Made available in DSpace on 2016-03-15T19:43:02Z (GMT). No. of bitstreams: 1 Beatriz Mori Leite.pdf: 11444537 bytes, checksum: e2eb22df6a2e83e22a99a3a667d4ebd9 (MD5) Previous issue date: 2015-02-13 / This dissertation presents and analyses the symbol of Marc Chagall The bridegroom and the three musicians", dated in 1972. In this work the symbol is related to the idea of sacrifice as in the part of unconditional love. The analyses of this paint implied in the detailed studies of the artist s life with emphasis in his religious memory. Chagall was born in Russia, Jewish son lived in a traditional Judaic village, in 1887 had begun in the artistic world, in the early 20th century, in 1910, when moved to Paris. His use of symbols allows us to understand more properly his artistic production as well as his personal history. The aim of this study was to identify the relationship between the artist s work of art and the influence he suffered in culture through religious education. Therefore, this research has an interdisciplinary character and fits perfectly in the graduate program of Education, Art and History of Culture at the Mackenzie Presbyterian University. The main references refer to the theories proposed by Jean Paul Ronecker, when referring to the symbolism of the animal in the history of culture and art with contribution of Carl Gustav Jung through the book The man and your symbols . With Theoretical basis in the religious symbolism in the culture, involving Judaism and Christianity were also consulted Anatol Rosenfeld and the Brazilian philosopher Mario Ferreira dos Santos. From a methodological point of view, multiple paths were covered: visits to museums with exhibits of Chagall s works of arts in Brazil and France, as well as interviews with a French artist Jean Claude Pradier and the Brazilian Rabbi Isaac Rabier sharing the same artist Jewish religious line. Interviews were also conducted with Chagall in several stages of his life, acquired in video and audio. It was concluded that in the analysed work, symbolic elements related to Judaism and Christianity, are together as regards to the meanings that refer to human feelings with emphasis in universal love and their relationship with divine love. / Esta dissertação apresenta e analisa o símbolo do cordeiro na obra de Marc Chagall, Os noivos e os três músicos", datado em 1972.Nessa obra, esse símbolo está relacionado à idéia de sacrifício como parte do amor incondicional. A análise dessa pintura implicou no estudo detalhado da vida do artista, com ênfase na sua memória religiosa. Chagall nasceu na Rússia, filho de judeus viveu em uma aldeia tradicionalmente judaica, em 1887 e iniciou-se no mundo artístico no início do século XX, em 1910, quando mudou-se para Paris. O uso que faz dos símbolos permite compreender mais adequadamente sua produção artística, bem como sua trajetória pessoal. O objetivo principal deste estudo foi apontar as relações entre a obra de arte do artista e a influência que sofreu na cultura por meio da educação religiosa. Por isso mesmo, esta pesquisa tem um caráter interdisciplinar e se insere perfeitamente no programa de pós-graduação em Educação, Arte e História da Cultura da Universidade Presbiteriana Mackenzie. As principais referências bibliográficas remetem as teorias propostas por Jean Paul Ronecker, quando se refere ao simbolismo do animal na história da cultura e na arte com as contribuições de Carl Gustav Jung através do livro O homem e seus símbolos. Com base teórica sobre o simbolismo na cultura religiosa, envolvendo o judaísmo e o cristianismo, foram também consultados Anatol Rosenfeld e o filósofo brasileiro Mário Ferreira dos Santos. Do ponto de vista metodológico, vários caminhos foram percorridos: visitas a museus com exposições das obras de arte de Chagall, no Brasil e na França, bem como entrevistas com um artista francês Jean Claude Pradier e o rabino brasileiro Isaac Rabier que compartilha da mesma linha religiosa judaica do artista. Foram também utilizadas entrevistas realizadas com Chagall em diversas fases de sua vida, adquiridas em vídeo e em áudio.Concluiu-se que na obra analisada, elementos simbólicos relacionados ao judaísmo e ao cristianismo, estão juntos no que se refere aos significados que remetem aos sentimentos humanos, com ênfase no amor universal e suas relações com o amor divino.

