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1
Gregory, Linda Ellen. "An etiology of domestic violence and non-violence." Thesis, Gregory, Linda Ellen (2003) An etiology of domestic violence and non-violence. PhD thesis, Murdoch University, 2003. https://researchrepository.murdoch.edu.au/id/eprint/51307/.
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This thesis research has examined what male social workers believe to be the causes of domestic violence and, more importantly, what they believe causes non-violence between partners. The research was a qualitative study of interviews with men, mostly social workers, who worked with both perpetrators and victims of domestic violence. The aims of the research are to provide some answers as to why, despite the attention given to domestic violence and the provision of DV treatment programs by social workers and counsellors, in both public and private sectors, the problem remains intractable.
Twenty men who worked in the area of domestic violence were interviewed, individually, with a series of twenty five questions. Two leaders of a local men's group were also interviewed. The main discussion topics for all these men were their views on the causes of domestic violence and then, more positively, what they felt were the reasons why most men, including themselves, were physically non-violent.
Investigating what these men feel causes domestic violence and nonviolence may provide an insight into what brings most men in our society to be physically non-violent to their partners. Hopefully, this information can be used to implement factors into families and society to work towards non-violence.
The interviewees' definitions of domestic violence were discussed, and what causes it. What causes non-violence, and scripting was positioned by them as the major factor in both. Within traditional Western male scripting lies males' sense of entitlement to privileged positions in their families and society. A question about violence surfaced. What is the purpose of violence? For the purpose of this research violence is defined as person or persons insisting on getting what they want, as a result of their claim to have the right to have it.
Male entitlement to privileges was identified by five of the men as being problematical and a central cause of domestic violence. The other fifteen interviewees, as well as the two men from the men's groups, accepted but appeared to discount the issue on varying levels. Whilst five men saw the existence of male privilege as a significant problem that needs changing, ten of the others saw the existence of it, but defined it as normal, and therefore by implication, believe it will be maintained, or that it can not be changed.
One of the underpinning dynamics revealed in this research is that the issue of male privilege is apparent to some and invisible to others, in the context of domestic violence this is going to be a problem.
In dealing with domestic violence we have to not simply invest in putting more social workers in the DV area; they need to be properly and adequately trained, and adequately committed to a treatment model which foregrounds male privilege [and does not present men as victims.] We need public investment in DV counselling, training and accreditation. We need to address the issue of male privilege in the whole of society and to focus on creating equality of power in relationships between men and women.
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Benoit, Jain Madhu. "Shelley, prophète de la non-violence." Paris 4, 1995. http://www.theses.fr/1995PA040160.
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Porté au firmament littéraire pour son œuvre poétique, Percy Bysshe Shelley est demeure dans l'ombre en tant que théoricien politique. Même Mohandas K. Gandhi, qui puisa sans doute pour une large part son inspiration dans les écrits du poète et auprès des disciples de celui-ci, ne lui a jamais rendu d'hommage public. Pourtant, Shelley est le père de la non-violence. Cette doctrine a, de l'indépendance de l'Inde à la fin de l'apartheid en Afrique du sud, marqué de son sceau plusieurs tournants de l'histoire récente. Notre travail a pour but d'étudier la théorie de la non-violence, telle qu'elle a été élaborée par Shelley dans un premier temps, et de retracer la filiation entre le poète et le mahatma dans un deuxième temps. Bien que cette recherche porte principalement sur Gandhi, il ne fut pas le seul citoyen illustré à être influencé par Shelley. Nous avons mentionné pour mémoire d'autres shelleyens qui ont laissé leur empreinte sur la politique contemporaine. Nous avons également tenté d'évaluer l'influence shelleyenne sur les stratégies de la non-violence utilisées dans des conflits sociaux au XXème siècle, afin de rendre au poète l'hommage qui lui est dûPercy Bysshe Shelley has long been ranked amongst the greatest English poets but he has never been given full credit as a political thinker. Even Mohandas K. Gandhi, who is undoubtedly greatly indebted to the poet, both directly and indirectly, never acknowledged this debt. Nevertheless, Shelley is the source of Gandhi’s doctrine of non-violence. A doctrine which has left its mark on recent history, from the Indian struggle for independence right up to the nineties, including such brilliant examples as the abolition of apartheid in South Africa. The aim of the present study is firstly to study the theory of non-violence as conceived by Shelley, and secondly, to trace the link between the mahatma and the poet. Although the present work focuses on Gandhi, he is far from being the only personality to have followed shelleyan theories. Keeping this in mind, we have mentioned, albeit briefly, other eminent shelleyans who have influenced contemporary politics. We have also tried to assess Shelley’s impact on non-violent strategy, as it has been used during various social conflicts in the XXth century, in an attempt to give the poet credit long overdue, particularly in the annals of non-violence
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Foot, John. "Non-violence in the Indian religious tradition." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape10/PQDD_0012/MQ52548.pdf.
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Boeglin, Martha. "La violence de l'art moderne ou : adorno: une esthetique de la non-violence." Université Marc Bloch (Strasbourg) (1971-2008), 1998. http://www.theses.fr/1998STR20059.
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Ce travail part du presuppose que l'art moderne est essentiellement violent. La violence de l'art est d'abord celle d'un art qui defigure deforme enlaidit son sujet. La transfiguration du laid dans le beau n'a plus droit de cite. C'est au contraire a ce qui evoque une destruction du beau que l'art parait proceder. De fait, la deformation evoque un refus de la forme: l'art detruit la forme, en dechire les contours, la brise pour en presenter les fragments. Tout se passe comme si, anime d'une fureur aveugle, l'art s'acharnait a detruire tout ce sur quoi il porte, materiau, forme, sujet, spectateur - pour finalement se detruire lui-meme. La question se pose de savoir d'ou provient cette fureur destructive, cet acharnement frenetique de l'art moderne sur ses differents objets autant que sur lui-meme. La theorie esthetique de theodor w. Adorno, si elle ne thematise pas le probleme de la violence de l'art moderne en tant que tel, le prend comme motif central et en developpe les acceptions, les modes d'expression, la portee. L'art est la cristallisation physique d'un mecanisme de violence qui ne se limite pas a un systeme social, mais trouve ses fondements dans une metaphysique, une philosophie, qui la fondent et la legitiment. La theorie esthetique analyse un mecanisme de violence que l'art moderne enregistre, dont il est, le sismogramme - mais on peut lire adorno aussi comme un theoricien de la non-violence: car si l'art moderne est essentiellement violent, c'est parce qu'il est radicalement non-violent. En effet, l'art moderne ne cherche plus a legiferer sur la nature: il s'agit de revenir aux choses-memes. L'art devient le truchement de la nature mutilee: il lui donne la parole, renoncant aux formes pour le materiau brut face auquel le sujet artistique recule: il le laisse exprimer sa douleur, si longtemps baillonee. Si l'art est violent, c'est du fait de la violence dechainee de la souffrance qui se deploie en lui. Mais c'est la aussi le fruit de sa non-violence: en renoncant a la mise en forme, a l'harmonie, au beau; en laissant parler le mutile, en le presentant au lieu de le representer, l'art cesse de faire violence a ce qui se deploie en lui, en renoncant a lui imposer la violence de la forme. En ce sens, il donne la possibilite au conflit - conflit entre esprit et nature, entre forme et contenu, entre raison et mimesis - de se deployer. C'est la ce qu'adoThat modern art is essentially violent is the departure point of this project. Art is first and foremost violent in that it twists and deforms its subject. Today, the transfiguration of ugliness into beauty doesn't happen. Quite the contrary: everything that sets art in motion appears to destroy beauty. To deform means to deny form. Art destroys form, rips ist boundaries apart and cuts it up in order to present ist fragments. It appears that art is motivated by blind rage and that it attempts to destroy everything that it encounters: material, form, subject, spectator, and finally, itself. The point is to discover where this destructive rage originates. Adorno's aesthetic theory does not thematize the problem of violence in modern art as such, but this problem is one of the text's central motifs. Art is the physical crystallization of a mechanism for violence that is not limited to a social system, but rather ist fundament and legitimation can be found in philosophy and metaphysics. Aesthetic theory analyzes the mechanism of violence for which art functions as a seismogram. But one can also understand adorno as a theorist of nonviolence: art is essentially violent because it is radically nonviolent. Modern art attempts to let nature speak for itself, not to force it into a form. Art abandons form for the benefit of raw material, even the artistic subject becomes insignificant in the face of this material, and art lets it express the pain that traditional art silenced. Art is violent due to the unfettered violence of the pain that unfolds within art. But this is also the result of art's nonviolence. By renouncing harmony, beauty, and form, art no longer violates ist object: it presents this object, instead of representing it. In this way, art allows the conflict between geist and nature, between form and content, and between rationality and mimesis to unfold. This is what adorno called reconciliation, reconciliation that provides these conflicts with a language, but does not attempt to resolve them. But it is art's nonviolence and drive towards reconciliation that threatens it with self-destruction
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Mark, Michelle Electa. "Violence against women in Canada, an examination of home-of-origin violence, non-familial violence, and wife abuse." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp04/mq20795.pdf.
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Franchet, d'Espèrey Sylvie. "Le conflit et le mal dans la Thébaïde de Stace. Violence et non-violence." Paris 4, 1996. http://www.theses.fr/1996PA040649.
