The co-construction of helping services in the community of Ennerdale is a study that explores men’s reluctance to make use of helping and psychological services. Academic and informal literature informs us that men are often unwilling to seek medical or psychological assistance and that the male stereotypes view these services as utilised only by the weak and powerless. A great part of men’s unwillingness is furthermore related to historical male roles and the perception that the helping, and specifically the psychological services, are for the weak and insane. This research study was conducted in the Community of Ennerdale, a community south of Johannesburg. A focus group was conducted with adult male volunteers from the community and individual interviews were conducted with two psychologists, one medical doctor, and one church minister. The study was conducted from a social constructionist epistemology that falls within the qualitative research framework. The social constructionist epistemology views our (individuals) understanding and views of our world as a uniquely social process that is influenced by our gender, culture, language, and history. A discourse analysis was utilised to analyse the information obtained from both the focus group and individual interviews. The results from this research study indicate that a great part of men’s reluctance is related to the dominant male discourses and male scripts that construct men as superior and proud individuals who are not supposed to display weakness or inability. The helping and psychological services are constructed as services that assist the weak, insane and powerless, constructing an identity of weakness and insanity which men wait to avoid. The most common indicator for men’s reluctance is the historical constructs of the helping services and the historical constructs and discourses related to masculinity and appropriate male behaviour. / Dissertation (MA (Counselling Psychology))--University of Pretoria, 2006. / Psychology / unrestricted

Research has indicated that there are certain ingredients that make therapy successful. One of these ingredients may be the actual therapist providing the therapy. The concept of a person’s way of being appears in some literature, but the concept of therapist way of being has not been well developed and explored. The purpose of this study was to form a definition of therapist way of being, to gain an understanding of how way of being influences a client’s change in therapy, and to describe and ways of being that are beneficial and detrimental to a client’s journey of change. Data were collected from panelists, who were all licensed clinicians and all reported being at least somewhat familiar with the concept of way of being. The results of the study include a proposed definition of way of being, descriptions of ways of being that promote and deter client change, questions that might be asked of a therapist to better understand his or her way of being, potential responses to these questions that might indicate a change-promoting or change-deterring way of being, and lastly, suggestions for future research on therapist way of being.

Engaging in Cree ceremonies, in one manner, is a legal act. It is also a gendered act as well. Thus, ceremony is one avenue to seek both legal and gendered transformations. The transformational processes this thesis contemplates are the protocols (or rules of procedure) involved in Cree sweat lodge (matotisân) and pipe (ospwakân) ceremonies. Some of these protocols are gendered in nature, in that they set out different actions based upon sex or gender. Looking at gender is a necessary part of our continuing work with Indigenous legal orders. Further, engaging in ceremony as legal practice offers one avenue in addressing the potentials for inequality that gendered protocols bring about. While this research does not seek a definitive resolution to some critical discourses about gendered protocols, it focuses on their legal nature to explore processes of change that reaffirm the sanctity of Cree ceremonial spaces while opening up these spaces for radical dissent. This research asks: (1) What are the processes for changing the gendered nature of protocols in Cree ceremonies, and as result changing Cree law? (2) What are the barriers within Cree social practices that prevent ceremonial change? (3) What are the potential dangers Cree spiritual and legal practices changing? In order to maintain the integrity of the knowledge systems resident in Cree ceremonies, to uphold our obligations to the relations involved in the ceremonies, and to avoid potentials for violence in our deconstructions or transformation, an ethos of deep relationality should inform our processes of change. This means seeking out methods of change that are already resident within ceremonial structures, and ensuring reciprocity when we actively seek transformations by upholding obligations resident in nehiyaw piimatisiwin (Cree way of life/being). / Graduate

