本研究旨在瞭解基隆市國民小學校長願景領導與教師工作投入之現況，並分析不同背景變項之教師在知覺校長願景領導與教師工作投入之差異情形，以及探討兩者之相關情形，最後藉由校長願景領導對教師工作投入進行預測。 本研究採問卷調查法，研究對象為基隆市34所公立國民小學，共計513位教師，有效問卷502份，可用率達97.86％，問卷回收後分別以描述性統計分析、t考驗、單因子變異數分析、Pearson積差相關、多元迴歸等統計方法進行統計分析。本研究獲致結論如下： 一、基隆市國民小學教師知覺校長願景領導為中高程度，以「願景的共識與轉化」知覺程度最高，其次由高至低依序為「願景的建構與發展」、「願景實踐與推廣」、「願景的回饋與修正」。 二、基隆市國民小學教師知覺教師工作投入為中高程度，以「工作樂趣」知覺程度最高，其次由高至低依序為「工作評價」、「工作專注」、「工作認同」、「工作參與」。 三、基隆市國民小學以男性、31-40歲、擔任主任職務與學校規模在12班（含）以下及13-23班之教師知覺「校長願景領導」的程度較高。 四、基隆市國民小學以服務年資11-20年、擔任主任職務與學校規模在12班（含）以下及24班（含）以上之教師知覺「教師工作投入」的程度較高。 五、校長願景領導與教師工作投入有顯著正相關，校長願景領導行為愈高，教師工作投入情形也愈高。 六、校長願景領導對教師工作投入具有預測力，以「願景的共識與轉化」對教師工作投入最有預測力。 最後，本研究根據研究結果提出具體建議，以供學校及未來研究之參考。 / This study aimed to investigate the status of principles’ visionary leadership and teachers’ job involvement in elementary schools in Keelung City, to analyze the differences of perceptions from different background teachers about principles’ visionary leadership and teachers’ job involvement, and to explore the relationship among these two variables. At last, predict teachers’ job involvement by principles’ visionary leadership. Questionnaire survey method was adopted in this study. The samples are teachers of public elementary schools in Keelung City, including 513 teachers from 34 elementary schools. There were 502 valid questionnaires finally used in the statistic analysis, and effective response rate is 97.86%. The data were analyzed by descriptive statistics, t-test, one-way ANOVA, Pearson correlation, and multiple regression. The conclusions are as follows: 1. Perceptions about principles’ visionary leadership from elementary school teachers in Keelung City is mid-high level.Among all, the sense to the “consensus and internalization of vision” is relatively the highest, and then the orders from high to low are “construction and development of vision”, “practice and promotion of vision” and “feedback and correction of vision”. 2. Perceptions about teachers’ job involvement from elementary school teachers in Keelung City is mid-high level. Among all, the sense to the “job enjoyment” is relatively the highest, and then the orders from high to low are “job self-evaluation”, “job concentration”, “job identification” and “job participation”. 3. Teachers of elementary schools in Keelung City are male, 41 to 50 years old, the chief of department, and from school which has 12 or 13-23 classes show higher perception about principles’ visionary leadership. 4. Teachers of elementary schools in Keelung City serve 11-20 years in school, work as the chief of department, and from school which has less than 12 or more than 24 classes school show higher perception about teachers’ job involvement. 5. There is significant positive correlation between principles’ visionary leadership and teachers’ job involvement in elementary schools in Keelung City. The higher the behaviors of principals’ visionary leadership are, the scores of teachers’ job involvement are also higher. 6. Principles’ visionary leadership has predictability on teachers’ job involvement, and “consensus and internalization of vision”has the highest predictive effect. Finally, based on the results of the research, suggestions for school administration, and future related research are provided.

This study examines the nature of learning organisations with a special focus on how these organisations manage to sustain and reinvent themselves despite changing contexts. In particular, the study focuses on one NGO operating in the South African education field. The intention of this research report is to determine how the specified organisation has been able to sustain and expand its operations while remaining effective and relevant despite changing political, economic and social contexts. The findings of the study have been drawn from interviews held with key personnel who presently work or previously worked for the organisation under study. Data from the interviews was triangulated with data extracted from the organisation’s annual reports. The data shows that the organisation grew from a regional entity to having offices all over South Africa. In order to do so, the organisation had to adapt to changing circumstances which it did by learning from experts and other organisations worldwide that were involved in similar pursuits. From these sources, the organisation learnt about innovative literacy materials and development strategies. The spearhead for many years behind these developments was a leader with a strong and charismatic personality and so, ultimately, it is difficult to distinguish between her personal learning and the organisational learning that took place.

