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1
au, louiseduxbury@westnet com, e Marie-Louise Duxbury. "Implementing a relational worldview: Watershed Torbay, Western Australia connecting community and place". Murdoch University, 2007. http://wwwlib.murdoch.edu.au/adt/browse/view/adt-MU20080617.132132.
Testo completoAbstract (sommario):
The Australian landcare movement is considered to be a major success, with an extensive community landcare network developed, raised levels and depth of awareness, and a range of demonstration projects undertaken. It has inspired people across Australia and has been emulated overseas. However, negative trends in environmental conditions continue unabated. If the approach of the Australian landcare movement to date has not addressed the current unsustainable farming practices, what approach will?
This Australian study explores the history of the mechanistic worldview, its influence on the attitudes to and treatment of landscapes and indigenous knowledge from colonisation, and the ongoing impacts on current social and natural rural landscapes. Increasing tension between the mechanistic worldview and the growing landcare ethic based on relationships is apparent.
Through the focus project, Watershed Torbay, a different way of seeing and treating the world is explored by praxis. A worldview based on relationships and connection as the end purpose is proffered. Strengthening connection with ones own moral framework, and relationships with people and place in community, are seen as the path to achieving sustainability based on ecological and values rationality.
It is recognised that there are multiple ways of seeing and experiencing the world, and it is important to give voice to all players with a connection to decision making. This also means that there are different forms of knowledge; these can be grouped under the typology of epistemic or scientific knowledge, techne or technical/practical capability, and the central form of knowledge about values and interests.
I have worked with the focus project as a reflective practitioner undertaking action research; this is evident in the movement between theory and practice through the thesis. The thesis concludes in praxis taking the learning from the focus project, and exploration of theory, to answer the question posed at the outset by outlining how the relational worldview can be applied to the regional bodies now delivering major landcare programs.
2
Duxbury, Marie-Louise. "Implementing a relational worldview: Watershed Torbay, Western Australia - connecting community and place". Duxbury, Marie-Louise (2007) Implementing a relational worldview: Watershed Torbay, Western Australia - connecting community and place. PhD thesis, Murdoch University, 2007. http://researchrepository.murdoch.edu.au/58/.
Testo completoAbstract (sommario):
The Australian landcare movement is considered to be a major success, with an extensive community landcare network developed, raised levels and depth of awareness, and a range of demonstration projects undertaken. It has inspired people across Australia and has been emulated overseas. However, negative trends in environmental conditions continue unabated. If the approach of the Australian landcare movement to date has not addressed the current unsustainable farming practices, what approach will?
This Australian study explores the history of the 'mechanistic' worldview, its influence on the attitudes to and treatment of landscapes and indigenous knowledge from colonisation, and the ongoing impacts on current social and natural rural landscapes. Increasing tension between the mechanistic worldview and the growing landcare ethic based on relationships is apparent.
Through the focus project, Watershed Torbay, a different way of seeing and treating the world is explored by praxis. A worldview based on relationships and connection as the end purpose is proffered. Strengthening connection with one's own moral framework, and relationships with people and place in community, are seen as the path to achieving sustainability based on ecological and values rationality.
It is recognised that there are multiple ways of seeing and experiencing the world, and it is important to give voice to all players with a connection to decision making. This also means that there are different forms of knowledge; these can be grouped under the typology of epistemic or scientific knowledge, techne or technical/practical capability, and the central form of knowledge about values and interests.
I have worked with the focus project as a reflective practitioner undertaking action research; this is evident in the movement between theory and practice through the thesis. The thesis concludes in praxis taking the learning from the focus project, and exploration of theory, to answer the question posed at the outset by outlining how the relational worldview can be applied to the regional bodies now delivering major landcare programs.
3
Duxbury, M. L. "Implementing a relational worldview : Watershed Torbay, Western Australia - connecting community and place /". Access via Murdoch University Digital Theses Project, 2007. http://wwwlib.murdoch.edu.au/adt/browse/view/adt-MU20080617.132132.
Testo completo
4
Yu, Angela Yan-Yan. "Relational structures among worldview, self-view, moral inclusiveness, and moral orientation : a holistic and complementary perspective". Thesis, University of British Columbia, 2008. http://hdl.handle.net/2429/1519.