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C'est l'archétype du conflit qui donne son sens à la Thébaïde. Un premier conflit oppose Etéocle à Polynice: c'est un conflit interpersonnel, dont Stace met à nu les mécanismes (cf. Les analyses de R. Girard). Stace lui attribue aussi une causalité externe en la personne de Tisiphone, qui apparait comme une allégorie du conflit et du mal. Au niveau de l'imaginaire la violence du conflit voisine avec d'autres formes de violence qui trahissent chez Stace une véritable hantise de la déshumanisation. Un second conflit oppose Thèbes à Argos: par lui Jupiter entend punir les deux cites jugées coupables. En fait, la volonté de Jupiter se révèle injuste et cruelle. Face à Tisiphone et au mal, Jupiter ne représente plus le bien. Le poète laisse paraitre sa défiance et sa révolte. Les hommes de la Thébaïde sont donc appelés à résister au conflit, à la violence et au mal. Thésée renonce au droit de représailles, rétablissant l'ordre moral à la fin de l'épopée. Face à la défaillance des dieux, Stace a aussi créé des allégories, qui incarnent désormais le bien: piétas, allégorie de la non-violence et clementia, divinité des victimesIt is the archetype of the conflict which gives its meaning to the Thebaid. One conflict is between Eteocles and Polynices: Statius analyses the development of the interpersonal conflict (cf. R. Girard's analysis), while Tisiphone, as the allegory of conflict and evil, represents its external cause. The violence of the conflict in Statius's creative mind goes along with other kinds of violence and betrays Statius’s deep concern for the loss of humanity. The other conflict sets Thebes and Argos in opposition by which means Jupiter intends to punish the two guilty cities. In fact, Jupiter’s purpose proves to be unfair and cruel. Compared to Tisiphone and evil Jupiter no larger embodies good. The poet expresses his mistrust and his dissent. In the Thebaid man is to resist conflict, violence and evil. Eventually Theseus abandons his right to retaliate, thus restoring morality at the end of the epic. To make up for the failings of the gods, Statius also creates allegories that embody good, namely pietas, the allegory of non-violence and clementia, the victim's goddess
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Franchet, d'Espèrey Sylvie. "Le conflit et le mal dans La Thebaide de stace violence et non-violence /." Lille : A.N.R.T, Université de Lille III, 1996. http://bibpurl.oclc.org/web/36495.
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Paswan, Krishna. "Non-violent society: A quest." Thesis, University of North Bengal, 2015. http://ir.nbu.ac.in/handle/123456789/5006.
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Look, Wing-kam, and 陸詠琴. "Jose Rizal and Mahatma Gandhi: nationalism and non-violence." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 1997. http://hub.hku.hk/bib/B31951429.
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Look, Wing-kam. "Jose Rizal and Mahatma Gandhi : nationalism and non-violence /." Hong Kong : University of Hong Kong, 1997. http://sunzi.lib.hku.hk/hkuto/record.jsp?B18736683.
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Giordano, Jessica L. "Non-Physical Forms of Intimate Partner Violence in Lesbian Relationships." ScholarWorks@UNO, 2010. http://scholarworks.uno.edu/td/1171.
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An extensive review of the existing literature makes apparent that academics who study intimate partner violence focus primarily on physical violence in heterosexual relationships. Non-physical forms of abuse receive secondary attention, despite reported claims from survivors that non-physical forms of abuse are more common, more painful, and have longer lasting effects than physical forms of abuse. The dominant focus on intimate partner violence as a social problem enacted by males on their female partners results in a lack of sufficient literature or conversation pertaining to abuse that exists outside these parameters. Members of sexual minority groups are deliberately excluded from the mainstream movement to protect and support survivors of intimate partner violence. Influenced by these realizations, this research explores the dynamics of non-physical forms of intimate partner violence in lesbian relationships; particularly the ways survivors frame the abuse and their experiences with seeking help.
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Kumari, Rinki. "Relevance of Gandhian concept of non-violence : the Indian Perspective." Thesis, University of North Bengal, 2015. http://hdl.handle.net/123456789/2606.
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Korner, Barbara Josefine. "Critical passion : a feminist theory of non-violence and social change." Thesis, Lancaster University, 1996. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.364364.
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Blanco, Carranza Amanda. "Non-suicidal self-injury in unidirectional and bidirectional intimate partner violence." Thesis, University of British Columbia, 2013. http://hdl.handle.net/2429/45197.
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Non-suicidal self-injury (NSSI) and intimate partner violence (IPV) are prevalent among college students. Prior studies have identified associations between NSSI and IPV, but have focused mainly on victims, and have not considered directionality of IPV (unidirectional vs. bidirectional). The present research is the first to examine directionality of violence in the association between NSSI and IPV. This study also examined the functions of NSSI, which have not been examined before in this context, and further examined the potential mediating role of emotion dysregulation, as it has been suggested that this factor may underlie both NSSI and IPV perpetration. Data on IPV, NSSI, and emotion dysregulation were collected for 1018 participants, who were then classified into four groups: unidirectional perpetrators, unidirectional victims, bidirectional IPV, and non-violent. Findings indicated that being in a violent relationship increased the likelihood of NSSI, especially in the case of unidirectional perpetrators and individuals that engaged in bidirectional IPV. Intrapersonal NSSI functions were equivalent across groups, whereas the interpersonal functions of revenge and peer-bonding were more highly endorsed by individuals who engaged in bidirectional IPV. The study findings suggest that the association between IPV and NSSI may be understood in terms of generally violent relationships rather than as a distinct consequence of victimization. Findings indicate that NSSI serves primarily to alter or regulate emotional states, and may serve also as a form of communication among mutually violent couples. Individuals with NSSI in all the groups exhibited higher levels of emotion dysregulation than their counterparts without NSSI, except for unidirectional perpetrators. Emotion dysregulation accounted for a significant amount of the relationship between NSSI and bidirectional IPV, providing further support for the importance of this construct in understanding both NSSI and IPV. Implications are discussed from theoretical, methodological, and clinical perspectives.
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Giragosian, James G. "Two sayings on violence and non-violence an exegetical examination of Matthew 5:39-40 par and Matthew 26:52b /." Theological Research Exchange Network (TREN), 1985. http://www.tren.com.
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Fry, Deborah Ann. "Relationship violence and non-partner sexual violence among young people and young adults in New York City : implications for practice." Thesis, University of Edinburgh, 2015. http://hdl.handle.net/1842/19482.
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The six research papers and journal articles that form this submission all focus on the nature of and response to young people and young adults who have experienced relationship violence and non-partner sexual violence in New York City (NYC). These six empirical papers are based on three primary research studies in which I was the Principal Investigator spanning four years of research work: • A quantitative study of 1,312 young people in NYC high schools, • A survey of 65 survivors of sexual violence about their experiences with services (hospital, counselling, police and criminal justice) in NYC, and • A comprehensive survey of 39 emergency departments in NYC about acute care provision for sexual assault patients. These studies are innovative in that all three are ‘firsts’ in the field of violence prevention and response: ‘Partners and Peers’ was the first study of its kind to explore the prevalence of sexual and dating violence in NYC amongst high school students. This study found that 16.2% or more than 1 in 6 students surveyed reported experiencing sexual violence at some point in their lives. Of these youth, 10.1% reported experiencing non-partner sexual violence (sexual abuse or forced sex), and 14.1% reported experiencing sexual violence from a dating partner. The survey was available in both Spanish and English (both versions translated and back-translated). Passive parental consent and student assent were obtained with parental consent letters available in English, Spanish and Chinese. Three ethical review boards, including the NYC Department of Education, approved this study. ‘A Room of Our Own’ was the first study to explore from survivors’ own perspectives their satisfaction with the care and support they received post-assault in NYC with the majority of respondents having experienced a sexual assault under the age of 25 (study was approved by eight Ethics Review Boards), and ‘How Safe is NYC’ was the first study to comprehensively map protocols, procedures and services offered across Emergency Departments in NYC including how adolescent patients are treated. All three of these studies garnering significant media coverage which appeared in the New York Sun, The Washington Post, the New York Post, The New York Daily News, El Diario and on CBS news (TV) and WBAI radio. Three of the six submitted publications have already been ranked internally as part of the Moray House School of Education’s REF submission (my 4th REF submission was another journal article on a different area of child protection) and they have all been recognised as internationally excellent in terms of originality, significance and rigour. This body of work has had and continues to have significant implications for practice as highlighted in this thesis. The study of survivors’ perspectives and acute care responses in emergency departments led directly to a change in New York State Law for ambulance destination designation and a commitment from the NYC Mayor for Sexual Assault Forensic Services in all public NYC hospitals. The school-based study findings also directly led the NYC Chancellor to change the disciplinary regulations in all New York City high schools in relation to adolescent relationship violence. This research highlights the need for practitioners, policymakers and researchers to better understand the nature of relationship violence and non-partner sexual violence among adolescents and young adults in New York City in order to develop evidence-informed programmes and policies for prevention and response.
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Gerlock, April Ann. "Comparison and prediction of completers and non-completers of a domestic violence program /." Thesis, Connect to this title online; UW restricted, 1999. http://hdl.handle.net/1773/7295.
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Pedretti, Mario. "La figure du desobeissant en politique : la signification de la desobeissance civile des mouvements non-violents et des groupes d'objecteurs de conscience." Lille 2, 1999. http://www.theses.fr/1999LIL20017.