<p>As a woman who claimed to experienced supernatural phenomena, such as spiritual visions and raptures, Teresa of Ávila had to face accusations of deception while confronting her own doubts of being self-deceived. Both religious authorities and visionary women in sixteenth-century Spain used the idea of deception to either dictate or challenge the dominant religious discourse. Ultimately, Teresa succeed at convincing ecclesial powers of the legitimacy of her experiences, a mandatory step for her canonization. Other visionaries were not as successful, and I analyze whether Teresa’s rhetorical strategies played a role in ensuring her effective defense of the authenticity of her visions.</p> This analysis of Teresa of Ávila as a visionary woman who felt the need to confront the problem of deception questions the usefulness of the traditional interpretation of visionary women as either deceivers or deceived. I argue that deception has traditionally functioned as a tool of sociopolitical marginalization, and that rulers of public discourse have ignored or dismissed the voices of visionary women. This work indicates the urgency of including their stories in the larger discussion on the credibility of women’s accounts of their own life experiences.

This project offers an analysis of how the transformative power of creative process in learning offers humankind relational connections with the natural environment. It supports the recommendation that educational institutions move towards a transformative creative learning process. The paper argues that by teaching children through assumptions of the world as in constant creative becoming humankind will move toward a more encompassing, coherent story of the universe which allows for the increasing self-actualization of individuals. After offering a theoretical discussion of the transformative power of creativity through the works of Brian Swimme, Edmund OSullivan and Alfred North Whitehead, the author provides descriptive, interpretive and critical narrative accounts of a teaching occasion created by her in which she illustrates her understanding of this transformative power.

This project offers an analysis of how the transformative power of creative process in learning offers humankind relational connections with the natural environment. It supports the recommendation that educational institutions move towards a transformative creative learning process. The paper argues that by teaching children through assumptions of the world as in constant creative becoming humankind will move toward a more encompassing, coherent story of the universe which allows for the increasing self-actualization of individuals. After offering a theoretical discussion of the transformative power of creativity through the works of Brian Swimme, Edmund OSullivan and Alfred North Whitehead, the author provides descriptive, interpretive and critical narrative accounts of a teaching occasion created by her in which she illustrates her understanding of this transformative power.

A Display Computer (DC) is an everyday object: Display Computer = Display + Computer. The “Display” part is the standard viewing surface found on everyday objects that conveys information or art. The “Computer” is found on the same everyday object; but by its ubiquitous nature, it will be relatively unnoticeable by the DC user, as it is manufactured “in the margins”. A DC may be mobile, moving with us as part of the everyday object we are using. DCs will be ubiquitous: “effectively invisible”, available at a glance, and seamlessly integrated into the environment. A DC should be an example of Weiser’s calm technology: encalming to the user, providing peripheral awareness without information overload. A DC should provide unremarkable computing in support of our daily routines in life. The nbaCub (nightly bedtime ambient Cues utility buddy) prototype illustrates a sample application of how DCs can be useful in the everyday environment of the home of the future. Embedding a computer into a toy, such that the display is the only visible portion, can present many opportunities for seamless and nontraditional uses of computing technology for our youngest user community. A field study was conducted in the home environment of a five-year old child over ten consecutive weeks as an informal, proof of concept of what Display Computers for children can look like and be used for in the near future. The personalized nbaCub provided lightweight, ambient information during the necessary daily routines of preparing for bed (evening routine) and preparing to go to school (morning routine). To further understand the child’s progress towards learning abstract concepts of time passage and routines, a novel “test by design” activity was included. Here, the role of the subject changed to primary designer/director. Final post-testing showed the subject knew both morning and bedtime routines very well and correctly answered seven of eight questions based on abstract images of time passage. Thus, the subject was in the process of learning the more abstract concept of time passage, but was not totally comfortable with the idea at the end of the study.

