Extensive questions have been asked regarding the factors that influence psychotherapeutic effectiveness. Past research has addressed the methods, techniques, as well as the client and therapist variables which potentially influence psychotherapeutic effectiveness. The majority of the research indicates that the therapeutic relationship and other contextual variables exert the greatest influence on psychotherapy successes. This implicates the broader social context in psychotherapy processes. Language appears to be one of the primary contextual factors influencing psychotherapeutic processes and is also embedded in social discourse. Society dominant discourses appear to be based on deficit beliefs toward psychotherapy and emotional functioning. The more relevant issue concerning psychotherapeutic effectiveness therefore appears to be society's dominant discourses affecting the profession. Collaborative social discourses embracing psychology are seldom integrated into mainstream public discourse. A post-modern, ecosystemic perspective is applied to these concerns, proposing a collaborative approach to social discourse, psychotherapy and research. This utilizes reflective, multi-dimensional, respectful and nonjudgmental values, reflecting the shift in social paradigms from the Industrial Age to the Knowledge Age. This shift recognizes that cultural, social and language variables appear to have a greater impact on psychotherapeutic effectiveness than most therapeutic techniques or interventions. These discourses are explored and recommendations are made in an attempt to align psychotherapy with a shifting social paradigm. This alignment could enhance psychotherapeutic effectiveness and the general understanding of psychotherapy. / Psychology / D.Litt. et Phil. (Psychology)

Religious and cultural discourses shape relationships/marriages. The constructed nature of relationships/marriages opens the possibility for alternative relational realities. Positioning relationships/marriages in alternative discourses assisted the couples to construct a preferred relationship narrative. Three couples embarked on this feminist participatory action research journey - a couple from the Jehovah's Witnesses tradition,' a couple from the Dutch Reformed Church and a couple from a Gay Refonned Church. Conversations with the participating couples deconstructed their relationships. It also enabled the couples to co-author alternative, preferred realities of their relationships/marriages and to provide rich descriptions of these. / Philosophy, Practical and Systematic Theology / M. Th. (Pastoral Therapy)