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Il s'agit, dans cette recherche, de comprendre la signification des pratiques de desobeissance civile - definie comme la transgression publique, collective et non-violente de la loi - emanant des mouvements non-violents et des groupes d'objecteurs de conscience. La these defendue est que ces pratiques ne sont intelligibles qu'a travers l'etude de la vision du monde du desobeissant - c'est-a-dire un ensemble structure de representations et de sentiments vis-a-vis du politique - propre a cet acteur. Cette vision du monde se construit dans une interaction, a la fois conflictuelle et inegalitaire, entre, d'un cote, une mobilisation collective, affective et cognitive des desobeissants et, de l'autre, une volonte politique de maitrise de la transgression de la loi emanant de divers "entrepreneurs de morale". Autrement dit, la figure du desobeissant ne peut etre dessinee qu'a travers l'etude de ces transactions inegalitaires. En fin de compte, cette approche dynamique a permis de mettre en avant une recherche de conformite du desobeissant a l'ideal democratique - qui n'empeche pas une propension au dogmatisme - invalidant l'approche politique dominante sur la dangerosite, par essence, de la desobeissance civile pour la democratie. Cette recherche, s'appuyant sur une methode combinant l'observation directe des acteurs, une analyse d'entretiens et de sources documentaires, s'articule autour de trois parties. Apres avoir retrace l'emergence de ces groupes et de leur problematique centrale, nous nous sommes interesses, dans une deuxieme partie, a leurs dynamiques affectives et cognitives internes avant d'analyser, dans une ultime etape, les strategies des "entrepreneurs de morale" afin de maitriser la desobeissance civileThe aim of this study is to understand the signifiance of the actions of civil disobedience -defined as the public, collective, nonviolent transgression of the law - led by nonviolent groups and movements of consciencious objectors. The proposition put foward is that theses actions can be understood only through the study of the perception of the world - that is to say a coherent set of representations and feelings as regards politics - which is typical of the disobedient. This perception of the world is built on a conflictory interaction between, on the one hand, a collective, emotional and cognitive mobilization of the disobedient and, on the other hand, the political will of various "makers of morals" to control the transgression of the law. In fact, these interactions show that the disobedient are dominated by the makers of morals. In the last analysis, this dynamic approach has enabled us to show that the disobedient attempts to conform to a democratic ideal - this attempt being coupled with a propensity to dogmatism. These conclusions give the lie to the mainstream political approach on the intrinsic dangerousness of civil disobedience to democracy. This study, based on a method combining the direct observation of the participants, an analysis of interviews and written sources, falls into three parts. After dealing with the emergence of these groups, we focused in the second part on their emotional and cognitive internal dynamics before finally analysing the strategies of the "makers of morals" to control civil disobedience
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Grist, Ryan Martin. "Soft intervention : managing complex intra-state violent confllict with tools of non-violence." Thesis, University of Kent, 2003. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.404546.
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Kapinga, Jean Bosco. "Une éthique chrétienne de la non violence : analyse des discours et des pratiques." Strasbourg, 2011. http://www.theses.fr/2011STRA1059.
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Une éthique chrétienne de la non-violence est définie par un certain nombre d'éléments caractéristiques des écrits du Nouveau Testament, à savoir la douceur, l'humilité, la patience, la paix, l'amour des ennemis et le refus de la vengeance. Mais tous ces éléments ne sont pas le monopole du christianisme, car on les rencontre aussi dans d'autres religions et dans les humanismes. Toutefois, dans le christianisme, ils s'inscrivent dans l'idéal évangélique, c'est-à-dire ils constituent le comportement spécifique des chrétiens non seulement en vue du Royaume de Dieu, mais aussi pour vivre en bonne intelligence avec les autres dans le monde et dans les sociétés. Notre étude a cependant découvert une donnée fondamentale dans le projet rédactionnel du Nouveau Testament: le terme "non-violence" y est absent, car il n'est apparu qu'au début du XXe siècle à une période de prise de conscience des peuples opprimés qui aspiraient à l'indépendance et à la liberté. Mais le refus de la violence remonte aux premiers moments de la création du monde. D'où la question que Dieu pose à Caïn pour dénoncer sa violence meurtrière: "Qu'as-tu fait de ton frère?" (Genèse 4,10)A christian ethics of the nonviolence is defined by a certain number of characteristic elements of the writings of New Testament, namely the sweetness, the humility, the patience, the peace, the love of the enemies and the refusal of revenge. But, all those elements are not the monopoly of the christianity, because we also meet them in other religious and in the humanisms. However, in the christianity, they fall under the evangelic ideal, i. E. They constitute the specific behavior of the christians not only for Kingdom of God, but also to live in good intelligence in the world and in the society. Our study however disconvered a fundamental data in the editiorial project of New Testament: the term "nonviolence" is there absent, because he appeared only at the beginning of the twentieth century to a period of awareness of the oppressed peoples who aspired to the independence and to the freedom. But the refusal of the violence goes back up at the first moments some creation of the world: "What have you of your brother?"(Genesis 4,10)
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Davis, Cindy. "Prolonged Exposure to non-school related media use and violence among urban youth." ScholarWorks, 2016. https://scholarworks.waldenu.edu/dissertations/2478.
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Youth violence is a pervasive and ongoing public health concern. Based on the paradigm of resilience, the purpose of this quantitative study was to test the relationship between prolonged (3 or more hours) of non-school related media use and youth violence. Secondary data from the Centers for Disease Control and Prevention (CDC) were utilized for this study. Logistic and multiple regression models were used to test whether exposure to prolonged non-school related media (video games and TV) use was associated with violent behavior, and whether there was a relationship between prolonged exposure to non-school related media use and electronic bullying among urban youth (N = 1228). Prolonged exposure to both types of non-school related media use was associated with violent behavior (carrying a weapon, physical fighting, perpetrating physical bullying), and playing video and computer games 3 or more hours per day was positively associated with electronic bullying. However, 3 or more hours of TV viewing per day was not associated with electronic bullying. Policy makers, constituents, and parents may benefit from a greater understanding of media exposure and urban youth violence. The knowledge gained from this study may promote positive social change within family systems by increasing parental awareness of what youth do in their unstructured free time and how this impacts subsequent behaviors. Public health professionals, community organizations, and social service agencies in urban communities could incorporate the results to create a culture that supports youth leadership programs that focus on limited use of non-school related media and on violence prevention.
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Lecomte, Jacques. "Briser le cycle de la violence : quand d'anciens enfants maltraités deviennent des parents non-maltraitants." Paris, EPHE, 2002. http://www.theses.fr/2002EPHEA001.
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Cette recherche a pour but de mieux comprendre les processus qui permettent à des personnes ayant été maltraitées dans leur enfance de devenir des parents non-maltraitants. Plusieurs approches théoriques ont été parallèlement testées. Parmi celles-ci, il faut souligner le rôle majeur joué par le contre-modelage, c'est-à-dire la décision d'agir différemment de ses parents avec ses propres enfants. De façon logique, ce facteur agit de manière interactive : en d'autres termes, les personnes ayant été fortement maltraitées dans leur enfance et qui font preuve de contre-modelage ont moins de probabilités d'agir violemment avec leurs enfants. Un autre facteur a également son importance : le sentiment d'efficacité parentale. Il a un effet direct sur la non-maltraitance, c'est-à-dire qu'il constitue un prédicteur négatif de la maltraitance chez tous les sujets, qu'ils aient été maltraités ou non ; il n'y a pas d'effet d'interaction entre maltraitance subie et sentiment d'efficacité parentale sur la maltraitance agie. Par contre, le fait d'avoir bénéficié de la présence de personnes ayant servi de modèles parentaux (autres que les parents) ou ayant servi de parents de substitution ne constituent pas des prédicteurs de non maltraitance pour les sujets anciennement maltraités. Un résultat non attendu de ce travail est la polarisation des attitudes des personnes qui ont été fortement maltraitées dans leur enfance (que ce soit "seulement" psychologiquement ou à la fois physiquement et psychologiquement). Cette polarisation s'exprime parfois sous forme d'unipolarisation, parfous sous forme de bipolarisation. D'autres fois encore, il s'agit simplement d'une dispersion plus importante des réponses, sans qu'il y ait pour autant polarisation. Il se pourrait que ce fonctionnement constitue une réaction au manque de structures, de repères, que ces personnes ont éprouvé dans leur famille d'origine. Ils se sont ainsi forgés des convictions nettes, des principes clairs, pour conduire leur existence. Un dernier constat est l'importance de l'impact de la maltraitance psychologique. De façon surprenante au premier abord, certains résultats s'avèrent même moins favorables aux personnes qui n'ont subi "que" de la maltraitance psychologique forte, par rapport à celles qui ont subi à la fois une forte maltraitance physique et une forte maltraitance psychologique. Deux études de cas viennent illustrer divers résultats obtenus dans cette recherche. Enfin, diverses pistes de recherche sont proposées, permettant de fournir une meilleure compréhension de certains processus mis à jour au cours de ce travail.
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Raso, Maria Vincenza. "Étude des pratiques éducatives relatives aux situations de conflit, de violence et d’incivilité dans les écoles primaires du Val d'Aoste." Thesis, Aix-Marseille, 2017. http://www.theses.fr/2017AIXM0318.