Historians of antebellum America have focused on shifting social patterns caused by trends such as democratization and proto-industrialization to explain the rise of new religious communities. These studies, however, have overlooked the ways that the members of these new groups and their visionary leaders understood their goals--in particular their desire to develop new ethical systems from the religious experiences of their founders. My study combines more traditional historical understandings of community formation in antebellum American with methods employed by scholars of religion to provide a clearer picture of the development of unique groups during this era of increased religious diversity. In particular, I argue that scholars must employ both Ann Taves' and William James' methods to study visions and revelations to comprehend how communities addressed the problem of religious experiences' interiority through communal processes of evaluation. To that end, I investigate Elias Hicks, founder of Hicksite Quakerism, and Ellen G. White, the founder of Seventh-day Adventism. My work on Hicks and White focuses on the processes by which their visionary ethics were transmitted into and practiced by their communities over time. Taken together, their ministries demonstrate that the visions of founders typically spoke to ethical issues--broadly and narrowly construed. Both leaders addressed personal, interpersonal, and social ills, and they each presented themselves as the model of obedience to their own visions and revelations in their autobiographies. Yet they faced different issues in convincing people of the truth of their visions for their communities. All Quakers expected their ministers to receive revelations during worship, so Hicks only had to persuade them that following revelation over scripture represented true Quaker orthodoxy. Sabbatarian Adventists, however, came from a wide variety of denominational backgrounds, so White had to persuade some of them not only to accept her teachings, but the existence of visions in the first place. Ultimately, their different views of the trajectory of history influenced their lasting legacies to their communities: eventually Hicks' specific teachings fell out of favor among Hicksites who maintained only his commitment to continuing, progressive revelation. White's teachings, however, remain both influential and hotly contested, because her reputation as prophet is bound up in Adventists' belief in the end of days. / text

This study has as main objective to analyze the biography of William Blake: dreamed and researched by Alexander Gilchrist and finished by his wife Anne Gilchrist and by the painter and writer Dante Gabriel Rossetti. Considered a mad genius that talked to spirits by a great part of his contemporaries, William Blake became known only after his death, in 1827, for his works as a poet, painter and engraver. In a first moment, a short biography of Alexander Gilchristis presented, as well as of the others involved in the writing of the biography Life of William Blake: Pictor Ignotus. In the second chapter, an analysis is conducted on what Gilchrist wrote about Blake s technical side and his educational background. The third chapter is about the visionary Blake, and how these episodes are portrayed in the Gilchrist s biography. In the last chapter, a parallelis traced between what Alexander Gilchrist wrote in his biography and what five authors before him wrote on Blake. These authors are: Cunningham, J. T. Smith, Malkin, Tatham and Crabb Robinson. In this way, we intend to reach a hypothesis on which authors were used as sources by Gilchrist to write Life of William Blake: Pictor Ignotus. / Esse trabalho tem por objetivo analisar a primeira biografia escrita sobre William Blake, biografia esta sonhada e pesquisada por Alexander Gilchrist e finalizada por sua esposa Anne Gilchrist e pelo pintor e também escritor Dante Gabriel Rossetti. Considerado um gênio louco que falava com os espíritos por grande parte de seus contemporâneos, é apenas após sua morte, em 1827, que William Blake passa a ser reconhecido por suas obras como poeta, pintor e gravurista. Em um primeiro momento, é apresentada uma curta biografia de Alexander Gilchrist e das pessoas que colaboraram com a escrita da biografia Life of William Blake: Pictor Ignotus. No segundo capítulo, é feita uma análisedo que Gilchrist escreveu sobre o lado técnico de Blake, sua educação e seus estudos. O terceiro capítulo trata do Blake visionário, e como estes episódios são retratados na biografia em questão. Já o último capítulo faz um comparativo entre o que Gilchrist escreve de Blake com o que pode ser encontrado nos autores anteriores a ele, como Cunningham, J. T. Smith, Malkin, Tatham e Crabb Robinson, chegando assim a uma hipótese de quais os autores acima citados serviram como fontes para a escrita de Life of William Blake: Pictor Ignotus.

