the ways in which migrant labour infrastructure and the related operating practices of the South African colonial administration impacted on workers in and from the colonial north-central part of Namibia, formerly known as Ovamboland. This study stretches from the Union of South Africa’s occupation of the region in 1915 up to 1954 when the last Native Commissioner for Ovamboland completed his term of office and a new administrative phase began. Infrastructure refers to the essential facilities that an institution or communities install to use in order to connect or communicate.4 Vigne defines infrastructure as the mode of connections between techniques, practices, social values, cultures, economies and politics.5 This dissertation deals with two types of infrastructures. The first is the colonial infrastructure, which was comprised of tangible facilities such as medical examination procedures, transport, housing, rations, sanitation and postal and remittance services. The second type of infrastructure was an intangible one, based on cultural resources that included domestic rituals performed around contract labour, human infrastructures and practices of hospitality (uukwawo wanankali), all were rooted in the pre-colonial Aawambo beliefs and practices, which passed on through generations even under colonial conditions. The thesis starts with the preparations and arrangements commonly done for a man leaving home for the recruitment centre, when he is away, and when he returns from contract. It also reveals how the ancient Oshiwambo custom siku lyoye siku lyamukweni (a similar proverb is ‘every dog has its day’) was employed by homestead owners as they welcomed strangers into their homes which later included the migrant labour community. The dissertation goes on to examine the entire recruitment process, explaining why and how the recruiting organizatclassified the workers, and explores the implications of the mandatory medical examination. It also articulates what okaholo (the contract) signified to all parties involved in the migrant labour system. The thesis then investigates how workers coped in the new milieu with compound accommodation and communal sanitation systems, unfamiliar climates, as well as different nutrition and diseases. It examines how workers adapted to a new social setting: without family structures and women; with new liabilities to care for their sick colleagues; dealing with death and the impact of workplace mortality on others and families back in the sending area. The thesis also explores the infrastructure in which migrant workers from colonial Ovamboland engaged before they were introduced to the infrastructure of contract labour. It analyses the approaches and arrangements regarding mortality within which institutions were operating and how those strategies were implemented. The final chapter considers why the colonial administration redirected some of its new technologies and facilities such as remittance and postal services to the migrant labour system in order to serve the contract workers and broader community of Ovamboland. It also deliberates on what the contract labour infrastructure meant to such a society, indicating how people made use of the infrastructures as well as the social impact of these new communication networks. I learned that the colonial infrastructure introduced from 1947 of postal and remittance services served people in ways that were not as oppressive as the other features of the existing migrant labour system infrastructure. The colonial administration ensured that these facilities reached and were accessed by beneficiaries in rural areas of Ovamboland, who greatly benefited from the new services. I argue that many Aawambo eventually adopted these colonial means of communicating (letter writing in particular), a mode they employed across many years, even when the contract labour system was over.

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<p>John Clark Murray (1836 - 1917) held the Chair of Mental and Moral Philosophy at Queen's College from 1862 to 1872, and at McGill University from 1872 until his retirement in 1903. The purpose of the present study is to offer a close historical examination of a thinker who has often been treated as a transitional thinker in histories of philosophical activity in nineteenth century Canada. The opening biographical chapter establishes the Scottish cultural tradition in which Murray was raised and whose social and educational values he continued to perpetuate in his own writing and teaching. The Scottish tradition clarifies the critical discussion in Chapter Two of some of the ambiguities of Murray's position with regard to the philosophical movements of the nineteenth century. In particular, the difficulties of classing Murray with either the Scottish Common Sense Realists, the Neo-Kantian or Neo-Hegelian Idealists, or the rising group of 'professional' philosophers are considered. Specific elements of the intellectual framework of John Clark Murray's thought are dealt with in Chapter Three. Such characteristic concerns as the structure of knowledge, the relation of materialism and idealism, freedom and necessity, and moral philosophy are considered in themselves and as components of the unified order of truth which Murray found best expressed in Christianity. The final chapter focuses on Murray's effort to formulate a response to the social problems emerging as a consequence of industrialism. After establishing the ideological strength of Murray's economic and political liberalism, this chapter traces the efforts of a concerned liberal to understand contemporary problems and of fer solutions to them.</p> / Thesis / Master of Arts (MA)

In this thesis I consider ubuntu as a metonym for the particularly African features of South African philosophy. Given that Mbembe critiques African philosophy in general as having failed because it has been subsumed under two unreflective political movements in African thought, I consider whether or not the concept of ubuntu escapes his critique. After developing criteria for measuring the success of any philosophical concept, I conclude that ubuntu is unsuccessful. I then identify the political constraints placed on ubuntu that lead to its failure. These constraints arise from having to validate Africa as a place of intellectual worth. Considering the role of place in these constraints, I argue that a far more productive approach to ubuntu (and South African philosophy in general) is to explicitly incorporate this place into our philosophical project. I use the conceptual framework developed by Bruce Janz to provide a systematic account of place that can be used in formulating South African philosophy. I add to Janz, arguing that philosophy is a response to a particular feature of place: the mystery. By incorporating place into ubuntu, I am able to start developing a philosophical concept which can fulfil the political constraints placed on ubuntu without sacrificing its philosophical integrity. I suggest that ubuntu remains an interesting concept primarily because it promises to respond to the fragmentation of the South African place. I conclude by arguing that ubuntu should be used as the basis for a civic religion which responds to the fragmentation of the South African place. This civic religion will give rise to a significantly distinct philosophical tradition which should not succumb to Mbembe’s critique.

Many South African educators seek employment in Saudi Arabian schools, drawn by monetary incentives and better working conditions. However, little consideration is given to differences in cultural and educational values synonymous with the two entities. This research deals with the role of conflicting values in the teaching experiences of South African educators in Saudi Arabian schools by means of a literature study and empirical investigation. Qualitative data collection was done by in-depth personal interviews and personal narratives, written and sourced via e-mail. Findings revealed that the preconceived educational values of the South African educators sometimes acted as a barrier to teaching, restricting the educators from fully optimising their educational experiences. However, positive features of the Saudi education system were highlighted. The implications indicate a need for better orientation for South African educators working or planning to work in Saudi Arabia with emphasis on societal norms, customs and values. / Educational Studies / M. Ed. (Comparative Education)