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Notre recherche explore les pratiques éducatives, dans la gestion des situations de conflit, de violence et d’incivilité entre les élèves, dans la perspective de comprendre leur impact sur le développement social de l’individu. Nous supposons que ces pratiques relèvent d’une pédagogie de la non-violence et agissent en limitant toute forme d’interaction physique entre les élèves, qu’elle soit une interaction ludique ou une agression intentionnelle. Cette étude, menée dans trois écoles primaires au Val d'Aoste, associe une méthodologie à la fois quantitative et qualitative : des questionnaires (472 familles) ; des entretiens d'explicitation (Vermersch, 2006) et collectifs (49 enseignantes) ; des observations en milieu scolaire (24 enseignantes ; 194 élèves). Nos résultats portent, premièrement, sur la modélisation de ces pratiques éducatives, qui sont confrontées à la multi-dimensionnalité des manifestations agressives et à l’implication de la subjectivité des enseignantes dans leur appréciation.Deuxièmement, ils montrent un agir éducatif distinct des interactions soit verbales – gérée surtout par une médiation dialogique -, soit physiques – engageant des stratégies plus directives. C’est ainsi que la régulation des jeux de lutte relève de cette attention à la sécurité des élèves et d’une volonté à pacifier les relations humaines.Nos résultats interpellent la formation des enseignants et ouvrent des perspectives de recherche.Dans ce cadre, la gestion des manifestations agressives à l’école est une question socialement vive (Legardez et Simonneaux, 2006), car elle interpelle la société, les savoirs de référence et les savoirs scolairesOur research explores educational practices, in the management of conflict, violence and incivility situations among pupils, in order to understand their impact on the social development of the individual. We assume that these practices arise from pedagogy of non-violence and act by limiting any form of physical interaction between students, whether it is a playful interaction or an intentional assault.This study, carried out in three primary schools in Aosta Valley, combines a quantitative and qualitative methodology : questionnaires (472 families); explicitation (Vermersch, 2006) and collective interviews (49 teachers) ; observations in schools (24 teachers, 194 pupils).First, our results focus on the modeling of these educational practices, confronted to the multi-dimensionality and variety of aggressive manifestations and to the involvement of the teacher subjectivity in their appreciation. Secondly, they show a distinctive educational action according to whether the interaction is verbal - managed mainly by dialogical mediation - or physical - engaging more directive strategies. It is in this way that the regulation of fighting games shows this attention to the safety of pupils and a pacify human relations intent. Our reflection question teachers' training and suggest prospects for future research. In this context, the management of social interactions in schools is a socially vivid question (Legardez and Simonneaux, 2006), because it raises in society, in reference knowledge and in school knowledge
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Titchiner, Beth. "The epistemology of violence : understanding the root causes of violence and 'non-conducive' social circumstances in schooling, with a case-study from Brazil." Thesis, University of East Anglia, 2017. https://ueaeprints.uea.ac.uk/63644/.
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This study investigates the root causes of violence in Schooling, an area of study which lacks in-depth conceptual foundations upon which effective interventions and non-violent practice can be built. The thesis begins by discussing what is currently lacking in theory, illustrating this with an analysis of ‘Educommunication’; an example of current practice considered to take a ‘radical’ and innovative approach to reducing violence in schooling. After highlighting the inadequacies of such approaches, the thesis formulates a multidimensional theoretical model for understanding the root causes of violence drawing on sociology, psychology, neuroscience, philosophy, learning theory and critical theory. Two new key concepts are introduced: ‘violent epistemology’ and ‘non-conducive social circumstances’. These concepts are put to the test through a detailed ethnographic and socio-historical analysis of a case-study school in Brazil and its surrounding context, demonstrating how violent epistemology and non-conducive circumstances combine to foster multiple manifestations of violence (broadly defined) in schooling. Finally, a preliminary formulation of the concepts of ‘non-violent epistemology’ and ‘more conducive circumstances’ are presented, along with suggestions about how these concepts might be translated into practice. This study combines detailed theoretical formulations with analysis of sociohistorical accounts, and of primary data collected during an immersive period of qualitative field research. Primary data was collected using Participant Observation and analysed using methods inspired by critical dialectics, phenomenology and grounded theory. The key contributions of this thesis include the presentation of a systematic and comprehensive framework for understanding the root causes of violence in schooling; the demonstration of how violent epistemology and its effects can be identified as running through all levels of society as well as throughout history; and the identification of theoretical and practical starting points for addressing violence at its root causes.
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Riffe-Snyder, Kellie Ann, and Kellie Ann Riffe-Snyder. "Intimate Partner Violence Stories of Appalachian Women Residing in Rural and Non-Urbanized Areas." Diss., The University of Arizona, 2017. http://hdl.handle.net/10150/626695.
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The purpose of this qualitative study was to explore past intimate partner violence as it occurs in Appalachian women residing in rural and non-urbanized areas. Intimate partner violence (IPV) is a social problem occurring within the context of an intimate relationship. It is estimated that 3.5 to 5 million American women experience some form of IPV each year (Tjaden & Thoennes, 2000). Abuse types include physical, sexual, psychological, emotional, economic, and stalking, and can involve individuals of any age, race, socioeconomic status, geographic region, or cultural heritage. In this study, participants lived in areas of Appalachia with less than 50,000 residents. Appalachia is a geographic region which spans 13 states, including West Virginia where all participants lived. Twelve past IPV victims shared their stories through the sociocultural tradition of story-telling. Data which emerged through analysis of interview transcripts revealed a meta-theme of Turning Points, which is reflective of the perceived non-linearity of IPV. Themes were: (1) When Hope Turns to Fear; (2) Escalation of Abuse; (3) Continuation of Abuse; (4) That’s When I Knew it had to Stop; (5) Leaving as a Non-Linear Process; (6) Learn from my Story. Don’t Let it be Your Story; and (7) Does Where I Live Make a Difference? Participants experienced multiple types of abuse, and there was always a co-occurrence of abuses. When the severity and frequency of abuse escalated, perpetrators used multiple strategies to hide the abuse, such as isolating the victim from family and friends, and limiting access to transportation and phones. Eventually, each participant recognized they had to leave or their injuries might prove fatal. Leaving was a non-linear process, but each survivor was able to end her abusive relationship. One way they sought to make meaning from their IPV experience was educating others in abuse recognition; disseminating information about abuse both pro-actively and re-actively; and offering emotional, psychological, and perhaps even physical support to past or present IPV victims. One or more facets of the IPV experience was addressed in relation to the sociocultural components of rural or non-urbanized areas of Appalachia.
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Pihkala, S. (Suvi). "Touchable matters:reconfiguring sustainable change through participatory design, education, and everyday engagement for non-violence." Doctoral thesis, Oulun yliopisto, 2018. http://urn.fi/urn:isbn:9789526218434.
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Abstract Sustainability is a catchword for contemporary concerns of environmental and societal vulnerability. Scholars, policymakers, designers, and educators alike find themselves knotted increasingly within fabrics of sustainability, approached as an object of concern in education and technoscientific projects. In relation, scholars drawing from posthuman and new materialist thinking have begun to re-imagine sustainability. Considering human subjectivity as part of the world in its ongoing, reiterative becoming has introduced new possibilities to rethink responsibility in and for sustainable change. This research is rooted in my engaged practices of participatory design and education on violence, violence prevention, and non-violence, which form the empirical research terrain of this study. This dissertation includes four articles that inquire into the practices in question by exploring possibilities for nurturing non-violence—and by scrutinising responsible participatory practices in design. This synopsis re-engages with the results presented in the articles mentioned and participates in calls to rethink sustainability. In order to reconsider sustainability in and for practices of sustainable change, I develop theoretical thinking based on response-ability and touch, as discussed by Karen Barad and Donna Haraway. Through a diffractive, affirmative engagement with sustainability in the engaged practices of change-making, I aim to unfold the affordances of feminist (new) materialist renegotiations of ethics and responsibility, in order to inform responsible participatory practices of change-making and, in particular, change towards non-violence. This research offers insight into the intricate ways sustainability reconfigures in and through practices of change-making in participatory design, education, and everyday engagements for non-violence. I begin by proposing a thinking and practice of response-able engagement. Then, through the idea of touchable matters, I foreground how the co-constituted conditions of ethically sustainable response become reconfigured in the designerly, the researcherly, the pedagogical, and other everyday practices, challenging for a shift to a new mode of entangled response-ability for sustainable change and towards non-violenceTiivistelmä Kestävyys on aikaamme läpileikkaava, sosiaalisiin ja ekologisiin epäkohtiin tarttuva haaste, joka yhdistää tutkijoita ja muita toimijoita moninaisina jaetun huolen ja interventioiden kohteina myös koulutuksellisissa ja teknotieteellisissä projekteissa. Posthumanistinen ja uusmaterialistinen ajattelu on haastanut ymmärryksiä kestävyydestä asettamalla inhimillisen toimijuuden erottamattomaksi osaksi maailman jatkuvia tulemisen ja tuottumisen prosesseja. Painopiste kestävyyden, muutoksen ja niihin liittyvien vastuullisuuksien tarkastelussa on siirtynyt arkisten käytänteiden moniulotteisiin kietoutuneisuuksiin. Väitöstutkimukseni sisältää neljä artikkelia, jotka perustuvat kahteen empiiriseen kokonaisuuteen. Työni aineisto on tuotettu tutkimalla työpaikkakiusaamiseen liittyvän osallistuvan suunnittelun vastuullisia käytänteitä sekä väkivaltaa, väkivallan ehkäisemistä ja väkivallattomuutta käsittelevää akateemista koulutusta. Väitöskirjaan sisältyvissä artikkeleissa olen tarkastellut pyrkimyksiä kohti väkivallattomuutta sekä muutokseen sitoutuneita ja siihen moninaisesti kietoutuvia käytänteitä. Työni yhteenveto-osassa työstän artikkeleissa esitettyjä osallistumista, refleksiivisyyttä, välittämistä ja väkivallattomuutta käsitteleviä tuloksia diffraktiivisesti. Työstämisen teoreettis-käsitteellisenä kumppanina toimivat Karen Baradin ja Donna Harawayn kosketusta ja vastuullisuutta käsittelevät keskustelut. Yhteenvedon tavoitteena on tarkastella feministisen (uus)materialistisen ajattelun mahdollisuuksia tuottaa uutta ymmärrystä kestävyydestä osana vastuullisia osallistuvia toimintatapoja muutoksen – ja erityisesti väkivallattomuuteen pyrkivän muutoksen – jokapäiväisissä käytänteissä. Kestävän muutoksen ja väkivallattomuuden mahdollisuudet tuottuvat osallistuvan suunnittelun, koulutuksen ja arjen käytänteissä moninaisin tavoin. Vastuullisuutta tarkastellessani esitän ajatuksen ”koskettavista kudelmista”, mikä kutsuu tunnistamaan, kuinka eettisen kestävyyden ja suhteisuuden mahdollisuudet ”kanssatuottuvat” arkisissa kohtaamisissa. Samalla se haastaa rakentamaan uudenlaista, tähän eettis-ontologiseen kietoutuneisuuteen sitoutunutta vastuullisuutta jokapäiväisissä suunnittelun, tutkimuksen, koulutuksen ja arjen pyrkimyksissä kohti kestävää muutosta ja väkivallattomuutta
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Al-Anaibi, Faris Kareem Mohammad. "The rights of victims of violence by non-state actors in Iraq post-2003." Thesis, Durham University, 2018. http://etheses.dur.ac.uk/12706/.
