There were contradictions from the beginning regarding Jesuit education’s mission of faith, which does justice and supports African American male students. Limited research examined the experiences of African American males attending Jesuit secondary schools and their perceived support from Jesuit school leadership in ensuring they had increased feelings of belonging, inclusion, and culture through social justice efforts. In order to address this gap, this qualitative hermeneutic phenomenological study centers on the lived experiences of African American male alumni in Jesuit secondary schools regarding social justice leadership and how they make meaning of their racialized and gendered experiences while attending a predominantly White Jesuit secondary school. By utilizing African American Male Theory (AAMT) as a theoretical framework (Bush & Bush, 2013), the research informs social justice leadership practices within Jesuit education to create more inclusive learning environments. Through semi-structured interviews, journaling, and examination of artifacts, the research reimagines social justice leadership practices while contributing to a deeper understanding of how Jesuit secondary schools can better support African American males and confront racial injustice within the educational system. Data analysis included thematic analysis. Findings exposed a pervasive presence of racial violence, both physical and psychological, that was deeply rooted and entrenched in the attitude and actions of leadership. Moreover, empirical findings underscored the importance of spaces of fugitivity or Black Fugitive Space for the Black male alumni. Acting as sanctuaries, these Black Fugitive Spaces were constructed in defiance of anti-Black racism, becoming bastions for resilience, reclamation, and love.

The aim of this study was to explore human resources (HR) practitioners’ experiences of engagement interventions within a financial institution. A qualitative research approach was followed which was informed by the hermeneutic phenomenological paradigm. Semi-structured interviews were used. The findings indicated that HR practitioners play a critical role in enhancing engagement in organisations through the implementation of effective engagement interventions. The HR practitioners often thought of themselves as the ‘heart’, ‘the core’, ‘facilitator’, ‘business partner’ or ‘middle man’ when implementing engagement interventions. The majority of the HR practitioners did understand engagement, their role in the implementation of engagement interventions and the tools used to assess engagement. However, the findings did indicate that some of the HR practitioners within this study had limited knowledge of engagement, engagement interventions and the tools used to implement engagement. The findings also indicated that the implementation of an engagement intervention should be a collaborative process between employer and employee, with the support of top management to ensure the success of the engagement intervention. Engagement interventions were considered to be predominantly positive and successful by most of the participants. However, it was noted by participants that if there is no follow-through on the implementation of the engagement interventions it can become negative. / Industrial and Organisational Psychology / M. Com. (Industrial and Organisational Psychology)

Made available in DSpace on 2016-04-28T18:23:04Z (GMT). No. of bitstreams: 1 Luciana Siqueira Rosseto Salotti.pdf: 2748983 bytes, checksum: af7ac29dbf58100ad95baf0094f7cb7f (MD5) Previous issue date: 2015-07-08 / In this research, we aim at describing and understanding negotiation in collaborative writing process in order to produce a blog for a Spanish as a foreign language hybrid course. Theoretically, this study is based on Morin (2004, 2005 e 2010) and Moraes (2008) complexity, and on Santa-Cecilia (1996) and Donnino, Platero and Weigel (2013) mainly in teaching Spanish in Brazil, on among others, Zamel (1992) and Lerner (2002), who describe writing and collaborative writing and others. It is also based on Moraes (2008) and Valentini and Fagundes (2005) concept of negotiation. 