The purpose of this study was to qualitatively examine the meaning that psychotherapeutic patients associate with their self-esteem in order to contribute to a better understanding of what these patients' views of low and high self-esteem entail. A study of literature was conducted to expose different aspects of the term 'self-esteem' from several theoretical approaches. Furthermore, the substructure of the hypno-therapeutic approach (of which the medical hypno-analytical model was the main approach) was especially analysed to ground the psychotherapeutic treatment received by the research participants. Eleven research participants were involved in the study according to the extreme, as well as the confirming and disconfirming case methods of sampling. They were selected on the basis of homogenous characteristics, namely: white, Afrikaans-speaking men in the low to high average socio-economic sphere. This study was done within a qualitative or interpretive paradigm - the study therefore focuses on the understanding (verstehen) of the meaning individuals attach to their self-esteem and not on the explanation (erklärung) thereof. The data gathering techniques were the basic individual interview, the self-esteem induction and observation. The textual data, transcribed from audiocassettes, was analysed qualitatively with the help of the ATLAS.ti-program according to the principles and procedures of grounded theory (including open, axial and selective coding). Data analysis led to, amongst other things, the co-construction of 23 categories (with numerous subcategories) of which the central phenomenon was identified as 'low self-esteem'. Relations could be drawn between the core category and other categories and the following storyline, which could suggest a possible theory, was conceptualised: -Negative suggesting in the patient's past leads to low self-esteem, which is unhealthily handled within his emotional problematics by means of a negative thinking scheme for which therapy is received from a medical hypno-analytical perspective to treat the negative labels in order to facilitate attachment of positive meaning to his self-esteem. The meaning(s) ascribed by psychotherapeutic patients to their self-esteem seem to be, in accordance with the post-modern spirit of the age (Zeitgeist), holistic in nature. / Die doelstelling van hierdie studie was om die betekenis wat psigoterapeutiese pasiente met hul selfagting assosieer, kwalitatief te ondersoek ten einde 'n bydrae te maak tot 'n beter begrip van wat psigoterapeutiese pasiente se siening van lae en hoe selfagting behels. 'n Literatuurstudie is uitgevoer om die onderskeie aspekte met betrekking tot die begrip 'selfagting' vanuit verskillende teoretiese benaderings te belig. Verder is die onderbou van veral die hipnoterapeutiese benadering (waarvan die mediese hipnoanalitiese model die hoofbenadering was) ge-analiseer om die psigoterapeutiese behandeling wat die navorsingsdeelnemers ontvang het, te fundeer. Elf navorsingsdeelnemers is volgens die ekstreme, sowel as die bevestigende en niebevestigende gevallemetodes van steekproeftrekking, by die studie betrek. Hulle is op grond van homogene eienskappe gekies, naamlik: blanke, Afrikaanssprekende mans binne 'n laag tot hoog gemiddelde sosio-ekonomiese sfeer. Hierdie studie is binne 'n kwalitatiewe of interpretatiewe paradigma gedoen - die studie fokus dus op die verstaan (verstehen) van die betekenis wat individue aan hul selfagting heg en nie op die verklaring (erklarung) daarvan nie. Die data- insamelingstegnieke was die basiese individuele onderhoud, die selfagtinginduksie in hipnoterapie en observasie. Die data is as tekstuele data, wat vanaf klankkassette getranskribeer is, op kwalitatiewe wyse met behulp van die ATLASJi-program aan die hand van die beginsels en prosedures van gegronde teorie (waaronder oop, aksiale en selektiewe kodering) ontleed. Data-ontleding het onder andere gelei tot die ko-konstruksie van 23 kategoriee (met talle subkategoriee) waarvan die sentrale verskynsel as 'lae selfagting' geidentifiseer is. Verbande kon tussen die kernkategorie en ander kategoriee getrek word, en die volgende gekonseptualiseerde storielyn wat op 'n moontlike teorie kan dui, is gekokonstrueer: - Negatiewe suggerering in die pasient se verlede lei tot sy lae selfagting wat hy binne sy emosionele problematiek deur middel van 'n negatiewe denkskema ongesond hanteer en dan psigoterapie ontvang vir die behandeling van sy negatiewe etikette sodat 'n positiewe betekenisgewing aan sy selfagting vanuit 'n mediese hipno-analitiese perspektief gefasiliteer kan word. Die betekenis(se) wat die psigoterapeutiese pasiente aan hul selfagting gee, blyk, in ooreenstemming met die postmodernistiese tydgees, holisties van aard te wees. / Psychology / D. Litt. et Phil. (Psychology)

As sometime course facilitator of the Marriage Preparation Course of my faith community, an Anglican Church of Southern Africa, I had become curious as to what meaning the couples had constructed of their participation in these courses, particularly relating to both the content and style of facilitating the Course. The research finding determined that the main value of the Course had been that the group discussions enabled couples to explore their personal positions on a number of issues related to marriage. The adoption of participative action research as a broad model for the Course is recommended to encourage the engagement between premarital couples and the course facilitator to create/find knowledges and practices that will prepare them for marriage. Furthermore, the course facilitator should adopt a not-knowing, curious stance toward the elements of marriage under discussion, employing the narrative tools of externalisation and deconstructive questioning to facilitate the couples' meaning-making. / Philosophy, Practical and Systematic Theology / M.Th.(Specialization in Pastoral Therapy)

