Dissertations / Theses on the topic 'Reciprocite educative'

La these a pour but de proposer un nouveau concept, celui de reciprocite educative, pour rendes compte des phenomenes d'apprentissage propres a l'education des adultes, en fondant par la une andragogie de la personne. En tant que recherche fondamentale, elle vise a justifier ce concept, en l'explorant dans ses principes et en l'exploitant dans ses consequences strategiques majeures. La premiere partie s'emploie a legitimer la creation du concept de reciprocite educative a partir de l'experience de l'educative des adultes et de ses attestations dans l'histoire et la litterature pedagogique et andragogique. Le recours a la metaphysique de l'intersubjectivite etablit rationnellement la reciprocite educatrice comme principe de la relation didactique adulte. Il constitue ainsi le pivot de la seconde partie, qui s'acheve par la modelisation de la strategie andragogique de reciprocite. La derniere partie developpe la portee operatoire du concept de reciprocite educatrice, notamment dans l'apprentissage en groupe, et conclut sur les attitudes fondamentales d'un andragogue dont l'ethique s'enracine dans le respect de la reciprocite
This thesis aims at putting forward a new concept, that of educational reciprocity, which may analyse the learning process as distinctive in adult education, thus accounting for an andragogy of man as a person. As a basic research production it is aimed at justifying this concept by investigating its basic principles and by analysing its major strategic consequences. The first part is concerned with justifying the necessity for the concept of educational reciprocity by the practice of adult education and its presence in the history of and the writings about pedagogy. Reffering to the metaphysics of intersubjectivity gives rational argument to the notion of educational reciprocity as the basis of adult didactic relationship. It thus appears pivotal in the second part which concludes with the modelisation of the andragogic strategy of reciprocity. The last part elaborates on the effectiveness of the concept of educational reciprocity, particularly when it comes to group learning and concludes with necessary basic attitudes of an andragogist whose ethic rests on the respect of reciprocity

Environmental education in the U.S. has been slow to incorporate Indigenous knowledges, with most pre-university curriculum centering around Western science. I believe incorporating Indigenous knowledges into environmental education can promote reciprocal, critical, and active human-nature relationships. While Indigenous knowledges should infiltrate all levels of environmental education, I argue that alternative forms of education which operate outside the formal school system might present the fewest immediate obstacles.

The purpose of this study was to examine how a group of 12 public high school principals describe and understand the two elements of Elmore's (2006) principle of reciprocity in their practices (i.e., the accountabilities to which they are subject and the sources of development and support for their professional leadership capacities), using a grounded theory methodology. I used Seidman's (2006) three-interview structure for data collection, with each interview lasting from one to two and a half hours (totaling 60 hours). Through the eight major steps of my analysis (e.g., multiple coding passes, memoing, examination of matrices constructed from the data) of the interview transcripts and my field notes, I developed both descriptive and explanatory findings.

My descriptive findings included three typologies, which I inductively developed from what these principals shared with me. The first details 17 categories of leadership capacities. The second details 30 categories of accountors (i.e., to whom these principals feel accountable), grouped into 7 super-categories. The third details 45 categories of accountances (i.e., for what these principals feel accountable), grouped into 11 super-categories. I also discovered a critical 18^th leadership capacity—a capacity for being held accountable.

My explanatory findings included four major learnings. First, interpersonal relationships are a key driver of accountability for these principals. Second, these principals are often active co-creators of their own accountabilities. Third, academics is not necessarily the focus of their most important accountabilities. Fourth, a shortage of capacity providers and the inappropriateness of expecting certain key accountors (e.g., students) to be capacity providers undermines the explanatory and predictive power of the principle of reciprocity for these principals.

These findings will help those interested in school leadership to better understand the complexities of the principalship. This will support current and aspiring principals' efforts to take a more active role in ensuring they are prepared for the principalship. It will help those involved in the preparation and support of principals to strategically target their efforts. Last, it will inform those who wish to use educational policy as a lever to improve our schools.