Testo completoAbstract (sommario):
The overall goal of this study was to develop a comprehensive model of moral development to explicate the complexities of everyday morality. Based on a holistic and complementary perspective, the model relates the constructs of “worldview” and “self-view” to represent the influence of cultural individualism-collectivism and personality on moral development. It posits that worldview shapes self-view and moral inclusiveness [what is included in one’s moral consideration (Carter, 1980)] and then worldview, self-view, and moral inclusiveness jointly influence moral orientation (the main hypothesis). Interacting with situational factors, moral orientation would further influence moral judgment and behavior, thus connecting habitual morality with reflective morality.
The specific objectives were: (a) to examine the relational structures among worldview, self-view, moral inclusiveness, and moral orientation; and (b) to construct a moral orientation index that measures various moral orientations, including egocentric, family, care, norm, justice, biocentric, and religious orientations, reflecting the corresponding worldviews, self-views, and levels of moral inclusiveness. Moral inclusiveness was operationalized as relationship closeness to different social groups at expanding levels of moral inclusiveness: (1) self only, (2) family, (3) peers, (4) society, (5) humanity, (6) nature, and (7) God.
Survey data were gathered from 640 Grades 8-12 students and 472 adults. Structural equation models (SEM) were developed using the student data while making some comparative references to the adult data. Results of SEMs generally supported the main hypothesis. For example, individuals scoring higher on vertical individualism, social Darwinism, and independent self scored higher on egocentric orientation; individuals scoring higher on vertical collectivism and closeness to family scored higher on family orientation; and individuals scoring higher on horizontal collectivism and interdependent self scored higher on care orientation, at Levels 1, 2, and 3 respectively. Individuals scoring higher on collectivism, horizontal worldview, and moral self scored higher on justice orientation, but individuals scoring higher on closeness to nation scored lower on justice orientation at Level 5.
The primacy of worldview, particularly collectivism, over self-view and moral inclusiveness in moral orientation development has implications for education. Exploring the roots of habitual morality, this study advances theory by integrating different schools of moral psychology with cultural psychology.
5
Baxter, Theresa Paynter. "Relational partners of first responders| A confluence of trauma, coping, burden, and worldviews". Thesis, California State University, Long Beach, 2013. http://pqdtopen.proquest.com/#viewpdf?dispub=1523344.
Testo completoAbstract (sommario):
The purpose of this study was to identify relationships among variables related to the experiences of female spouse/partners of emergency responders. The 30 women sampled had sought treatment for occupation-related PTSD.
The First Responder Support Network (FRSN), a non-profit organization in Northern California, provided data for the study. Instrumentation consisted of a symptom inventory of participants' trauma and questionnaires regarding coping styles, worldviews, and perception of burden in response to living with a first responder.
Traumatic stress symptoms were reported more frequently than among the general population but similar to those of spouses of veterans. Findings suggested a diminished sense of self. Coping styles moderated the effects of trauma and were significantly related to worldviews. A substantial degree of burden was reported but burden levels were not related to traumatic stress.
The results indicated that first responder spouse/partners should be offered individual trauma-focused treatment to strengthen self-identity and fortify positive coping strategies.
6
Armanios, Febe Y. "Coptic Christians in Ottoman Egypt: religious worldview and communal beliefs". The Ohio State University, 2003. http://rave.ohiolink.edu/etdc/view?acc_num=osu1068350208.
Testo completo
7
Pepperday, Michael Edward, e mike pepperday@gmail com. "Way of life theory: the underlying structure of worldviews, social relations and lifestyles". The Australian National University. Research School of Social Sciences, 2009. http://thesis.anu.edu.au./public/adt-ANU20090906.142757.
Testo completoAbstract (sommario):
What is the structure of society? Many thinkers have pondered the regularities. Way of life theory (WOLT) shows the relationship of every rational, social issue to every other rational, social issue.
¶
From two dichotomised, theoretical dimensions called grid and group, Mary Douglas deduced four ways of life usually called individualism, hierarchy, egalitarianism, and fatalism. WOLT shows the same four ideal types may be deduced from any significant pair of social issues, including competition, cooperation, coercion, freedom, justice, self-identity, nature, human nature, and more. Since four types may be divided pair-wise in three ways, there are three, not two, dimensions or axes.
