A sensibilidade das crianças aos sinais emitidos por outra em situação de necessidade e mesmo a propensão ao cuidado atestam de forma cada vez mais convincente a natureza intrinsecamente motivada do cuidado espontâneo entre crianças. Este trabalho analisa o comportamento de cuidado entre crianças à luz do contexto sociocultural, das idéias infantis sobre cuidado, das metas de socialização das mães e de comparações interculturais. O estudo foi realizado na creche do povoado rural Bom Jardim, localizado no agreste de Sergipe. Participaram da pesquisa 17 crianças entre 4 e 6 anos, de ambos os sexos, e 27 mães residentes no povoado. Foi utilizado o método de observação focal do comportamento com filmagem em videotape para o registro dos comportamentos de cuidado entre as crianças. As idéias sobre cuidado infantil foram investigadas através da realização de foto-entrevistas e as Foi aplicada uma escala de comparação de metas de socialização nas mães. Os resultados revelaram que o tipo de cuidado entre crianças que teve maior média de ocorrência foi o contato afetuoso, seguido de supervisionar e ajudar. Nas categorias ajudar e contato afetuoso, o cuidado se concentrou entre crianças do mesmo sexo. Os resultados das foto-entrevistas mostraram que a foto escolhida com maior frequência como primeira opção foi a que exibia o contato corporal. As comparações interculturais com dados das crianças da vila rural Nso, em Camarões, e crianças de Osnabrück, na Alemanha, revelaram que as médias de codificação das palavras extraídas das falas das crianças do Bom Jardim durante a entrevista que se referiam ao cuidado primário, contato corporal e estimulação por objeto não apresentaram diferenças significativas. O oposto foi encontrado em relação à estimulação corporal e à interação face a face. A média da pontuação das mães na escala de comparação de metas de socialização indicou que as mães do Bom Jardim valorizam mais as metas de socialização relacionais. A análise comparativa intercultural entre as metas de socialização das mães do Bom Jardim com as de mães de outros contextos culturais - mães da vila rural Nso, Camarões; mães de Berlim, Alemanha; mães de Delhi e Gujarati, Índia revelou que a posição do Bom Jardim para a interdependência apresentou semelhanças em relação aos resultados das mães de Nova Delhi. Houve uma correlação positiva entre o número de pessoas que cuidam da criança e a pontuação para a dimensão de interdependência das metas de socialização das mães. O número de pessoas que cuidam das crianças correlacionou-se positivamente com o total de comportamentos de cuidado observados entre elas na categoria contato afetuoso e supervisionar. A pontuação das metas de socialização das mães correlacionou-se significativamente com a codificação das palavras relacionadas ao contato corporal presentes no discurso das crianças sobre cuidado. Estes resultados indicam que as práticas e valores em relação ao cuidado são passadas de mãe para filho, e reforçadas pelo ambiente cultural em que vivem. O cuidado espontâneo, observado entre as crianças do Bom Jardim, revela aspectos essenciais ligados ao modo vida da comunidade em vivem, confirmando o modo como o desenvolvimento está atrelado ao contexto e refletindo as diferentes estratégias de desenvolvimento contextodependentes / Children´s sensitiveness to another´s signals of need and the propensity for care confirm the inherent motivation for the spontaneous caregiving among them. This work analyses the caregiving behaviour among children under consideration of the children´s ideas about infant care, maternal socialization goals and cross-cultural comparisons. This study was conducted in the day care center of a rural village in the countryside of Sergipe, a state located in the northeast of Brazil. The participants of the study were 17 children, from 4 to 6 years old, and 27 mothers. Children´s behaviours during free activities were videotaped. Picture cards interviews were used to investigate their ideas about infant care. The mothers answered a socialization goals comparison scale. Results indicated that the highest occurrences of care were related to caressing, followed by supervision and help. For the categories help and caressing the care behaviours was directed towards same sex children. The picture-card chosen more frequently by the children was the one that exhibited the body contact system of care. Cross-cultural comparisons with German and Nso children, from Cameroon, revealed that the amount of words spoken by the children during the interview related to primary care, body contact and object stimulation were not significantly different among the three cultural contexts. The opposite was found for the amount of words related to body stimulation and face to face interaction. Mother´s socialization goals score indicated their preference for the relational goals. A cross-cultural analyse indicated that the Brazilian mothers socialization goals are closer to the ones of the mothers from New Delhi in comparison to the goals of mother from Berlin, Germany, rural Nso, Cameroon, and Gujarati, India. The number of people who take care of the child correlated positively with the mothers score for the relational socialization goals and the amount of caregiving behaviour among children in the category of caressing and supervision. Mothers´ socialization goals score correlated positively with the number of coded words related caressing spoken by the children during the interviews about care. These results indicate that the practices and values about care are inter-generation transmitted, reinforced by the cultural environment. The spontaneous among children from the village reveals aspects related to the way of life in the community, confirming that the development is context-dependent

