Sobre a satisfacción na docencia : a configuración dunha actitude a partir da súa exploración en distintos contextos educativos. 'Sobre la satisfacción en la docencia : una configuración de una actitud a partir de su exploración en distintos contextos educativos'.

Resumen basado en el de la publicación

Eficacia y satisfacción laboral de los profesores no universitarios : revisión de un instrumento de medida.

Resumen basado en el de la publicación

Familias inmigrantes en Galicia : la dimensión socio-educativa de la integración.

De la primera parte de la investigación: identificar la tipología y perfil socio-educativo y cultural de las familias inmigrantes en la Comunidad Autónoma de Galicia, analizar el modelo migratorio de las familias y su proyecto de vida en la sociedad de acogida, caracterizar los distintos marcos de identidad étnico-cultural que afectan a la vida de las familias inmigrantes según su origen y valores de adscripción preponderantes, examinar las vías principales de inserción laboral de las familias inmigrantes en la sociedad gallega, analizar y comprender el papel y expectativas que confieren a la escuela las familias inmigrantes, junto a la importancia otorgada al éxito educativo como vía de progreso social, estudiar el nivel de participación de las familias inmigrantes en las asociaciones y en la escuela. De la segunda parte: mejorar el conocimiento que tienen las familias inmigrantes de la cultura y la sociedad del país de acogida, así como de su sistema educativo, tratando con ello de fomentar sus niveles de participación en las escuelas a las que asisten sus hijos e hijas; se pretende comprobar la hipótesis 'la participación de las familias inmigrantes en programas socio-educativos que supongan la implicación de la escuela, los servicios sociales y las organizaciones cívicas, fomentará de modo significativo la posibilidad de alcanzar un mayor nivel de competencia cultural en la sociedad de acogida'. En la primera parte se realiza un estudio no experimental descriptivo mediante la aplicación de un cuestionario de preguntas cerradas en una muestra de 458 familias, atendiendo a las variables que aparecen recogidas en el cuestionario (compuesto de 38 preguntas) se distingue entre familias marroquíes y latinoamericanas, y entre padres y madres, y se realiza un análisis comparativo (prueba t de Student y Chi-cuadrado) en función de la procedencia de estas familias, para comprobar la existencias de diferencias significativas en las variables dependientes del estudio. En la segunda parte se seleccionaron 12 centros para la muestra, en donde se inscribieron 59 personas, para una investigación cuasi-experimental con un diseño de dos grupos, con pretest y postest. Como instrumento de medida de las variables dependientes se utiliza una 'escala socioeducativa para familias inmigrantes en Galicia', y para evaluar el programa se usa una ficha de colaborador para el control de la intervención, una ficha del profesor para el control de la intervención, un informe final del colaborador del programa, un cuestionario de evaluación del programa y un protocolo de seguimiento de las familias. En la primera parte se observa que el perfil socio-educativo de los padres es significativamente distinto, en función del sexo y del origen cultural. En lo concerniente al perfil laboral, este difiere significativamente en función del origen cultural en las madres, pero no así en los padres. Se manifiestan diferencias en cuanto al motivo migratorio en las mujeres, pero no en los hombres, ya que los árabes declaran haber salido de su país por motivos familiares y las latinas, igual que los hombres de una u otra procedencia, por motivos económicos. Las familias árabes vinieron a España, fundamentalmente, por tener amigos o familiares ya instalados, mientras las de origen latino lo hicieron por ser descendientes de españoles. De tal manera que no se pueden aplicar parámetros de homogeneidad al hacer un análisis socio-educativo de las familias inmigrantes, ya que su perfil varía en función de su origen cultural. En la segunda parte se pone de manifiesto que sin la participación activa de estas familias en su nueva sociedad, difícilmente se progresaría en la articulación de proyectos socio-educativos de carácter intercultural. En la dimensión normativa se exige más vinculación entre los requerimientos de las políticas sociales y determinados objetivos educativos vinculados a la construcción de la ciudadanía en una sociedad culturalmente diversa. Se considera que no siempre es la comunidad la primera vía y más privilegiada de integración. Hay ocasiones o contextos en los que ese lugar puede ocuparlo perfectamente la escuela, sobre todo desde el momento en que muchas familias inmigrantes la representan como instancia predispuesta a una buena acogida, a proporcionarles ayuda y a una sistemática orientación sobre cómo manejarse mejor en esta sociedad, independientemente de su situación legal-administrativa. La dinámica de integración tiene en el entorno escolar un buen punto de arranque, con inmediata solución de continuidad en otros ámbitos sociales y comunitarios, primordialmente aquellos que más conexión pueden tener con el mundo de la vida local y vecinal. La presencia y el estímulo al asociacionismo inmigrante contribuye a elevar y a enriquecer la participación de las familias en la escuela, e incluso se hace necesario conseguir que sean las mismas asociaciones las que movilicen la realización de actividades o puedan ayudar como potenciales dispensadoras de mediación en una óptica más preventiva que resolutiva ante un determinado conflicto.

