How I am becoming a teacher? Searching for professional identity Is the development of a professional identity in students in the teacher training program at the PedF UK based on similar foundation as the professional identity of the students at the Detroit Teacher Program? How much is this professional identity influenced by the city and social situation in which those students are living and studying? Is the discourse that is used by both sides similar or different? A comparison of related narratives, concepts and metaphors will be done. What is the role attributed to art disciplines in the teacher training curriculum in both countries? A case study will explore all of these issues, and will be based on an analysis and reflecting on of videos which were created as part of the project, "How I Am Becoming a Teacher", as well as curriculum documents and other related documents. Key words Art, photography, visusal story, professional identity, teacher training, reflective practice, city, school, university faculty, artography

The research conducted was done on the basis of providing an initial platform or starting point for insight and discussion into what a strategic transcultural model of leadership might look like which was relevant to the early 21st Century Christian context in the cities of Southern Africa. A strategic transcultural leader is essentially a transformational leader who exhibits an ability beyond the norm in being able to cross socio-political barriers and thus inspiring the multicultural dynamic, while also honouring the individual cultures represented. In order to study strategic transcultural leadership models a strong leadership angle was taken, which employed investigating six leaders, three political and three Christian as to the structures, styles, values, transcultural abilities and Christian/political beliefs and/or philosophies they employed. The thesis poses the problem of urban unrest in the cities of Southern Africa. The problem of an influx into the cities, of the many different ethnicities and tribes from throughout Southern Africa and the pressures this has caused is briefly alluded to. This problem has been further exacerbated in South Africa by the arrival of many peoples from throughout Africa, south of the Sahara seeking their fortune without having to leave the African Subcontinent, and in Zimbabwe by the political policies of the Zimbabwean government, over land and in clearing away her unapproved urban high-density housing, and her informal business and white farming sectors of the economy. With these issues in mind, there is a need for strategic transcultural leadership to address these and other issues of unrest. The examples of Mandela and De Klerk as transformational leaders, inspire hope, that the vacuum of strategic transcultural leadership seen in Africa at large and specifically in relation to Southern Africa can be met, as is noted by the progress made in recent years in the arena of transformational leadership which the Group of eight and the United Nations and others allude to. While this is true, there are still problems in relation to the political decision-making within South African, as seen by Mbeki’s stance in the past on HIV-AIDS, and Zimbabwe’s woes. The stage is set from a missiological and historical perspective by looking at multicultural models of leadership in the Early Church with specific reference to Paul and the Antiochan model he used as a prototype. The Jerusalem Church is mentioned as a bi-cultural model, which has significant use outside of large urban environs. However it was the Pauline-Antiochan model that provided a platform, in the later use of a synthetic-semiotic model, to deduce or synthesis a transcultural model. Paul’s model of leadership was analysed specifically in relation to the five elements already noted (structures, styles, etc.) and is particularly useful as a model as Paul himself provides firstly an insight into a man of bi-cultural heritage yet someone who was empire-conscious. Paul was able to uphold both the cultural distinctive or uniqueness of both the Greek and Jew (noting Paul’s use of both Hebraic and Hellenistic styles of the diatribe for example) as well as the universal, in that he was empire-conscious which played into his Kingdom perspective. Secondly he provides a reasonable grounds for understanding that if the belief system of the individual is changed on one of its most fundamental levels – allegiance – then given time the macro-cultural identity of a nation, even empire can be significantly altered. He was able to do this primarily because the Graeco-Roman Empire had a common linguafranca in Greek, and the Christian community – as the followers of the Way became known as – had an ethos of reconciliation, enhancing the multicultural and one also of inclusivity (for example a worship style that encompasses both Jewish and local expressions) enhancing the particular. In declaring the One God of Israel and Jesus Christ – Messiah, as the only true Kyrios, Paul replaced the Emperor and the whole Greek pantheon of the Gods with the one true God and Father of us all, and his one and only Son.< /p> The three political leaders – Moshoeshoe, Smuts and Mandela – and the three Christian leaders – Mutendi, Cassidy and Tutu – are investigated in terms of the five elements (structures, styles, values etc.) that comprise the model of leadership. Each of these leaders in turn made a lasting contribution to national and/or tribal change. After looking at the six leadership models an initial conceptual framework for a multicultural model of leadership is outlined. However, in order to bring significant current postmodern/neo-African/tribal/multicultural paradigms of thought and the associated socio-political forces and philosophies of the day, to bear on the evolving model, these were specifically highlighted and brought into the process of synthesizing a model. Lastly once all these inputs are brought together in a tabulated framework, and the evolving multicultural model is screened against three known working scenarios, and further synthesized such that the refined model was then called a strategic transcultural model of leadership. Before this can be achieved however, various North American