Estudos têm demonstrado que homens que fazem sexo com homens (HSH) têm estilos de vida diferenciados e ocupam diferentes espaços sociais e culturais. Mapeando as redes sociométricas e as subculturas homoeróticas, é possível entender a disseminação do HIV e os fatores de vulnerabilidade. O objetivo desse trabalho é descrever como subculturas sexuais de homens que fazem sexo com homens que freqüentavam bares e boates em duas regiões de São Paulo ocupavam diferentes territórios, descrever suas subculturas e práticas sexuais. Foi realizado um mapeamento etnográfico em dois bairros de São Paulo, onde se localizam 58 bares e boates gays. Foram aplicados questionários em 500 homens (Centro e Jardins), sobre: dados sócio-demográficos, percepção de risco, práticas sexuais, prevenção de aids e uso de drogas. Durante 12 meses foram realizadas intervenções, com distribuição de preservativos, lubrificantes e folhetos informativos. Durante o mapeamento etnográfico observamos que a região do Centro tem bares mais antigos e tradicionais, com a presença mais explícita de travestis e garotos de programa, com imagens identitárias baseadas na divisão de papéis de gênero. O Jardins tem bares requintados, com a presença mais acentuada de imagens identitárias baseadas na identidade gay. A análise dos questionários mostrou que 52% tiveram prática sexual de risco com parceiros fixos e 42% com parceiros casuais. 71% fizeram o teste HIV, sendo que 5% afirmaram que eram soropositivos. Foram encontradas diferenças significativas nas respostas obtidas nas duas regiões, observando que maior proporção de homens que freqüentavam o Centro: eram pobres, menos escolarizados, negros; tinham uma menor percepção de risco e menos confiança nos métodos preventivos para aids; tinham mais práticas de risco; concordavam que não usavam preservativo porque estavam apaixonados e porque existiam medicamentos para tratar a aids. Observamos que diferentes subculturas sexuais de HSH, redes sociométricas, imagens identitárias e performances de papéis ocupam diferentes espaços na cidade de São Paulo, configurando territórios diferentes de vulnerabilidade ao HIV. O conceito de territórios de vulnerabilidade enfatiza a importância de intervenções para prevenção da aids com foco comunitário, atuando nos componentes individuais, sociais e programáticos. Pensando em termos de desenvolvimento de estratégias de prevenção que têm como horizonte a emancipação psicossocial além do incremento do uso de camisinha, devemos levar em consideração essas redes sociométricas, que ocupam territórios dentro da cidade, criando territórios de atualização/realização de desejos e vulnerabilidade. / Studies demonstrated that men who have sex with men (MSM) have different lifestyles and occupied different cultural and social spaces. It is possible to understand the HIV transmission and vulnerabilities’ factors through mapping sociometric networks and their subcultures. The main goal of this thesis is to describe how sexual subcultures of men that have sex with men, that attended bars and discos in two different districts of São Paulo, occupied different landscapes, and describe subcultures and sexual practices. An ethnographic mapping of two districts of São Paulo, with 58 gay bars and discos was done. Questionnaires were applied in 500 men (Centro and Jardins) about: demographic data, risk perception, sexual practices, aids prevention, and drug use. Interventions were applied during 12 months, with distribution of condom, lubricants, and informative material. Evidences on ethnographic mapping showed that Centro district has traditional and oldest bars, more hustlers’ men and travesties, with identity images based on gender roles. Jardins district has refined bars, with image identity based on gay identity. The questionnaire demonstrated that 52% had risk sexual practices with regular partners, and 42% with casual partners. 71% did the antibody test, and 5% were positive for HIV. We found significant differences between districts. Men who go to bars and discos at Centro: were poor, less educated, black; had lower risk perception; they where less confident of preventive methods for aids; they have more sexual risk practices; agree more that they don’t use condom because passion and because there are medicines to aids. Different sexual subcultures of MSM, sociometric networks, identity images and role performances occupy different spaces at São Paulo city, formatting different landscapes of HIV vulnerability. The concept of vulnerability landscapes emphasizes importance of interventions for aids prevention with community focus, acting on individual, social and programmatic components. Thinking in terms of developing prevention strategies that has the psychosocial emancipation how horizon, beyond the condom use increment, we need consider sociometric networks that occupy landscapes at the city, creating landscapes of actualization/realization of desires and vulnerabilities.