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L’implantation du programme d’éthique et culture religieuse (ECR) en septembre 2008 au Québec a généré d’importants besoins de formation chez les enseignants, et ce, particulièrement à l’égard du volet culture religieuse. Les plans régionaux de formation déployés au moment de la mise en oeuvre du programme n’auront pas suffi à répondre aux différents besoins. Certaines activités de formation continue se sont poursuivies dans quelques régions suivant la volonté de conseillers pédagogiques, mais cela demeure une tendance peu répandue. Compte tenu de l’offre limitée de formation proposée par les commissions scolaires à l’égard du volet culture religieuse, les enseignants doivent le plus souvent initier des démarches individuelles d’autoformation pour répondre à leurs besoins. Parmi les moyens jugés efficaces et accessibles se trouvent les manuels scolaires. Jusqu’à quel point les manuels scolaires peuvent-ils contribuer à répondre aux besoins de formation des enseignants d’ECR au secondaire à l’égard de la culture religieuse ? Ce mémoire vise à explorer en quoi et comment les manuels scolaires constituent des instruments d’autoformation pour les enseignants à l’égard du volet culture religieuse du programme de formation en ECR au secondaire, et ce, pour trois principaux objectifs : le rapport qu’entretiennent les enseignants avec le savoir disciplinaire en culture religieuse, les représentations qu’ils ont des manuels scolaires comme outils de développement professionnel et l’expérience d’utilisation qu’ils ont acquise en cours d’emploi. La collecte de données a été effectuée auprès de quatre enseignants via un sondage électronique et des entretiens individuels durant lesquels les manuels ont été examinés par les enseignants en lien avec les besoins qu’ils ont identifiés. Nos résultats montrent que quels que soient la formation initiale et le nombre d’années d’expérience, il existe un déficit de formation en culture religieuse chez les enseignants. De plus, bien que les manuels scolaires constituent des outils utiles et intéressants pour l’autoformation, ils ne suffisent pas à combler les besoins des enseignants. Enfin, les manuels scolaires, bien qu’ils soient destinés aux élèves, sont très souvent utilisés par les enseignants interrogés dans la phase préparatoire de leur enseignement. / Implementing the program of ethics and religious culture (ECR) in September 2008 in Quebec has generated important needs of training among teachers, and particularly concerning the religious culture element. Regional training plans developed at the time of the implementation of the program will be insufficient to meet the different needs. Continuing training activities are pursued in some regions at the request of academic advisors but still not widespread. Given the limited training offered by the school boards towards the religious culture, teachers have to initiate more individual self-study approaches to meet their needs. Some textbooks are accessible and efficient. To what extent textbooks can contribute to meeting teachers training needs in secondary schools concerning the religious culture of ECR? This essay intends to explore on what and how textbooks are self-training tools for teachers with respect to the aspect of religious culture in the ECR program in secondary school, and this, according to three main orientations: teachers relationship with the knowledge of religious culture discipline, images they have about textbooks as professional development tools and the experience they have acquired in continuous training. Finally, we are exploring some contributions and barriers related to the use of textbooks to meet potential training needs among surveyed teachers. The data to be fed will be collected among four teachers via an electronic survey and personal interviews during which manuals will be reviewed according to the needs identified by the teachers. Our results show that textbooks, intended for students, are very often used by teachers interviewed in their preparatory stage, mainly in terms of programs and training content for the upper secondary level.

The aim of this thesis is to examine changes in the status of traditional Egyptian religious culture during the Ptolemaic and Roman periods, from 331 BCE to 313 CE. Four distinct categories of material culture are examined: monumental construction of temples and civic buildings, traditional hard-stone sculpture, Alexandrian tombs, and Roman coins. These bodies of evidence were chosen because each offers a unique perspective, reflecting respectively the personal inclinations and official attitudes of both the culturally Hellenic and indigenous elites, which have not previously been studied in this context. Examined together for the first time, these categories reveal commonalities that show clearly the progression of the status of indigenous religious culture. From this, it is argued that, despite being economically disadvantaged by the Roman administration, the high status of this culture persisted in Egyptian society under both the Ptolemies and the Romans. Patterns of Egyptian temple and classical civic building show that Egypt's indigenous elite controlled the resources allocated for temple construction under the Ptolemies, but that the Romans gradually transferred this land into the management of the culturally Hellenic elite. This resulted in a decrease in Egyptian temple building after the first century CE and a corresponding increase in classical construction from then on. The production of hard-stone statues is shown for the first time to reveal that the indigenous elite had the resources and cultural confidence to continue and develop their traditions under the Ptolemies, while the sharp decrease at the start of the Roman period reflects their diminution in autonomy and prosperity under Roman rule. New analysis of traditional elements and motifs in the tombs of Alexandrian elites shows that this group respected and adopted indigenous religious customs and beliefs, with a higher incidence of indigenous imagery in the Roman period compared with the Ptolemaic period. In a similar way, well-informed Egyptian religious iconography rendered in a classical style on Alexandrian coins demonstrates the respect of the Roman authorities for Egyptian religious cults and institutions at an official level. In sum, it is argued that indigenous religious culture largely maintained its privileged economic and social status throughout the Ptolemaic period, despite political upheavals. Under Roman rule, the individuals and institutions representing Egyptian religious culture were disadvantaged economically; however, its social importance and standing were preserved and it continued to enjoy respect.

