De nombreux facteurs environnementaux et/ ou de santé publique amènent à se poser aujourd’hui la question du devenir des générations futures. Plusieurs fléaux touchent notre société et sont de nature à affecter les générations suivantes à l’instar de nombreuses maladies dégénératives, de cancers, de maladies génétiques et diverses maladies de sang et de la moelle osseuse. Cependant, un élément d’optimisme a vu le jour grâce à la possibilité de prélever le sang placentaire et de conserver les cellules souches du cordon ombilical du nouveau-né à des fins de greffes ultérieures, beaucoup moins lourdes que celles de moelle osseuse. Des actions de communication seraient donc utiles pour informer les parents de cette possibilité, les sensibiliser et les encourager à prendre la décision de conserver les cellules souches du cordon pour le bien des générations futures. Ce besoin de communication et la nécessité de se préoccuper des générations futures ont attiré notre attention sur un concept issu de la psychologie sociale et introduit récemment en marketing : la générativité, définie par son auteur pionnier comme étant « la préoccupation quant à l’établissement et au conseil des générations futures » (Erikson, 1950). Par conséquent, la problématique centrale de cette recherche s’articule comme suit : Comment construire des messages prosociaux incitatifs, favorables aux générations futures, - en l’occurrence de conservation des cellules souches du sang du cordon ombilical -, efficaces pour agir sur les attitudes et intentions des femmes enceintes par une stimulation de leur générativité situationnelle ? Les objectifs de cette recherche imposent avant tout de mener une phase primordiale de meilleure compréhension du concept de générativité et de sa mesure. À cet effet, deux études préliminaires (étude qualitative suivie d’une étude quantitative) ont permis de mieux cerner ce concept du point de vue de ses conceptualisation, opérationnalisation et mesure. Une nouvelle conceptualisation de la générativité fondée sur une générativité situationnelle, venant compléter l’unique vision dispositionnelle de préoccupation générative, est proposée. Ensuite, une expérimentation auprès de femmes enceintes, cible de la décision de don du sang placentaire, souligne le rôle de l’imagerie mentale et de la générativité situationnelle dans le processus persuasif, confirmant la pertinence de cette nouvelle conceptualisation. Enfin, les résultats sont discutés ; des voies de recherches sont développées, notamment pour pallier les limites de la présente recherche. / Many environmental and/ or public health factors lead to questioning the future of generations. Many plagues affect our society and are likely to influence future generations such as numerous degenerative or genetic diseases, cancers, blood and bone marrow disorders. However, an optimistic element has emerged due to the ability to collect placental blood and to preserve the umbilical cord stem cells of the newborn for subsequent grafts, less heavier than those of bone marrow. Communication actions would therefore be useful to inform parents of this possibility, raise awareness and encourage them to decide to conserve cord stem cells for the benefit of future generations. This need for communication as well as the concern toward future generations have drawn our attention to a concept that emerged from social psychology and has been recently introduced into marketing: generativity. Erikson (1950), its pioneer, defined it as « primarily the concern in establishing and guiding the next generation ». Our central research question is articulated as follows: How to construct incentive prosocial messages, favorable to future generations, - in our case the conservation of umbilical cord stem cells -, effective in influencing the attitudes and intentions of pregnant women by stimulating their situational generativity? The objectives of this research require, first and foremost, a crucial phase of better understanding the concept of generativity and its measurement. To this end, two preliminary studies (qualitative followed by a quantitative study) made possible to perceive the conceptualization, operationalization and measurement of this concept. A new conceptualization of generativity based on a situational vision, in addition to the dispositional vision of generative concern, is proposed. Afterwards, an experiment among pregnant women, potential decision makers in donating placental blood, highlights the role of mental imagery and situational generativity in the persuasive process, confirming the relevance of this new conceptualization. Finally, the results are discussed ; research perspectives are developed, particularly to overcome the limitations of this research.

