This final work consists of theoretical and practical part. The theoretical part concerns the phenomenon of pilgrimage and travelling in present days and also mentions main exploration journeys realized during our history. It introduces some art pieces that deal with the motive of journey. These are separated into three specific groups- sketches in traveller diaries that were made during journeys by travellers and pilgrims, historical maps and current art inspired by variety of journey´s symbolism. Last pages of the theoretical part mention the journey as a motive of Art Education at Primary school. The practical part contains the implementation of the series called The Journey that was divided into seven subsequent blocks. These lessons were realized with the pupils of the 5th grade of the Grünwaldova primary school in České Budějovice. Results of their work are documented at the end of this final work.

The aim of this study is to investigate how self-perceptions of expertise among sports coaches may develop, regress, and redevelop over time within the context of coaching, in light of recent reconceptualisations of expertise, expertise development, sports coaching, coach development, and adult learning. The developmental journeys of four expert-like sports coaches are explored using a life history/life course approach. Written life history accounts are gathered, and repeated semi-structured interviews undertaken (six per participant over two years), focussing upon critical incidents related to coach development and perceptions of expertise, to capture interpretations and feelings. Narrative inquiry is employed to investigate and represent participants' lived experiences, and how they create meaning and identity from them. Co-constructed storied accounts of expert-like coaches' developmental journeys are produced featuring local exemplary knowledge. Looking across the stories and their respective interconnections, to speculate on wider theoretical implications is a further aspect of the study. Theoretical standpoints from a new wave of literature across different subject domains, and a Bourdieusian perspective, are used as guiding interpretive frameworks. This study reveals a more nuanced and complex holistic portrayal of perceived expertise development in contrast to oversimplified conceptions that currently dominate in this field of inquiry. This uniquely longitudinal in-depth exploration of the lived developmental journey of expert-like coaches provides illuminating detail on the process, influences, and continuation of expertise development (that may inform the facilitation and flourishing of other practitioners); uncovering a more intricate conceptualisation of expertise development, encompassing the importance of change and adaptation upon ongoing and recursive (re)development.

Whole document restricted, see Access Instructions file below for details of how to access the print copy. / Generations X and Y have been described as constituting a ‘black hole’ in congregational life. The literature emphasises that generations X and Y are interested in spirituality but not institutional religion. There is now a substantial body of literature arguing that generations X and Y find churches ‘irrelevant’, ‘absent of God’, ‘too rigid’, and ‘laughably out of touch’ with their lives. This thesis argues that generational accounts of religion often fail to make an important distinction between the churched and unchurched in relation to generational distinctiveness. This is a distinction often drawn by sociologists of religion, pointing to two quite different cultures, one communally orientated towards faith communities and the other orientated towards personal freedom and a privatised spiritual quest. Generations X and Y in this thesis refer to a generational unit who share a particular type of faith: owned and embedded within a church community. Employing a methodological approach of in-depth religious life story interviews this thesis is a sociological investigation into the way Christian faith journeys of GenX and GenY are embedded within New Zealand church communities. It is argued that their faith does not make sense outside of this embeddedness. Embedded faith provides a framework for making sense of the participants’ religious biographies. Embedded faith is contrasted to a more privatised understanding of faith and religion popular within sociology of religion. The active dimension of embedded faith is demonstrated through an exploration of modes of engagement with worship and preaching. This thesis builds upon qualitative studies that continue to demonstrate the salience of the collective act of religious involvement and social belonging. One of the challenges of embedded faith however, is finding a church to embed it within. This thesis provides understanding and insight into the relationship between embedded faith and church switching. It explores the way that church switching is an intentional act of disembedding and re-embedding faith and the reasons for this practice.

Whole document restricted, see Access Instructions file below for details of how to access the print copy. / Generations X and Y have been described as constituting a ‘black hole’ in congregational life. The literature emphasises that generations X and Y are interested in spirituality but not institutional religion. There is now a substantial body of literature arguing that generations X and Y find churches ‘irrelevant’, ‘absent of God’, ‘too rigid’, and ‘laughably out of touch’ with their lives. This thesis argues that generational accounts of religion often fail to make an important distinction between the churched and unchurched in relation to generational distinctiveness. This is a distinction often drawn by sociologists of religion, pointing to two quite different cultures, one communally orientated towards faith communities and the other orientated towards personal freedom and a privatised spiritual quest. Generations X and Y in this thesis refer to a generational unit who share a particular type of faith: owned and embedded within a church community. Employing a methodological approach of in-depth religious life story interviews this thesis is a sociological investigation into the way Christian faith journeys of GenX and GenY are embedded within New Zealand church communities. It is argued that their faith does not make sense outside of this embeddedness. Embedded faith provides a framework for making sense of the participants’ religious biographies. Embedded faith is contrasted to a more privatised understanding of faith and religion popular within sociology of religion. The active dimension of embedded faith is demonstrated through an exploration of modes of engagement with worship and preaching. This thesis builds upon qualitative studies that continue to demonstrate the salience of the collective act of religious involvement and social belonging. One of the challenges of embedded faith however, is finding a church to embed it within. This thesis provides understanding and insight into the relationship between embedded faith and church switching. It explores the way that church switching is an intentional act of disembedding and re-embedding faith and the reasons for this practice.