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WOLT also deduces Douglass fifth type (the hermit) and resolves the long-standing logical anomalies of grid-group theory.
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In all, seven social theorists have independently deduced four types from various dimension pairs. Mistakes aside, they find the same four theoretical types. Evidently, the four types are natural kinds. Between them these theorists use three axes.
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Numerous intuitive theorists from across social science have developed types without dimensions, and dimensions without types. Though incomplete, they show no significant disagreement.
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It appears that every issue that must be taken into account to live socially fits the three axes. There is no flexibility: each issue fits the axes one way. Geometrically, three dichot¬omised dimensions yield eight types, however four of them are not viable and do not arise. Given just four valid points, the number of dimensions is necessarily limited to three. The axes generate thousands of predictions.
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Since deduction yields the same four types whatever issues are placed on the dimensions, the four types are, like objects of natural science, independent of any theorist. In turn, these four types control which issues fit and how they fit, delimiting the scope and refining the meaning of the issueswhich places the issues, too, beyond any theorists determination.
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As in natural science, the sphere of application is set by the deductive theory, not by a theorists pronouncement: what fits, fits. The domain appears to cover matters which people must take a position on to live socially. Emotional and internal personal issues will not fit.
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WOLT sharpens meaning, formalises structure and extends connections in areas as diverse as equality, liberalism, game theory, corporate culture, national culture, political right and left, religion, and working-class health.
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Like a natural science theory, WOLT is relational, not only taxonomic. As in natural science, no person, organisation, or social situation will conform exactly to its ideal types. It is falsifiable by deducing, or finding empirically, rival social types or a social phenomenon that will not fit. Empirical testing of the theory as a whole is awkward owing to its structure and to parochial effects. Three data sets failed to refute it.
¶
WOLT reveals how every social issue relates to every other social issue, providing a tool for analysing worldview, social structure, and social behaviour.
8
Karanxha, Jetmira. "Adapt, Adopt or Create New Approaches? Albania and the Question of an Emerging Country in the Field of Public Relations". BYU ScholarsArchive, 2013. https://scholarsarchive.byu.edu/etd/3600.
Testo completoAbstract (sommario):
The purpose of this thesis is to provide a description of the emerging state of the public relations field in Albania under the framework and influence of four main public relations worldviews including persuasive/marketing, relationship management, community building, and personal influence. This study seeks to give insights into how an emerging country in the field of public relations approaches the development of the field; whether it adapts, adopts or creates new practices. The research design proposed by the author aims to shed some light on possible theoretical meanings and themes that could be developing in countries where the field of public relations is emerging. Based on the findings and the underdeveloped nature of public relations as identified in this study, the author proposes a training program for public relations practitioners and professors that would help to advance the development of the field in Albania.
9
Siemens, A. Kathleen. "Conflict as an entry point for understanding the mainland Chinese and the biblical worldviews". Theological Research Exchange Network (TREN), 1998. http://www.tren.com.
Testo completo
10
Pickens, Zachary E. "Hegemonic Ideas and Indian Foreign Policy to the United States: Changes in Indian Expectations and Worldviews". Ohio : Ohio University, 2007. http://www.ohiolink.edu/etd/view.cgi?ohiou1195925395.
Testo completo
11
Gatumu, Albert Kabiro wa. "Paul and the powers in relation to Christ's supremacy : re-visiting the Pauline concept of "supernatural powers" from an African worldview perspective". Thesis, Durham University, 2004. http://etheses.dur.ac.uk/2973/.