Le concept de générativité, soit la préoccupation des adultes à l'égard du bien-être des générations futures, a fait l'objet de nombreuses études en psychologie sociale depuis les années 1950. En parallèle, plusieurs entreprises positionnent leurs produits et services comme génératifs, une réalité qui n'a toutefois pas été examinée d'un point de vue académique en marketing. Afin de remédier à cette lacune, nous proposons l'introduction formelle du concept de générativité dans la littérature marketing, ainsi que le développement d'une échelle de mesure entièrement dédiée à la générativité du consommateur. Nous analysons également les effets du positionnement génératif des produits sur le comportement du consommateur. Les résultats de la première étude ont montré que le positionnement génératif affectait positivement et significativement les attitudes envers le message et le produit, ainsi que les intentions d'achat. Ces effets étaient encore plus importants lorsque la publicité ciblait des consommateurs fortement génératifs. De plus, la construction de l'échelle de la générativité du consommateur a mis en évidence la présence de deux dimensions de la générativité : communale et agentique. L'analyse de la validité prédictive de l'échelle a de nouveau montré l'importance de cibler des personnes fortement génératives dans le cas de produits positionnés comme génératifs. Toutefois, l'analyse du type de positionnement génératif, du lieu de contrôle et du revenu familial comme modérateurs n'a pas révélé de relations statistiquement significatives. Notre recherche a néanmoins montré que les consommateurs mariés étaient plus génératifs que les célibataires, et que seules les personnes possédant un revenu familial confortable ou élevant des enfants possédaient un indice élévé de générativité communale. Qui plus est, les pères étaient plus génératifs sur le plan agentique que les mères. Ces résultats pointent également l'importance d'identifier le type de générativité du consommateur (communal ou agentique). / The concept of generativity—that is, adults' preoccupation for the well-being of the next generations—has been the subject of numerous studies in social psychology since the 1950's. In parallel, many companies are positioning their products and services as generative, a reality that has not been extensively studied from an academic perspective in marketing. To remedy this shortcoming, we propose the formal introduction of the concept of generativity in the marketing literature, as well as the development of a measurement scale entirely dedicated to consumer generativity. We also analyze the effects of a generative positioning on consumer behaviour. The results of our first study showed that product generative positioning had positive and significant effects on attitudes toward the ad and the products, as well as purchase intentions. Those effects were even more important when targeted consumers were themselves highly generative. Moreover, the construction of the consumer generativity scale revealed two dimensions for the construct: communal and agentic. The analysis of the predictive validity of the consumer generativity scale has again shown the importance of targeting highly generative people in the case of products positioned as generative. However, the analysis of the generative type of positioning, the locus of control and family income as moderators did not reveal statistically significant relationships. Our research have nevertheless shown that married consumers were more generative than singles, and only people with a confortable family income or raising children had a high index of communal generativity. In addtion, fathers were more generative than mothers with regards to the agentic dimension of generativity. These results also stress the importance of identifying the type of generativity (communal or agentic) demonstrated by said consumers.

Cette ethnographie est consacrée à l’analyse d’un fragment du parcours de rituels indigènes –toré, praiá et cure chamanique – dans le Nordeste du Brésil. Elle se fonde sur un travail de terrain mené entre 2010 et 2015 chez les indiens Pankararé (État de Bahia) et Pankararu (État du Pernambuco). L’objectif principal consiste à illustrer concrètement le processus régional de convergence rituelle à travers l’étude des transmissions entre ces deux populations. L’hypothèse est que ces transmissions conduisent à un triple peuplement. 1) Le premier est régional et ethnique : l’apprentissage et la performance du rituel du toré permet, pour des populations considérées caboclas et dénigrées pour leur absence de symboles extérieurs de l’indianité, l’acquisition du statut juridique, différenciateur et mélioratif de « population indigène ». 2) Ces enseignements consistent en la transmission de techniques ayant pour but l’établissement de contacts avec des entités invisibles locales, constitutives des actions rituelles. Les Pankararé, en tant que population réceptrice, découvrent à travers ces pratiques un panthéon d’entités locales légitimant la personnalisation de leurs pratiques rituelles, ce qui constitue un deuxième axe de peuplement, un peuplement cosmique. 