9th grade students from a private school inland São Paulo state took part of this study. Besides their regular Spanish classes, they took a hybrid (on line and face-to-face) course which is the object of this study. The texts analyzed here were produced during this extra course. Students had to choose films as subject for the blog to be created by them, so discussions on those texts took place on Moodle and WhatsApp and reflections were written on Moddle s diary. Concerning methodology, we used Ricoeur (1986/2002), van Manen (1990) and Freire (2010/2012a) hermeneutic phenomenology approach. Our investigation showed that the focused phenomenon is built from the topics in the Forum: call, organization and teasing; in WhatsApp: agreement, trick, organization, teasing and complaining; and in the Diary: finding, expectation, anger and prudence. Each tool had its own progress and ramifications / Nesta pesquisa, objetivo descrever e interpretar, o fenômeno negociação no processo de escrita colaborativa para a produção de um blog em um curso semipresencial de Espanhol LE. Teoricamente, este estudo se fundamenta na complexidade pano de fundo para esta tese, a partir de Morin (2004, 2005 e 2010) e Moraes (2008), principalmente; no ensino de Espanhol no Brasil, com base em Santa-Cecilia (1996) e Donnino, Platero e Weigel (2013), entre outros; nos conceitos de escrita e escrita colaborativa, apoiada em Zamel (1992) e Lerner (2002), entre outros e na noção de negociação, a partir de Moraes (2008) e Valentini e Fagundes (2005). Participam do estudo alunos do nono ano do Ensino Fundamental II de uma escola particular do interior do estado de São Paulo que, além das aulas de Espanhol LE da matriz curricular, fizeram o curso semipresencial, objeto do presente estudo. Os textos que interpreto foram gerados no curso semipresencial que, para a escolha de filmes como assunto do blog a ser criado e elaborado pelos participantes, centralizou discussões no Fórum da plataforma Moodle e no WhatsApp, além de reflexões feitas no Diário, na referida plataforma. Metodologicamente, este estudo se orienta pela abordagem hermenêutico-fenomenológica, com base em Ricoeur (1986/2002), van Manen (1990) e Freire (2010/2012a). A investigação realizada revela que o fenômeno em foco se constitui, no Fórum a partir dos temas: chamado, organização e provocação; no WhatsApp a partir dos temas: acordo, artimanha, organização, provocação e reclamação e no Diário a partir dos temas constatação, expectativa, irritação e prudência, cada um dos instrumentos com seus desdobramentos

Made available in DSpace on 2014-12-17T15:38:38Z (GMT). No. of bitstreams: 1 AnaKSA_TESE.pdf: 1508409 bytes, checksum: 150085ae9f3ce6f42ce687dcae477cfe (MD5) Previous issue date: 2013-03-22 / The murder-suicide (H / S) has been defined as a shocking crime in which a person takes the life of another and then kills himself within 24 hours. Set up as a gender violence, because men are in majority, the killers and the women victims. This study aims to understand the meanings of the experience of a H / S, from women who have survived this act. This study sets up as a hermeneutic phenomenological research, based on Heidegger`s ontology. We interviewed three survivors of H / S, whose narratives allowed to approach the senses present in their lives. The interviews were transcribed and interpreted in accordance with the hermeneutic circle, as proposed by Martin Heidegger. From the interviews of research participants perceive that these women have built their senses in stocks, represented the family foundation and the presence of a husband and children. This project that moved their lives toward the construction of modes-of-being. We noticed the presence of historicity constructing meanings for the existence of these women. We found reports of an experience of loving relationships characterized by strong jealousy, with the presence of fantasies of betrayal, and marked by a careful affective relationship that put them in the position of object possession of his companions. Reflect that such caring restricted their existence being-for-husband. So the senses that moved their stocks, which aimed his ways existential, was the creation of a family, a reference to their lives, to live a love, and care for the children. Therefore, beyond the already known aspects in studies on violence against women, which made these women continue to choose this relationship was the sense that they had for their existence. It is hoped that this study will contribute to the construction of a new look on violence against women, taking as a basis the Heideggerian hermeneutic phenomenology / O homic?dio seguido de suic?dio (H/S) tem sido definido como um impactante crime em que uma pessoa tira a vida de outra e depois se mata em at? 24 horas. Configura-se como uma viol?ncia de g?nero, pois os homens s?o, em maioria, os assassinos e as mulheres, v?timas. Este trabalho tem como objetivo compreender os sentidos da experi?ncia de um H/S, a partir de mulheres que sobreviveram a este ato. Tal estudo configura-se como uma pesquisa fenomenol?gica-hermen?utica, baseada na ontologia heideggeriana. Foram entrevistadas tr?s sobreviventes de H/S, cujas narrativas permitiram nos aproximarmos dos sentidos presentes nas suas exist?ncias. Os depoimentos foram transcritos e interpretados de acordo com o c?rculo hermen?utico, tal como proposto por Martin Heidegger. A partir das entrevistas das participantes da pesquisa percebemos