Submitted by Liliane Ferreira (ljuvencia30@gmail.com) on 2018-04-27T11:59:46Z No. of bitstreams: 2 Tese - Matheus Moura Silva - 2018.pdf: 45123164 bytes, checksum: d3803e5205d3ebc2f46873afbb666522 (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) / Approved for entry into archive by Luciana Ferreira (lucgeral@gmail.com) on 2018-04-27T12:03:33Z (GMT) No. of bitstreams: 2 Tese - Matheus Moura Silva - 2018.pdf: 45123164 bytes, checksum: d3803e5205d3ebc2f46873afbb666522 (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) / Made available in DSpace on 2018-04-27T12:03:33Z (GMT). No. of bitstreams: 2 Tese - Matheus Moura Silva - 2018.pdf: 45123164 bytes, checksum: d3803e5205d3ebc2f46873afbb666522 (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) Previous issue date: 2018-03-28 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / This research spotlights on the relationship between comic books and visionary art. Over Visionary Art it's used the concept created by the artist Laurence Caruana in The First Manifesto of Visionary Art (2001), which defines all this type of artwork that intends to portray visions obtained by outstretched states of consciousness. In Brazil, although little known in the country, there are renowned international comic authors who are pointedly visionary, as is the case of Sergio Macedo and Alain Voss. The proposal, then, is to investigate the creative processes involved in doing such singular works and the relationship between visions / comics / everyday life and how Non-Ordinary States of Consciousness (NOSC) may or may not intervene with the artist's persona. I look into the works of Moebius, Jim Woodring, Rick Veitch, Sergio Macedo and Xalberto, as well as my own production prior to the research. Bibliographies related to creative processes, anthropology (shamanism), psychology (NOSC), are used as reference to demarcate the theoretical ground which I go through. the investigation takes place in the line of research of Visual Poetics and Creation Processes, thus, it also extends to the artistic practice, that is, to make comics. In my case, to create stories that are in the scope of visionary art, using as methods to induce NOSC the ritualistic ayahuasca tea, lucid dreams and the technique called Holotropic Breathwork - developed by the Czech psychiatrist Stanislav Grof. The methodological approach is art-based research combined with selfethnography. As a poetic result, 16 comic stories were developed, eight of them derived from ayahuasca and three from lucid dreams, one from common dream and one from hypnagogic dream, in addition to three stories derived from Holotropic Breathwork. The creative process of each of them is discussed, seeking to draw parallels between the seen, felt and portrayed, with the cognitive processes of psychological states typical of NOSC. In the end, all the stories were put together in a comic book album called Cartographies of the Unconscious. / Esta pesquisa buscou compreender a relação entre histórias em quadrinhos e arte visionária. Enquanto Arte Visionária usei o conceito criado pelo artista Laurence Caruana, no livro The First Manifesto of Visionary Art (2001), que definiu ser este todo tipo de trabalho artístico que intenciona retratar visões obtidas por estados ampliados de consciência. No Brasil, apesar de pouco conhecidos no país, há autores de quadrinhos renomados internacionalmente que são claramente visionários, como é o caso de Sergio Macedo e Alain Voss. A proposta, então, foi investigar os processos criativos envolvidos no fazer de trabalhos tão singulares, como funciona a relação entre as visões/quadrinhos/vida cotidiana e como os Estados Não Ordinários de Consciência (ENOC) podem ou não interferir na persona do artista. Foram analisados os trabalhos de Moebius, Jim Woodring, Rick Veitch, Sergio Macedo e Xalberto, além de minha própria produção anterior à pesquisa. Como referencial usei, principalmente, bibliografias ligadas aos processos criativos, antropologia (xamanismo), psicologia (ENOC) para demarcar o terreno teórico ao qual trafego. A investigação se deu na linha de pesquisa de Poéticas Visuais e Processos de Criação, assim, ela se estende também para a prática artística, ou seja, fazer quadrinhos. No meu caso, criei colaborativamente histórias que estão no escopo da arte visionária, tendo como método de indução de ENOC o chá ritualístico ayahuasca, sonhos lúcidos e a técnica chamada Respiração Holotrópica – desenvolvida pelo psiquiatra tcheco Stanislav Grof. A abordagem metodológica foi a pesquisa baseada em arte combinada com auto etnografia. Enquanto resultado poético, foram desenvolvidas 16 histórias em quadrinhos, oito delas derivadas de ayahuasca e três de sonhos lúcidos, uma de sonho comum e outra de sonho hipnagógico, além de três histórias derivas de Respiração Holotrópica. Os processos criativos de cada uma delas foi discutido, buscando traçar paralelos entre o visto, sentido e retratado, com os processos cognitivos e estados psicológicos típicos dos ENOC. Ao final, todas as histórias foram reunidas em um álbum de histórias em quadrinhos chamado Cartografias do Inconsciente.

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