Testo completoAbstract (sommario):
The Pauline concept of "supernatural powers" underlines the supremacy of Christ over "supernatural powers". They were created in him, through him and for him (Col 1: 16-20). Christ's death was not only their defeat, but also their humiliation (Col 2: 15). Christ's resurrection and exaltation clearly speaks of his supremacy (Eph 1: 20f; Phil 2: 9-11). Christ is also supreme since "supernatural powers" cannot separate believers from the love of God (Rom 8: 38f) or thwart the existence of the church, through which the manifold wisdom of God is made known to them (Eph 3: 10). Paul's teachings about the "powers" in relation to Christ's supremacy do not seem to have had much sway in the African context. This happens due to two opposite but related errors: that of believing "supernatural powers" exist and allowing them to determine human existence and that of denying they exist. Yet the Pauline concept neither denies the existence of "supernatural powers" nor allows them to be given allegiance or worship as if they are equal to Christ. Due to these two errors, which also represent the missionary legacy and the African response to it, most African believers hold a dual religious heritage that causes pastoral problems for the African church. Rather than engaging the dual religious heritage, most of the studies on "supernatural powers" seem to have complicated it. The trend among anthropologists has been to deny that "supernatural powers" exists and/or to reduce them to psychological or social or political or religious functions. Several biblical scholars, who deal with "supernatural powers" from the perspective of myth, maintain that "supernatural powers" were marginal in Paul's thinking and irrelevant for modern Christians. They maintain that Paul demythologised "supernatural powers" so as to refer to existential realities such as sin and death or to the structures of human existence. As a result, most of the anthropological and biblical treatises on "supernatural powers" do not seem to engage the full measure of the African beliefs in "supernatural powers". This is largely because their interpretations of "supernatural powers" are shaped by the Western worldview and are mainly from a Western worldview perspective. But the interpretation of reality as people perceives it is usually shaped by their worldview. For that reason, it is vital to re-visit the Pauline concept of "supernatural powers" from an African worldview perspective, taking into consideration that Paul initially spoke to a context similar to the African context with regard to the beliefs in, and fear of "supernatural powers".
12
Coates, Ian. "Green ideology in theory and practice : an examination of theories of green politics in relation to a sociological investigation of the worldview of Green Party activists". Thesis, University of Bristol, 1997. http://hdl.handle.net/1983/a0660232-c6da-4ef3-b60b-ff5c70155845.
Testo completo
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Silva, Eva Aparecida da. "Professora negra e pratica docente com a questão etnico-racial : a "visão" de ex-alunos". [s.n.], 2008. http://repositorio.unicamp.br/jspui/handle/REPOSIP/251854.
Testo completoAbstract (sommario):
Orientador: Neusa Maria Mendes de GusmãoTese (doutorado) - Universidade Estadual de Campinas, Faculdade de Educação
Made available in DSpace on 2018-08-11T05:29:01Z (GMT). No. of bitstreams: 1 Silva_EvaAparecidada_D.pdf: 2211922 bytes, checksum: 3346beab75b4c2e8210a3918131ba2e8 (MD5) Previous issue date: 2008
Resumo: Este trabalho procurou compreender as visões de ex-alunos, homens e mulheres, negros e não-negros, de diferentes idades e meios sociais, acerca de três professoras negras araraquarenses (Nazaré, Aparecida e Terezinha) e de sua prática docente com a questão étnico-racial. Essas visões foram investigadas a partir da relação que estabelecem com o contexto da situação étnico-racial vigente na sociedade brasileira e, em especial, na escola, no qual elas são construídas e experimentadas. Com as visões de mundo dos ex-alunos fecha-se o círculo da relação discente/docente, já que em trabalho anterior buscou-se entender a postura transformadora e/ou reprodutora assumida por essas mesmas professoras diante do tratamento da mesma questão, tomando-se como referência suas trajetórias de vida (da infância à adultez), em particular as experiências vividas com a discriminação racial como alunas e como profissionais da educação. Da relação estabelecida entre os exalunos e o contexto da situação étnico-racial, bem como entre as professoras e as trajetórias de vida, a partir dos quais constroem as suas visões e representações acerca das relações étnico-raciais vividas na sociedade brasileira e na escola, torna-se possível perceber o processo de construção de mentalidades racistas e, com isso, tentar alternativas de desconstrução desse tipo de mentalidade
Abstract: The present paper aims at comprehending the points of views of ex-students, men and women, black and non black people of various ages and from different social environments, about three black teachers, citizens of Araraquara, and their teaching backgrounds regarding the ethnic-racial matter. These points of views were investigated according to its relationship to the ethnic-racial context existing in the Brazilian society, especially at school, in which they are developed and applied. With the ex-students¿ points of views, the circle of the student/teacher relationship is concluded, considering that in a previous paper it was aimed at understanding the changing and/or reproductive attitude assumed by these three teachers regarding the handling of the same issue, taking into account their course of life (from childhood to maturity), particularly their life experiences with racial discrimination, not only as students, but also as professional teachers. From the established relationship between the ex-students and the ethnic-racial situation, as well as, between black teachers and their courses of life, it becomes possible to understand the process of development of racist mentalities and, with this, trying alternatives of regressing this kind of mentality
Doutorado
Educação, Sociedade, Politica e Cultura
Doutor em Educação
14
Friesen, Christopher J. "Worldviews, personality, and interpersonal problems : relations and factor structures /". 2005.