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Public apprehension about religious diversity has pervaded Canadian headlines at an increasing pace, particularly during the past fifteen years. Urban centres and suburban and rural communities alike have seen clashes over the manifestation of diverse belief systems in daily life. From immigrant ‘codes of conduct,’ a ‘charter of values,’ controversy over the wearing of the Sikh kirpan in school, to bans on religious vestments and symbols worn by public servants including teachers, conflict and socially divisive misunderstandings are often the unfortunate fruits of ignorance about the ‘other.’ Many religious actors at the center of these stories have seen their cases ultimately adjudicated in Canada’s highest court, reinforcing the perception that religious difference is a source of conflict and division in Canadian society. In this era of global conversations about how liberal democracies approach diversity, this dissertation expands the conversation on education about religion, beliefs and worldviews in Canadian classrooms. With public education situated as a primary site for constructing democratic citizenship, the question of how this evolving dynamic of diversity is taught in schools is symbolically and practically linked to broader debates about government and societal responses to pluralism. This thesis makes an original contribution to knowledge by interweaving thinking from the literature on pluralism, xenosophia and deep equality as a conceptual framework, with empirical work investigating what parents and educators thought Canadian public-school (primary and secondary) students should learn in order to best prepare them for living and thriving in a diverse society. Triangulated data gathered from semi-structured interviews with parents and educators (n=22), responses from a national online survey (n=190), and a textual analysis of secondary student manuals from Quebec’s Ethics and Religious Culture Program (n=5), provided a holistic vantage point from which to consider the central research questions. Analysis and interpretation of findings revealed that learning about diversity and difference were of central importance, however, there were fundamental concerns regarding indoctrination, rejection of majority religious privilege and even-handedness in the presentation of religious and nonreligious belief systems. Existing discourse on religious and worldview literacy education in Canada tends to focus on teaching and learning in the context of a discrete curriculum such as the Ethics and Religious Culture program. However, findings from this research suggest that increased public awareness about the religious entanglements of colonization, combined with the significant rise in the number of Canadians who hold non-religious worldviews, contribute to a rethinking of how such literacy endeavours may be better integrated into other subject areas such as civics, citizenship, history or social studies.

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隨著文化創意產業的興起，傳統的宗教信仰如何結合數位互動科技，以輔助參與者加深對宗教信仰文化的理解與體驗，是數位內容產業值得研究的議題。月下老人是華人傳統信仰中的姻緣之神。本研究因此將針對月老文化內容，設計一多人互動體驗情境，以探究月老文化內容以傳統和數位化的形式呈現，對參與者體驗感受的影響程度。 在設計研究方法上，包括創作概念發想以及互動裝置雛型實作兩部分。首先透過文獻探討，歸納出互動體驗設計原則，接著針對月老文化進行數位化設計與互動體驗流程設計，並以Unity 3D遊戲引擎結合Kinect體感科技與Android系統平台，實作一數位化月老文化互動體驗情境，以兩大體驗主題：數位化月老之參拜體驗與體感互動之繡球牽線等情境，以呈現月老文化創意設計概念。 針對參與者對月老文化內容的理解程度與體驗感受，進行問卷與訪談分析後發現，本研究設計之互動體驗情境能有效提昇參與者對文化內容起源與意義的理解。再以Schmitt 提出之策略體驗模組（Strategic Experiential Modules, SEMs）進行分析，發現此體驗情境皆有助於提昇參與者於感官、情感、思考、行動、關聯體驗的感受程度與認同感，進而創造深刻的互動體驗感受。最後，期望此互動體驗情境的設計過程與雛形的實作經驗，能轉移到同性質的文化體驗情境設計的應用上，並提供建議給後續研究做參考。 / With the advent of the cultural and creative industry, it is worth to investigate the integration of traditional religious culture with the interactive technology to improve the participants' understanding of culture. The Matchmaker, the old man of the moonlight, is the god of marriage and love in Chinese traditional religious culture. In the thesis, the design of a multiplayer interactive experiential environment for the integration of the Matchmaker culture with the interactive technology is investigated and developed to improve the participants’ experience. For the design methodology, the creative concept design is performed and the interactive device prototyping is implemented. We draw out the related interaction design principles and used Unity 3D game engine along with the Kinect somatosensory Technology and Android platform to implement the Matchmaker interactive environment. Two themes of the developed environment are the digital prayer experience of the Matchmaker and the interactive embroidered ball throwing. To evaluation the user experience of the developed environment, the questionnaire analysis and interviews are performed based on the Schmitt’s strategic experiential modules. The result showed that the developed environment can enhance the participants' understanding of the culture of the Matchmaker and improve participants’ perception and recognition towards the experience of sensing, feeling, thinking, acting and relating.