Il silenzio e l’umanità autentica : antropologia ed etica fra Montaigne e Heidegger

During the long history of Western thought, silence has always represented the main condition for the development of a deep meditation about the Self. Through this activity, which could seem to be in contrast with social life and philosophical praxis, several thinkers have tried to reach the spiritual nature of human beings. However, when they had to assign a foundation to it, the same meditation, which had started from the same bases, brought them to opposite conclusions. The motive for this divergence is grounded on the fact that materiality is not the only component that constitutes silence, since it has indeed a complex nature and so it consists also of an immaterial part. In addition, this inner and more hidden aspect could only be perceived through a direct contact that is rarely and personally achieved. As a consequence of this complexity, beside an interpretation of silence as a manifestation of God’s voice and a proof of the transcendent peculiarity of human beings, another reading has developed along a parallel path. This interpretation has represented silence as an expression of an utterly immanent spirituality that characterizes humanity. Two authors, in particular, can exhibit this frequently forgotten second stream of Western thought that has unceasingly run from Hellenistic age to contemporary culture: they are Michel de Montaigne and Martin Heidegger. This essay seeks to rebuild this long and complex plot of the history of Western thought through the texts’ recourse. At the same time, it seeks to grasp, in the relationship between men and silence, some fundamental prerequisites that could be considered absolutely necessary in order to design an anthropology and, consequently, an ethics with the characteristics of a recovered authenticity. These two renovated categories, according to the immanent feature of silence, have their own justification exclusively in the voice of human conscience and their purpose lies precisely in the relationship with others.

Medusa, Antaeus, and Caesar Libycus

Although it is well known that Lucan’s Libya is a wild and threatening place, its threat is not restricted to indigenous people, places and things, such as Hannibal, Cleopatra, the Syrtes, or the desert with its catalogue of horrifying snakes. He also associates Libya with anti-Republican Romans, above all Julius Caesar, who endangers the Republic with his excessive, animalistic energy and resembles the continent where he is trapped in the final book. Although the gods as characters are removed from the world of the Bellum Civile, Lucan allows supernatural traces to linger in particular locations such as the Gallic grove in Book 3 or Thessaly in Book 6. Libya is by far the greatest of these reservoirs of frightening myth and fantasy, which do violence to the historical credibility of the narrative, just as Libya itself is presented as the origin or conduit of a number of historical characters who assault Italy and Europe. Lucan’s two mythic narratives (Antaeus in Book 4 and Medusa in Book 9) are essential parts of the hostile Libyan landscape, but in very different ways. The male Antaeus, associated with lions, is connected with a region of solid rock where he was destroyed. The female Medusa, associated with snakes, is connected with a region of shifting sands where she left a deadly, everlasting legacy. To complicate matters further, even though Medusa’s snakes represent the annihilation of the Republican self, the logic of the narrative is undermined and there is even a sympathetic subtext. As part of Libya’s historical and mythical legacy, these stories reveal that for Lucan, historical epic is linked with Republicanism, but mythical epic is in the service of dictatorship.