Assessment of the past helps one seize emerging opportunities. The Southern Baptist Convention's (SBC) Foreign Mission Board (FMB) radically redesigned itself July 1, 1997, the most far reaching self-assessment since its 1845 founding. The FMB's changes neglected some essential historical precedents. In 1892, a band of FMB missionaries posted with the North China Mission resigned and established their own operation. They held and integrated three core values: indigeneity, incarnation, and responsible autonomy. Baptist historians have dismissed these dissidents because they considered them Landmarkers (an earlier movement that threatened the SBC itself). Later historical inquiry corrected this assumption demonstrating that Landmarkers seized the Gospel Mission Movement to serve its own ends not the reverse. What prorrpted these missionaries to leave their base of support and operate independently? Original sources tell the tale of strong convictions about missions that were more commonly apparent later, in a post-modern era. Gospel Missionism's peers did not listen, partly because of the Landmarkist confusion and partly because they advocated things others were not prepared to hear. The Gospel Missioners found it difficult to sustain their experiment outside the SBC. Hence, survivors gradually reentered the FMB structure, primarily the Interior China Mission. Their influence extended to the next generation of missionaries. Yet, indirectly their values entered the FMB's strategies through outside evangelicals which increasingly espoused similar core values. By 1985, the Board tackled the challenge of the least evangelized peoples. Trustees formed Cooperative Services International (CSI) to accommodate the need. Unwittingly, from within the FMB, CSI embodied Gospel Missionism's core values with more modern emphases. In 1997, trustees restructured the FMB and dismantled CSI. They borrowed its drive and its penchant for streamlined administration, but jettisoned its priority passion for those least evangelized. Only time will tell, but there is evidence that the FMB has reverted and embraced elements of an older paradigm, possibly because it was unprepared to face a postmodern future. This study concludes that the Gospel Missionism movement was a blending of both enlightenment and post-modern missiological ideals. It was an incipient, evangelical version of a post-modern missiological paradigm. / Christian Spirituality, Church History and Missiology / D.Th. (Missiology)

The purpose of this study is to examine and investigate the party culture that exists within the political youth association Liberala Ungdomsförbundet, connected to the liberal party of Sweden- Liberalerna. Using data from seven semi-structured interviews and a text analysis of the magazine of the organization I describe the current party culture found in it. In analysing the material I use the toolkit brought forward by Rauven Kahane aimed to understand youths with post-modern values. This toolkit, called the Code of Informality, is used together with previous findings regarding the mother party made by Katarina Barrling made in her thesis “Partikulturer” from 2004. I find the party culture of the youth party to be rather similar to that of their mother party with some minor differences. The differences in culture can partly be understood as expressions for the post-modern values of youths introduced by Kahane.

