The therapeutic privilege is a defence in terms of which a doctor may withhold information from a patient if disclosure of such information could harm the patient. This study explores the defence of therapeutic privilege and provides a critical evaluation. A comparative investigation is undertaken, while arguments springing from a variety of disciplines are also incorporated. A number of submissions are made for limiting the ambit of the defence. The main submission is that the therapeutic privilege should comply with all the requirements of the defence of necessity. In addition, it should contain some of the safeguards afforded to the patient by the requirements of the defence of negotiorum gestio so that therapeutic privilege is out of the question if medical treatment is administered against the patient's will, or the doctor has reason to believe (or knows) that the patient will refuse to undergo an intended intervention once properly informed. / Jurisprudence / L.L.M. (Jurisprudence)

Using Indigenous methodology and a story telling method this thesis is the result of research that looks at the benefits of traditional Indigenous ceremony and healing practices as a way to heal from traumatic experiences. A thematic analysis technique was employed to reveal four themes that emerged from the stories told by Indigenous Knowledge Keeper participants. The first theme is the importance of our connection to all living things including our own selves. Another is recognizing our greatest teachers nature and animals. Cleansing emerged at the center of all traditional healing strategies and the final theme encompasses all that we are as life on this planet spirit or energy. Trauma can be understood as any event that creates difficulty for the individual to cope whether the event that caused the experience was purposeful or accidental. While people do find amazing ways to cope with circumstances that are overwhelming, neurobiology tells us how trauma is processed and impacts the workings of the brain. Trauma in the nervous system can be understood as the result of a person or group or community’s inability to stay safe or to feel safe during the experiences. Indigenous people live with the ongoing effects of intergenerational trauma caused by colonization including the Indian Residential School experience, as well as ongoing systemic oppression. All traumas can activate the deeply held traumas that have been transmitted trans-generationally. In essence we carry intergenerational traumas. I believe that Indigenous people were practicing healing on a regular basis within their traditional ceremonies, dances and practices before contact and these practices may inform a model of health and wellness that could be useful in healing the effects of trauma that impacts Indigenous people today. Ceremonies and traditional teachings were shared communally before contact and are now being revived as we embrace the cultural practices of our ancestors across this land. Within our Indigenous ways of knowing we recognize that we are related to everything in creation we are connected and depend on one another. In 1884, under the Potlatch Law & section141 of the Indian Act our ceremonies, spiritual practices and traditional knowledges were made illegal; our people were imprisoned for practicing them (UBC First Nations Studies, 2009). Today we are in a state of desperation for healing strategies that work for who we are as a people. The Elders in this research shared how this can be done. / Graduate / 0452 / 0622 / 0347 / sheilanyman@shaw.ca

In recent years the field of reparations for indigenous peoples has increased remarkably. Past wrongs made by states in the distant past has become more important to highlight, not only because of the memories of historical injustice, but because of how the past impacts the future, and not least, still appears as structures of discrimination remaining from the past.   As an indigenous people the Saami people living in Sweden have experiences of both historical injustices as well as todays struggle with discrimination on different levels. Mostly regarding their right to be a part of decisions concerning them and the right of culture, language, identity, land and nature resources, fundamental for them as a people. In order to change their situation and to search for redress the Saami people in Sweden have announced their need of a truth commission. The Saami people are not the first indigenous people whom search for redress through a truth commission, but is it possible to learn from others?   With this in mind, my study aim to look at practical experiences of truth commissions in Canada and New Zealand and further, examine what the Saami people in Sweden hope to achieve with a truth commission. Thereafter, I weight other indigenous peoples experiences of a truth commission with the Saami peoples expectations to find out what keys need to be considered to increase the outcome of a truth commission. Where theory, practical experience and Saami expectations connects is where the key issues can be found. Given this, my study suggests that five different key issues must be thought through and shall not be underestimated as they may have an effect on the ongoing process as well as on the results and the aftermaths. The key issues that is suggested is as follows: 1) political will, 2) the role and engagement of Civil Society, 3) the Saami´s own involvement 4) the problem of what focus the commission should have, and 5) the awareness of “tough” questions coming up.