'Nature concocts & expels': the agents and processes of recovery from disease in Early Modern England

The ‘golden saying’ in early modern medicine was ‘Nature is the healer of disease’. This article uncovers the meaning and significance of this forgotten axiom by investigating perceptions of the agents and physiological processes of recovery from illness in England, c.1580-1720. Drawing on sources such as medical texts and diaries, it shows that doctors and laypeople attributed recovery to three agents – God, Nature, and the practitioner. While scholars are familiar with the roles of providence and medicine, the vital agency of Nature has been overlooked. In theory, the agents operated in a hierarchy: Nature was ‘God’s instrument’, and the physician, ‘Nature’s servant’; but in practice the power balance was more ambivalent. Nature was depicted both as a housewife who cooked and cleaned the humours, and as a warrior, who defeated the disease. Through exploring these complex dynamics, the article sheds fresh light on concepts of gender, disease, and bodies.

Förändringsförslag förABB:s godshantering : – Utvärdering av existerandeautomatiska datafångstmetoder

Examensarbetet utfördes på uppdrag av ABB i Ludvika. ABB vill öka effektiviseringen förhanteringen av inkommande gods. Detta för att det mesta sker manuellt i dagens läge och det tarmycket tid och kan resultera i felkällor.Arbetet har två syften. Det första syftet är att förändra del av verksamheten, genom att kommamed ett förändringsförslag när det gäller godshanteringen. Det andra syftet är att jämförastreckkoder och RFID för att se vilket alternativ som passar bäst.För att få fram ett förändringsförslag har vi jobbat med FA/SIM-metoden.Vi har tagit fram ett antal förändringsförslag nedan följer ett urval av dessa:• Ställa krav på leverantörerna att de skall använda streckkoder med rätt standard Code128.• Utforma tydliga och enkla kravspecifikationer för att enklare kunna ta till sig.• Förbättra nuvarande kundrelationer. Genomför en uppföljning med jämna mellanrum föratt se hur kundrelationerna sköts.

New Meanings to Old Rituals : The Emergence of Mourning Rituals in Shiʿite Islam

This paper will discuss the emergence of Shiʿite mourning rituals around the grave of Husayn b. ʿAli. After the killing of Husayn at Karbala’ in 61/680, a number of men in Kufa feel deep regret for their neglect to come to the help of the grand­son of the Prophet. They gather and discuss how they can best make penitence for this crime. Eventually, they decide to take to arms and go against the Umayyad army – to kill those that killed Husayn, or be killed them­selves in the attempt to find revenge for him. Thus, they are called the Penitents (Ar. Tawwābūn). On their way to the battlefield they stop at Husayn’s tomb at Karbala’, dedicat­ing themselves to remorseful prayer, crying and wailing over the fate of Husayn and their own sin. When the Penitents perform certain ritual acts, such as weeping and wailing over the death of Husayn, visiting his grave, asking for God’s mercy upon him on the Day of Judgment, demand blood revenge for him etc., they enter into already existing rituals in the pre-Islamic Arab and early Muslim context. That is, they enter into rituals that were traditionally performed at the death of a person. What is new is that the rituals that the Penitents perform have partially received a new content. As described, the rituals are performed out of loyalty towards Husayn and the family of the Prophet. The lack of loyalty in connection with the death of Husayn is conceived of as a sin that has to be atoned. Blood revenge thus be­comes not only a pure action of revenge to restore honor, but equally an expression for true religious conversion and penitence. Humphrey and Laidlaw argue that ritual actions in themselves are not bearers of meaning, but that they are filled with mean­ing by the performer. Accord­ing to them, ritual actions are apprehensible, i.e. they can be, and should be filled with meaning, and the people who perform them try to do so within the context where the ritual is performed. The story of the Penitents is a clear example of mourning rituals as actions that survive from earlier times, but that are now filled with new meaning when they are performed in a new and developing move­ment with a different ideology. In later Shiʿism, these rituals are elaborated and become a main tenet of this form of Islam.