multicultural models posited were looked at in a literary review, which served to reinforce the understanding of the need to balance the universal and the particular aspects of culture. In refining a strategic transcultural model, the thesis next attempted to address the problem of developing a national macro-cultural identity. A strict delineation in a postmodern era between Church and State was considered to be not only unnecessary but a modern myth, also noting that the State mirrors the Church in many of the problems of community and identity. Thus the meso-level of the Church provided key insights into the macro-level of the State. An argument all along was posed for not just orchestrating a macro-culture based on multiculturalism, nor in just upholding the micro-cultural individual identities at the expense of participation in a national framework and beyond this the global village, but an argument was made for a both/and scenario. In doing this the thesis sought to address both the macro-cultural and individual cultural identities at every level and in every element of the model of leadership. The plausibility of the argument for today was based on the prevalence of a language of choice – in most cases English – and an ethos of reconciliation and inclusivity for which Madiba and Tutu among others have set the standard. A final picture of a community based on both was posited for reflection, a picture that John paints where the great heavenly host (mirroring the macro-level of the Kingdom) is contrasted with the micro-level of a people made up “from every tribe and language and people and nation” (Rev 5:9). / Thesis (PhD (Science of Religion and Missiology))--University of Pretoria, 2007. / Science of Religion and Missiology / PhD / Unrestricted

À travers ses créations littéraires, Vénus Khoury-Ghata, écrivaine libanaise francophone vivant à Paris, propose une alternative à une représentation cloisonnante du Liban et de l’identité libanaise. Son regard, développé en français depuis le « dehors », met à profit sa marginalisation à l’égard d’une littérature nationale soucieuse d’« authenticité culturelle » pour inventer d’autres images de son pays d’origine. L’effet littéraire et stylistique produit par une écriture poétique et romanesque, qui se situe à l’intersection des cultures et des langues, est particulièrement saisissant dans son emploi de la métaphore. Cette figure de style est envisagée d’abord à travers les problématiques de la représentation du national, puis dans sa fonction de « passeur culturel » dans le texte, dans un premier temps dans une perspective interculturelle, et dans un second temps dans une perspective transculturelle.Dès lors que l’on considère la culture comme un processus plutôt que comme un patrimoine, la métaphore khouryghatienne se présente comme un dispositif stylistique dans le texte qui ouvre des possibles dans les discours identitaires. En ce sens elle joue chez Vénus Khoury-Ghata le même rôle que la Relation dans la totalité-monde glissantienne. Par le travail de la métaphore, l’œuvre khouryghatienne ouvre la conscience nationale à la conscience mondiale en réalisant la rencontre entre de multiples cultures et œuvre à la compréhension et à la reconstruction identitaire du peuple libanais. / Through her literary works, Francophone Lebanese writer Vénus Khoury-Ghata who resides in Paris, suggests an alternative idea to that of the isolated representation of Lebanon and of the Lebanese identity. Expressed in French from the outside of her motherland’s limits, her point of view makes good use of her marginalization towards the national literature which worries about its “cultural authenticity” while aiming to invent other images of her own country.The literary effect produced through the writing of her poetry and novels, which is situated and placed in the meeting point of cultures and languages, is thought particularly striking through her use of the metaphor. This figure of speech is contemplated primarily through the issues about the representation of the Nation, and it is then dealt with its function of “cultural crossing” through text, firstly in an intercultural perspective and secondly in a transcultural one. Seeing that they consider culture as a process rather than that of heritage, the khouryghatien metaphor in the text stands as a way of disclosing the realms of “possibles” in the Identity studies. In this sense, it plays the same role in Vénus Khoury-Ghata’s work as the Relation in Glissant’s total world. Through the metaphor task, khouryghatien poetry and novels widen national consciousness to the world by encouraging the meeting among multiple cultures and it also works for understanding and reconstructing the identity of the Lebanese people. / Attraverso le sue creazioni letterarie Vénus Khoury-Ghata, scrittrice libanese francofona residente a Parigi, propone un'alternativa ad una rappresentazione separativa del Libano e dell'identità libanese. Il suo punto di vista, elaborato in francese "dall'esterno", mette a profitto la propria marginalizzazione rispetto ad una letteratura nazionale attenta a preservare un’"autenticità culturale" per creare immagini diverse del suo paese d'origine. L'effetto letterario e stilistico prodotto da una scrittura - e in versi e in prosa - situata nell'intersezione di culture e lingue, riesce particolarmente incisivo nell'uso della metafora. Questa figura stilistica viene esaminata anzitutto attraverso le problematiche della rappresentazione del significato nazionale, quindi nella sua funzione di "passeur culturale" nel testo, dapprima nell'ambito di una prospettiva interculturale e poi entro una prospettiva transculturale. Qualora si intenda la cultura come un processo "in fieri" anziché un patrimonio esclusivo da salvaguardare, la metafora khouryghatiana appare come un dispositivo stilistico atto ad aprire dei "possibili" nei discorsi identitari. In questo senso essa gioca nell’opera di Khoury-Ghata lo stesso ruolo della Relazione nella totalità-mondo di Édouard Glissant. Tramite la creazione della metafora, l'opera khouryghatiana apre, dunque, la consapevolezza nazionale a quella mondiale favorendo l'incontro tra più culture e concorre alla comprensione e alla ricostruzione identitaria del popolo libanese.