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Violence and victimisation in Iraq is a long story and, in recent times, specifically in the aftermath of the 2003 controversial occupation of the country by the United States and its allies, and the atrocities committed by so-called ISIS, the situation has escalated to a horrific extent. Ethno-sectarian violence, bombings, armed conflict and enforced disappearances have demonstrated the complete absence of any effective reaction by the state, and this has undermined efforts at consolidation by the Iraqi state and its legal system following the downfall of the previous oppressive regime in 2003. Hundreds of thousands of Iraqi citizens have become victims of violence by non-state actors, largely due to the failure of the 2003-transition process and the flawed constitution and divisive ethno-sectarian system. This fuelled political conflict, widespread corruption, insurgency, terrorism, and extremism, paralysing the Iraqi state and its criminal justice system. This thesis claims that the Iraqi state has failed to provide redress for non-state violence. It further argues, based on international human rights’ instruments, that the state owes positive duties to citizens to protect them from such violence. The thesis will be argue that one method – but not in isolation - of gradually addressing the failings of the Iraqi state would be for Iraqi citizens themselves to take ‘substantive steps’ to ‘establish a healthy civil society reflecting social contract principles.’ Such steps can and should be taken with the support of governmental bodies and other authorities, as part of a genuine and inclusive transitional justice programme in which accountability, truth recovery, reparations, legislative and institutional reform, and reconciliation will be vital, if any future stability and peaceful coexistence is to be established, especially after the ISIS conflict. Despite being a very lengthy task, at present the security situation is gradually improving following the defeat of ISIS. The foregoing steps are arguably also essential for the consolidation of the state and its institutions over the rule of law, in which respect for and protection of the human rights of citizens is the primary objective. This will be imperative in restoring citizens’ trust, confidence, and hope that the Iraqi state and its criminal justice system will gradually honour their positive obligations.
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Krause, Peter John Paul. "The political effectiveness of non-state violence : paradox, polarity, and the pursuit of power." Thesis, Massachusetts Institute of Technology, 2011. http://hdl.handle.net/1721.1/68930.
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Thesis (Ph. D.)--Massachusetts Institute of Technology, Dept. of Political Science, 2011.Cataloged from PDF version of thesis.
Includes bibliographical references (p. 329-339).
When is non-state violence politically effective? Existing scholarship suggests that insurgency and terrorism are generally effective or ineffective based on the analysis of unitary non-state coercers operating solely at the strategic level. Although this approach provides useful insight, a failure to account for the internal dynamics of social movements within which armed groups are embedded obscures many of the most important causes and effects of non-state violence. The structuralist theory of non-state violence holds that the structure of power within social movements explains the greatest variation in both the use of violence by armed groups and its political effectiveness. Armed groups pursue common strategic goals that are characterized by collective action challenges against external enemies, such as the founding of a new state, while they simultaneously engage in zero-sum competition for organizational dominance with internal rivals. The central hypothesis of the structuralist theory is that violence is more likely to be strategically effective when employed by a unipolar social movement with one dominant armed group than by a multipolar social movement with two or more significant armed groups. The secondary hypothesis is that the strongest armed group in a social movement is the most likely to pursue strategic goals, whereas weaker groups in the hierarchy are more likely to pursue organizational goals exclusively, to the detriment of the movement. This theory is tested with a longitudinal analysis of 29 groups in 33 campaigns marked by a mix of violent and nonviolent action within the Palestinian, Irish, Zionist, and Algerian national movements. Analysis of primary sources and extensive interviews with key participants and observers help to demonstrate that the hierarchical position of groups within each of the four movements drove their relative focus towards strategic or organizational objectives as well as their associated use or non-use of violence. Furthermore, violence was more politically effective during periods of unipolarity than during periods of multipolarity within each movement. The structuralist theory of non-state violence thus reveals and explains greater variation in the political effectiveness of non-state violence than previous scholarship.
by Peter John Paul Krause.
Ph.D.
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Ordway, Jared Lodric. "Exercising non-dominant mediative power violence interruption in the periphery communities of Florianópolis, Brazil." Thesis, University of Bradford, 2015. http://hdl.handle.net/10454/14403.
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This thesis examines how informal mediation is practiced in Brazil’s urban periphery communities, which are often associated with high levels of violence and insecurity. Based on ethnographic data from low-income neighborhoods in Florianópolis, my analysis of local people’s interventions offers insight into the way that non-state, unarmed actors exercise mediative agency in the midst of everyday violence and insecurity. While a growing body of research shows that state and non-state actors are guided by diverse conceptions, intentions and approaches when they attempt to mediate public and private conflict amongst residents, less attention has been paid to the symbiotic relationship between, or the social impact of, conflict intervention and the reproduction of violence. This thesis argues that interveners use their interactions with antagonists in a particular territory in order to cultivate nondominant power, which serves to obstruct and interrupt the way that violence reproduces and transmits into residents’ lives. As such, it suggests that mediators can enable social change because they have a very particular relationship with the different and interdependent types of violence present in the periphery. Interveners develop and deploy a repertoire of social mediative tactics in order to contend with the complexity of local tensions and the erosion of democratic citizenship that these tensions produce. Defining mediative practices as a source of power invites discussion into community mediation’s strategic potential in the project of urban peacebuilding and violence reduction, positing new directions for applied practices in Brazil and beyond.
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Sanchez, Meyerlyn Leticia. "The Resilience Experiences in Non-Binary Survivors of Intimate Partner Violence and Sexual Assault." The Ohio State University, 2019. http://rave.ohiolink.edu/etdc/view?acc_num=osu1556796935295631.
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Francis, Matthew David. "Mapping the sacred : understanding the move to violence in religious and non-religious groups." Thesis, University of Leeds, 2011. http://etheses.whiterose.ac.uk/9272/.
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This research explores how groups make the transition from having strongly held beliefs, to having strongly held beliefs that legitimate violent action: the move to violence. Working from a number of case studies, I have produced a matrix of markers that helps us theorise about the causes of violent potentialities within groups. The case studies include Aum Shiru·ikyo, al Qaeda, the Red Army Faction as well as some non·violent counter·examples; Agonshu, Hizb ut·Tahrir in Uzbekistan and the Student Nonviolent Coordinating Committee. Through analysis of their statements, I have coded data into a numbe1· of market's that aim to capture information about the sacred boundaries of these groups. These boundaries refer to the non·negotiable beliefs and values of the groups, which they use to define themselves and their 'Other', and are developed out of a neo· Durkheimian discussion of society and the sacred. Mapping these sacred boundaries helps us to understand the nature of beliefs that groups will fight to defend. Concentrating on the sacred, which I argue can be located in secular as well as religious groups, ensures that the exploration of the move to violence in 1·eligious groups is not trapped in essentialised or dismissive accounts of definitions of religion and the causative role it plays within modernity. Together, the operationalisation of the sacred and the use of markers to locate it in the statements of groups form the model- the matrix - that I have constructed for this study. There are. then. two principal outcomes from this research. The first is a set of findings coming out of the exploration of the move to violence. The second is a model which I have demonstrated in use and which I suggest can be used in future research exploring the role of the sacred in modern society.
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Essayan, Ghislaine. "Le combat non-violent de Martin Luther King, Jr." Montpellier 3, 1988. http://www.theses.fr/1988MON30039.
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Une approche socio-historique, concentree sur la periode agite (1955-1968) aux etats-unis aborde le role essentiel joue par la non-violence dans la vie et l'oeuvre de martin luther king, jr. Elle permet d'expliquer sa personnalite et son action. Rien ne predestinait king a tenir une place aussi importante dans l'histoire americaine. Cette non-violence, inspiree par gandhi, represente davantage une tactique qu'une ideologie au service des droits civiques de la minorite noire. En effet, king developpe une tactique originale : non seulement il prone l'alliance entre blancs et noirs, mais il recherche aussi, dans les mouvements de protestation, un moment de tension paroxystique pour acculer l'adversaire a negocier. King utilise la non-violence pour obtenir le vote de lois contre la segregation raciale et ameliorer la situation des noirs, en particulier dans le sud. La desobeissance civile marque egalement un tournant dans sa tactique non-violente. Mais, confronte aux emeutes noires, aux mouvements nationalistes afro-americains et aux reproches de collaboration avec les blancs, king est contraint de revoir ses positions. Son assassinat n'empeche pas la non-violence d'etre toujours presente dans les actions menees par les noirs aux etats-unisA socio-historical approach centred upon the restless years (1955-1968) in the united states of america considers the essential role played by non-violence in the life, the works and the actions of martin luther king, jr. This is offered as an explanation of his personality and his militancy. The elaboration and evolution of his doctrine are examined. Nothing predestined martin luther king, jr. To take such an important part in american history. The methods of non-violence, inspired by gandhi, represent more a tactical than an ideological approach in the support of the civil rights battle of the black community. In fact, king develops an original tactics: he recommends both an alliance between white and blach people and a quest, withing the protest movements, for the paroxystical moment in order to compel his adversaries into a negotiation process. Martin luther king, jr. Uses non-violence in order to obtain several laws against racial segregation improving the black people's situation, especially in the south, civil disobedience is also a turning-point in his non-violent tactics. But, confronted with the black riots, the nationalistic afro-american movements and also criticized for his collaboration with the whites, king is forced to revise his positions. His message is still present nowadays in spite of his assassination
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Karlsson, Rickard, and Isabelle Rivoire. ""Det är bara en bruten käke, det läker" : De psykiska konsekvenserna av samhällsvåld." Thesis, Röda Korsets Högskola, 2013. http://urn.kb.se/resolve?urn=urn:nbn:se:rkh:diva-769.