COORDENAÇÃO DE APERFEIÇOAMENTO DO PESSOAL DE ENSINO SUPERIOR
Esta pesquisa tem como objetivo conhecer o trabalho desenvolvido pela instituicão Se Essa Rua Fosse Minha em relacão as identidades culturais. Dentro desta organização, o foco principal recaiu sobre o projeto Dando Bola para a Vida. Este projeto tem como finalidade o trabalho de arte-educação, utilizando a metodologia do Circo Social, com as crianças e jovens do complexo do Cerro-Corá, localizado na Zona Sul do Rio de Janeiro. Foram analisadas duas categorias principais que surgiram da própria lógica do universo estudado: autonomia e reciprocidade. A partir destas categorias a relação dialética entre individuo e seu meio social se estabelece contribuindo para o desenvolvimento da identidade, do potencial de metamorfose e do alargamento do campo de possibilidades.
The objective of this research is to understand the work developed by the institution Se Essa Rua Fosse Minha in relation to cultural identities. Within this organization the main focus was based on the project Dando Bola para a Vida. This project works with the children from the community of Cerro-Corá, which is located in the South part of Rio de Janeiro. It uses an art-education perspective and applies the Social Circus method. Two categories, which arose from the focus group itself, were used: autonomy and reciprocity. Supported by these categories, the dialectics between individual and one´s social surroundings is established and contributes to the development of the identity, of the potential of metamorphoses and of the broadening of the field of possibilities.

A presente dissertação visa compreender como se constitui a relação entre adolescentes, na condição de netos e seus respectivos avós no âmbito familiar. As pessoas idosas constituem hoje um segmento da sociedade que vem adquirindo mais visibilidade em função da maior longevidade. Ao mesmo tempo, as formas de ser e estar em família na contemporaneidade vem apresentando constantes modificações. Nesse sentido, evidencia-se na atualidade uma pluralidade de configurações familiares, como as famílias de idosos e as famílias com idosos. Outra característica marcante dessa diversidade é a família longeva traduzindo-se como um fenômeno novo e apresentando a coexistência de várias gerações. Dentro desse cenário procura-se entender como se constituem a identidade e como se relacionam dois grupos etários: a adolescência e a velhice. As teorias específicas sobre a constituição da identidade geracional trazem contribuições importantes para a compreensão da relação intergeracional. Considerando o convívio entre avós e netos como benéfico, estuda-se quais são as transmissões de um geração a outra e de que modo ocorrem tais contribuições. Desta maneira, a presente pesquisa analisa o contato entre gerações enquanto uma possibilidade de co-educação através de um estudo qualitativo. Esse trabalho foi realizado junto a alunos adolescentes de uma escola pública do município de São Leopoldo e junto aos seus avós, residentes na mesma localidade. A coleta de dados sucedeu-se através de um questionário e do registro de diários dos jovens, bem como por intermédio de entrevistas dos idosos acerca de sua relação com o outro. Trata-se de oito jovens com idades entre 15 e 18 anos e de 12 idosos dos 62 aos 78 anos. Os dados foram analisados através da construção de categorias analíticas sob o enfoque do método hermenêutico ou interpretativo. A partir dos resultados ficou assinalado que o convívio intergeracional mediado pelas relações familiares possibilita uma coeducação, visto que existe uma troca de conhecimentos, de afetividade, de valores, de cuidados, evidenciando a reciprocidade entre as gerações. Ao mesmo tempo, essa relação não desconsidera a influência dos discursos acerca das identidades geracionais, discursos esses, geralmente marcados por estereótipos.
The present dissertation seeks to understand how the relationship among adolescents is constituted, in the grandchildren's condition and their respective grandparents in the family's ambit. The elderly people constitute now a society's segment that is acquiring more visibility in function of the largest longevity. At the same time, the contemporaneousness forms of being in family come presenting constant modifications. In that sense, it’s evidenced at the present time, a plurality of family configurations, as the elderly' families and the families with elderly people. Another outstanding characteristic of that diversity is the longevous family expressing itself as a new phenomenon and presenting the coexistence of several generations. Inside of this scenery it’s looked to understand how the identity is constituted and how two age groups are related : the adolescence and the oldness. The specific theories about the constitution of the geracional identity bring important contributions to the understanding of the intergeracional relationship. Considering the conviviality between grandparents and grandchildren as beneficial, it’s studied which are the transmissions of a generation to another one and how occurs such contributions. In this way, the present research analyzes the contact between generations while a coeducation possibility through a qualitative study. This work was accomplished with adolescent students of a public school from São Leopoldo City, and with their grandparents, residents in the same place.The collection of data was succeeded through a questionnaire and the registration of adolescents' diaries, as well as through interviews with elderly people concerning its relation with the other. There are eight young people with ages between 15 and 18 years and 12 elderly people with ages between 62 to 78 years. The data were analyzed through the construction of analytic categories under the focus of the hermeneutic method or interpretative. The results point out that the intergeracional conviviality mediated by familiar relationships makes possible a co-education, because a change of knowledge, affectivity, values and cares exists, evidencing the reciprocity between the generations. At the same time, this relationship doesn't disrespect the influence of the speeches concerning the geracional identities, speeches those, usually marked by stereotypes.