This study examines transformative learning in the context of an annual First Nations journey in traditional cedar dugout canoes tracing ancestral trading routes between Western Washington and British Columbia. Transformative learning is a shift or change in perspective of self, life, and the world. The goal was: to illuminate the role of Indigenous cultures in facilitating transformative learning for Indigenous and non-Indigenous learners; to contribute to the development of transformative learning theory; to provide research that contributes convergent solutions to global issues and the development of interdisciplinary methodology, integrating Western and Indigenous worldviews; and to construct an integrated transformative program for participants to ensure that the results benefit them. To achieve these goals, an Integrated Voice Approach (IVA) was applied, piecing together different techniques, tools, methods, representations and interpretations to construct a multi-faceted reality. The IVA is constructed through the use of five “voices” strengthened by building on each other: Indigenous Voice, Grounded Theory Voice, Auto-ethnographic Voice, Ethno-ecological Voice, and Integrative Voice, harmonizing the previous four voices. Demonstrated here are an integration of interviews, researcher field notes, participation, observations and photographs, revealing that transformative learning in this context is dependent on the cultural landscape, cultural memory and somatic and embodied knowing, enacted in a repeating cycle of paddling, circling, dancing, singing, storytelling and drumming. The components of this learning process are measured through mental, emotional, spiritual and physical indicators and draw on traditional ecological knowledge and wisdom. The study develops guiding principles to provide a foundation for future curriculum development for transformative learning. / Graduate

Whole document restricted, see Access Instructions file below for details of how to access the print copy. / Generations X and Y have been described as constituting a ‘black hole’ in congregational life. The literature emphasises that generations X and Y are interested in spirituality but not institutional religion. There is now a substantial body of literature arguing that generations X and Y find churches ‘irrelevant’, ‘absent of God’, ‘too rigid’, and ‘laughably out of touch’ with their lives. This thesis argues that generational accounts of religion often fail to make an important distinction between the churched and unchurched in relation to generational distinctiveness. This is a distinction often drawn by sociologists of religion, pointing to two quite different cultures, one communally orientated towards faith communities and the other orientated towards personal freedom and a privatised spiritual quest. Generations X and Y in this thesis refer to a generational unit who share a particular type of faith: owned and embedded within a church community. Employing a methodological approach of in-depth religious life story interviews this thesis is a sociological investigation into the way Christian faith journeys of GenX and GenY are embedded within New Zealand church communities. It is argued that their faith does not make sense outside of this embeddedness. Embedded faith provides a framework for making sense of the participants’ religious biographies. Embedded faith is contrasted to a more privatised understanding of faith and religion popular within sociology of religion. The active dimension of embedded faith is demonstrated through an exploration of modes of engagement with worship and preaching. This thesis builds upon qualitative studies that continue to demonstrate the salience of the collective act of religious involvement and social belonging. One of the challenges of embedded faith however, is finding a church to embed it within. This thesis provides understanding and insight into the relationship between embedded faith and church switching. It explores the way that church switching is an intentional act of disembedding and re-embedding faith and the reasons for this practice.

Whole document restricted, see Access Instructions file below for details of how to access the print copy. / Generations X and Y have been described as constituting a ‘black hole’ in congregational life. The literature emphasises that generations X and Y are interested in spirituality but not institutional religion. There is now a substantial body of literature arguing that generations X and Y find churches ‘irrelevant’, ‘absent of God’, ‘too rigid’, and ‘laughably out of touch’ with their lives. This thesis argues that generational accounts of religion often fail to make an important distinction between the churched and unchurched in relation to generational distinctiveness. This is a distinction often drawn by sociologists of religion, pointing to two quite different cultures, one communally orientated towards faith communities and the other orientated towards personal freedom and a privatised spiritual quest. Generations X and Y in this thesis refer to a generational unit who share a particular type of faith: owned and embedded within a church community. Employing a methodological approach of in-depth religious life story interviews this thesis is a sociological investigation into the way Christian faith journeys of GenX and GenY are embedded within New Zealand church communities. It is argued that their faith does not make sense outside of this embeddedness. Embedded faith provides a framework for making sense of the participants’ religious biographies. Embedded faith is contrasted to a more privatised understanding of faith and religion popular within sociology of religion. The active dimension of embedded faith is demonstrated through an exploration of modes of engagement with worship and preaching. This thesis builds upon qualitative studies that continue to demonstrate the salience of the collective act of religious involvement and social belonging. One of the challenges of embedded faith however, is finding a church to embed it within. This thesis provides understanding and insight into the relationship between embedded faith and church switching. It explores the way that church switching is an intentional act of disembedding and re-embedding faith and the reasons for this practice.