que tais mulheres constru?ram sentidos em suas exist?ncias, representados no alicerce familiar e pela presen?a de um marido e de filhos. Projeto este que movia as suas vidas em dire??o ? constru??o de modos-de-ser. Percebemos a presen?a da historicidade construindo sentidos para a exist?ncia dessas mulheres. Constatamos relatos de uma viv?ncia de rela??es amorosas caracterizadas por forte ci?me, com a presen?a de fantasias de trai??o, e marcadas por um cuidado na rela??o afetiva que as colocava na posi??o de objeto de posse dos seus companheiros. Refletimos que tal modo de cuidar restringia a sua exist?ncia a ser-para-o-marido. Assim, os sentidos que moviam as suas exist?ncias, os quais destinavam os seus caminhos existenciais, era a constitui??o de uma fam?lia, de uma refer?ncia para suas vidas, de viverem um amor, e de cuidarem de seus filhos. Portanto, muito al?m dos aspectos j? conhecidos em estudos sobre a viol?ncia contra a mulher, o que fazia essas mulheres continuarem a escolher essa rela??o era o sentido que elas tinham para a sua exist?ncia. Espera-se que este estudo contribua para a constru??o de um novo olhar acerca da viol?ncia contra mulher, tendo como fundamento a fenomenologia hermen?utica heideggeriana

Made available in DSpace on 2014-12-17T15:38:38Z (GMT). No. of bitstreams: 1 AnaABM_TESE.pdf: 1144544 bytes, checksum: 6d221c02bdb372ff108e024fd2df6e45 (MD5) Previous issue date: 2014-03-20 / Culturally, childbearing is understood as a situation that subjects will experience at some point in their lives, especially people who are married or have a similar affectionate relationship. Thus, to realize the inability to meet such a fate seems to be a natural cultural trigger of suffering, frustration and feelings of inadequacy and helplessness. Specifically for men, infertility is closely related to loss of masculinity, virility. He fails in his role as a male. This study sought to understand the impact that infertility have on the existence of a man who receives such a diagnosis, both in self-image as in their marital, sexual and professional roles. This study sets up as a hermeneutic phenomenological research based on the ideas of the philosopher Martin Heidegger. Participants were seven heterosexual, married and infertile men. Two interviews were conducted. The analysis of the material included both the material of the narratives, as the affectation of the researcher when interacting with the participants and their narratives, through phenomenological-hermeneutic interpretation. The results corroborate the literature that states the difficulty of the men, immersed in a context that defines them as virile, powerful and invulnerable to worry about issues related to health and disease. The possibility of any condition that impairs the reproductive capacity exceeds the acceptable limits of daily life for these men, not being recognized as a model of masculinity present in the condition in which they recognize. This leads to questions about their masculinity, role in the marital relationship and their existence. Thus, to recognize themselves as infertile surpass a medical diagnosis and is associated with the construction of meaning for their existence from the approximation with the infertility condition, which helps in redirecting their choices, restoring the project to be self and allowing further recognition as men. In the marital relationship, doing what they can to ensure, theirs happiness. Through these actions, they remain playing the role of family provider, showing that they are able to protect their wives and taking in assisted reproduction or adoption of children viable alternatives to fulfill the desire to leave a legacy and give a child to their wives and to society. Another result observed, refers to the ontological condition of care that characterizes the human being. The ways in which men are treated socially demonstrates a type of care that focuses on the development of characteristics such as strength, virility and determination but does not allow them to cope with the suffering of emotionally difficult situations, such as the diagnosis of infertility. At the end, the study gives rise to reflections on the need to provide a 12 space for men and their expressions of suffering, as well as to recognize their ability to overcome the painful and difficult situations / Culturalmente, procriar ? compreendido como uma situa??o que o sujeito deve vivenciar em algum momento de sua vida. Descobrir-se incapaz de cumprir tal destino naturalizado parece ser desencadeador de sofrimento, frustra??o e sentimentos de incapacidade e impot?ncia. Especificamente para o homem, a infertilidade est? estreitamente relacionada ? perda de masculinidade, de virilidade. Ele fracassa em seu papel de macho . O presente estudo buscou compreender os impactos que a