Sur l’oeuvre politique et pédagogique de Danilo Dolci il y a un grand silence aujourd’hui. Bien que ses initiatives politiques, sa passion pour les problèmes de l’éducation, ses ouvrages et articles l’aient fait connaître partout et lui aient procuré de nombreuses reconnaissances et prix nationaux et internationaux, bien que sa pensée et son engagement aient contribué à structurer des processus collectifs particulièrement innovants lors de la première République italienne - celle-ci correspondant à la période entre 1948 et 1994 -, son œuvre reste assez peu reconnue.Pourtant, dès sa jeunesse, Dolci s’est consacré à l’éducation de base dans le but de mobiliser et émanciper les couches les plus pauvres dans un des territoires les plus sinistrées de l’Italie : la Sicile. Mais il s’est confronté aussi avec de nombreuses situations en dehors de la Sicile, en Italie et à l’étranger, intervenant dans nombreux domaines, ce qui ne rend pas toujours facile la reconstruction de la cohérence de sa trajectoire et ses apports.Pour nous, l’oeuvre de Danilo Dolci est structurée par un certain nombre de convictions : le progrès d’une société dépend d’un ensemble de facteurs matériels et immatériels spécifiques qui, dans certains territoires, ne se développent pas, car d’autres facteurs opèrent en direction inverse. Dans ces territoires, il faut donc chercher à développer les facteurs nécessaires au progrès avec des méthodes différentes de celles qui sont utilisées dans les territoires où le progrès s’est imposé historiquement. Lorsque nous parlons de « progrès », nous entendons essentiellement un développement matériel et immatériel dans le sens d’une démocratie authentique, un processus où les principes, les valeurs, les règles et les procédures de la démocratie soient saisissables par le plus grand nombre possible de personnes, respectés et mis en actes par les citoyens tout autant que par les administrateurs. Or, Dolci paraît précisément proposer une pratique spécifique pour fortifier les pratiques démocratiques déjà existantes et, en même temps, pour mobiliser les populations les moins politisées afin qu’elles se les approprient, pour se mettre au niveau de ceux qui les utilisent d’habitude et pour lutter contre ceux qui agissent sans les respecter. Cette pratique est nommée par Dolci ‘maïeutique réciproque ou de groupe’. Nous avons cherché à savoir comment en est arrivé à concevoir cette méthode – qui fait de lui un authentique « pédagogue » - et comment peut favoriser l’émergence, la structuration et le développement des pratiques démocratiques.Pour cela, nous avons dessiné une « carte conceptuelle » de sa pensée, d’abord sur un plan diachronique et, ensuite, sur un plan synchronique, ce qui nous a amené à esquisser une présentation générale des rapports entre éducation et politique chez Dolci
Nowadays Danilo Dolci’s political and pedagogical work seems consigned to oblivion. Although his political initiatives, his passion for the problems of education, his books and articles have spread his fame around the world, leading him to obtain national and international rewards, although his ideas and engagement have contributed to build especially innovative collective processes during the First Italian Republic – that is, the period between 1948 and 1991 – his work remains not well known yet.However, since his youth, Dolci devoted himself to basic education, aiming at mobilising and emancipating the poorest classes in one of the most underdeveloped Italian regions: Sicily. But he also dealt with many issues outside Sicily, in Italy and abroad, operating in various contexts, which makes sometimes difficult to reconstruct the coherence of his trajectory and contributions.In our opinion, Dolci’s work is structured according to a number of convictions: the progress of the society depends on some specific material and immaterial factors that, in certain areas, don’t develop because other factors take place in the opposite direction. Therefore in these areas it is necessary to develop the essential factors for progress with methods that differ from those applied in the areas where the progress prevailed historically. When I talk of “progress” I basically mean a material and immaterial development toward a genuine democracy, a process whose principles, values, rules and procedures could be chosen by the biggest number of persons, and could be enacted and respected by both the citizens and the administrators. So Dolci seems exactly proposing a specific practice to enhance the already existing democratic practices and, at the same time, to mobilise the less politicised population groups and let them repossess those practices, joining the level of those who use them regularly and fighting those who don’t respect them. Dolci calls this practise “reciprocal or group maieutics”. I have tried to understand how he came to conceive of such a method – which makes him a real “pedagogue” – and how it can foster the emergence, the building and the development of democratic practices.This is the reason why I drew a “conceptual map” of his thought, first on a diachronic level and secondly on a synchronic level, which led me to outline a general presentation of the relationship between education and politics in Dolci