3) Chez la population émettrice, ces transmissions interethniques de rituels ont pour conséquence une libéralisation des relations avec le monde invisible, ce qui provoque une multiplication considérable de ses habitants. De nouvelles catégories d’entités sont progressivement intégrées, possèdent des masques rituels et sont appelées lors des rituels domestiques ou collectifs. La description de ces trois formes de peuplement permet l’analyse des raisons et conditions des transmissions interethniques de rituels, de leur acceptation, succès, mais aussi de leurs conséquences et des innovations apportées. / This ethnography aims to analyze the journey of fragment of indigenous rituals – toré, praiá and shamanic cure – in Brazil Nordeste. It is based on a fieldwork carried between 2010 and 2015 within the Pankararé (State of Bahia) and the Panakaru (State of Pernambuco) indigenous people. The main objective of this dissertation is to illustrate the regional process of rituals’ convergence by studying the transmission between those two populations. The hypothesis at the core of this work is that these transmissions lead to a triple populating process. 1) The first one is a regional and ethnical process: the learning and performance of the toré rituals allows for population considered as caboclas and denigrated for the absence of exterior symbols of their indianness to obtain the legal status differentiating and ameliorating the situation for “indigenous populations”. (2) Those learnings consist in the transmission of techniques establishing contacts with local invisible entity, constitutive of rituals actions. Pankararé’s, as receptive populations, discover through those practices a pantheon of local entity legitimizing the personalization of their ritual practices. This constitutes a second realm of populating process, a cosmic populating. (3) Within the issuing population, those interethnic transmissions of rituals results in a relations’ liberalization with the invisible world, provoking a significant multiplication of its inhabitant. New categories of entity are progressively integrated, posses rituals mask and are called upon in collective and domestic rituals.The description of these three forms of populating process allows for the analysis of the motives and the condition behind interethnic rituals transmissions, of their acceptations, success, but also outcomes and innovations. / A presente etnografia se dedica à análise de fragmentos do percurso de rituais indígenas – toré, praiá e cura xamânica – no Nordeste do Brazil. Está baseada em trabalho de campo conduzido de 2010 à 2015 entre os índios Pankararé (Estado da Bahia) e Pankararu (Estado do Pernambuco). Seu objetivo principal é ilustrar o processo regional de convergência ritual através do estudo das transmissões entre esses dois grupos. Desenha-se a hipótese de que essas transmissões teriam levado à um povoamento triplo. O primeiro deles é regional e étnico : a aprendizagem do ritual do toré permite que populações consideradas « caboclas », portanto desvalorizadas pela ausência de símbolos exteriores de indianidade, passem a ter um estatuto jurídico de « população indígena ». Esses ensinamentos rituais levam, por sua vez, à transmissão de técnicas que têm por objetivo o contato com entidades invisiveis locais, constitutivas das ações rituais. Os Pankararé, enquanto população receptora, descobrem através dessas práticas um panteão de entidades locais que legitimam a personalização de suas práticas rituais. À essa descoberta está referido o segundo tipo de povoamento, o povoamento cósmico. Já o terceiro modelo de povoamento está vinculado à população emissora. Nela, as transmissões rituais interétnicas têm por consequência a liberalização das relações com o mundo invisível, o que provoca uma multiplicação considerável de seus habitantes. Novas categorias de entidades são progressivamente integradas, possuem suas máscaras e são constantemente chamadas para rituais domésticos e coletivos.A descrição dessas três formas de povoamento permite, portanto, a análise das razões e condições da transmissão de rituais em contextos interétnicos, chamando a atenção para seu sucesso e aceitação mas também para suas consequências e inovações.

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While some individuals experience their work as meaningful, others, with the same job, do not. The purpose of this dissertation is to answer the following question: Why do different individuals, with the same job, view the meaningfulness of their work in conflicting ways? I draw on terror management theory and generativity theory to answer this question by testing the relationship between death awareness and meaningful work. The bulk of academic work concerning meaningful work focuses on its outcomes and few scholars have explained the antecedents of meaningful work. This study aims to extend empirical work of the relationship between death awareness and meaningful.