The main purpose of this study was to compare how the Step-by-Step™ (S-b-S) and the newly developed How Was School Today (HWST) prototype can support participation in narrative activities for a 10-year-old boy with complex communication needs (CCN) when he interacts with two typically developed peers. The researchers wanted to find out how the use of the different communication aids affected interaction. The S-b-S is a low technology communication device with a voice recording function. The HWST prototype is a simulation of the HWST system, which is a high technology system that automatically collects information and creates stories about what the user has done in school. The researchers focused on different aspects of gaze and questions as vital communicative practices for the boy‟s involvement in the interaction, and hence, thestory telling activity. The data was analysed mainly qualitatively with conversation analysis (CA). A descriptive quantitative analysis was also developed. The results indicate that the HWST prototype provides a framework for establishment of joint orientation towards the prototype and questions about it. The S-b-S on the other hand creates a context in which it is easier to establish eye contact. There is an uneven distribution of questions with a much higher frequency in the session where the HWST prototype was used. There are not many studies on narrative ability in children with CCN together with peers. Future research on shared stories in natural environments is suggested. / Denna studies huvudsyfte var att jämföra hur kommunikationshjälpmedlen Step-by-Step™ (S-b-S) och den nyligen utvecklade How Was School Today-prototypen (HWST) kan stödja deltagandet i berättandeaktiviteter för en 10-årig pojke med komplexa kommunikativa behov när han interagerar med två typiskt utvecklade kamrater. Forskarna ville ta reda på hur användandet av de olika kommunikationshjälpmedlen påverkade interaktionen. S-b-S är ett lågteknologiskt kommunikationshjälpmedel med röstinspelningsfunktion. HWST-prototypen är en simulering av HWST-systemet, som är ett högteknologiskt system som automatisk samlar in information och skapar berättelser om vad användaren har gjort i skolan. Forskarnas fokuserade på olika aspekter av blickriktning och frågor, som centrala kommunikativa praktiker för pojkens involvering i interaktionen, och därmed i berättandet. Data analyserades främst kvalitativt med metoden samtalsanalys. Det utvecklades även en deskriptiv kvantitativ analys. Resultaten visar att HWSTprototypen förser samtalet med ett ramverk som underlättar etablerandet av gemensam orientering till prototypen och frågor som rör den. S-b-S skapar å andra sidan en kontext i vilken det är lättare att utveckla ögonkontakt. Det är en ojämn fördelning av frågor, med en mycket högre frekvens i sessionen där HWST-prototypen användes. Det finns inte många studier om narrativ förmåga hos barn med CCN i samtal med kamrater. Framtida studier av berättande i naturliga miljöer föreslås. / "How was School today…?" in the Wild

The therapeutic privilege is a defence in terms of which a doctor may withhold information from a patient if disclosure of such information could harm the patient. This study explores the defence of therapeutic privilege and provides a critical evaluation. A comparative investigation is undertaken, while arguments springing from a variety of disciplines are also incorporated. A number of submissions are made for limiting the ambit of the defence. The main submission is that the therapeutic privilege should comply with all the requirements of the defence of necessity. In addition, it should contain some of the safeguards afforded to the patient by the requirements of the defence of negotiorum gestio so that therapeutic privilege is out of the question if medical treatment is administered against the patient's will, or the doctor has reason to believe (or knows) that the patient will refuse to undergo an intended intervention once properly informed. / Jurisprudence / L.L.M. (Jurisprudence)

Made available in DSpace on 2014-06-11T19:31:29Z (GMT). No. of bitstreams: 0 Previous issue date: 2011-03-21Bitstream added on 2014-06-13T18:42:11Z : No. of bitstreams: 1 donato_d_dr_arafcl.pdf: 4641262 bytes, checksum: dee5ddcbd9ee1c355848dd02c10b543f (MD5) / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior (CAPES) / Este trabalho consiste em um estudo que busca aprofundar a contribuição que a atividade de contar e recontar histórias na pré-escola pode propiciar para a aquisição do Capital Cultural dos alunos. A pergunta nuclear desta pesquisa é a seguinte: seria o Conto-Reconto um procedimento didático que favorece a aquisição do capital cultural, sobretudo pelas classes populares? Entre meus objetivos procurei verificar as contribuições de caráter cultural que a atividade Conto-Reconto de histórias trouxe aos envolvidos (professoras, alunos e mães). Neste contexto, os estudos de Pierre Bourdieu constituíram o eixo norteador de minha investigação, sobretudo os conceitos de habitus e capital cultural, os quais forneceram os subsídios necessários para a análise dos dados. Com a finalidade de abarcar os objetivos propostos optei pela abordagem qualitativa, com ênfase no estudo de caso. Assim, a coleta dos dados ocorreu por meio de entrevistas semi-estruturadas. Os sujeitos deste estudo são sete professoras de EMEIs (Escola Municipal de Educação Infantil) da cidade de Matão-SP, que estão trabalhando com a atividade Conto-Reconto nos últimos dez anos; além de dez alunos que participaram desses recontos, bem como as mães desses alunos. Entendo que essa investigação poderá possibilitar uma fértil reflexão acerca dos procedimentos escolares, no que diz respeito à aquisição e/ou ampliação do capital cultural e suas implicações para as relações da escola com a família e a comunidade, uma vez que poderemos observar quais as reais contribuições que tal atividade tem trazido no que se refere à reestruturação do habitus, à formação de leitores e escritores, ao estreitamento da relação pais-filhos-escola e, principalmente, à aquisição do capital cultural / This work is a study that intends to develop the contribution that the activity of telling and retelling stories in preschool can give for the acquisiton of Students Cultural Capital. The main question of this research is: Would the Telling-Retelling a didactic procedure that sustains the cultural capital acquisition, especially by the popular classes? Among our purposes, we search to verify the cultural character contribution that the telling-retelling activity brought to those involved (teachers, students and mothers). In this context, Pierre Bourdieu’s studies built the guiding line of our research, particularly the habitus and cultural capital concepts, which provided us the necessary assistance for data analysis. To the purpose of comprehend the proposed objectives, we chose the qualitative approach, with emphasis on the case study. So, the data were collected through semi-structures interviews. Our study subjects are seven EMEIs teachers (municipal school of childhood education) from the city of Matão – SP, which are working with the activity Telling-Retelling in the last ten years; besides ten students who participated in these retellings, as well as their mothers. We understand that our research will enable a rich reflexion about school procedures, regarding cultural capital acquisition and/or explansion and its implications for the relationship between school, family and community, so we can look at the real contributions that such activity has brought regarding the habitus restructing, writers and readers formation, the narrowing of the parent-child relationship at, especially the cultural capital acquisition