Change through Tradition in the Work of 'Zulu Sofola Rehearsal Presentation Outline

This paper highlights the struggle Nigerian playwright 'Zulu Sofola underwent to impart her message. She attempted to confront gender oppression through tradition without contradicting herself in her play, 'Wedlock of the Gods.' ‘Zulu Sofola wrote commentaries about social problems and the influence of Western culture. Her goal was to maintain a traditional framework in the face of encroaching Western perspectives. She advocated enacting change through tradition, irrespective of Western ideologies about change. Sofola focused on gender oppression as a social problem. She intended to address gender oppression rooted in tradition by teaching traditional customs to her audience in order for audiences to make informed and progressive decisions about what to change within traditional practices. Thus, her traditionalist approach to change requires cognizance and recognition of tradition as an initial step. Sofola argued against the influences of Westernization that shift the focus of change from confronting customs through tradition to confronting customs through Western ideology.

Fragmented messages : a reading of L.P. Hartley's novel The go-between

A intenção deste trabalho é efetuar uma leitura do romance O Mensageiro, do autor inglês L.P. Hartley, na forma de uma jornada ao país estrangeiro do passado do protagonista-narrador. Tal leitura é uma espécie de convite aceito para a viagem, que esteticamente deixa sugestões sob a forma de truques, fragmentos de mensagens veladas, expressões ambíguas, sombras, vazios no caminho. Todavia, Mercúrio, o mensageiro dos antigos deuses, o protetor dos viajantes, o trapaceiro, é agora um ser indistinto, cuja imagem e função passou por grandes transformações ao longo da viagem até a modernidade. Guerras, restos de experiências traumáticas coletivas e pessoais são recuperadas na rota movediça do narrador melancólico, sob a forma de substância própria para a narração. Nietzsche e Walter Benjamin são companheiros na trajetória, provendo o suporte teórico básico para a viagem.

Retratos, imagens, letras e numeros colados nas paredes:representaçãoes sociais de escola para ribeirinhos dos rios Môa e Azul - Acre

Remote Communities. Absence of artifacts and minimization of the exacerbated consumption of modernity. The desire which spread beyond what reality can provide. Expressions like this are present in this paper which focus in the social representations of school built by residents who live at the riversides of Môa and Azul Rivers, in Mâncio Lima, Acre State. To do so, we used the methodological contribution of the semi-structured interview, observation of the place while a natural inhabitant of the region, and also photos analyses of local reality. A key feature of the riverside homes is the glued paper on the walls of houses forming a panel set of portraits, pictures, letters and numbers for all appreciated. Regardless of whether or not read, there is admiration for the color of the images, the layout of the letters, and the things of the city awakening the desire to obtain school knowledge. The resident of this Amazon region maintains a close relationship between thinking, acting and feeling living harmonically with nature that connects them to the ideal landscape which is revisited by the graphic material that attracts wondering what exists beyond the shores of the river, beyond the horizon of green forests. It is a life entirely accomplished by the imaginary where exist a framed landscape merged and confused by the real and the supernatural, in which men and gods walk together by the forest, sailing by the rivers and seek a possible aesthetic between the real and ideal. The Theory of Social Representations spread by Serge Moscovici (2005) and Jodelet (2001) guided our gaze on the understanding what the school is and its representation to the riversides, as well to reveal the relation they practice with the knowledge that is spread by the mystification and the knowledge that is practice daily. Based in Bardin s thematic analysis (2004) we tried to raise such contents combining them in five analysis categories

Pierre Verger e o culto dos orixás

Pós-graduação em Ciências Sociais - FFC