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Bakgrund När offer för samhällsvåld söker vård på akutmottagningen tenderar deras psykiska besvär att inte uppmärksammas. Dessutom uppger sjuksköterskor att de känner sig dåligt förberedda och outbildade om samhällsvåld. Syfte Att belysa upplevelser och dessa psykiska konsekvenser hos personer som utsatts för samhällsvåld. Metod Systematisk litteraturöversikt över aktuellt kunskapsläge genomfördes med nio vetenskapliga artiklar. Resultat Negativa upplevda känslor och konsekvenser för patientens fortsatta liv var frekvent förekommande bland offer för samhällsvåld. Slutsats Patienter som utsatts för samhällsvåld behöver vårdmöten där deras psykiska skador tas omhand. Klinisk betydelse Sjuksköterskor på akuten skulle behöva djupare utbildning om dessa patienter för att kunna bemöta dem ur ett holistiskt perspektiv.Background The psychological discomfort among the care seeking persons exposed to non-domestic violence tend to remain undetected by caregivers at the emergency care unit. Moreover, nurses state that they feel unprepared to deal with subjects related to non-domestic violence. Objective To illuminate the experiences and their psychological consequences on persons who are victims of non-domestic violence. Method A systematic overview of existing literature on the subject was conducted. Nine articles published in academic journals were selected. Results Negative perceived feelings and consequences for the patients’ ongoing life were common among victims of non-domestic violence. Conclusion Patients who are victims of non-domestic violence need to receive care for their psychological harm. Clinical impact Nurses at the emergency care unit would need to receive deeper knowledge during the course of their education in order to be able to care for these patients from a holistic perspective.
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Cervera-Marzal, Manuel. "Ni paix ni guerre : philosophie de la désobéissance civile et politique de la non violence." Doctoral thesis, Universite Libre de Bruxelles, 2014. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/241296.
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Beaudet, Jean-François. "Le pathos de Dieu comme fondement d'une théologie et d'une praxis de la non-violence /." Thesis, McGill University, 1987. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=66203.
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Larue, Rémi. ""Ni victimes ni bourreaux" : morale et politique de la violence chez Albert Camus." Thesis, Paris, EHESS, 2019. http://www.theses.fr/2019EHES0074.
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Entre révolutions, guerres et autres formes encore, la question de la violence s’est imposée à Camus comme à une grande partie de ses contemporains, soucieux qu’ils étaient de penser une époque particulièrement marquée par ses conséquences concrètes dans le monde. Notre thèse a voulu montrer comment la manière dont Camus aborde ce problème philosophique s’inscrit pleinement dans son époque, d’autres diront dans son « moment », tout en faisant apparaître une certaine originalité. Le premier signe de cette originalité tient, selon nous, dans la façon dont il a construit cette approche et cherché à représenter la violence dans sa diversité. De la bagarre d’enfants à la réalité crue de la guerre et de la révolution, en passant par le suicide ou encore le meurtre, cette diversité tient autant dans les formes évoquées que dans les acteurs dépeints. De cette diversité, nous avons tenté de réunir et d’analyser ce qui constitue, selon nous, une approche morale et politique de la violence, qui émerge notamment à partir de la Seconde Guerre mondiale et de l’expérience de l’écrivain dans les rangs de la Résistance. Une telle esquisse nous a conduit à écarter d’autres formes d’approche comme celle qui pose la question des sources de la violence en tentant de les expliquer ou encore celle qui veut faire le jour sur le caractère naturel de la violence chez l’être humain. Le deuxième signe concerne le contenu de cette approche et les pistes de réflexions voire de prises de positions qu’il y développe. Soucieux de se concentrer sur ce que fait la violence aux êtres humains plutôt que de tenter d’en saisir l’essence, on pourrait résumer les positions de Camus par la formule que l’on replace au cœur de sa démarche : « Ni victimes ni bourreaux ». Toute sa vie, l’écrivain a maintenu le souci d’une continuité dans ses réflexions et ses positions sur la question, alors même qu’il multipliait les canaux d’expression avec autant de genres littéraires pratiqués. A l’aide de la figure de la spirale de la violence politique, nous avons essayé d’analyser en profondeur les éléments constitutifs de cette approche proposant de limiter la violence plutôt que cherchant à l’éradiquer. Sur ce chemin, nous avons trouvé sa volonté de mettre en avant le dialogue, afin d’incarner cette limite aux actes violents, mais aussi la mise à l’épreuve par l’histoire à travers la décolonisation de l’Algérie, véritablement déchirure dans l’œuvre et l’itinéraire intellectuel de Camus. Notre réflexion se situe dans une perspective d’histoire intellectuelle, c’est-à-dire en se plaçant au carrefour entre l’histoire, la littérature, la philosophie et la science politique. Camus était convaincu que sa création devait avoir pour source principale son expérience. À ce titre, nous avons attaché autant d’importance à sa production littéraire et intellectuelle qu’au contexte qui entourait cette dernière, en prenant soin de toujours rattacher les textes aux événements historiques qui leur servaient de décor, mais aussi aux débats intellectuels qui les nourrissaientIn a context of revolutions, wars and other forms of violence, Camus and many of his contemporaries started to reflect on the issue of violence because they were concerned about reflecting on an era particularly marked by its concrete consequences worldwide. This PhD dissertation shows to what extent the way Camus addresses this philosophical problem is thoroughly representative of his time while being quite original. Its originality lies in the way Camus built his approach and tried to depict violence in its full diversity. In Camus’s approach, not only is violence diverse because he mentions different forms of violence – children’s fights, the cruel reality of war and revolution, suicides and murders – but also because he depicts a wide range of perpetrators of violence. This diversity made it possible to try to identify and analyse the specificities of what makes a moral and political approach to violence which emerged during World War Two and which was based on the writer’s experience as a member of the Resistance. Focusing on the diversity of violence has also enabled to dismiss other ways of approaching the issue of violence such as thinking about the sources of violence by attempting to explain them or investigating on the innate violent dimension in human beings. The lines of approach chosen by Camus and the stands he took are also what makes his conception of violence original. Because Camus was solicitous about focusing on the consequences of violence on human beings and not so much solicitous about comprehending its essence, his stances could be summed up by the expression “Ni victimes ni bourreaux” which has been defined as Camus’s guideline in his reflection on violence. Throughout his life, Camus was committed to ensuring some continuity in his stances and reflections on violence while he opted for different means of expression and different literary genres. Using the image of the spiral of political violence, this dissertation attempts at providing an in-depth analysis of the elements constitutive of Camus’s approach consisting in limiting violence rather than trying to eradicate it. This perspective has enabled to bring to the fore Camus’s will to favour dialogue as a limit to violent acts. It has also revealed the idea that the decolonisation in Algeria – a real wrench in Camus’s works and intellectual journey – put Camus’s approach to the test of reality. The perspective chosen in this dissertation is that of intellectual history, building bridges between history, literature, philosophy and political science. Camus was convinced that his personal experience should be the main source of inspiration for his creation. Thus, his literary and intellectual works have been valued as much as the context in which they were written: the texts studied have always been read in the light of the historical context and intellectual debates in which they were set
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Samad, Sherif Abdel [Verfasser]. "Non-violence in the civil rights movement in the United States of America / Sherif Abdel Samad." Berlin : Freie Universität Berlin, 2009. http://d-nb.info/102358008X/34.
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Avzalchoeva, Zouhal. "'Nobody beats an obedient woman' : state and non-state responses to violence against women in Tajikistan." Thesis, University of Sussex, 2012. http://sro.sussex.ac.uk/id/eprint/41692/.
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This study explores the issues of subordination of women in Tajikistan through studying the phenomenon of violence against women. This study presents a socio-legal analysis of the responses of state and non-state institutions and how the justice system works for women, this study engaged in the feminist discourse on women's individual experiences of violence, the ‘woman question' in public and private, the construction of law and its effect on women and their subordinate position and how the laws and the legal and executive mechanisms construct the culture of inferiority of women in society. It employed qualitative methods of data collections, such as interviewing and participant observation along with a questionnaire. It draws on theoretical studies and the empirical work conducted in Tajikistan to present its findings. Theoretical input allows drawing on explanations and experiences provided in studies of VAW in other societies and empirical input allows placing them within the context of Tajikistan. This gives an opportunity to explore the interplay between hierarchical and structural basis of gender relations and women's individual experiences of violence. This study explores the power of societal norms and values pertaining women's subordination and male domination on individuals' perceptions of VAW and their responses to it. It analyses the socio-economic and legal context in Tajikistan and its influence on women's daily lives. This context also determines the choices women victims of violence are given and impacts women's decisions whether or not to seek solutions. The study establishes that the focus on increasing awareness of legal rights, or introducing new laws and making changes in the law, cannot in themselves provide women with long-awaited responses to the violence they experience. Changing the law, introducing well-developed law would be significant step forward but has to be accompanied by measures to bring a fundamental shift in attitudes. This study emphasises that the responses should encompass a number of initiatives and presents some examples of these.
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Andrew, Elizabeth M. "Command hallucinations and the risks of violence and self-harm : what distinguishes compliers from non-compliers?" Thesis, Cardiff University, 2010. http://orca.cf.ac.uk/54381/.