Diploma thesis tries to offer a new insight into migration and integration of migrant women living in Czech Republic by means of life-story telling of ten such women. By using this approach the author tries to deconstruct stereotypical understanding of migration as a threat or a security hazard for the accepting society, on the contrary she tries to picture migrant women and their life-stories as tales of people who consider Czech Republic their second home and who actively participate on its development. Citizenship is understood as a membership in society of which migrant women are also legitimate and active members. The thesis should contribute to building positive attitude towards migrant women in general and it also offers recommendations for the public as well as integration policy creators as to how migrant women can be reflected in context of migration.

El presente trabajo analiza la percepción de la generación millennial respecto al product placement utilizado en las películas peruanas. Este estudio opta por escoger el film de “Asu Mare 3”, el cual logró tener una gran aceptación por el público peruano. Si bien es cierto, el product placement es considerada una gran herramienta publicitaria en el mundo cinematográfico, puesto que brinda la gran recordación de marcas. Debido a que las generaciones van cambiando con el pasar de los años, esta investigación tiene como objetivo analizar la percepción de los jóvenes millennials hacia esta estrategia. Por ello, este trabajo utiliza una metodología cualitativa para comprender la perspectiva del consumidor y descubrir si la estrategia publicitaria sigue brindando beneficios positivos para una marca. Además, el enfoque que usa la presente investigación es el estudio de caso, el cual permite usar diversos recursos como entrevistas, documentos o reportes para la recopilación de información. / This work analyzes the perception of the millennial generation regarding the product placement used in Peruvian films. This studio chooses to choose the film "Asu Mare 3", which managed to have a great acceptance by the Peruvian public. Although it is true, product placement is considered a great advertising tool in the cinematographic world, since it provides great brand recall. Because the generations change over the years, this research aims to analyze the perception of young millennials towards this strategy. Therefore, this work uses a qualitative methodology to understand the consumer's perspective and discover if the advertising strategy continues to provide positive benefits for a brand. Furthermore, the approach used in this research is the case study, which allows the use of various resources such as interviews, documents or reports for the collection of information. / Trabajo de investigación

In 2015, the Truth and Reconciliation Commission of Canada (TRC) called on Ministries of Education, Faculties of Education, school administrators, and K-12 teachers to integrate Indigenous knowledges and pedagogies across the school curriculum. The TRC explicitly emphasized that education would be the intergenerational key to reconciliation in Canada and most provinces and territories quickly implemented curricula and developed resources to respond to the Calls to Action. Despite this mandate and these commitments, many teachers and teacher candidates continue to report that they do not have the skills, knowledge, or confidence to teach about the history of the Indian Residential Schooling system, Indigenous knowledges, or reconciliation. Research suggests that teacher resistance to "difficult knowledge" is a crucial contributing factor toward teachers avoiding, ignoring, and dismissing reconciliation work and upholding colonial logics. Moreover, teacher candidates and teachers often rely on the inaccurate and incomplete narratives they have learned about Canadians and First Nations, Inuit, and Métis Peoples. This impacts what and how they teach about these relationships, complicating the transformational changes the TRC urgently called for. How, then, might teachers unlearn these colonial stories and move from learning about Indigenous peoples to learning from them? Drawing on Donald’s concept of "ethical relationality", this study employed a qualitative approach to conduct conversational interviews with teacher candidates, teachers, staff, and students at two research sites. This study asks, "What are the curricular and pedagogical significances of ethical relationality to processes of unlearning colonialism?" Using a hermeneutic approach to interpret the stories shared, this study weaved within and between the landscapes of home and place. Findings reveal that teachers who experience supportive, multi-layered, and extended opportunities to unlearn settler colonialism and learn Indigenous wisdom traditions and knowledges from Indigenous peoples have the opportunity to understand a new story about Canadian-Indigenous relations. This study suggests that unless teachers begin to unlearn colonial logics, deeply understanding that they are implicated in ethical kinship relations with the places in which they live and with First Nations, Inuit, and Métis peoples, there is a significant possibility that curricula, professional development, and resources will not manifest in the transformational change that the TRC called for.

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