German text / Gutes Altern gelingt selbst bei den zumeist günstigen äusseren Voraussetzungen in der Schweiz nicht allen Menschen. Die Frage stellt sich, unter welchen Bedingungen sowohl echtes Wohlbefinden im Alltag als auch Lebenssinn und -perspektive erreicht und erhalten werden können. Gelingt dies bekennenden Christen besser als nicht religiösen Menschen? Im Hinblick auf diese Fragestellung untersuchte die vorliegende Arbeit die bisherige gerontologische Forschung hauptsächlich in der Schweiz. Es wurde versucht, die Begriffe Wohlbefinden, Lebenssinn in Verbindung mit Religionsgerontologie anhand einzelner Exponenten zu definieren und das Zusammenspiel der Faktoren aufzuzeigen. In einer qualitativen empirischen Studie wurden gemäss der Grounded Theory zwölf Personen zwischen 50 und 80 Jahren (drittes Alter) mit zehn verschiedenen religiös/spirituellen Hintergründen mit Hilfe eines halbstrukturierten Leitfadens interviewt. Die Hauptthemen waren Wohlbefinden, Lebenssinn, Glaube/Spiritualität und Sterben/Tod. Der Zusammenhang zwischen alltäglichem Wohlbefinden und Lebenssinn bzw. -perspektive erwies sich als stark. Menschen mit einer persönlichen Gottesbeziehung schienen über mehr Ressourcen zu verfügen, nicht nur, um die eigene Endlichkeit zu akzeptieren oder schwierige Ereignisse im Leben zu meistern, sondern auch, um ihren letzten Lebenssinn in Gott zu erkennen, also ausserhalb von sich selbst. So waren sie besser befähigt, in ihrem Lebenslauf Erreichtes wieder abzugeben. Dieser Lebensstil benötigt Einübung, er kann jedoch auch gezielt gefördert werden. Aufgrund der Erkenntnisse konnten eine Reihe von Aufgaben formuliert werden, die den älteren Menschen Anweisung geben, wie sie diesen Lebensstil konkret in ihrem Alltag umsetzen könnten. Zudem scheint christliche Gemeinde ein geeigneter Rahmen darzustellen, wenn sie für das dritte Alter interdisziplinäre Lernangebote aus den Bereichen Medizin, Psychologie, Soziologie und Theologie wie auch die Möglichkeit persönlicher Seelsorge bereitstellt. Der ältere Mensch wird dadurch frei, sich generativ für andere einzusetzen und für sie da zu sein, innerhalb der christlichen Gemeinde oder auch ausserhalb als Teil der Gesellschaft. Somit wird dem neutestamentlichen Gebot der Nächstenliebe nachgekommen, Solidarität anderen gegenüber wird gelebt. Stärkeres Sinnempfinden und höheres Wohlbefinden sind geschenkte Nebenprodukte, die zu einem erfüllten Leben beitragen. / In Switzerland ageing is not necessarily unproblematic, even in the most favorable conditions. The question to answer is on what conditions in everday life a high level of wellbeing as well as meaning and perspective of life can be attained and preserved. Do professing Christians succeed better than non-religious people? The present study examined the results of current gerontological resarch in this respect, primarily in Switzerland. It attempted to define the terms of wellbeing, meaning of life in connection with religious gerontology with specific criteria and to show up the interaction of their several components. In a qualitative empirical study, according to the Grounded Theory, twelve persons between fifty and eighty years of age with ten different religious/spiritual backgrounds were interviewed with the aid of a semistructured interview guide. The main topics were wellbeing, meaning of life, faith/spirituality and dying/death. The relationship between everyday wellbeing and meaning of life and life perspective proved to be strong. People with a personal relationship with God seemed to have more resources to accept not only their own mortality or to cope with negative events in life, but to recognize their ultimate meaning of life to be in God, which is outside themselves. In consequence they were better able to let go any of their own achievements. This lifestyle requires practise and promotion. On account of the results a number of tasks were formulated to guide the older people in their daily life in practicing this lifestyle. The Christian community seems to be a suitable framework to provide interdisciplinary learning opportunities for the third age in the fields of medicine, psychology, sociology and theology as well as the opportunity of personal counseling. In this way, the never-ending process of maturation of individual elderly people should be encouraged. They are free, according to their talents, to get themselves involved with other people, to have time for them, that is within the Christian community or outside, in society. Thus, the New Testament commandment to love one another can be complied with, and solidarity with others will truly be fact. A stronger sense of meaning and a higher grade of wellbeing will be welcome by-products, which will contribute to a fulfilled life. / Practical Theology / D. Th. (Practical Theology)

This diploma thesis deals with the issue of the Romani children and their motivation for learning. It is based on a widely believed idea that motivation of the Romani ethnic group in general is different from the vast majority of population. In practice this problem may manifest itself when the children in question are unwilling to learn, they disrupt the educational process, they refuse to go to school and discontinue their further education as such. The theoretical part of the paper is focused on describing Romani people and their particularities connected with the family environment in which the Romani children are brought up and which strongly forms their attitudes. It also determines the amount of motivation for learning as a starting point for success in terms of education. Motivational factors depend on the value of education in the broader socio-cultural context of the Romani minority. The practical part of the thesis is based on the ethnographic research. The purpose of the research has been to analyze motivation of the Romani children for education. The method of observation has aimed to find the answers for the following research questions: To what extent does socio-cultural and completely different historical background reflect the Romani children's motivation for learning? Which are...