Made available in DSpace on 2016-07-27T13:53:51Z (GMT). No. of bitstreams: 1 DANIELLA COUTO LOBO.pdf: 1093727 bytes, checksum: e9bcc62aab8060a771fdaaa6c5b5e21f (MD5) Previous issue date: 2007-08-30 / This study has had as proposition the investigation of the youthful condition articulated to the strategies used by the young scholarship holders from Scholarship University Program - SUP, originary from popular layers, to remain themselves in superior education, specially, in the courses of Science and Engineering Computation, from Universidade Católica de Goiás. Front to the transformations in the world of work, the new familiar compositions, school trajectories and others social and cultural practices present in the contemporaries societies it has been intended to apprehend constituent elements of dimensions related to the different ways of being young. As subsidies to the analyses studies of Bourdieu (1983; 1990; 1994; 1999; 2003; 2004), the researches developed by Foracchi (1965), Sposito (1989), Romanelli (2003), Zago (2006) had been considered - those have dedicated to know young university students, their conditions of study, work and the influence of their families in the school adaptation process-, as well as the research of Brazilian Youth Profile (2005). The young workers scholarship holders which were investigated have revealed traces that were explicited during the decor of the inquiry, one of them has consisted in the belief of that, with the ownership of the diploma, they could ascend socially, allied to the will of being well succeeded in the professional career by the domain of the technologies. As regards to the way of being young: the students have lived few moments of leisure or rest; they guided their choices based on the education received by their parents; the religion was the way to get resistance to surpass the difficulties of life, at the same time the religious space served as place of meeting with other young people; they have believed that the work, besides subsidizing part of their expenditures, symbolically, also has had the meaning of dignity and responsibility. In the way of being young college student, they have noticed, among others, the existence of fetish in the relation with the microcomputer and around the domain of knowledge in computer science area; the using of Internet as source of reading and information. In this perspective, to remain themselves in the superior education the students have dipped into strategies, identified in their own stories: the devotion to the studies; the symbolic contribution of the family; the receiving of the benefit from SUP and the work. According to the comprehension of the existing relations among youth, superior education, family, religion and work, it was concluded that youth, especially, the young worker scholarship holder, necessarily, needs to construct strategies to remain himself in the scientific field of superior education. / Este estudo teve como propósito investigar a condição juvenil articulada às estratégias utilizadas pelos jovens bolsistas do Programa Bolsa Universitária - PBU, originários de camadas populares, para manterem-se no ensino superior, em especial, nos cursos de Ciência e Engenharia da Computação, da Universidade Católica de Goiás. Pretendeu-se apreender elementos constitutivos de dimensões relacionadas aos diferentes modos de ser jovem, frente às transformações no mundo do trabalho, as novas composições familiares, as trajetórias escolares e outras práticas sociais e culturais presentes nas sociedades contemporâneas. Como subsídios às análises foram considerados estudos de Bourdieu (1983; 1990; 1994; 1999; 2003; 2004), as pesquisas desenvolvidas por Foracchi (1965), Sposito (1989), Romanelli (2003), Zago (2006) - que se dedicaram a conhecer jovens universitários, suas condições de estudo, trabalho e a influência de suas famílias no processo de escolarização -, bem como a pesquisa Perfil da Juventude Brasileira (2005). Os jovens bolsistas trabalhadores investigados revelaram traços que foram explicitados no decorrer da investigação, um deles consistiu na crença de que, de posse do título, poderiam ascender socialmente, aliada à vontade de ter sucesso na carreira profissional por meio do domínio das tecnologias. Quanto ao modo de ser jovem: os estudantes conviviam com poucos momentos de lazer ou de descanso; orientavam suas escolhas com base na formação recebida por seus pais; encontravam na religião, forças para superarem as dificuldades da vida, ao mesmo tempo em que o espaço religioso servia de local de encontro com outros jovens; acreditavam que o trabalho, além de subsidiar parte de suas despesas, simbolicamente, também significava ter dignidade e responsabilidade. No modo de ser jovem universitário, percebeu-se, entre outras, a existência do fetiche na relação com o microcomputador e em torno do domínio de conhecimentos da área da informática; o uso da internet como fonte de leitura e informação. Nesta perspectiva, para manterem-se no curso superior os estudantes lançaram mão de estratégias, identificadas nos próprios relatos: a dedicação aos estudos; a colaboração simbólica da família; o recebimento do benefício do PBU e o trabalho. Na compreensão das relações existentes entre juventude, ensino superior, família, religião e trabalho, concluiu-se que a juventude, especialmente, o jovem bolsista trabalhador, necessariamente, precisam construir estratégias para manterem-se no campo científico do ensino superior.