Ce travail doctoral propose d’étudier les troubles de l’image du corps et les troubles psychologiques associés, chez des patientes anorexiques, comparées à des femmes sans trouble du comportement alimentaire (TCA), et d’examiner l’impact des facteurs socioculturels sur l’émergence de ces troubles, ainsi que l’influence d’un programme d’activés physiques adaptées (APA) sur leur régulation. L’étude 1 indique que l’insatisfaction corporelle des femmes sans TCA augmente significativement en fonction de l’âge et de la corpulence, démontrant de l’importance de l’image du corps sur la santé mentale des femmes dans nos sociétés occidentales. L’étude 2 montre que les patientes anorexiques ont une insatisfaction corporelle significativement plus importante, des scores d’anxiété physique sociale et de dépression significativement plus élevés, ainsi que des scores d’estime de soi globale et de soi physique globale significativement plus faibles que les femmes sans TCA, traduisant la coexistence de troubles psychologiques chez les patientes anorexiques. L’étude 3 révèle que les mécanismes de comparaison sociale et d’internalisation des messages sociaux sont significativement plus activés chez les anorexiques comparées aux femmes sans TCA. Toutefois, il apparaît qu’une amorce « idéal de minceur » n’a aucun effet significatif sur l’insatisfaction corporelle et la silhouette idéale, chez les deux groupes. Enfin, l’étude 4 montre que, même si le programme d’APA ne permet pas de réguler les troubles de l’image du corps et les troubles psychologiques, il n’interfère pas négativement dans le traitement thérapeutique de l’anorexie mentale. Ces différents résultats sont ensuite discutés, et des perspectives de recherche sont proposées. / The present doctoral research aims to investigate body image disturbances and associated psychological troubles, in patients with anorexia nervosa as compared to healthy controls, and to examine the impact of sociocultural factors on the emergence of the aforementioned troubles, as the effects of an adapted physical activity program (APA) on their regulation. Study 1 indicates that body dissatisfaction of women without eating disorders (ED) increases significantly according to age and shape, enlightening the role of body image in women’s health in Western societies. Study 2 shows that anorexics present significantly more body dissatisfaction and significantly higher scores of social physical anxiety and depression, but also a global self-esteem and a global physical self significantly lower, as compared to women without ED. Study 3 reveals that social comparison and social messages internalization are more relevant in anorexics than in women without ED. However, we observed no significant effect of thin ideal priming on body dissatisfaction and ideal body size in both groups. Finally, Study 4 shows that, even if APA program reveals no significant effect on body image disturbances and associated psychological troubles, it does not interfere negatively with the therapeutic treatment for anorexia nervosa. These results are then discussed and perspectives of research are presented.