Das Ziel dieser missiologischen Arbeit besteht darin, herauszufinden, welche Art von Kirche in einer globalisierten und zunehmend multikulturellen Gesellschaft gebaut werden muss, damit das Evangelium als Gute Nachricht für alle Völker gehört werden kann. Nach der Arbeitsweise der Kontextuellen Theologie wird induktiv gefragt, in welcher Welt wir im Deutschland des 21. Jahrhunderts leben. Anschließend wird die deduktive Rückfrage an die Schrift gestellt, ob sie etwas Grundsätzliches zum Thema einer zunehmend multikulturellen Gesellschaft zu sagen hat. Die Reflektion der Ergebnisse beider Schritte führt zu konkreten Gestaltungsschwerpunkten der interkulturellen Ekklesia. Auf Grund der Forschungsergebnisse werden Thesen zur (missions-) theologischen, evangelistischen, soziokulturellen und politischen Relevanz formuliert. Die vorliegende Studie will einen Beitrag für die Grundlagen des interkulturellen Gemeindeaufbaus geben. Sie zeigt die signifikanten Unterscheidungsmerkmale zwischen mono- und interkulturellem Gemeindebau auf. Sie beschreibt das evangelistische und gesellschaftstransformatorische Potenzial der interkulturellen Gemeinde und skizziert die gesellschaftlichen Auswirkungen, die ein rein monokultureller Gemeindebau in multikultureller Umgebung hat / The objective of this missiological study is to determine which kind of church needs to be built in a globalised and increasingly multicultural society, in order for all people to be able to hear the gospel as good news. In accordance with the method of contextual theology, the question is raised inductively, in which kind of world we live today. Subsequently, a further inquiry is made into the Scriptures: whether they answer fundamental questions about the issue of an increasingly multicultural society. A reflection on the results of both steps leads to the establishment of key points for the formation of an intercultural ecclesia. On the basis of the research results, hypotheses about (mission)theological, evangelistic, socio-cultural and political relevance are developed. The study presented reveals the significant, distinctive features of mono- and intercultural church development. It describes the potential of the intercultural church for evangelism and social transformation and outlines the social effects of purely monocultural church development in a multi-cultural environment / Philosophy, Practical and Systematic Theology / M. Th. (Practical Theology)

Le dessin représente le moyen d'expression privilégié pour un enfant, notamment lorsqu'il est amené à s'exprimer devant à un groupe d'adultes et, de surcroît, lorsqu'il porte en lui plusieurs cultures, comme les enfants de migrants. La recherche qui fait l'objet de cette thèse s'appuie sur une revue de la littérature concernant l'approche psychologique du dessin d'enfant et l'approche transculturelle de l'enfant de migrants. Elle a une perspective complémentariste afin d'enrichir leur pluralité théorique, méthodologique et clinique. Notre recherche se centre sur le matériel créé par les enfants, les dessins produits au sein des consultations transculturelles du Professeur Marie Rose Moro, dispositif de psychothérapie familiale et groupale, des Hôpitaux Cochin (Maison de Solenn - Paris) et Avicenne (Bobigny). La population de notre recherche est constituée de soixante-trois dessins produits par cinq enfants durant les séances transculturelles. Nous avons analysé les productions graphiques et narratives des enfants en lien avec les interactions au sein du groupe. Le processus de co-construction, qui est au coeur du dispositif transculturel, émerge des interactions entre le signe et la parole, entre l'ici et l'ailleurs, entre le monde des enfants et le monde des adultes. Les résultats de nos analyses mettent en évidence l'aspect dialogique du dessin. La production graphique soutient le processus d'élaboration psychique et culturelle de l'enfant, véritable objet médiateur entre les langues, les langages, les cultures et les interactions. Le dessin tient donc une place centrale, non seulement signe de la créativité des enfants mais aussi d'une production narrative et transculturelle partagée et partageable. Notre discussion s'axe sur trois dimensions complémentaires. Premièrement, nous théorisons une lecture transculturelle du dessin d'enfant de migrants ainsi qu'une méthode originale d'analyse qui se structure sur un double axe : les contenus et les valences du dessin. Deuxièmement, nous affinons la compréhension des mécanismes de construction identitaire et de métissage spécifiques aux enfants de migrants à partir de leurs dessins, desquels nous dégageons plusieurs propositions conceptuelles : les mécanismes de clivage dans le dessin, l'objet culturel transitionnel dessiné, la narrativité transculturelle (le voyage symbolisé et l'histoire dessinée), la créativité figurée et l'affiliation culturelle précoce. Troisièmement, nous enrichissons le cadre thérapeutique