infertilidade produz na exist?ncia do homem que recebe tal diagn?stico, tanto nos modos de perceber a si mesmo quanto no papel conjugal, sexual e profissional. Configura-se como uma pesquisa de inspira??o fenomenol?gico-hermen?utica, baseada em ideias do fil?sofo Martin Heidegger. Participaram do estudo sete homens heterossexuais, casados e com diagn?stico de infertilidade, sendo realizadas duas entrevistas individuais. A an?lise do material compreendeu tanto o material das narrativas quanto as afeta??es da pesquisadora por ocasi?o do contato com os colaboradores e suas narrativas, por meio da interpreta??o fenomenol?gico-hermen?utica. Os resultados corroboram dados da literatura, os quais afirmam a dificuldade dos homens, imersos em um contexto que exige que eles sejam viris, potentes e invulner?veis, de se preocuparem com as quest?es relacionadas ? sa?de e ? doen?a. Assim, a possibilidade de alguma condi??o que dificulte a sua capacidade reprodutiva, ultrapassa os limites aceit?veis no horizonte cotidiano de sentido que comp?e as vidas destes homens, n?o sendo reconhecida como uma condi??o presente no modelo de masculinidade no qual eles se reconhecem. Isto leva a um questionamento a respeito de sua masculinidade, de seu papel na rela??o conjugal e na pr?pria exist?ncia. Reconhecerem-se na condi??o de homens inf?rteis vai al?m de um diagn?stico m?dico e est? relacionado ? constru??o de novos sentidos existenciais. A partir da aproxima??o com tal condi??o, redirecionam suas escolhas, resgatando o projeto de ser si-mesmos e possibilitando continuarem se reconhecendo homens. Na rela??o conjugal, fazem o que estiver ao seu alcance para garantir, de alguma forma, que as esposas se sintam satisfeitas e, atrav?s destas a??es, eles permanecem exercendo o papel de provedores da fam?lia, demonstrando serem capazes de ampar?-las e proteg?-las, tendo, na reprodu??o assistida ou da ado??o de uma crian?a, alternativas vi?veis para concretizar o desejo de deixar um legado e de prover ? fam?lia e a sociedade. Outro resultado observado diz respeito ? condi??o ontol?gica de solicitude que caracteriza o ser humano. V?rias formas como os homens s?o 10 tratados pelas pessoas que est?o mais pr?ximas demonstram um tipo de solicitude no qual, ao mesmo tempo em que s?o valorizadas caracter?sticas como for?a, virilidade e determina??o, n?o ? permitido que os homens se aproximem de sofrimento, poupando-os de situa??es emocionalmente dif?ceis, como ? o caso do diagn?stico de infertilidade. Ao final, o estudo enseja reflex?es sobre a necessidade de proporcionar espa?os de acolhimento e de escuta aos homens e ?s suas express?es de sofrimento, bem como o reconhecimento de sua capacidade de supera??o das situa??es dolorosas e dif?ceis

Made available in DSpace on 2014-12-17T15:39:05Z (GMT). No. of bitstreams: 1 KaynellySM_DISSERT.pdf: 475039 bytes, checksum: c180b070240471cc44c3f1bb0582cd0f (MD5) Previous issue date: 2014-04-04 / O envolvimento de jovens com a viol?ncia nos ?ltimos anos, no Brasil, tem aumentado significativamente, bem como o n?mero de adolescentes cumprindo medidas socioeducativas com restri??o de liberdade. Entretanto, a literatura mostra a produ??o incipiente de estudos que abordam o jovem infrator a partir da sua pr?pria experi?ncia. Com base nessas evid?ncias, esta pesquisa teve como objetivo compreender como adolescentes autores de atos infracionais experienciam a viol?ncia, sejam como agentes, espectadores ou v?timas, sob a ?tica da Anal?tica Existencial, de Martin Heidegger. Trata-se de uma pesquisa qualitativa, de inspira??o fenomenol?gico-hermen?utica, tendo sido utilizada a narrativa como recurso metodol?gico. Foram realizadas entrevistas semiestruturadas, com dois adolescentes de 16 e 17 anos, egressos de medida socioeducativa de restri??o de liberdade. A interpreta??o das narrativas foi feita a partir dos sentidos que emergiram na experi?ncia relatada e do di?logo entre algumas no??es heideggerianas como ser-no-mundo, cuidado e impessoalidade. Os relatos mostraram que a viol?ncia est? presente desde a inf?ncia desses adolescentes, tendo sido presenciada na pr?pria fam?lia. Para eles, o comportamento violento representa uma forma de impor respeito e admira??o. As experi?ncias podem ser interpretadas como uma express?o das rela??es entre o ser adolescente e o mundo que caracteriza o seu contexto de vida. Assim, as no??es de cuidado, no modo de ocupa??o, e impessoalidade, s?o vistas como presentes nas experi?ncias narradas. Por hora, o que apresentamos foi nossa compreens?o dessas experi?ncias ?nicas de ser adolescentes num contexto de viol?ncia, mostrando peculiaridades de duas crian?as que n?o queriam ser um problema social, mas lan?ados num mundo in?spito e cruel, na qual nos absorve para as tramas mais sutis de ser, misturando significa??es e sentidos num espectro fluido que ? o viver. Por fim, esperamos que esta pesquisa possa acrescentar n?o s? aos estudos sobre a viol?ncia de jovens, mas tamb?m ressaltar a import?ncia de se compreender a viol?ncia pelo olhar daqueles que a vivenciam