Com base em cinco anos de etnografia junto aos grupos guarani, no estado brasileiro do Rio Grande do Sul e em diálogo com a bibliografia etnológica, esta dissertação versa sobre a mobilidade entre os coletivos guarani. Metodologicamente, a pesquisa na qual ela se baseia interage com a proposta de uma antropologia de rotas, em detrimento ao localismo de uma antropologia de campo. Com o objetivo de compreender os diferentes aspectos do caminhar, são adotados distintos prismas teóricos sob os quais este fenômeno é analisado. Imbricada na cosmopolítica destes grupos, a mobilidade encontra-se intrinsecamente relacionada às aproximações e afastamentos nas relações com as alteridades, sejam estas humanas ou extrahumanas. A mobilidade possui também grande peso nas concepções e cuidados em torno da pessoa divídua que caminha e, igualmente, se constitui na busca pelo estado de perfeição (aguyjê) e/ou pela terra sem males (yvy maraëy). Encontra-se, portanto, estreitamente relacionada ao xamanismo, em seus mais diversos aspectos, permeia o modo de ser e a visão de mundo destas coletividades. / Based on five years of ethnography with the guarani groups in the Brazilian state of Rio Grande do Sul and in dialogue with the ethnological literature, this dissertation is about the guarani's mobility. Methodologically, the research interacts with the proposal originated in an route's anthropology rather than a field's anthropology. Aiming to understand the different aspects of walking, we adopt different theoretical prisms under which this phenomenon is analyzed. Imbricated in these group's cosmopolitics, the mobility is intrinsically related to the removals and approaches in relations with otherness, whether human or extra-human. Mobility also has great influence on construction and care of the dividuals person in movement, and also is the quest for the condition of perfection (aguyjê) and/or the "land without evil" (yvy maraëy). It is therefore closely related to shamanism, in its several aspects, permeates the way of being and world view of these communities.

Com base em cinco anos de etnografia junto aos grupos guarani, no estado brasileiro do Rio Grande do Sul e em diálogo com a bibliografia etnológica, esta dissertação versa sobre a mobilidade entre os coletivos guarani. Metodologicamente, a pesquisa na qual ela se baseia interage com a proposta de uma antropologia de rotas, em detrimento ao localismo de uma antropologia de campo. Com o objetivo de compreender os diferentes aspectos do caminhar, são adotados distintos prismas teóricos sob os quais este fenômeno é analisado. Imbricada na cosmopolítica destes grupos, a mobilidade encontra-se intrinsecamente relacionada às aproximações e afastamentos nas relações com as alteridades, sejam estas humanas ou extrahumanas. A mobilidade possui também grande peso nas concepções e cuidados em torno da pessoa divídua que caminha e, igualmente, se constitui na busca pelo estado de perfeição (aguyjê) e/ou pela terra sem males (yvy maraëy). Encontra-se, portanto, estreitamente relacionada ao xamanismo, em seus mais diversos aspectos, permeia o modo de ser e a visão de mundo destas coletividades. / Based on five years of ethnography with the guarani groups in the Brazilian state of Rio Grande do Sul and in dialogue with the ethnological literature, this dissertation is about the guarani's mobility. Methodologically, the research interacts with the proposal originated in an route's anthropology rather than a field's anthropology. Aiming to understand the different aspects of walking, we adopt different theoretical prisms under which this phenomenon is analyzed. Imbricated in these group's cosmopolitics, the mobility is intrinsically related to the removals and approaches in relations with otherness, whether human or extra-human. Mobility also has great influence on construction and care of the dividuals person in movement, and also is the quest for the condition of perfection (aguyjê) and/or the "land without evil" (yvy maraëy). It is therefore closely related to shamanism, in its several aspects, permeates the way of being and world view of these communities.