German text / Gutes Altern gelingt selbst bei den zumeist günstigen äusseren Voraussetzungen in der Schweiz nicht allen Menschen. Die Frage stellt sich, unter welchen Bedingungen sowohl echtes Wohlbefinden im Alltag als auch Lebenssinn und -perspektive erreicht und erhalten werden können. Gelingt dies bekennenden Christen besser als nicht religiösen Menschen? Im Hinblick auf diese Fragestellung untersuchte die vorliegende Arbeit die bisherige gerontologische Forschung hauptsächlich in der Schweiz. Es wurde versucht, die Begriffe Wohlbefinden, Lebenssinn in Verbindung mit Religionsgerontologie anhand einzelner Exponenten zu definieren und das Zusammenspiel der Faktoren aufzuzeigen. In einer qualitativen empirischen Studie wurden gemäss der Grounded Theory zwölf Personen zwischen 50 und 80 Jahren (drittes Alter) mit zehn verschiedenen religiös/spirituellen Hintergründen mit Hilfe eines halbstrukturierten Leitfadens interviewt. Die Hauptthemen waren Wohlbefinden, Lebenssinn, Glaube/Spiritualität und Sterben/Tod. Der Zusammenhang zwischen alltäglichem Wohlbefinden und Lebenssinn bzw. -perspektive erwies sich als stark. Menschen mit einer persönlichen Gottesbeziehung schienen über mehr Ressourcen zu verfügen, nicht nur, um die eigene Endlichkeit zu akzeptieren oder schwierige Ereignisse im Leben zu meistern, sondern auch, um ihren letzten Lebenssinn in Gott zu erkennen, also ausserhalb von sich selbst. So waren sie besser befähigt, in ihrem Lebenslauf Erreichtes wieder abzugeben. Dieser Lebensstil benötigt Einübung, er kann jedoch auch gezielt gefördert werden. Aufgrund der Erkenntnisse konnten eine Reihe von Aufgaben formuliert werden, die den älteren Menschen Anweisung geben, wie sie diesen Lebensstil konkret in ihrem Alltag umsetzen könnten. Zudem scheint christliche Gemeinde ein geeigneter Rahmen darzustellen, wenn sie für das dritte Alter interdisziplinäre Lernangebote aus den Bereichen Medizin, Psychologie, Soziologie und Theologie wie auch die Möglichkeit persönlicher Seelsorge bereitstellt. Der ältere Mensch wird dadurch frei, sich generativ für andere einzusetzen und für sie da zu sein, innerhalb der christlichen Gemeinde oder auch ausserhalb als Teil der Gesellschaft. Somit wird dem neutestamentlichen Gebot der Nächstenliebe nachgekommen, Solidarität anderen gegenüber wird gelebt. Stärkeres Sinnempfinden und höheres Wohlbefinden sind geschenkte Nebenprodukte, die zu einem erfüllten Leben beitragen. / In Switzerland ageing is not necessarily unproblematic, even in the most favorable conditions. The question to answer is on what conditions in everday life a high level of wellbeing as well as meaning and perspective of life can be attained and preserved. Do professing Christians succeed better than non-religious people? The present study examined the results of current gerontological resarch in this respect, primarily in Switzerland. It attempted to define the terms of wellbeing, meaning of life in connection with religious gerontology with specific criteria and to show up the interaction of their several components. In a qualitative empirical study, according to the Grounded Theory, twelve persons between fifty and eighty years of age with ten different religious/spiritual backgrounds were interviewed with the aid of a semistructured interview guide. The main topics were wellbeing, meaning of life, faith/spirituality and dying/death. The relationship between everyday wellbeing and meaning of life and life perspective proved to be strong. People with a personal relationship with God seemed to have more resources to accept not only their own mortality or to cope with negative events in life, but to recognize their ultimate meaning of life to be in God, which is outside themselves. In consequence they were better able to let go any of their own achievements. This lifestyle requires practise and promotion. On account of the results a number of tasks were formulated to guide the older people in their daily life in practicing this lifestyle. The Christian community seems to be a suitable framework to provide interdisciplinary learning opportunities for the third age in the fields of medicine, psychology, sociology and theology as well as the opportunity of personal counseling. In this way, the never-ending process of maturation of individual elderly people should be encouraged. They are free, according to their talents, to get themselves involved with other people, to have time for them, that is within the Christian community or outside, in society. Thus, the New Testament commandment to love one another can be complied with, and solidarity with others will truly be fact. A stronger sense of meaning and a higher grade of wellbeing will be welcome by-products, which will contribute to a fulfilled life. / Philosophy, Practical and Systematic Theology / D. Th. (Practical Theology)

No description available.