Mémoire numérisé par la Division de la gestion de documents et des archives de l'Université de Montréal

Cette thèse fut réalisée en codirection avec la Faculté des sciences de l'éducation de l'Université de Montréal. Elle fut produite grâce à l’importante contribution financière de nombreux organismes subventionnaires, soit le Conseil de recherches en sciences humaines du Canada (CRSH), le Fonds de recherche du Québec – Société et Culture (FRQSC); aussi financés par le CRSH, le Projet religion et diversité (dir. Lori G. Beaman, Université d’Ottawa), le projet IRTG-Diversité (Groupe international de formation en recherche sur la diversité) (dir. Laurence McFalls, Université de Montréal; dir. Ursula Lehmkuhl, Université de Trèves), la Chaire en gestion de la diversité culturelle et religieuse (CGDCR) dont Solange Lefebvre est titulaire ainsi que la Faculté de sciences des religions et théologie de l’Université de Montréal. / Le programme québécois non confessionnel d’Éthique et culture religieuse (ECR) exige de ses enseignants une posture professionnelle d’impartialité et d’objectivité. Cette dernière suscite une controverse sociale et des poursuites judiciaires. Les détracteurs du programme, comme ses défenseurs, invoquent l’impartialité de l’enseignement pour justifier leur position, mais en y conférant un sens différent. Malgré l’importance de cette question, aucune recherche empirique ne propose d’analyser l’impartialité des enseignants. Sur le plan théorique, on rencontre une diversité d’usages des concepts. Cette thèse propose une clarification de la question, tant sur le plan théorique que pratique. Une analyse approfondie de la posture professionnelle d’impartialité exigée en ECR est effectuée en première partie. S’ensuit une clarification des concepts d’impartialité, d’objectivité et de neutralité. Si le terme neutralité semble dominer la littérature en éducation et en politique, l’objectivité est principalement utilisée pour définir la posture du chercheur scientifique et le savoir qu’il produit. De son côté, l’impartialité est le parent pauvre de la littérature, particulièrement en éducation. Elle se trouve mieux définie dans le domaine de la justice et du droit, qualifiant surtout l’impartialité du juge. Dans la deuxième partie de cette thèse, la méthodologie, les résultats d’analyse d’entrevues et ceux des observations sont présentés en examinant comment les enseignants d’ECR problématisent et négocient avec l’exigence d’impartialité professionnelle. La thèse innove aussi en analysant tant le propos que la mise en pratique de cette exigence d’impartialité en ECR chez 12 enseignants « typiques » ou « exemplaires » au secondaire provenant de milieux socioculturels différents (écoles privées confessionnelles ou publiques non confessionnelles de milieu multiculturel ou non multiculturel), répondant aux questions suivantes : Comment les enseignants conçoivent-ils l’impartialité exigée en ECR? Comment l’impartialité exigée en ECR est-elle mise en pratique dans l’enseignement d’ECR au secondaire? Réalisées à partir d’une approche déductive thématique, les analyses transversales des observations non participantes en classe et des entrevues semi-directives d’enseignants permettent de cerner les liens existant entre l’analyse théorique des prescriptions du programme ECR réalisée en première instance et les données qualitatives recueillies en deuxième instance. Dans la discussion sont présentés les six principaux résultats se dégageant des analyses des 12 enseignants participants. Proposant une réflexion critique sur l’impartialité exigée en ECR, les résultats empiriques sont approfondis par les analyses théoriques, contribuant aussi à éclairer la question dans les domaines préoccupés par des défis professionnels similaires. Le premier résultat indique qu’il n’y a aucune influence des variables personnelles ou professionnelles des enseignants participants sur leur compréhension et leur mise en pratique de l’impartialité professionnelle exigée en ECR. Le deuxième rappelle qu’il existe une polysémie et une confusion conceptuelle entre les termes neutralité, impartialité et objectivité, tant chez nos enseignants que dans la littérature. La thèse propose à ce sujet des voies de clarification utiles. S’appuyant sur une typologie de l’impartialité élaborée en première partie, le troisième résultat explique que l’impartialité absolue ou « axiologique » est généralement rejetée. Le quatrième résultat rappelle que la notion de distance critique s’avère être le fondement de l’impartialité exigée en ECR. Le cinquième montre les différences entre l’impartialité religieuse et éthique, les questions d’endoctrinement religieux et d’expression ou non des croyances religieuses personnelles dominant la question de l’impartialité. Quant au sixième résultat, il résume les nombreux problèmes associés à l’exigence d’intervenir à partir des finalités du programme, ces finalités renvoyant à des concepts polysémiques et flous pour les enseignants. / The non-denominational Quebec program Ethics and Religious Culture (ERC) requires that its teachers adopt a professional stance that is both impartial and objective. The program has provoked social controversy and lawsuits, with its critics appealing to teacher impartiality to justify their position, but interpreting it differently than do its advocates. Despite the importance of this issue, no empirical research has been put forward to analyze teacher impartiality. As for theory, we find these concepts used in a wide variety of ways. This dissertation proposes to clarify the issue, from both a theoretical and practical perspective. In the first section, we present an in-depth analysis of the professional stance of impartiality required in ERC. Following that is an explanation of the concepts of impartiality, objectivity and neutrality. While the term ‘neutrality’ seems to dominate educational and political literature, objectivity is mainly used to describe the stance of scientific researchers and the knowledge they produce. As for impartiality, it is the ‘poor cousin’ in literature, especially in education. It is more clearly defined in the domains of justice and law, characterizing in particular a judge’s impartiality. In the second section of this dissertation, we present the methodology used and the results of analyzing interviews and observations, by examining how ERC teachers problematize and negotiate the requirement of professional impartiality. Our innovative approach analyzes not only the implementation of this ERC impartiality requirement, but the discourse of 12 ‘typical’ or ‘exemplary’ secondary school teachers from different sociocultural settings (private denominational or public non-denominational schools, with multicultural or non-multicultural environments). The teachers replied to the following questions: How do teachers conceptualize the impartiality required in ERC? How is the ERC impartiality requirement put into practice in ERC teaching in secondary schools? The use of a thematic deductive approach (transversal analyses of non-participant observations in class and semi-directed teacher interviews) allows for the identification of existing connections between a theoretical analysis of the ERC program in the first case and the qualitative data gathered in the second case. Six primary conclusions emerging from these analyses are discussed. Proposing a critical reflection on the impartiality required in ERC, empirical results are clarified by theoretical analyses, which also aids in understanding the issue in fields where similar professional challenges are faced. The first outcome indicates that personal or professional variables in teachers have no influence on their understanding and implementation of the professional impartiality required in ERC. The second emphasizes the existence of polysemy and conceptual confusion concerning the terms neutrality, impartiality and objectivity, in teachers’ minds as well as in literature. In this regard, this dissertation suggests some useful paths of clarification. Next, based on a typology of impartiality developed in the first section, the third result explains that absolute or ‘axiological’ impartiality is generally rejected. The fourth conclusion reminds us that the idea of critical distance proves to be the foundation of the impartiality required in ERC. The fifth outcome demonstrates the differences between religious and ethical impartiality, with issues of religious indoctrination and the expression or non-expression of personal religious beliefs dominating the issue of impartiality. Finally, the sixth result summarizes the numerous difficulties associated with the requirement of intervening in accordance with program goals, as these goals refer to concepts that teachers find to be polysemous and vague.