Cerca il testo completoAbstract (sommario):
Thesis (M.A.)--York University, 2005. Graduate Programme in Psychology.Typescript. Includes bibliographical references (leaves 83-94). Also available on the Internet. MODE OF ACCESS via web browser by entering the following URL: http://gateway.proquest.com/openurl?url%5Fver=Z39.88-2004&res%5Fdat=xri:pqdiss &rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&rft_dat=xri:pqdiss:MR11795
15
Huang, Wen-Chung, e 黃文忠. "“Non-self,” “Alms-giving,” and “Holistic Worldview” in Relation to Ecology: A Study of the Hua-yen Sutra". Thesis, 2011. http://ndltd.ncl.edu.tw/handle/54187262236108883103.
Testo completoAbstract (sommario):
博士淡江大學
英文學系博士班
99
Modern ecological problems result mainly from narrow-minded and mechanistic anthropocentrism. The task of cutting the Gordian knot of ecological issues must involve transformations towards the personally holistic level and be motivated by more than mere social movements and political and legislative decisions. Spiritual ecology aims for the transformation and sublimation of human spirituality, which is urgently needed in order to deal effectively with ecological issues. This dissertation aims to explore possible solutions to environmental problems from the angles of basic Buddhist teachings—“Non-self,” “Alms-giving,” and “Holistic worldview.” Hua-yen Sutra, the primary text of this dissertation, is a sutra famous for its holistic worldview. It surely can contribute a lot to the task of transforming and sublimating human spirituality. The first chapter focuses on the discussion of the inter-relatedness of “non-self” and the eco-system of human consciousness. From the basic teaching of “non-self,” I derive such notions as “emptiness,” “emptiness of selfhood,” “inter-being,” and a mindset and life-style of simplicity. Through the reading of the Hua-yen Sutra, we come to know the emphasis the Buddha put on the environment and also the root causes of modern environmental problems—“greed,” “aversion,” and “ignorance”—that is, the “three poisons,” which are the inevitable results of the degeneration of human morality. It is my firm belief that, through the intuitive understanding of “non-self” and the actual practice of precepts, people are able to see deep into the very nature of mundane phenomena, that is, the “interconnectedness of everything.” People will be humbler in treating every creature and occurrence in this mundane world and will start learning to live an eco-friendly life that is “outwardly simple but inwardly rich.” The second chapter is devoted to the topic of “alms-giving” and its relation to the Mahayana “Bodhisattva Path.” As the head of the “Six Paramitas,” “alms-giving” can be practiced by every person in daily life in an altruistic way. “Six Paramitas” or “Ten Paramitas” is a required course for any Mahayana bodhisattva. They help us eliminate the tendency of ego-clinging and start the life career of ecological persons, which is based on the altruistic notion of “striving upward for enlightenment and going downward for liberation of sentient beings.” The third chapter is devoted to the exploration of the “holistic worldview” in the Hua-yen Sutra. I will elaborate on the “nine conferences taking place in seven places” and their relations to a holistic worldview. The uniqueness of the Hua-yen Sutra lies in the pilgrimage of Sudhana, in which Sudhana pays 53 visits to spiritual teachers. This summarizes the previous books of the Sutra. Everyone of us can be Sudhana, carrying out altruistic deeds and contributing to the improvement of the eco-system.
16
Lin, Chu-chi, e 林楚淇. "U.S.-China Relations in the Era of Globalization: Norms, Competition, and Cooperation of Two Political and Economic Cultures and Worldviews". Thesis, 2015. http://ndltd.ncl.edu.tw/handle/52883897518762516452.