This study focuses on the identification of traditional and modern sociocultural factors revealed by traditionallyorientated (rural) and modern (urban) Vhavenda people that define the Vhavenda cultural context, and establishes how the Vhavenda view giftedness from their own sociocultural perspective. The literature study reveals that Vhavenda school children are disadvantaged with regard to socioeconomic level, education and geographic isolation. Definitions of intelligence were reviewed as well as those of giftedness that consider sociocultural perspectives. An idiographic, qualitative study was conducted with informants from rural and urban areas. Results show that the sociocultural context of both traditional and modern Vhavenda is characterised by modern rather than traditional sociocultural factors which influence the development, nurturance and manifestation of giftedness in Vhavenda children. Vhavenda learners (13-15 years old) revealed some frequently observed characteristics of giftedness. Consequently, some identification measures of disadvantaged gifted children hold promise for the identification of gifted Vhavenda learners. / Psychology of Education / M. Ed. (Psychology of Education)

Estudos têm demonstrado que homens que fazem sexo com homens (HSH) têm estilos de vida diferenciados e ocupam diferentes espaços sociais e culturais. Mapeando as redes sociométricas e as subculturas homoeróticas, é possível entender a disseminação do HIV e os fatores de vulnerabilidade. O objetivo desse trabalho é descrever como subculturas sexuais de homens que fazem sexo com homens que freqüentavam bares e boates em duas regiões de São Paulo ocupavam diferentes territórios, descrever suas subculturas e práticas sexuais. Foi realizado um mapeamento etnográfico em dois bairros de São Paulo, onde se localizam 58 bares e boates gays. Foram aplicados questionários em 500 homens (Centro e Jardins), sobre: dados sócio-demográficos, percepção de risco, práticas sexuais, prevenção de aids e uso de drogas. Durante 12 meses foram realizadas intervenções, com distribuição de preservativos, lubrificantes e folhetos informativos. Durante o mapeamento etnográfico observamos que a região do Centro tem bares mais antigos e tradicionais, com a presença mais explícita de travestis e garotos de programa, com imagens identitárias baseadas na divisão de papéis de gênero. O Jardins tem bares requintados, com a presença mais acentuada de imagens identitárias baseadas na identidade gay. A análise dos questionários mostrou que 52% tiveram prática sexual de risco com parceiros fixos e 42% com parceiros casuais. 71% fizeram o teste HIV, sendo que 5% afirmaram que eram soropositivos. Foram encontradas diferenças significativas nas respostas obtidas nas duas regiões, observando que maior proporção de homens que freqüentavam o Centro: eram pobres, menos escolarizados, negros; tinham uma menor percepção de risco e menos confiança nos métodos preventivos para aids; tinham mais práticas de risco; concordavam que não usavam preservativo porque estavam apaixonados e porque existiam medicamentos para tratar a aids. Observamos que diferentes subculturas sexuais de HSH, redes sociométricas, imagens identitárias e performances de papéis ocupam diferentes espaços na cidade de São Paulo, configurando territórios diferentes de vulnerabilidade ao HIV. O conceito de territórios de vulnerabilidade enfatiza a importância de intervenções para prevenção da aids com foco comunitário, atuando nos componentes individuais, sociais e programáticos. Pensando em termos de desenvolvimento de estratégias de prevenção que têm como horizonte a emancipação psicossocial além do incremento do uso de camisinha, devemos levar em consideração essas redes sociométricas, que ocupam territórios dentro da cidade, criando territórios de atualização/realização de desejos e vulnerabilidade. / Studies demonstrated that men who have sex with men (MSM) have different lifestyles and occupied different cultural and social spaces. It is possible to understand the HIV transmission and vulnerabilities’ factors through mapping sociometric networks and their subcultures. The main goal of this thesis is to describe how sexual subcultures of men that have sex with men, that attended bars and discos in two different districts of São Paulo, occupied different landscapes, and describe subcultures and sexual practices. An ethnographic mapping of two districts of São Paulo, with 58 gay bars and discos was done. Questionnaires were applied in 500 men (Centro and Jardins) about: demographic data, risk perception, sexual practices, aids prevention, and drug use. Interventions were applied during 12 months, with distribution of condom, lubricants, and informative material. Evidences on ethnographic mapping showed that Centro district has traditional and oldest bars, more hustlers’ men and travesties, with identity images based on gender roles. Jardins district has refined bars, with image identity based on gay identity. The questionnaire demonstrated that 52% had risk sexual practices with regular partners, and 42% with casual partners. 71% did the antibody test, and 5% were positive for HIV. We found significant differences between districts. Men who go to bars and discos at Centro: were poor, less educated, black; had lower risk perception; they where less confident of preventive methods for aids; they have more sexual risk practices; agree more that they don’t use condom because passion and because there are medicines to aids. Different sexual subcultures of MSM, sociometric networks, identity images and role performances occupy different spaces at São Paulo city, formatting different landscapes of HIV vulnerability. The concept of vulnerability landscapes emphasizes importance of interventions for aids prevention with community focus, acting on individual, social and programmatic components. Thinking in terms of developing prevention strategies that has the psychosocial emancipation how horizon, beyond the condom use increment, we need consider sociometric networks that occupy landscapes at the city, creating landscapes of actualization/realization of desires and vulnerabilities.