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The main aim of this study was to explore and identify the factors associated with compliance with command hallucinations to harm self or others. The theoretical foundations lie in psychological models of auditory hallucinations in general and command hallucinations in particular, and in social models of compliance. Previous research in this area has highlighted the importance of beliefs about self and beliefs about voices in understanding the relationship between the command and the associated behaviour. Seventy four individuals who reported hearing voices were recruited into the study, 76% of these reported currently hearing command hallucinations (CH) 88% of whom reported hearing dangerous commands to either harm others, or harm or kill themselves. CHs were followed up at two intervals over a six month period. In terms of compliance, a good deal of support emerged for the beliefs aspect of the cognitive behavioural model of command hallucinations. All compilers, regardless of the content of the command were more distressed than non-compliers and reported stronger beliefs about malevolence and omnipotence. The findings with regard to beliefs about benevolence were more inconsistent. In addition to beliefs about voices, there were factors that appeared to be specific to compliance with each respective content: those who complied with harm-other commands were significantly more compliant by nature, reported significantly higher levels of guilt, rated their voices as louder and more real, and were significantly more resistant towards the voices those who complied with suicide commands appeared to do so because they believed themselves to be inferior to others and felt that they didn't belong, and because the commands were congruent with their mood and beliefs those that complied with commands to self-harm appeared to do so because they felt physically and emotionally overwhelmed by the commands. The thesis concludes with a discussion of the current findings and the implications for future research into this area and the clinical treatment and management of command hallucinations.
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Bentouhami, Hourya. "Le dépôt des armes : la non-violence et la désobéissance civile comme déconstruction et reconstruction politique." Paris 7, 2009. http://www.theses.fr/2009PA070069.
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En raison des catégories de sacrifice et de souffrance qu'elles convoquent, la non-violence et la désobéissance civile sont souvent considérées soit comme la démonstration d'une passivité, d'un ajournement de l'action confinant à l'impuissance, soit, à l'inverse, comme l'exercice héroïque d'une conscience pure, capable de faire preuve à la fois d'une volonté extraordinaire et d'une clairvoyance prophétique. Double interprétation, qui amena respectivement à ranger la non-violence et la désobéissance civile du côté de la défaite éthique et de l’exceptionnalisme moral. Cette double attribution a conduit à leur relative disqualification politique dont on trouve des signes évidents dans la réticence de la philosophie politique à se transformer en une philosophie de l'occasion, pourtant distincte d'une philosophie de l'opportunité. Or, de fait, la résistance non-violente et la désobéissance civile fonctionnent bien plus sur le mode de la production d'une faille (comme le montre le sabotage ou le jet de sable, nocturne, d'Antigone) que sur celui de la destitution du tyran comme dans les théories médiévales du tyrannicide, ou sur celui de l'assaut comme dans les théories classiques du droit de résistance à l'oppression. C'est donc hors de toute philosophie de la conscience malheureuse ou de la conscience éclairée qu'il faut appréhender ces deux pratiques afin de les replacer au sein d'une éthique de la défaite dont le principe viserait, par le retardement de l'exercice du pouvoir et de la souveraineté, à la réhabilitation d'une politique des corps vulnérables qui aurait pour objet non pas l'invention d'un rêve contra-mundum, mais le soin du politique dans ce qu'il a de communBecause of the sacrifice and suffering notions they involve, non-violence and civil disobedience are often viewed either as a demonstration of passivity or a delayed action verging on powerlessness; or, conversely, as an heroic exercise of consciousness, demonstrating both an extraordinary willingness and a prophetic vision. Two conflictive interpretations, then, that lead to regard non-violence and civil disobedience, respectively, as an ethical defeat and a moral exceptionalism. This dual account meant their political disqualification which we find some signs of in the reluctance political philosophy shows in turning itself into a philosophy of occasion, despite its distinction from a philosophy of opportunity. But, in fact, non-violent résistance and civil disobedience rely more on the production of a breach, almost invisible (as sabotage does or as the night dust spreading of Antigone points out), than on the dismissal of a tyrant, like in the medieval theories of tyrannicide, or the extraordinary assault, justifîed by the classical theories of the right of résistance to oppression. Stepping out from the philosophy of tragic or enlightened, avant-garde models-bf consciousness, those practices can be dealt with within an ethics of defeat (distinct from of an ethical defeat). And far from being reduced to its military or pacifist logic, the principle of that ethics would aim, through the delaying of power governing and sovereignty, at the renewal of a politics of vulnerable bodies; renewal that doesn't turn out to be a contra-mundum dream invention, but the care about the political as community
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McMichael, Gabriella Marie. "An elusive peace dividend : land access and violence in non-formal settlements in Juba, Southern Sudan." Thesis, University of Manchester, 2013. https://www.research.manchester.ac.uk/portal/en/theses/an-elusive-peace-dividend-land-access-and-violence-in-nonformal-settlements-in-juba-southern-sudan(c8347e2f-5ff6-4c87-b159-1cad54f4334a).html.
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This research explores the tensions between non-formal land access, violence and urban land policy in the post-conflict city of Juba in Southern Sudan. It departs from the conventional notion of rights to land based on property rights to a broader concept of ‘access’ to investigate the means, processes and relations within society, or ‘mechanisms’, by which individuals attempt to gain and maintain access to non-formal settlement land, how this is controlled and the connections to violence. Moving beyond current dualist frameworks used to understand informality, this research aims to unpack the formal and non-formal institutions in the city whose interplay results in unequal opportunities for individuals to access urban land and how violence is both a mechanism and outcome of this. Using a mixed methods methodology, the research was carried out in Juba and three of its non-formal settlements that have emerged at different times during the city’s approximately ninety-year history. It used mainly in-depth interviews, group discussions, participant observation, structured settlement surveys and semi-structured key informant interviews. As the ‘new’ capital of a multi-ethnic region that has experienced decades of civil war, Juba provides fertile ground to explore these issues. Firstly, by tracing the evolution of the region’s political economy the research shows how, rather than being a new phenomenon, exploitation by government and violence have been integral features of urban land management in the region. Secondly, by considering Juba’s development it shows how violence underpins contemporary settlement patterns in the post-conflict period. Thirdly, by providing case studies of three non-formal settlements it details the evolvement from a sense of community to more segregated practices where land access is becoming highly ethnicised, reflecting broader tensions in the region. Finally, it shows how both ethnic tensions and unclear legislation are being instrumentalised by a web of powerful actors who, whether through coercion, deception or violence, are undermining urban planning in the post-conflict city for their own benefit, and hence the ability of non-formal inhabitants to access land. The research concludes that partly due to the formative nature of institutions controlling urban land access, violence has not ended in the post-conflict period but remains integral. Nevertheless, whilst approaches to non-formal settlements may be seen as a consequence of the persistence of dysfunctional institutions, it also relates to the post-conflict political economy that is emerging in Southern Sudan and the extent to which urban land access is facilitated by connections with the urban political or military elite. As a result, for hundreds of thousands of internally displaced persons, returnees, combatants and ex-combatants the ‘peace dividend’ is compromised. In an urban environment hostile to their presence, they have no choice but to settle in non-formal settlements that, rather than being a solution to their shelter needs, leave them exposed to exploitation by a range of powerful actors.
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Feeser, Pamela A. "Buying the vineyard, different options for living playing and hoping in non-violence and safety, DOLPHINS." Theological Research Exchange Network (TREN), access this title online, 2006. http://dx.doi.org/10.2986/tren.108-0028.
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Thesis (D.Min.)--South Florida Center for Theological Studies, 2003.DOLPHINS stands for "Different Options for Living Playing and Hoping In Non-violence and Safety" Includes bibliographical references.
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Mathieu, Amélie. "Étude comparative des performances graphiques des enfants limites exposés et non exposés à la violence conjugale /." Thèse, Trois-Rivières : Université du Québec à Trois-Rivières, 2001. http://www.uqtr.ca/biblio/notice/resume/03-2224944R.html.
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Mathieu, Amélie. "Étude comparative des performances graphiques des enfants limites exposés et non exposés à la violence conjugale." Thèse, Université du Québec à Trois-Rivières, 2001. http://depot-e.uqtr.ca/3086/1/000678032.pdf.
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Melake, Yordanos. "Women in Conflict: The Relationship between Female Participation in Non-State Armed Groups and Sexual Violence." Thesis, Uppsala universitet, Institutionen för freds- och konfliktforskning, 2019. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-385112.
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Previous research has laid out different answers and explanations to why there is variation in female participation and sexual violence respectively. However, less attention has been attributed to investigate the relationship between female participation and sexual violence. In fact, the causal processes between these variables remains under-theorized and unclear. The aim of this study is to contribute theoretically by examining under what conditions NSAGs with female participation engage in sexual violence. Moreover, a novel classification of different types of female participation is introduced. This study argues that NSAGs with subordinate female participation are more likely to engage in sexual violence, compared to NSAGs with strategic female participation. Using a structured focused comparison method in a most-similar case study design, the suggested hypotheses are tested on two cases, UNITA and the EPLF. The results of the study find support for the theorized relationship. According to the findings of this study, I argue that the investigation of women’s roles and gender norms and hierarchies should be particularly considered when studying female participation in NSAGs and sexual violence in armed conflicts. Yet, data limitations and availability call for caution. Lastly, this study points to the need for greater attention and collection of data on female participation in armed organizations. Furthermore, the need for specified and disaggregated data as well as concepts beyond the non-combatant and combatant dichotomy is needed in order to further assess the relationship between female participation and sexual violence, as well as to tailor appropriate policies for its prevention.
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Dockerill, John. "The intergenerational transmission of violence? : The self-report of physical abuse in childhood among violent and non-violent offenders." Thesis, Edith Cowan University, Research Online, Perth, Western Australia, 2003. https://ro.ecu.edu.au/theses/1505.