Lung transplantation is a treatment for patients with end stage lung disease; they will not survive without such surgery. A caregiver is essential for a patient to become eligible for a lung transplant and the caregiver plays an essential role in the transplant recipient’s care both before and after transplant surgery. Most caregiver research has been conducted on caregivers of persons with Alzheimer’s disease, dementia or on elderly patients, however, it is important to examine caregivers’ experiences caring for other patient groups with disabling conditions. Caregivers of transplant recipients are one such group. The purpose of this qualitative study, using a hermeneutic phenomenological approach, was to examine the lived experiences of caregivers of lung transplant recipients pre- and post-lung transplantation. The study used semi- structured, face to face, tape recorded in- depth interviews to document the experiences of a purposive sampling of 20 caregivers of lung transplant recipients. Interviews (English, Spanish) were transcribed verbatim and analyzed for emerging themes. The resulting 4 themes and 12 sub themes were: 1) Establishing the diagnosis; 2) Caregivers roles; 3) Caregivers psychological and psychosocial Issues; and 4) Support. The 12 sub themes were:1) Caregivers reaction to transplant option; 2) Caregivers’ lack of basic knowledge as related to lung transplant 3) Disease progression: Reality of unanticipated changes/fear of death; 4) Pre- transplant experiences; 5) Hospital course; 6) Home care; 7) Lifestyle changes and Social activities;8) Physical health and Emotional health ; 9) Financial and Employment issues;10) Family/Friends;11) Professional support; 12) Support groups. Study results demonstrated caregivers’ lack of knowledge about transplantation, dramatic changes in caregivers ‘family life, social activities, employment, and often financial status. Results also demonstrated a need for health care providers and policy makers to recognize caregivers’ stressful life changes and implement informational, psychological and emotional interventions and policies to assist these caregivers during their stressful and tedious experiences.

This study explores the phenomenon of a personal exploratory field visit to HIV programmes in Malawi and how that informs my future plans to work cross-culturally with HIV. I use hermeneutic phenomenology with the guidance of Heidegger and Gadamer, and draw on Ackermann, Hill, Maluleke, Moltmann, and Thielicke for theological direction. This study analyses how personal formation takes place and how the meaning of that experience can inform future cross-cultural interaction. The data of this study is drawn from a range of people interviewing ‘me’. This includes a pre and post interview in relation to my three week exploratory visit to Malawi, and recorded daily reflections during the visit. Upon return I was interviewed about my experience by ten people from the following areas: nursing, counselling, development, theology, business, medicine, clergy, an Expatriate Malawian, and a women working from a Maori paradigm. These interviews focused on my experience with questions framed from the interviewer’s specialty area. The transcripts become further data for my study. The findings of this thesis suggest that people wishing to work cross-culturally need to understand their motivation for their work, and understand who they are before entering a foreign land. This transformative journey also needs to continue as part of the process of working with people because we can only be effective with change if we are listening and hearing the other’s perspective. It is in being open to this difference between persons that we continue to find ourselves. While perhaps we have a tendency to want to make everybody like us, we can only grow into our full potential in relationship with truly different others. Tensions I experienced demonstrate that there is a complex need to understand how the context controls how HIV is perceived. This requires uncovering some of the deeper issues of HIV and culture, and knowing how to conceptualise these in both positive and informative ways. This thesis asks four key questions for the global-co-worker to work through before embarking on cross-cultural mission: 1. How do you know you should go?; 2. How are you going to make a difference?; 3. Who are you going to be?; and 4. What will sustain your involvement? My own experience has drawn me into a deeper awareness of the need for a vital connectedness of faith, hope and love underpinning the everydayness of such an experience.