A partir da análise dos trabalhos do departamento de design da Cranbrook Academy of Art, durante o período coordenado por Katherine McCoy (1971 a 1995), este trabalho procura identificar os novos caminhos desenvolvidos pela escola para a prática do design gráfico contemporâneo, e em especial a concepção do design como parte do processo de comunicação. O design até os anos 1970 era regido por pressupostos formais, funcionais e neutros, o que talvez não permitisse entendê-lo como linguagem visual, em si, mas como mero suporte para o texto. Na escola, a abordagem funcionalista foi questionada nos anos 1970 e, a partir daí, nos anos 1980, inspirados por conceitos teóricos do pós-estruturalismo e pós-modernismo, foram introduzidas novas ideias a fim de legitimar o designer também como produtor de conteúdo. Ao buscar referências teóricas no pós-estruturalismo, percebeu-se a importância do receptor na interpretação da mensagem, assim como a necessidade de se produzir peças gráficas que encorajassem, a partir da relação do conteúdo com a forma gráfica, a participação do público. A escola, de modestas proporções, cuja média era a de 8 alunos ingressantes por ano, era baseada no ensino em estúdio, não possuía grade curricular fixa, nem disciplinas regulares. Os discentes eram sempre encorajados a pesquisar e se desenvolver. Muitas das pesquisas e resultados dos trabalhos são frutos da reflexão individual de cada aluno, inspirados pelo ambiente em contínuo desenvolvimento. A Cranbrook foi, dessa maneira, formadora de muitos dos principais designers norteamericanos atuais, como por exemplo Allen Hori, Andrew Bleauvelt, David Frej, David Shields, Ed Fella, Elliot Earls, Geoff Kaplan, Jane Kosstrin, Jeff Keedy, Kimberly Elam, Laurie Haycock Makela, Loraine Wild, Lucille Tenazas, Martin Venezky, Meredith Davis, Michael Carrabeta, Nancy Skolos, Richard Kerr, Robert Nakata, Scott Makela (1960-1999), Scott Santoro, Scott Zukowsky, entre outros. Cada um deles possuiu um papel particular e muitos compartilhavam idéias semelhantes, mas a maior parte deles procurou ampliar o campo do design gráfico agregando conteúdos mistos e abrindo-se a novas possibilidades de produção e reflexão sobre a relação entre texto e imagem. / With the analysis of the works from Cranbrook Academy of Art´s Design Department, under Katherine McCoy\'s Co-Chairmanship (1971 to 1995), this work intends identify the new ways developed by the School for the practice of contemporary graphic design, focusing on the concept of the design as part of communication process. Until the years 1970 design was ruled from the formal, functional and neutral presuppositions of Modernity, without the understanding of design as a visual language itself, but only as a mere support the text. In the 1970\'s the School questioned the functionalist approach, and during the 1980\'s years, new ideas were introduced to legitimate the designer as producer of contents, inspired by post-structuralism and post-modern concepts. Theoretical references in post structuralism stressed the importance of the receptor\'s interpretation of the message, as well in the importance of producing graphic works that encourage the participation from the public audience, founded in the relationship between content and graphic form. The School\'s graphic design program was modest in size 8 new students per year - and was studio-based without a fixed curriculum of courses and classes. The students were challenged to research and develop their individual expressions. Their research and resulting works are the fruit of the students\' individual reflection inspired by the continuously developing environment. Cranbrook produced many of the most important contemporary North American designers, such as Allen Hori, Andrew Bleauvelt, David Frej, David Shields, Ed Fella, Elliot Earls, Geoff Kaplan, Jane Kosstrin, Jeff Keedy, Kimberly Elam, Laurie Haycock Makela, Lorraine Wild, Lucille Tenazas, Martin Venezky, Meredith Davis, Michael Carrabeta, Nancy Skolos, Richard Kerr, Robert Nakata, Scott Makela (1960-1999), Scott Santoro, Scott Zukowsky, and others. Each one had a particular role play and many shared similar ideas, as they worked to enlarge the graphic design field with mixed contents and explored new possibilities of production and new roles for text and image.

Made available in DSpace on 2016-08-18T18:55:05Z (GMT). No. of bitstreams: 1 DISSERTACAO_ANDREA LEMOS GOMES.pdf: 2071566 bytes, checksum: 841b83c02b0a2f5d08c1d750b9e57c82 (MD5) Previous issue date: 2014-12-18 / Part of this work was the category need discussion and how is the satisfaction of this through social policies for the working class. Takes place then a literature search on the form of post-modern state in its particularity, followed by discussion of the shape of the post-modern Brazilian state in its uniqueness. We discuss the implementation of cash transfer programs as a neoliberal palliative in combating poverty and misery, especially the Grant Family Program that despite advances, has limits in meeting the needs of its beneficiaries seen, among other factors, its focus on poor and extremely poor and the low passed on as a benefit. / Parte-se neste trabalho da discussão da categoria necessidade e de como se dá a satisfação desta por meio de políticas sociais voltadas para a classe trabalhadora. Realiza-se, então, uma pesquisa bibliográfica sobre a forma de Estado pós-moderno em sua particularidade, seguida da discussão da forma do Estado pós-moderno brasileiro em sua singularidade. Discute-se a implementação de programas de transferência de renda como um paliativo neoliberal no combate à pobreza e a miséria, com destaque para o Programa Bolsa Família que, apesar dos avanços, possui limites no atendimento das necessidades de seus beneficiários visto, entre outros fatores, a sua focalização em pobres e extremamente pobres e ao valor reduzido repassado como benefício.