The overall aims of this thesis were to examine personal standards, self-evaluation and attitudes to eating and weight in the development of disturbed eating in adolescent girls, and to examine how adolescent girls with a clinical eating disorder reflect upon and deal with perceived expectations in daily life. Studies I and II were quantitative studies, conducted in a population-based longitudinal study. Studies III and IV were qualitative interview studies of girls who were suffering from eating disorders and the data were analysed using a phenomenographic approach. Study I showed that high personal standards expressed in a competitive way were specific for the girls with disturbed eating. These girls also reported a negative physical self-evaluation and often believed that thinness would make them more popular. In study II variables concerning attitudes to eating and weight and physical self-evaluation emerged as risk factors for disturbed eating, whereas personal standards or self-evaluation in general did not. Protective factors were a low BMI, healthy eating attitudes, an accepting attitude towards body size and a positive self-evaluation. Three categories of perceived expectations were described in study III: expectations from others, self-imposed expectations and conflicting expectations. Many informants had problems identifying expectations that were not explicit and they interpreted them as self-imposed. In study IV the various ways in which the informants reflected on dealing with these expectations were summarized into three qualitatively different conceptions: being oneself, adapting to different situations and presenting oneself in a positive light. These conceptions were expressed in five patterns of action, which could have various functions for different individuals and in different situations. The results suggest that in order to prevent and treat eating disorders and related problems it is essential to integrate both intrapersonal and contextual factors that contribute to the development and maintenance of these conditions.

Abstract This thesis explores the sociocultural processes shaping the design, adoption and use of new urban technology in the city of Oulu in northern Finland. The exploration is conducted at experiential level focusing on people’s personal perspectives which allows uncovering underlying cultural meanings, social structures and historically formed practices and discourses. The unique case for the thesis is provided by the recent technological development in Oulu that has been shaped by agendas such as ubiquitous computing and smart cities. The thesis first investigates in-depth the design process of the new urban technology, and also compares the visions of the designers and decision-makers with the practices and perspectives of the city inhabitants. Then, the adoption process of public urban technologies is studied in detail by constructing a conceptual appropriation model. Finally, the effects of the northern location of Oulu on the design and use of the urban technology are scrutinized. The research is based on empirical, qualitative research materials comparing the experiences of young adult and elderly city inhabitants; in addition, quantitative use data of urban technologies is utilized to provide an overview on the use trends. The key findings indicate that the design and decisions concerning novel technologies and the outcome are shaped by complex sociomaterial practices based on experiences from previous similar projects, and on certain preconceptions about the city inhabitants and technology’s role in the cityscape. Different people have differing power positions in relation to the development of the urban public places, and technology implementation can marginalize some segments of city inhabitants. Further, the adoption of novel urban technologies is found to depend heavily on the norms of public places and people’s long-term experiences of technology use. Finally, climate, ICT use and sociocultural context are shown to be profoundly interconnected, and thus, urban computing design must reconsider the situatedness of technology. These findings call for further sociocultural studies on future smart cities. / Tiivistelmä Väitöskirja tarkastelee sosiokulttuurisia tekijöitä, jotka ovat vaikuttaneet uuden kaupunkiteknologian suunnitteluun, omaksumiseen ja käyttöön Pohjois-Suomessa Oulussa. Tutkimus keskittyy ihmisten kokemukselliseen tasoon, jonka kautta on mahdollista hahmottaa kulttuurisia merkityksiä, sosiaalisia rakenteita sekä historiallisesti muotoutuneita käytäntöjä ja diskursseja. Tutkimuksen taustalla on Oulun viime vuosien teknologinen kehitys, joka osaltaan perustuu visioihin