Testo completoAbstract (sommario):
博士淡江大學
美洲研究所博士班
103
The purpose of this dissertation is attempting to find the trend and development of Sino-American relations in the era of globalization. For the U.S.-China relations in the era of globalization, the economic political, and cultural globalization can be explored from the dimension of time and space, and the dimensions of cooperation and competition, and cultural globalization. This dissertation attempts to offer the following contributions: (1) to point out how economic, political and cultural globalizations become driving forces to change the essence of Sino-American relations; (2) to give a cultural and global perspective on the analysis and observation of international relations, which traditionally focuses most on political and economic fields. Though remaining competitive in the 21st century, the Sino-American relations have been changing and influenced by economic, political and cultural globalization. The three dimensions analyzed by the norm and perception theoretical framework offer a panorama of patterns of interaction among great powers with the case of Sino-American relations analyzed in this dissertation. The findings of this research can be concluded as the five scenarios: (1) the U.S. and P.R.C. cooperate on the field of world economic affairs in the 21st century because of the intertwined global economy; (2) the model of national development will become more competitive between the two powers because the patterns of great power politics have been changing since the Cold-war era ended in the 1990s; (3) the issues of Taiwan, human right remain sensitive between the two powers; (4) people in the U.S. and P.R.C. tends to have plural cultural identity, called trans-border or borderless cultural identity; (5) the collapse of the Chinese communist party and its impact on the sovereignty of P.R.C. is a wild-card scenario between the U.S.-China relations in the 21st century.
17
Anani-Bossman, Albert. "Developing a framework for public relations practice : a study of the financial services sector in Ghana". Thesis, 2018. http://hdl.handle.net/10500/25317.
Testo completoAbstract (sommario):
The goal of the study was to develop a framework for public relations practice in the financial services sector. The study was based on four key objectives. In line with the first objective, chapters 2 and 3 reviewed how public relations was conceptualised and practiced by reviewing literature. Three worldviews, the North American, the European and African worldviews, were discussed by looking at their similarities and differences. The literature also reviewed the development of public relations from these three perspectives. Literature revealed that different models influence practices in different cultural settings and that effective PR practice cannot be premised on a single model.
Objectives 2, 3 and 4 empirically analysed the conceptualisation and practice of public relations in terms of the purpose (models) and roles (activities). The study employed the one-on-one interview technique to gauge the views of communication managers in the financial services sector. The result of the study was discussed and analysed in chapter 5. Findings showed that PR was not strategic and mostly had a marketing orientation. Significantly, most of the communication managers had marketing backgrounds, which invariably affected their concept and practice of public relations. Another key finding was that public relations measurement and evaluation was based on outputs and outtakes more than outcomes. Moreover, methods used were mostly unscientific in nature. PR strategies were based on audience satisfaction surveys rather than perception and attitudinal research. Practitioners are not part of the dominant coalition. The findings showed that practitioners faced a number of challenges that compromised the effectiveness of their work, including management’s value and perception of their work, lack of in-depth knowledge about the profession itself, budgetary constraints and inability to sometimes influence decisions because of their position in the organisational structure.
The findings of the study, together with findings in the literature, were used to develop a framework for effective PR practice in the sector. The framework differs in certain aspects from some of the recommendations made by literature for excellent public relations practice. The framework also incorporates recommendations aligning to the reality of public relations practice within the Ghanaian cultural and political environment.Communication Science
D. Litt. et Phil.(Communication)
18
Victor, Timothy. "Exploring the ‘God after God’ conversations in relation to God’s absence and presence". Diss., 2019. http://hdl.handle.net/10500/26548.
Testo completoAbstract (sommario):
Includes bibliographical references (leaves 145-149)In this dissertation the author reflects on the absence and presence of God within Christianity. This is accomplished through engaging and seeking to understand key conversations following the Copernican Revolution and the-death-of God . The goal is to understand and model how it is that Christianity defines itself as a faith tied to knowing God and yet is appraised by many as a religion characterized by God's conspicuous silence, absence and death. These are 'God after God' conversations understood to include contributions from philosophers, Essentialists, and Christians following the-death-of God. With these 'God after God' conversations are tied to the institutional expression of Christianity and the diversification of and within religion during the modern era. It is with this in mind that the conjunction and disjunction between Christianity as religion, spirituality, and mysticism can perhaps enable a post-institutional expression of Christianity as the practice of the relational presence of God.