Black women in historically challenged communities in South Africa carry the burden of triple oppression: (a) the social engineering policies synonymous with apartheid have marginalised women economically and socially, (b) patriarchy, embedded in cultural and religious discourses, has rendered women voiceless and powerless and (c) HIV/AIDS targets the most vulnerable: women and children. Not only are women carrying the brunt of HIV infections, but they also carry the extra burden of caring for the sick and the orphaned. The main aim of this research was to reach a holistic understanding of the untold stories of women in historically challenged communities, infected and/or affected by HIV/AIDS, and specifically about their experiences of care and the lack of care. The two secondary aims were: 1) to research alternative ways and means of making the unheard stories known in South African society; and 2) to disseminate research findings on the stories of these women in such a way that developmental policies could be influenced to enhance alternative, holistic stories of care in the South African society. A family of three women and a translator participated as co-researchers with the writer in this research experience. The researcher reflected on the research experience with volunteers from two home-based care programs in the community. The researcher uses drama as metaphor to document her ‘colourful’ research experience and to make sense of the many intricate and intertwined narratives and discourses, documented over a period of six months in her research diary, through recorded interviews, through her participation with the co-researchers and through the ethnography she had engaged in. The research experience has found that to be able to ‘care someone else into existence’; it is paramount that you as carer experience ‘empowering care’ yourself. ‘Empowering care’ is not possible if injustice prevails. This research experience challenges Government to investigate the ethical implications of the policy of placing the burden of care for the dying and the orphans on the shoulders of women in historically challenged communities. / Thesis (PhD (Practical Theology))--University of Pretoria, 2005. / Practical Theology / unrestricted

Syftet med detta arbete har varit att undersöka om berättelsen kan fungera som katalysator för elevernas reflektion över sig själva och deras situation i ett postmodernt samhälle. Väsentliga frågor i sammanhanget blev dels huruvida de själva kunde bli medvetna om och reflektera över sina egna och andras strategier i en sådan omfattande social omvandling. Ett sådant fenomen som kom i fokus var vårt behov av ytliga statussymboler.Det i grunden kvalitativa arbetet bygger på tre synvinklar och tillika källor. För det första, mig själv som oundvikligt subjektivt filter; för det andra eleverna och för det tredje, mediala källor som på olika sätt har kunnat användas i sammanhanget.Under arbetets lopp har jag kommit fram till att arbetets informativa, reflektiva och diskursiva processer i sig utgjorde ett lika intressant material som slutsatserna. / The purpose of this work has been to examine the function of storytelling as an induct-ive way to develop self reflection and environmental awareness of the students. Key subjects have been if they could be attentive to the very reflective process itself and to the strategies we apply, when to cope with dynamic changes as those of the postmodern society. Also the possibility to find basic explanations, to specially one of these strategies – one that has been more and more frequently used – became a pursuit in this work. The phenomenon in mind is our seemingly growing demand for “superficial valuables”.This work is basically qualitative. Three perspectives – as well as sources of inform-ation – have been developed through the process of this work: firstly, the inevitably subjective experiences of my own; secondly, the students; and thirdly, different forms of applicable public media. Especially the contribution from the students can’t be overstated. Initially it was them who made me aware of the phenomenon, described above. Moreover they gave input, partly through the literature seminar and the related discussion, partly through a minor enquiry consisting of a few but fundamental questions connected to the matter of “wealth” and “ability”.Quite early during the progression of this work I came to an understanding that the informative, the introspective and the communicative processes of the work itself constituted a most interesting substance. Hence, I made a more careful attempt to describe this development and my thoughts connected to it, rather than giving too much focus on the aftermath. Retrospectively seen, it presents somewhat self-evident answers of the two initial questions above. Yes, storytelling might work as a complement to more radical experiences of the real life. It can be used as a key to existential reflection in an urban security-devoting postmodern society. Also obviously, there seem to be more profound explanations to our quest for superficial valuables – needs beyond the very appeal. They could be connected to the natural instinct of individual survival through real or “illusory” acceptance and irreplaceability within one or more collective social orders – in short, the importance of being important.