älykaupungista ja kaupunkitilaan sulautetusta jokapaikan tietotekniikasta. Tutkimus tarkastelee aluksi uuden kaupunkiteknologian suunnitteluprosessia, ja peilaa lisäksi suunnittelijoiden ja päättäjien visioita kaupunkilaisten käytäntöihin ja näkökulmiin. Seuraavaksi julkisten kaupunkiteknologioiden käyttöönottoa jäljitetään rakentamalla malli, joka kuvaa omaksumisprosesseja. Lopuksi selvitetään Oulun pohjoisen sijainnin vaikutusta teknologian suunnitteluun ja käyttöön. Tutkimus perustuu empiirisiin, laadullisiin tutkimusaineistoihin, joiden avulla tutkitaan ja vertaillaan nuorten aikuisten ja ikääntyneiden kaupunkilaisten kokemuksia. Lisäksi käytetään määrällistä aineistoa kuvaamaan kaupunkiteknologioiden käytön kehityssuuntia. Väitöskirjan mukaan kaupunkiteknologioita koskevat päätökset ja lopputulos ovat monimutkaisten sosiaalis-materiaalisten käytäntöjen muovaavia. Käytäntöjen taustalla ovat kokemukset samankaltaisista projekteista sekä ennakkokäsitykset kaupunkilaisista ja teknologian roolista kaupunkitilassa. Tutkimus valottaa ihmisten erilaisia valta-asemia kaupunkien kehityksessä ja tuo esiin, miten teknologia voi marginalisoida joitakin ihmisryhmiä. Tutkimus osoittaa, miten julkisten paikkojen normit ja pitkän ajan kuluessa muovautuneet teknologiakokemukset vaikuttavat uusien kaupunkiteknologioiden omaksumiseen. Lisäksi todetaan ilmaston, tieto- ja viestintätekniikan käytön ja sosiokulttuurisen kontekstin vahva yhteys, jonka vuoksi alan tutkimuksen tulisi arvioida uudelleen teknologian paikkasidonnaisuutta. Tulokset osoittavat, että sosiokulttuurista tutkimusta älykaupungeista tarvitaan lisää.

Critical and enduring questions for teachers are whose ethics or what ethics they should be teaching in schools and how, given the pluralism of the wider society. The focus of this study is to establish whether it is possible to identify a common, non-relativist basis for what should be taught in Ethics Education and then to consider how such an approach might best be undertaken. This task involves finding some basis for ethics that we all have reason to accept and requires an understanding of the nature of moral development and learning. An interdisciplinary approach has been undertaken to investigate whether it is possible to find a common basis for ethics and to determine what constitutes the nature of moral development and learning. In the first instance, this interdisciplinary approach has been used to investigate whether there is justification for believing that as human beings we share certain characteristics and patterns of behaviour, or a common humanity, the features of which might suggest a common basis for ethics that we all have reason to accept. This investigation examines empirical findings and theoretical conclusions relating to the sociobiological, psychosocial and sociocultural dimensions of human beings to support the notion that we share a common humanity which is characterised by a number of features. These features include the deeply reciprocal nature of our relationships with one another and the sociocultural nature of our moral learnings. Moreover, we are a highly interdependent social species whose survival and well-being are dependent not only on cooperation with one another but also with sustaining a satisfactory ecological balance with other forms of life within dynamic, natural systems. This interdependence suggests that the norm of having care for one another and our world is one that we all have reason to accept. This norm, in turn, suggests a telos, or set of goals for ethics, that involve the creation of a just and caring society. However, in order to realise such a telos for ethics it is necessary to provide some specific theoretical and practical guidelines related to deciding what constitutes the nature and scope of care within specific contexts. Accordingly, the study undertakes a brief review of contemporary approaches to ethics to evaluate the extent to which these provide a means for realising the ethical form of life based in the norm of having care for one another and our world. This review suggests that feminist theories of care provide the most promising basis for delineating what it is to care for one another and our world. However, it is also acknowledged that there are a number of limitations with existing theories of care. This study, therefore, undertakes a conceptual analysis of the nature and scope of care and outlines an extended ethic of care. This theorising recognises that care for others is characterised by the dimensions of responsiveness, the exercise of responsible action and is refined and amended by critical reflection. It is acknowledged that justice is intrinsic to the nature