Analizuojant muziejinės edukacijos ir neformalios muziejaus erdvės reikšmę lankytojų inkultūracijai bei atitikimą mokymo standartams, darbe buvo išnagrinėti temos teoriniai ir praktiniai aspektai. Apžvelgus muziejinės edukacijos vystymąsi istorine prasme, išanalizuota muziejinės edukacijos teisinis ir socialinis reglamentavimas, kitų šalių patirtis edukacijos klausimais. Baigiamasis darbas skirtas išsiaiškinti, ar Kauno apskrities pedagoginiame muziejuje vykdomos edukacinės programos atitinka bendrojo lavinimo mokymo standartus, todėl darbe buvo analizuojamas programų dalyvių bei juos atlydėjusių mokytojų požiūris į edukacines programas, jų naudingumą, atliktas empirinis tyrimas. Išanalizavus tyrimo rezultatus paaiškėjo, kad labiausiai yra ugdomi šie kūrybiniai komponentai: nuostatų, kognityviniai, tarpasmeninių santykių ir motyvacijos. Hipotezė, kad edukacinės programos atitinka , vykdomos Kauno apskrities pedagoginiame muziejuje, nevisiškai tenkina mokinių ir mokytojų poreikius, pasitvirtino iš dalies. / By analyzing the meaning of museum education and non-formal museum space for the enculturation of the visitors and adequacy for the teaching standards, there were theoretical and practical aspects of this topic analyzed. After reviewing the museum education development in the historical context, there were analyzed legal and social regulation of the museum education as well as other countries experiences in education. The final paper is devoted to ascertain if the existing education program in Kaunas Pedagogical Museum match the standards of basic education. Because of this reason there was an attitude of the programs participants and their teachers to the educational programs, their benefits and there was an empirical research performed. When the results of the research were analyzed, it was found out that these creative components are nurtured most of all: provisions, cognitive components, interpersonal relationships and motivation. The hypothesis, that educational programs in Kaunas Pedagogical Museum meet the teachers and pupils needs, was proved partly.

Este trabalho analisa a influência da cultura na práxis cristã evangélica no contexto da cidade de Laguna. O primeiro capítulo aborda a cultura em suas diversas facetas. Revela a dificuldade de definição do termo e estabelece uma diálogo com teóricos a fim de encontrar um caminho para melhor compreensão e estudo da cultura. Diante de muitas possibilidades de definição, adota-se o pensamento de Rubem Alves que define a cultura como objeto de desejo de algo que outrora o ser humano tivera, mas perdera, e agora é objeto de desejo. A cultura procura suprir a falta desse objeto de desejo, preencher essa ausência, porém, é incapaz. É aí que entra a religião aquilo que a cultura não consegue, a religião tenciona fazer. Por isso, a religião é tratada nesse capítulo como o suprassumo da cultura. Este capítulo se encerra mostrando como a religião molda a cosmovisão e cultura de um povo e sustenta costumes e valores. O segundo capítulo traz um panorama da composição étnico, cultural e religiosa de Laguna. Desde os primórdios, já havia um povo aqui com sua cultura e religião. Mas então, chegaram os colonizadores portugueses e açorianos, os imigrantes, os aventureiros e os escravos. E houve uma fusão que produziu uma nova configuração cultural e religiosa. O terceiro e último capítulo trata da complexa relação da cultura com o evangelho: as principais manifestações religiosas da cidade e sua relação com a cultura e com o evangelho, a tensão na enculturação, tem pontos divergentes e convergentes entre cultura e evangelho. Termina sugerindo que o evangelho por ser transcendente, no processo de enculturação, deve exercer sua supremacia como juiz da cultura. Caso contrário, corre-se o risco de perder tanto um quanto o outro. / This paper analyzes the influence of culture on the Evangelical Christian practice in the context of the city of Laguna. The first chapter deals with culture in its various facets. It reveals the difficulty in defining the term and establishes a dialog with theoreticians so as to find a path to better understand and study culture. Faced with many possibilities of definition, the thought of Rubem Alves was adopted which defines culture as an object of desire of something which the human being had in some other time but lost and now has become an object of desire. Culture seeks to fill this lack of this object of desire, to fulfill the absence, however it is incapable of doing it. This is where religion comes in that which culture cannot do, religion intends to do. That is why religion is treated in this chapter as the epitome of culture. This chapter ends showing how religion shapes the cosmovision and culture of a people and sustains customs and values. The second chapter presents a panorama of the ethnic, cultural and religious composition of Laguna. From the beginning there was a people here with its culture and religion. But then, the Portuguese and Azorean colonizers arrived, the immigrants, the adventurers and the slaves. And there was a fusion which produced a new cultural and religious configuration. The third and last chapter deals with the complex relation of culture with the Gospel: the main religious manifestations of the city and their relation with culture and with the Gospel, the tension with enculturation, the divergent and convergent points between culture and the Gospel. It ends suggesting that, since the Gospel is transcendent, in the process of enculturation, it should exercise its supremacy as judge of the culture. Otherwise, one runs the risk of losing both.