Läroplanen (Skolverket, 2011) och Skollagen (SFS 2010:800) anger att undervisningen ska individanpassas. Skolinspektionen (2011) fastställer att det finns brister i hur skolorna bedriver en sådan undervisning och även min erfarenhet var att detta inbegrep en del utmaningar. Med detta som bakgrund blev studiens syfte att beskriva, tolka och förstå innebörden i lärares upplevelser av att individanpassa den egna undervisningen samt eventuella relaterade utmaningar. För att undersöka detta användes en kvalitativ metod med intervjuer som datainsamlingsteknik, där fem verksamma lärare intervjuades. En hermeneutiskt-fenomenologisk ansats användes som utgångspunkt. Resultatet visade att individanpassa undervisningen inte är lätt att göra, då det är mycket upp till läraren att själv tolka och bedriva undervisningen med de svårigheter det innebär. Det är många faktorer som är med och påverkar undervisningen och i analysen av resultatet kunde det påvisas att dessa faktorer fungerar i en kombination med varandra och är vad som möjliggör individanpassad undervisning. / The curriculum (Skolverket, 2011) and Education Act (SFS 2010:800) indicates that education must be adapted to the students' abilities and needs. The National Agency for Education (2011) determines that there are deficiencies in how the schools practice such education and also my experience was that this included some challenges. Against this background, this study aim became to describe, interpret and understand the meaning of the teachers’ experiences of individualizes their own teaching and any related challenges. To investigate this, a qualitative method with interviews as a data collection technique was used, where five practicing teachers were interviewed. A hermeneutic - phenomenological approach was used as a base. The results showed that individualized education is not easy to do, as it's much up to the teacher to interpret and carry out the education with the difficulties it means. There are many factors that will affect the education and the analysis of the result show that these factors work in combination with each other and are what enables individualized education.

This study explores the phenomenon of a personal exploratory field visit to HIV programmes in Malawi and how that informs my future plans to work cross-culturally with HIV. I use hermeneutic phenomenology with the guidance of Heidegger and Gadamer, and draw on Ackermann, Hill, Maluleke, Moltmann, and Thielicke for theological direction. This study analyses how personal formation takes place and how the meaning of that experience can inform future cross-cultural interaction. The data of this study is drawn from a range of people interviewing ‘me’. This includes a pre and post interview in relation to my three week exploratory visit to Malawi, and recorded daily reflections during the visit. Upon return I was interviewed about my experience by ten people from the following areas: nursing, counselling, development, theology, business, medicine, clergy, an Expatriate Malawian, and a women working from a Maori paradigm. These interviews focused on my experience with questions framed from the interviewer’s specialty area. The transcripts become further data for my study. The findings of this thesis suggest that people wishing to work cross-culturally need to understand their motivation for their work, and understand who they are before entering a foreign land. This transformative journey also needs to continue as part of the process of working with people because we can only be effective with change if we are listening and hearing the other’s perspective. It is in being open to this difference between persons that we continue to find ourselves. While perhaps we have a tendency to want to make everybody like us, we can only grow into our full potential in relationship with truly different others. Tensions I experienced demonstrate that there is a complex need to understand how the context controls how HIV is perceived. This requires uncovering some of the deeper issues of HIV and culture, and knowing how to conceptualise these in both positive and informative ways. This thesis asks four key questions for the global-co-worker to work through before embarking on cross-cultural mission: 1. How do you know you should go?; 2. How are you going to make a difference?; 3. Who are you going to be?; and 4. What will sustain your involvement? My own experience has drawn me into a deeper awareness of the need for a vital connectedness of faith, hope and love underpinning the everydayness of such an experience.