Whole document restricted, see Access Instructions file below for details of how to access the print copy. / Generations X and Y have been described as constituting a ‘black hole’ in congregational life. The literature emphasises that generations X and Y are interested in spirituality but not institutional religion. There is now a substantial body of literature arguing that generations X and Y find churches ‘irrelevant’, ‘absent of God’, ‘too rigid’, and ‘laughably out of touch’ with their lives. This thesis argues that generational accounts of religion often fail to make an important distinction between the churched and unchurched in relation to generational distinctiveness. This is a distinction often drawn by sociologists of religion, pointing to two quite different cultures, one communally orientated towards faith communities and the other orientated towards personal freedom and a privatised spiritual quest. Generations X and Y in this thesis refer to a generational unit who share a particular type of faith: owned and embedded within a church community. Employing a methodological approach of in-depth religious life story interviews this thesis is a sociological investigation into the way Christian faith journeys of GenX and GenY are embedded within New Zealand church communities. It is argued that their faith does not make sense outside of this embeddedness. Embedded faith provides a framework for making sense of the participants’ religious biographies. Embedded faith is contrasted to a more privatised understanding of faith and religion popular within sociology of religion. The active dimension of embedded faith is demonstrated through an exploration of modes of engagement with worship and preaching. This thesis builds upon qualitative studies that continue to demonstrate the salience of the collective act of religious involvement and social belonging. One of the challenges of embedded faith however, is finding a church to embed it within. This thesis provides understanding and insight into the relationship between embedded faith and church switching. It explores the way that church switching is an intentional act of disembedding and re-embedding faith and the reasons for this practice.

Esta tese apresenta uma metodologia de trabalho na escola para aprender e ensinar Geografia. Trata-se de uma proposta de ensino a partir de um trabalho de campo que tem como princípios: a reflexão de uma construção plural de aula de campo, com múltiplos olhares com destaque para os alunos e professores. O objetivo principal foi propor um método de investigação com ênfase na valorização dos saberes geográficos tradicionais dos litorâneos de São José de Ribamar/MA, a partir de um estudo do meio com alunos da rede pública municipal de ensino, a fim de identificar se os saberes são utilizados pelos professores de Geografia. A partir de aula de campo, alunos e professores experimentaram de que forma os saberes podem ser sistematizados em um currículo que possibilite relacionar os conteúdos escolares com a realidade do cotidiano dos seus pais. Foram realizados dois experimentos intitulados Jornadas Geográficas Litorâneas com alunos do 6º ano para avaliar os efeitos das tarefas realizadas em campo e de que forma contribuem para a aprendizagem dos conteúdos geográficos que dizem respeito ao dia-a-dia da comunidade ribamarense. A primeira serviu de laboratório na avaliação da metodologia, a segunda serviu de parâmetro para análise dos efeitos das tarefas realizadas. Foram efetuadas quatro modalidades de análise: mapeamento da trilha com introdução de noções de cartografia escolar, análise dos relatórios, interpretação das cenas fotografadas e avaliação dos fatores presentes no cenário trilhado a partir de seminário. A experiência das jornadas realizadas por alunos e professores mostra-nos que um planejamento de aulas de campo, durante o período letivo da escola, pode contribuir decisivamente para a formação da cidadania do educando, aproximando o conhecimento teórico com o saber prático da comunidade. / This thesis presents a methodology of work to learn and to teach Geography at school. It is a teaching proposal from a field study whose principles are: the reflection of a plural construction of class field from multiple perspectives with emphasis on students and teachers. The main objective is to propose a method of research with emphasis on the valorization of classical traditional geographical knowledge of the seaside city of São José de Ribamar/ MA, from a study of the environment with students from public municipal school in order to identify whether that knowledge is used by Geography teachers. From field class, students and teachers experienced how that knowledge can be systematized in a curriculum that enables students to relate the contents with the everyday reality of their parents. Two experiments entitled \"Geographic Seaside Journeys were conducted with 6th grade students to evaluate the effects of the tasks performed in the field and how they contribute to the learning of geographic contents related to the everyday life of São José de Ribamars community. The first served as a laboratory for the evaluation of the methodology, the second as a parameter for analysis of the effects of the tasks performed. Four types of analysis were done: mapping the track with introductions of notions of school cartography, analysis of reports, interpretation of photographed scenes and evaluation through seminaries of factors presented in the followed settings. The experience of the journeys undertaken by students and teachers shows us that planning field classes during the academic school year, can contribute decisively to the citizenship of the student, approaching the theoretical knowledge to the practical knowledge of the community.

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