of care as is the exercise of a range of virtues. The scope of our caring responsibilities is seen to extend to all others in the global community, as well as all other species, while also requiring care for self, and care for particular others for whom we may have special familial or work-related responsibilities. The evaluation of what constitutes caring practice is also discussed and it is acknowledged that caring practices must meet minimum requirements in terms of respect for basic human rights and should contribute to the welfare and well-being of the recipients of care. This specification of the nature and scope of care, in conjunction with a consideration of the nature of moral learning and development, provides a basis from which to develop a philosophical foundation as well as a set of aims and objectives for Ethics Education. It is acknowledged that students need to develop a wide range of cognitive, emotional and social competencies in order to understand what it means to care for self and others within specific socio-cultural contexts and also to develop the sense of empathetic connection and affiliation to others that translates moral decisions into responsible moral action. It is hoped that the study provides the basis for beginning a dialogue in schools that involves students, teachers, families and members of the wider community about what it means to live the ethical form of life and how education itself might promote broadly such a form of life.

L’évêque détient une autorité inhérente à la succession apostolique, à la plénitude du sacrement de l’ordre, aux multiples pouvoirs que lui confère le droit canonique. Pour les évêques africains, leur autorité est renforcée par la particularité de leur statut au niveau social, culturel et politique. Ce sont des hommes que l’on ne peut que difficilement contester. Les prêtres, dans l’exercice de leur ministère, quel que soit sa dimension, doivent se référer toujours à leur évêque du fait du lien juridique de l’incardination. Cela permet de bien gouverner les prêtres, de garantir la hiérarchie et le bon fonctionnement du diocèse. Toutefois, en Afrique, l’autorité épiscopale ne s’impose pas toujours à cause du tribalisme, d’abus de pouvoir de certains prêtres, de la désobéissance mettant à rude épreuve l’efficacité de l’autorité. Force est de constater que des évêques abusent également de leur autorité et de leur pouvoir, violent dans l’impunité les normes ecclésiales, n’assument pas vraiment leur responsabilité au préjudice des prêtres. Ainsi, il est nécessaire de revenir à l’importance du sens du service dans l’exercice du ministère épiscopal et de renforcer l’application rigoureuse de la loi universelle de l’Église catholique. Par rapport à la volonté de l’autorité suprême de l’Église, qui manifeste une évolution en sanctionnant des évêques défaillants, l’occasion est opportunément donnée afin que l’institution ecclésiale, notamment face aux réalités diocésaines en Afrique, avance plus largement en termes de contrôle, de vigilance, de sanction, de protection des droits des prêtres et des laïcs. / The bishop holds an inherent authority from the apostolic succession, the fullness of the sacrament of orders, the multiple power that canon law bestows upon him. The authority of the bishops in Africa is reinforced by the distinctiveness of their status, whether it is at the social, cultural or political level. They are hardly disputable. Presbyters always have to refer to their bishop in the exercise of their ministry, no matter the size of that ministry, and that because of the legal binding of the incardination. This guarantees the governance of the priests, the hierarchy and the efficiency of diocesan administration. However, the bishop’s authority doesn’t always prevail because of the tribalism, the abuse of power of certain priests and the disobedience that puts a strain on the authority. It must be noted that certain bishops also abuse of their authority, violate in impunity the ecclesiastical norms and fail to exercise their responsibilities to the priests’ detriment. Therefore, it is necessary to return to the importance of service in the exercise of the episcopal ministry and to reinforce the rigorous application of universal law of the Catholic Church. If the Supreme authority of the Church is willing to manifest its evolution by severely sanctioning the bishops who fail their mission, there will be a true opportunity for change in order, for the ecclesiastical institution who faces the diocesan realities in Africa, to advance more largely in terms of control, caution, sanction and protection of the rights for both the priests and the laity.

No description available.