Em vista das recentes mudanças que acarretaram a inclusão da criança de seis anos no ensino fundamental, fez-se necessária a reflexão sobre um ensino de ciências coerente com a criança dessa faixa etária. Os documentos governamentais apontam uma perspectiva sociocultural de ensino e aprendizagem dessa área do conhecimento, mas esclarecem pouco sobre como promover seu ensino no dia-a-dia escolar. O presente trabalho partiu do pressuposto de que a ciência possui uma cultura própria, com valores, linguagem, práticas, percepções, teorias, crenças, materiais e etc. Sob essa perspectiva ensinar ciências implica a valorização de diferentes práticas que possibilitem a introdução dos alunos nessa cultura e, nesse sentido, o ensino deve ir além da simples memorização de conceitos em busca de uma aprendizagem capaz de atribuir sentido ao que somos e aos acontecimentos que nos cercam. Trata-se, portanto, de um processo de Enculturação científica. Considerando que as crianças do primeiro ano constroem seus significados através das representações enativas, icônicas e simbólicas, essa pesquisa buscou compreender como as crianças do primeiro ano do ensino fundamental constroem o conhecimento mediante o ensino intencional de ciências sob a perspectiva da Enculturação científica. O presente trabalho envolveu um estudo qualitativo, realizado em uma classe de primeiro ano de uma escola particular de São Paulo, durante o ano letivo de 2010, buscando analisar os dados oriundos das diferentes formas de representação construídas pelas crianças sobre os temas de ciências no cotidiano escolar. Os dados apontam que a atribuição de significados envolve o uso articulado dos três diferentes tipos de representação, de acordo com o foco de interesse ou preocupação das crianças. Nesse sentido, a construção do conhecimento valendo-se das diferentes formas de representações bem como propiciando experiências que levem as crianças a refletir sobre assuntos científicos e suas consequências para a sociedade parecem ser os pressupostos centrais do ensino de ciências para o primeiro ano do ensino fundamental. / In light of recent changes that led to the inclusion of six years children in elementary school, it was necessary to reflect on science education consistent with the child at this age. Governmental documents indicate a sociocultural perspective of teaching and learning in this area of knowledge, but they reveal little about how to promote it on the schools routine. This study assumed that science has its own culture, values, language, practices, perceptions, theories, beliefs, materials and so on. From this perspective teaching science implies recognizing different practices that enable the introduction of this culture. In that sense, education must go beyond mere memorization of concepts in search of a learning that assigns meaning to what we are and the events that surround us. It is therefore a process of Scientific enculturation. Whereas children of the first year build their meanings through representations of enactive, iconic and symbolic, this research sought to understand how children in the first years of elementary school construct knowledge through intentional teaching of science from the perspective of Scientific enculturation. This study involved a qualitative research in a class of first graders of a private school in São Paulo during the school year of 2010, seeking to analyze the data from the different forms of representation built by children on science subjects in school environment. The data indicate that the attribution of meaning involves the use of three different articulated kinds of representation, according to the focus of interest or concern for children. In this sense, the construction of knowledge by drawing the different forms of representations as well as providing experiences that lead children to reflect on science and its consequences for society seem to be the central assumptions of science education for the first year of elementary school.

This theses conserns with the theme of the role of media education at formation of the media literacy of young people. This segment of population is found in the part of life, when the life values and life habits are forming This theses is conceived as theoretic - empirical cultural- studies concept, which is researching "media behavior", media literacy and it's compatibility with everyday-life of this population segment. It comes from assumption, that it is necessary to put focus on family - and school influence on formation of media literacy of young people. It aims for answering some key-questions, which flow from this assumption. The text is divided into three parts In the first, theoretical part, I pay attention to terms culture, socialization, enculturation and I engage with media communication, media literacy and media education. The next, empirical part, in which I formulize hypotheses, I put questions to them for polling and consequently based on acquired data appreciate, how much is possible the verifiing of mentioned hypotheses. The third part contains the final summary and includes generalizing interpretation of results and resumes.

No description available.

abstract: Despite the growing numbers of foreign-born Latina young adult immigrants in the United States, this population is underrepresented in psychological science. Building upon previous literature, this study examines the moderating effect of acculturation and enculturation on the relationship between depression and alcohol use quantity and frequency among 530 young Latina women (ages 18-23 years) who recently immigrated to the United States (i.e., approximately 12 months prior to assessment). Acculturation (i.e., the process of immersion into another culture) lessened the positive link between depression and alcohol use quantity and frequency. Those with higher levels of acculturation reported less symptoms of depression and alcohol use. Enculturation (i.e., the process of immersion to one’s own ethnic culture) increased the positive link between depression and alcohol quantity and frequency. Implications for culturally competent counseling for this underserved and understudied population are discussed. / Dissertation/Thesis / Masters Thesis Counseling 2020