Com base em cinco anos de etnografia junto aos grupos guarani, no estado brasileiro do Rio Grande do Sul e em diálogo com a bibliografia etnológica, esta dissertação versa sobre a mobilidade entre os coletivos guarani. Metodologicamente, a pesquisa na qual ela se baseia interage com a proposta de uma antropologia de rotas, em detrimento ao localismo de uma antropologia de campo. Com o objetivo de compreender os diferentes aspectos do caminhar, são adotados distintos prismas teóricos sob os quais este fenômeno é analisado. Imbricada na cosmopolítica destes grupos, a mobilidade encontra-se intrinsecamente relacionada às aproximações e afastamentos nas relações com as alteridades, sejam estas humanas ou extrahumanas. A mobilidade possui também grande peso nas concepções e cuidados em torno da pessoa divídua que caminha e, igualmente, se constitui na busca pelo estado de perfeição (aguyjê) e/ou pela terra sem males (yvy maraëy). Encontra-se, portanto, estreitamente relacionada ao xamanismo, em seus mais diversos aspectos, permeia o modo de ser e a visão de mundo destas coletividades. / Based on five years of ethnography with the guarani groups in the Brazilian state of Rio Grande do Sul and in dialogue with the ethnological literature, this dissertation is about the guarani's mobility. Methodologically, the research interacts with the proposal originated in an route's anthropology rather than a field's anthropology. Aiming to understand the different aspects of walking, we adopt different theoretical prisms under which this phenomenon is analyzed. Imbricated in these group's cosmopolitics, the mobility is intrinsically related to the removals and approaches in relations with otherness, whether human or extra-human. Mobility also has great influence on construction and care of the dividuals person in movement, and also is the quest for the condition of perfection (aguyjê) and/or the "land without evil" (yvy maraëy). It is therefore closely related to shamanism, in its several aspects, permeates the way of being and world view of these communities.

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Made available in DSpace on 2016-08-03T12:21:01Z (GMT). No. of bitstreams: 1 Parte 1.pdf: 104883 bytes, checksum: aa66ea87b62ff076e10ae1ffa4793d76 (MD5) Previous issue date: 2010-02-04 / In this text I work a concept of Guarani people spirituality that is the Mborayu , the sterna spirit that integrates and disintegrates the elements that compound the Ñande Reko (Guarani Being); that converges or dissipates the elements and the bodies (ete kwere) that compound one self, that catalizes or dilutes Ñamandu (the nature of all words). The Mborayu also embraces the Aywu (the word) that nominates and organizes a comprehensions of Ñeem (term-idea), the spirit of things, that is not the reality (ete), because the ultimate reality (opa wa erã) belongs to Ñemi guaxu (the great mistery). In this tone, I go through in this study, the universe of Guarani myths and spirituality because the Mborayu brings together all the elements that compound Ñamandu, in a non-finished totality and, by it s great force of attraction, life (ikowe) is generated, thougt finding , it s ultimate espression in derth (mano), in the disintegration, is s last sense.(AU) / Neste texto trato de um conceito da espiritualidade do povo Guarani que é o Mborayu , a força-espírito: que integra e desintegra os elementos que compõem o Ñande Reko (a maneira de ser Guarani); que aglutina ou dispersa os elementos e os corpos (rete kwere) que compõem o indivíduo; que catalisa ou dilui Ñamandu (a natureza de todos os mundos). O Mborayu também abarca o Aywu (a palavra) que nomina e organiza uma compreensão do Ñeem (termo-idéia), do espírito das coisas, que não é a realidade (ete), porque a última realidade (opa wa erã) pertence a Ñemi Guaxu (o grande mistério). Nesse tom, percorro neste estudo, todo um universo da mítica e da espiritualidade Guarani, porque o Mborayu reúne todos os elementos que compõem Ñamandu, em uma totalidade inacabada e, por sua força de atração a vida (ikowe) é gerada, encontrando, no entanto, sua última expressão, na morte (mano), na desintegração, seu derradeiro sentido.(AU)