Christian Spirituality, Church History and Missiology
M. Th. (Christian Spirituality)
19
Casimirri, Giuliana. "Outcomes and Prospects for Collaboration in Two Aboriginal and Non-Aboriginal Forest Management Negotiations in Ontario". Thesis, 2013. http://hdl.handle.net/1807/43515.
Testo completoAbstract (sommario):
Successful intercultural natural resource management collaboration is challenged by divergent worldviews and power disparities. Studies of non-intercultural collaboration efforts demonstrate that good outcomes emerge when procedural conditions are met, such as fostering open and high-quality deliberations, use of interest-based bargaining techniques and collective definition of the scope of the process. The applicability of these procedural conditions to intercultural collaboration efforts, such as negotiations between Aboriginal people, government resource managers and sustainable forest license holders, has not been explored.
The aim of this thesis is to examine the outcomes and factors influencing two intercultural collaborations in the northeast region of Ontario. Semi-structured interviews with collaboration participants, negotiation meeting minutes and draft agreements are used as data sources. Following a general inductive coding approach and using QSR NVivo 2, the analysis of outcomes in both cases highlights improvements in relationships, increased understanding among the parties and the gradual definition of the scope of the negotiation. The findings also demonstrate that several barriers, including a lack of clear policy and legislative framework for collaboration and different definitions of the problem discourage intercultural collaboration. In one negotiation process, frequent and high quality deliberations, using an interest-based negotiation approach, and efforts to mutually define the scope of the negotiation prior to substantive negotiation do not overcome these systemic barriers to collaboration. However, in another negotiation process, the social and relational characteristics of the community and participants do contribute to the parties recognizing their interdependence, focusing on shared goals and undertaking joint action. This research demonstrates that the development of shared goals and acknowledgement of divergent problem definitions are more important to intercultural collaboration success than the development of improved relationships and establishing a mutually acceptable scope prior to collaboration. In the absence of a supportive legislative basis for the distribution of forest decision-making authority and responsibilities, this understanding of how Aboriginal, government and forest industry participants can collaborate is useful for developing more effective and equitable intercultural collaboration.
20
Conradie, Catharina. "Enkele riglyne vir opvoedkundige-sielkundige terapie binne verskillende kulture". Diss., 1995. http://hdl.handle.net/10500/17922.
Testo completoAbstract (sommario):
Text in AfrikaansDie doel van hierdie ondersoek was om: 1. Die struikelblokke wat in terapie binne verskillende kulture voorkom, te ontleed. 2. Verskillende Westerse en nie-Westerse terapeutiese benaderings se toepassing op multikulturele terapie te ontleed. 3. Bestaande riglyne en modelle vir multikulturele terapie daar te stel, ten einde 'n model vir relasieterapie te ontwerp. 4. Ondersoek in te st el na die doeltreffendheid van relasieterapie op kliente uit verskillende kulture. Daar is 'n idiografiese model vir Opvoedkundige-Sielkundige terapie binne verskillende kulture ontwerp. Die model is enersyds gebaseer op 'n Iiteratuurstudie en andersyds op die beginsels van relasieterapie as Opvoedkundige-Sielkundige benadering. Die resultate het die volgende getoon: 1. Hindernisse in Opvoedkundige-Sielkundige terapie met persone uit verskillende kulture kan oorbrug word. 2. V erkryging van kulturele kennis oor die klient asook selfondersoek deur die terapeut vergemaklik multikulturele Opvoedkundige-Sielkundige terapie. 3. Aan die hand van die model vir relasieterapie binne verskillende kulture kan doeltreffende multikulturele terapie uitgevoer word. 4. Die model bied riglyne vir terapie binne verskillende kulture.