The Sámi people are an indigenous people that live in the northern region of Norway, Sweden, Finland and Russia (O’Dowd 2015, 187). They have been subjects of oppression and abuse by the majority culture for centuries. The sámi people were recognized as an indigenous people by the Swedish government in 1977 (Kvarfordt et al. 2004, 11). In Norway, they were recognized in 1989 whereas in Finland that year was 1995 (Förenta Nationerna u.å; O’Dowd 2015, 202). Therefore, the national governments of Sweden, Norway and Finland are obliged to follow a range of international treaties regarding the sámi peoples’ rights as an indigenous people (FN 2021). Nevertheless, the UN and EU have criticized the same governments for un-dermining sámi rights. This paper intends to investigate the cultural rights of the Sámi people in school with a comparison between Norway, Sweden, and Finland’s educational system. More specifically, the paper examines how the school system of Norway, Sweden, and Finland can help preserve sámi culture. In doing so, the essay explores three different cultural aspects from a sámi perspective, namely: the possibility to learn a sámi language in school, to learn sámi handicraft, and to learn about reindeer husbandry. Furthermore, the essay explores how these aspects are approached in the different nations by analyzing national school law and regulation. The material is then analyzed through the concepts of enculturation and socialization. In short, enculturation deals with different processes that aims to preserve and appropriate one’s own culture whereas socialization deals with processes that aims to assimilate people into the main culture. The results of the study show that all three nations have tendencies of preserving sami culture depending on which aspect that is studied. For instance, all countries support sámi language education but to what degree, varies between the nations. In contrast, only the Swedish educational system explicitly supports education in sámi handicraft and reindeer husbandry. Even though the results indicate differences between the countries’ educational system they also in-dicate that their national law on the matter of sámi rights are mostly similar in writing. Finally,

Biculturalism in the Latino population in U.S. has been found to relate to positive outcomes in the literature. However, little is known about the development of bicultural adaptation. The constituent parts of biculturalism, acculturation, and enculturation were measured over several years as part of an existing longitudinal study along with several variables that held promise as predictors of acculturation and enculturation change. An additional data point for acculturation and enculturation was gathered along with other important demographic information. Change in both acculturation and enculturation was modeled revealing that acculturation and enculturation increase and decrease linearly. The trajectory for acculturation is much steeper than the trajectory of enculturation, providing support for orthogonal measurement and indicating real possibilities for interventions to increase bicultural adaptation. The best-fit model for acculturation included years in the U.S., preference for speaking English, and receptive English vocabulary. The best-fit model for enculturation included years in the U.S., preference for speaking English, and receptive English vocabulary.

Genetic counselors (GCs) serve as health professionals who bridge the gap between patients and genetic medicine. Understanding the processes of genetic counselor enculturation and socialization gives a better picture of how these unique clinicians navigate the spaces between biomedical explanatory models and patient illness narratives, especially pertaining to how biomedicine has influenced how GCs experience the world and shape their professional and personal identities. In this two year-long study, I observed GCs, their students, faculty, patient presenters, and other guests of a genetic counselor training program (“GC Program”) to better understand the ways biomedical discourse is internalized and perpetuated through generations of students. Through semi-structured interviews, a free-listing exercise, and the analysis of applicant essays, I focus on how ritualized process leads to the experience of biomedically influenced periods of enculturation and socialization for GC students, applicants, and professionals who have graduated. I discuss how technology and materializing devices allow for the construction and interpretation of genetic identities closely tied to a counseling profession, which can either magnify the personal identities of its members or alienate those who feel as though they do not belong. The identities of genetic professionals force patients into ideal medical imaginaries; however genetic counselors set themselves apart from overlying biomedical structures as clinicians who defy norms to better take care of their patients. Last, I provide suggestions on how the field of genetic counseling can expand its interpretations of genetic citizenship and responsibility to broaden its reach and deepen its rich history of compassionate advocacy for its patients and members.

As part of a preliminary literature review of research concerning the relationship between medical anthropology and bioethics committees, it became clear that Institutional Review Boards, a foundational component of research, had never been evaluated as a population with a characterizable identity. Some examples of contextual critiques and policy analysis with the goal of procedural efficiency were accessible (Gunsalus 2006; Fitzgerald 2009; Lederman 2006; Ozdemir 2009; Sontag 2012), but qualitative data on the local knowledge of IRBs as a population do not exist. A synthesis of theoretical orientations and methodological planning have been integrated to inform these novel research questions to learn more about the ethical decision-making process of an Institutional Review Board within a research university and hospital. Bioethical reasoning grounded in Western morals creates enough opportunity for cognitive dissonance because of the potential misapplication of ethics, but when decision-making authority is deemed objectively scientific, it can cause a power dynamic by being taken as self-evident. Considering these biomedical frameworks, research with human subjects is grounded in morality, making IRBs a relevant site of praxis for philosophical and scientific research. The overall purpose of this project is to identify the ethical values that define Institutional Review Boards as a population, evaluate the moral implications of biomedical governmentality in clinical research, and define common phenomenological understandings of moral praxis within positions of relative power.