The current study examined the role of a novel, adapted dialogic reading curriculum and its impact on preschoolers with autism and their interactions with their parents during shared book reading. The aim of this study was to determine the impact of the curriculum on the effects of child social reciprocity and parents’ feelings of competence and confidence when trained on implementation strategies. Pre- and post-test measures were conducted for four parent-child dyads to measure the impact of adapted dialogic reading on child social reciprocity and parents’ feelings of competence and confidence. Although the sample size was small, clear trends were seen suggesting adapted dialogic reading methods may result in greater increases in social reciprocity behaviors such as contingent responses to questions and joint attention during shared book reading. Positive trends also suggest that when parents are trained to implement adapted dialogic reading strategies, their feelings of competence and confidence are increased.

Cette thèse en sciences de l’éducation s’intéresse aux ressorts visibles et/ou invisibles mis en œuvre dans les interactions entre adolescents et adultes, au sein d’institutions qui constituent une alternative à l’incarcération (C.E.R., C.E.F.). Ce travail de recherche ethnographique ambitionne de traduire la façon dont des jeunes en souffrance, via des pratiques « contrebandières », parviennent à mettre en mots leurs actes. Les modes d’échanges, officiels ou à la marge du cadre contraint, irriguent les interactions et permettent de reconnaître des adolescents stigmatisés dans des identités autres que celles leur étant assignées. Notre problématique s’articule donc autour des pratiques du don et de la réciprocité, qui autorisent/favorisent des formes d’alliances, transcendent le principe d'éducabilité et permettent l'émergence d’un sujet adolescent en milieu éducatif contraint. Parce que ces institutions totales contraignent dans un espace-temps performatif, des adultes-encadrant à mobiliser des modalités opératoires d’ajustement, elles favorisent le partage d’émotions. Les expériences partagées permettent ainsi de transcender la figure de l’individu à risques en autorisant l’émergence d’un sujet empathique
This PhD in educational sciences focuses on visible and/or invisible Springs implemented in interactions between adolescents and adults, within institutions that are an alternative to incarceration. This ethnographic research work aims to translate the way dont de les jeunes en souffrance, via des pratiques «contrebandières», parviennent à mettre en mots leurs actes youth suffering through 'smugglers' practices, are able to put into words their actions. Exchanges, official modes or at the margin of the forced setting, irrigate interactions and identify adolescents stigmatized in other than them being assigned identities. Our problem thus revolves around the gift and reciprocity, practices that allow / promote forms of alliances, transcend the principle of educability, and allow the emergence of a teenager in forced education topic.ecause these institutions total forcing in a space-time performative, adults-framing to mobilize operating ways of adjustment, they promote the sharing of emotions. Shared experiences helps to transcend the figure of the individual at risk by allowing the emergence of an empathetic topic