The purpose of this investigation was: 1. To analyse impediments appearing in therapy within different cultures. 2. To analyse the application of different Western and non-Western therapeutic approaches on multicultural therapy. 3. To bring about existing guidelines and models for multicultural therapy, in order to design a model for relation therapy. 4. To examine the effectiveness of relation therapy on clients from different cultures. A model was designed for multicultural Educational Psychological therapy. The model is based on a study of literature as well as the principles of relation therapy as an Educational Psychological perspective. The results have shown the following: 1. Obstacles in educational psychological therapy with persons from different cultures can be bridged. 2. Attainment of cultural knowledge of the client as well as introspection by the therapist facilitate multicultural educational psychological therapy. 3 . The model for relation therapy within different cultures can be utilised effectively for therapy 4. The model offers guidelines for multicultural therapy.
Psychology of Education
M. Ed. (Voorligting)
21
Drouin-Gagné, Marie-Eve. "Représentations du Soi espagnol et de l’Autre inca dans le discours de Pedro Sarmiento de Gamboa". Thèse, 2011. http://hdl.handle.net/1866/5291.
Testo completoAbstract (sommario):
Comprendre les présupposés qui fondent les rapports au monde des individus selon leur appartenance civilisationnelle nécessite des outils et une méthode permettant de répondre à trois questions principales. D’abord, comment aborder le rapport que des individus et leurs collectivités entretiennent avec le monde et avec l’Autre selon leur propre système d’interprétations et d’explications de ces réalités? Ensuite, comment penser la diversité des collectivités humaines qui établissent de tels rapports? Finalement, comment aborder les dimensions collectives à travers les discours limités d’individus?
Deux outils m’ont permis de prendre du recul face à ma subjectivité et d’accéder à un certain niveau de réalité et de validité quant aux faits rapportés et aux résultats atteints. Dans un premier temps, le réseau notionnel articulant les conceptions du monde (Ikenga-Metuh, 1987) comme phénomènes de civilisations (Mauss, 1929) accessibles par l’analyse des représentations sociales (Jodelet, 1997) permet de définir et d’étudier l’interface entre l’individuel et le collectif. Dans un deuxième temps, l’opérationnalisation de la recherche permet de cerner le XVIe siècle comme moment de rencontre propice à l’étude des civilisations andines et occidentales à travers les représentations du Soi espagnol et de l’Autre inca du chroniqueur Pedro Sarmiento de Gamboa.
Finalement, la méthode d’analyse de discours (Sabourin, 2009) lève le voile sur une grammaire sociale polarisante entre le Soi et l’Autre, laquelle traverse les trois univers de sens (religieux, intellectuel et politique) observés dans le discours de Sarmiento. La mise à jour des positions théologiques, intellectuelles et politiques de l’auteur ouvre à son tour sur les récits et discours collectifs propres aux civilisations occidentales et andines de son époque, et permet un questionnement nouveau : cette polarisation est-elle unique à la localisation sociale de Sarmiento ou constitue-t-elle un phénomène civilisationnel proprement occidental ?Understanding the assumptions underlying the relationships between individuals and the world according to their civilizational affiliation requires tools and a method to address three main questions. First, how to approach the relationship individuals and their collectivities maintain with the world and with the Other according to their own set of interpretations and meanings of these realities? Second, how to envision the diversity of human collectivities which establish such relations? Finally, how to approach the collective dimensions through limited individual discourse? Two tools enabled me to distance myself from my own subjectiveness and to attain a certain degree of reality and validity as to the stated facts and the achieved results. First, the notional network linking worldviews (Ikenga-Metuh, 1987) as a civilizational phenomenon (Mauss, 1929) accessible through the analysis of social representations (Jodelet, 1997), enables the identification of an interface which can be studied between the individual and the collective. Secondly, research operationalization makes it possible to identify the sixteenth century as a significant crossroad for the study of Western and Andean civilizations through Pedro Sarmiento de Gamboa’s representations of the Spanish Self and the Inca Other. Finally, discourse analysis (Sabourin, 2009) unveils a polarizing social grammar between the Self and the Other which involves the three realms of meaning (religious, intellectual and political) observed in Sarmiento’s discourse. The author’s theological, intellectual and political positions thus revealed lead, in turn, to the collective stories and discourses which prevailed in Western and Andean civilizations at the time, and invites a further question: Is this polarization unique to Sarmiento’s social location or does it constitute a truly Western civilizational phenomenon?