élaboré en clinique transculturelle en définissant la place du cothérapeute auxiliaire dans une perspective complémentariste à la fois psychanalytique et anthropologique. En effet, l'analyse des mouvements transféro/contre-transférentiels autour du dessin met en évidence l'intérêt pour l'enfant de bénéficier d'une relation privilégiée au sein du groupe afin d'accompagner ses productions graphiques. Notre recherche témoigne des bénéfices tirés par le clinicien - dans la perspective de la rencontre de l'autre - de l'élaboration de la culture (Devereux), de l'altérité (Moro) et de l'enfant en soi, et ce afin de pouvoir accueillir les productions des enfants ''d'ici et de là-bas'' et de les accompagner dans l'élaboration d'un ''chez soi'' créatif et métissé. / Drawing is the preferred means of expression for children in particular when they are asked to express themselves in front of a group of adults, and moreover when it comes to children having multicultural backgrounds such as immigrant children. This thesis's research is based on a review of the available literature regarding the psychological approach of child's drawing as well as the transcultural approach of immigrant children. This complementary perspective aims to enrich their theoretical, methodological and clinical plurality. The research is focused on the material created by the children, the drawings imagined and produced during the transcultural consultations of Professor M.R. Moro, groupal psychotherapy for family, at Cochin Hospital (Maison de Solenn, Paris) and Avicenne Hospital (Bobigny). The research sample consists of sixty-three drawings produced by five children during the transcultural sessions. These drawings along with the narrative productions of the children have been analyzed in relation to the interactions within the group. The process of co-construction, which is at the heart of the transcultural approach, emerges from the interactions between sign and word, between cultures from here and from there, as well as between the children's world and the adult's one. The results of the analysis highlight the dialogical aspect of drawing. The graphical production supports the process of psychic and cultural elaboration of the child, therefore considered as the essential aspect of mediation between the speakings, the languages, the cultures and the interactions. Drawing thus holds a significant place: it is the sign of children's creativity, but also of the narrative and transcultural production experienced and shared. Our discussion is focused on three complementary dimensions. Firstly, we theorize a transcultural reading of the drawings of immigrant children as well as an innovative two-axis analysis method: the contents and the valences of a drawing. Then, we refine the comprehension of the mechanisms of identity-building and interbreeding specific to immigrant children thanks to their drawings. Based on these, several abstract propositions are highlighted: the mechanisms of splitting in the drawing, the transitional cultural object drawn, the transcultural narrativity (the symbolized journey and the history drawn), the figurative creativity and the precocious cultural affiliation. Finally, we enhance the transcultural therapeutic setting by defining the place of the auxiliary co-therapist in a complementary perspective, both psychoanalytic and anthropologic. In fact, the analysis of the dynamics of transfer/countertransference around the drawing enlightens the interest for the child to benefit from a privileged relationship within the group in order to accompany its graphic productions. This research aims to highlight the benefits and advantages taken by the clinician -in the perspective of other one' meeting -in the elaboration of the culture (Devereux), of the otherness (Moro) and of the child in itself, and after all to welcome the productions of the children « from here and there » and to accompany them in the elaboration of a « own world » creative and crossbreed. / Il disegno rappresenta il mezzo espressivo privilegiato per un bambino, soprattutto quando è tenuto a esprimersi in un gruppo d'adulti e, ancor più, quando viene da altrove e porta in sé differenti culture. La ricerca che è al centro di questa tesi di dottorato in psicologia, poggia le sue basi sulla letteratura esistente riguardo sia l'approccio psicologico del disegno infantile sia l'approccio transculturale dei bambini delle famiglie migranti. L'obbiettivo del nostro lavoro è di associare questi due approcci in una prospettiva complementarista per arricchirne la pluralità metodologica, clinica e teorica. La nostra ricerca si fonda sul materiale creato dai bambini, in particolar modo i disegni prodotti durante le consultazioni transculturali della Professoressa Marie Rose Moro, dispositivo di psicoterapia familiale e gruppale, degli ospedali Cochin (Casa degli Adolescenti -Maison de Solenn- di Parigi) et Avicenne (Bobigny - Parigi). La popolazione della ricerca è costituita da sessantatré disegni prodotti da cinque bambini durante gli incontri transculturali. Abbiamo analizzato le produzioni grafiche e narrative dei bambini in relazione alle interazioni gruppali. Il processo di co-costruzione, strumento principe del dispositivo transculturale, emerge dalle interazioni tra segno e parola, tra qui e altrove, tra mondo infantile e mondo adulto. I risultati delle nostre analisi evidenziano l'aspetto dialogico del disegno, che è, in effetti, fondamentale al processo d'elaborazione psichica e culturale del bambino poiché funge da oggetto mediatore tra le lingue, i linguaggi, le culture e le interazioni. Il disegno assume quindi un ruolo centrale; non solo è segno della creatività dei bambini ma anche della produzione narrativa e transculturale condivisa e condivisibile. La nostra discussione concerne tre dimensioni complementari. Innanzitutto, teorizziamo una lettura transculturale del disegno del bambino di famiglia migrante e un metodo originale d'analisi che prende la forma di una tabella a doppia entrata: le valenze del disegno da un lato, e i contenuti dall'altro. In secondo luogo, affiniamo la comprensione dei meccanismi propri alla costruzione identitaria e al métissage specifici dei bambini di migranti partendo dai loro disegni per declinare diverse proposte concettuali: i meccanismi di scissione visibili nei disegni, l'oggetto culturale transizionale disegnato, la narratività culturale (il viaggio simbolizzato e la storia disegnata), la creatività figurata e l'affiliazione culturale precoce. Per finire, arricchiamo il setting transculturale definendo il ruolo del coterapeuta ausiliario in una prospettiva complementarista tanto psicoanalitica che antropologica. Effettivamente, l'analisi dei movimenti transferenziali e contro-transferenziali rispetto al disegno evidenzia la necessità per il bambino di poter beneficiare di una relazione privilegiata che accompagni le produzioni grafiche nel gruppo terapeutico. La nostra ricerca mostra i benefici, utili ad ogni terapeuta nell'incontro con l'altro, sollevati dall'elaborazione della cultura (Devereux), dell'alterità (Moro) così come del bambino in sé, per poter accogliere le produzioni dei bambini "di qui e di laggiù" e per accompagnarli nell'elaborazione d'un ''sé'' meticcio e creativo.

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Indiana University-Purdue University Indianapolis (IUPUI) / Nurse-physician collaboration has received much attention over the past decade in the USA. The release of three reports from the Institute of Medicine implicated poor communication and collaboration among nurses and physicians as a major contributing factor to the incidence of sentinel events and medical errors. Despite the growing awareness of the imperative related to collaboration between nurses and physicians to ensure patient safety, the problem of poor nurse-physician collaboration remains endemic throughout the country. Indian nurses, along with many other internationally educated nurses, comprise 12-15.2% of the nursing workforce in the USA. Little is known about how Indian nurses culture potentially influences their ability to effectively collaborate with physicians to ensure patient safety. The purpose of this study is to understand Indian nurses’ attitudes and perceptions about nurse-physician collaboration. Hermeneutic interpretive phenomenology as influenced by the work of Martin Heidegger guided this study through the use of interviews via Skype. The overall experience of the Indian nurses was of one experiencing a dramatic positive change in nurse-physician collaboration in the USA as compared to India. Four themes emerged describing this phenomenon: Respect/feeling heard, Being Trusted, Assurance of Accountability, and Finding Freedom. Indian nurses practicing in the USA find a freedom that empowers them to collaborate with physicians for patient safety. They, as all nurses may, benefit from continuing educational opportunities that demonstrate ways to collaborate more fully.

Indiana University-Purdue University Indianapolis (IUPUI) / Vaccinations are an important step in preventing childhood illnesses and disease outbreaks in the community. Complete immunizations before school assure eligibility for enrollment and protect children against severe illness. The fact that foreign-born children of Latino immigrants face health disparities in receiving vaccinations is well documented. However, there is little information in the literature about the actual experience of immigrants facing the complexities of the health system, and through their eyes, which factors ultimately affect vaccination rates of immigrant Latino children. The purpose of this study is to give voice to Latino immigrant families who have recently immigrated to the United States, in terms of the issues they encountered when engaging the health care system for vaccinations.