This study examined how in-service teachers transformed professionally and personally as a result of participation in the International Teacher to Teacher Exchange Program (ITTTE). Six teachers, 3 from the U.S. and 3 from Guatemala, were paired. Each pair spent a total of 8 weeks together, in each other's countries, over the course of 2 years. The pairs reciprocated home stays, school engagement, and cultural learning in three cohorts; 2012-2014, 2014-2016, 2016-2018. In 2018, each participant engaged in a structured interview tailored to the ten meaning phases of Mezirow's transformative learning theory (TLT). The data were analyzed deductively, through the application of the ten meaning phases of transformation. The data were also analyzed inductively to determine additional themes of transformation. The deductive findings revealed 5 out of 6 participants experienced full transformative learning. All 3 Guatemalan teachers transformed professionally with new understandings of mathematics pedagogy. Two U.S. teachers transformed personally, one by learning how to be a more caring teacher and the other by overcoming shyness to engage as a relational teacher. The third U.S. teacher adopted the point of view that speaking a second language had value. The inductive analysis revealed emerged themes of learning, language, relationships, and program affecting others as evident in transformed frames of reference, habits of mind and points of view. Due to the range of participation years, latent effects were noted. The ITTTE was shown to influence transformation in teachers' personal and professional development. TLT was effective in revealing participant transformation within the ITTTE.

abstract: This research examines the communicative processes of resilience in the organizational context of public education. The research utilizes one-on-one interviews to elicit descriptions of resilience and well-being and collect stories of success and overcoming challenges. The study purpose is two-fold: (1) to understand the ways in which organizational members construct and enact resilience individually and collectively through their talk and stories, and (2) to extend the communication theory of resilience through an empirical investigation of resilience in an organizational context. An iterative, thematic analysis of interview data revealed that resilience, as lived, is a socially constructed, collective process. Findings show resilience in this context is (1) socially constructed through past and present experiences informing the ways organizational members perceive challenges and opportunities for action, (2) contextual in that most challenges are perceived positively as a way to contribute to individual and organizational goals and as part of a “bigger purpose” to students, (3) interactional in that it is constructed and enacted collaboratively through social processes, (4) reciprocal in that working through challenges leads to experience, confidence, and building a repertoire of opportunities for action that become a shared experience between educators and is further reciprocated with students, and (5) is enacted through positive and growth mindsets. This study offers theoretical contributions by extending the communication theory of resilience and illuminating intersections to sensemaking, flow, and implicit person theory. I offer five primary practical applications, discuss limitations, and present future directions highlighting community development and strengths-based approaches.
Dissertation/Thesis
Doctoral Dissertation Communication 2018

By analyzing surveys, census data, policies and curriculum, it is demonstrated that the Toronto District School Board’s policies for equitable, anti-heterosexist, and anti-homophobic curriculum become stymied by how students and sex are routinely treated as subjects of moral control in curriculum. According to Gilles Deleuze's (1988) interpretation of Baruch Spinoza's (1632-1677) philosophical works, the distinction between morals and ethics is also the difference between slavery and freedom. Together with theoretical perspectives of sex and sexuality from Michel Foucault, Judith Butler and Gayle Rubin, the distinction between morals and ethics works to specify how particular discourses of sex can work to enslave or to empower students. Comprehension and circulation of the distinction between morals and ethics is proposed to increase the potential for curriculum to reciprocate with students’ individual learning needs, support the free and autonomous organization of desire, and promote the possibility of a democratic, inclusive, pluralistic, and secular society.