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This study examined the parental disciplinary history of male offenders to explore the relationship between report of childhood physical abuse and subsequent violent offending, based on the concept of intergenerational transmission of violence. The study also examined the relationship between reports of childhood physical abuse and juvenile delinquency together with an examination of the links between physical abuse and anger. Finally, this study explored the relationship between witnessing aggression to other family members and the motivation for subsequent violent offending (hostile motivated versus instrumentally motivated). Social learning theory provided the theoretical basis for this research. The underlying premise is that families who utilize physically abusive discipline, and/or who model or reinforce the use of aggressive behavior may set the stage for their children to acquire and utilize aggressive behavior in their adult relationships. One hundred and ninety nine incarcerated offenders (100 violent offenders and 99 non-violent offenders) participated in this study. Participants were interviewed by research assistants using a structured interview format to obtain information regarding the disciplinary style and experience for each of their direct caregivers, types of disciplinary methods used, injuries emanating from the discipline, together with details of quality and quantity of witnessed abuse of others. A structured interview format was also employed to gather information about participants' record of juvenile delinquency. Participants then completed the Novaco Anger Scale Revised (NAS(R)) and the StateTrait Anger Expression Inventory (STAXI). Statistical analyses reveal no significant differences between participants in the violent offender group and non-violent offender group on any of the physical abuse variables. Physical abuse variables were subsequently aggregated to form the Abuse Index. Differences between the violent offenders and non-violent offenders on this measure failed to reach statistical significance. Participants in the violent offender group scored significantly lower on a sub-scale of the STAXI (Anger Expression/Control) compared with participants in the non-violent offender group. There were no other significant differences between the groups on any other anger variable. The witnessing of the physical abuse of others was significantly related to instrumental violence among participants in the violent offender group. Whilst there were no significant differences between the groups on the abuse variables, the self-report of physical abuse in childhood was positively correlated with all other variables including juvenile delinquency, anger and offending. Juvenile delinquency and anger were also positively correlated. This provides a model for understanding the relationship between parental style and offending behavior. Results are then discussed in the context of the contribution of this study to the level of knowledge of the cycle of violence. The limitations of the study are then noted, including issues pertaining to the utilization of retrospective studies. Suggestions for further research include an assessment of participants' perception of the fairness of physical discipline reported, the inclusion of early attachment history, and the verification of self-reported physical abuse.
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Gillberg, Christina. "Buddhismens krigare : Om buddhism, politik och våld." Thesis, Stockholm University, Department of Ethnology, Comparative Religion and Gender Studies, 2006. http://urn.kb.se/resolve?urn=urn:nbn:se:su:diva-1141.
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Sonwalkar, Prasun. "Violence as non-communication : the news differential of Kashmir and Northeast conflicts in the Indian national press." Thesis, University of Leicester, 2003. http://hdl.handle.net/2381/30564.
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This thesis seeks to explain the contradiction of ethno-national conflicts in northeast India involving much terrorism and violence not resonating in the New Delhi-based national press. Evidence suggests that the media cover only a third of ongoing global terrorist conflicts even though terrorism and violence have long been privileged in communications research as being irresistibly newsworthy. The case study is located in India, but selectivity is a global phenomenon with only few conflicts receiving sustained media attention: Northern Ireland, Basque separatism, Quebec, Kashmir, Catalonia, or the Middle East the rest are symbolically annihilated. I propose that the sustained coverage of a conflict in the national or international contexts depends on the key variable of the socio-cultural environment in which journalists operate. A conflict is likely to figure regularly in media content only if journalists see it as affecting or involving what they socially and culturally perceive to be the 'we' a similar conflict involving the socio-cultural 'they' may be routinely ignored or extended ad hoc coverage, even if it involves much violence and terrorism. The 'we'-'they' binary, used here as a socio-cultural concept, also connects with political debates about multiculturalism, recognition, citizenship and Orientalism. Located in the discourse of production of news, this study establishes that terrorism and violence as part of a conflict may not guarantee news coverage. Kashmir and northeast conflicts demonstrate several commonalities, but only the Kashmir conflict is routinely selected for sustained and prominent coverage. By mainly interviewing journalists, it is established that the northeast is routinely seen to involve and affect the socio-cultural 'they' hence its systemised low status in the news discourse compared with Kashmir, which is perceived to be located at the core of the 'we'. This news differential also suggests the existence of 'sub-Orients' within the Orient, even Orientalism within the Orient.
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Reesor, Rachel H. (Rachel Helen) 1959. "Anselm's Cur Deus homo for a peace theology : on the compatibility of non-violence and sacrificial atonement." Thesis, McGill University, 2007. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=103284.
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Although the interpretation of Anselm's Cur Deus Homo in the tradition of Albrecht Ritschl, Adolf von Harnack and Gustaf Aulen has led to a suspicion about its usefulness for a Peace Theology, a reading through the lens of more recent scholarship, which assumes its original Catholic, sacramental and sacrificial framework, reveals a beautiful understanding of the cross in this medieval classic that is perfectly compatible with a commitment to nonviolence. Three Mennonite scholars writing in pursuit of an Anabaptist Peace Theology, John Howard Yoder, John Driver and J. Denny Weaver display varying degrees of dissatisfaction with the explanation that Anselm provided in Cur Deus Homo, and none held out many prospects for its usefulness. Yoder highlighted the weaknesses, Driver essentially repeated them, and Weaver went a step further to charge that Cur Deus Homo depicted divinely sanctioned violence and ought to be rejected. They did not demonstrate much awareness of or reliance on the contributions of scholars who have focused on Anselm's theology and context. Reading Cur Deus Homo through the lens of more recent anselmian scholarship reveals that the honour and justice of God are one with the mercy and love of God. Humanity is restored not through punishment, but through the means of satisfaction and reward, while the whole explanation is seen in a sacrificial framework. Anselm's insistence upon human participation, and on satisfaction are very congenial to certain emphases of a Peace Theology, namely, discipleship and restorative justice. The real death understood metaphorically as a sacrifice does not violate the commitment to nonviolence, but strengthens it. A rejection of Anselm's metaphysic, ontology and sacrificial framework, a failure to distinguish between punishment and satisfaction, a failure to reflect from the perspective of the guilty, and a neglect of or ambivalence about the doctrines of the two natures and the trinity all lead to a distorted impression of Cur Deus Homo, concealing the contribution Cur Deus Homo might make to a Peace Theology.
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MOURA, SABINE MENDES LIMA. "LEARNING PROCESSES IN THE MENTORING TASK: NON-VIOLENCE ACTIVISTS WORKING TO UNDERSTAND IDENTITIES IN THE HUMANIST MOVEMENT." PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO, 2007. http://www.maxwell.vrac.puc-rio.br/Busca_etds.php?strSecao=resultado&nrSeq=10705@1.
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CONSELHO NACIONAL DE DESENVOLVIMENTO CIENTÍFICO E TECNOLÓGICOEsta pesquisa, que inclui todos os membros de uma equipe do Movimento Humanista no Rio de Janeiro, inclusive a autora desta dissertação como pesquisadorapraticante, está orientada pelos princípios da Prática Exploratória (Allwright, 2003). Caracteriza-se pelo trabalho para entender como são co- construídas as identidades dos que exercem a função de orientadores e são responsáveis pela construção de equipes de trabalho. Os dados para análise foram construídos a partir de Atividades com Potencial Exploratório realizadas no dia-a-dia da equipe, bem como anotações em diário de campo. Tais dados geraram narrativas (Bastos, 2005) calcadas na aprendizagem que cada um dos membros representava ter alcançado a partir de sua experiência. Para a análise, foram utilizados os seguintes conceitos: a) identidade na prática (Wenger, 1998); identidades pessoais, sociais e coletivas (Snow, 2001); c) estrutura avaliativa secundária em narrativas (Antonio, 2004) e coerência global e temática no estudo de narrativas (Agar e Hobbs, 1982). O trabalho-para-entendimento gerou a proposta de que as estórias apresentadas nesta pesquisa servem como compensação das dificuldades pessoais dos participantes, além de cumprirem com o papel de fortalecerem nossa identidade coletiva ao serem compartilhadas. Os dados também sugerem temas emergentes como a questão da alteridade, da hierarquia interna, da imagem como estruturadora da realidade (Cobos, 1999), além de destacarem tendências discursivas relacionadas à coerência da ação da equipe. A reflexão gerada neste trabalho levou os participantes à uma conscientização em relação a sua construção identitária, além de criar diferentes âmbitos de participação em uma ação reflexiva conjunta acerca de atitudes e crenças.
This research, which includes all members of a Humanist Movement team in Rio de Janeiro, including the author of this dissertation as a practitioner-researcher, follows the principles of Exploratory Practice (Allwright, 2003). It represents work for understanding how identities are co-constructed while these people perform their function as mentors, who are responsible for the construction of work teams. The data for the analysis have been constructed based on Potentially Exploratory Activities that are part of the team´s daily routine, as well as field diary notes. These data have generated narratives (Bastos, 2005) based on the learning processes that each member represented from their experience. For the analysis, the following concepts were used: a) identity in practice (Wenger, 1998); personal, social and collective identities (Snow, 2001); c) secondary evaluation structure in narratives (Antonio, 2004) and global and theme coherence in the study of narratives (Agar and Hobbs, 1982). The work for understanding has generated the proposed understanding by which the stories presented in this research served as a compensation of the participants´ personal difficulties, besides having the role of strengthening our collective identity while shared. The data also suggests emerging themes such as the question of otherness, the question of internal hierarchy and image as structuring reality (Cobos, 1999), besides highlighting discursive tendencies related to the coherence of the team´s action. The reflection generated through this work enabled participants to raise their awareness regarding their identity construction and to create different participation environments in joint reflection on their attitudes and beliefs.