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I begin here, at my wounds, writing to reach out and touch, writing to find a way of being with you. Drawing on Julietta Singh’s conception of the body archive, I conceptualise my body here as mark...

Pedagogy can be understood as methods and practices of teaching, and/or a way of being with children. In this paper, I use critical exposition and narrative to reflect on Max van Manen’s (2012) theory of pedagogy as a relationship between adults and children. My writing is organized into alternating sections of exposition (theory) and narrative (practice) to illustrate the interplay between thinking and doing that typifies pedagogical relationships, and to demonstrate how pedagogy unfolds in the unpredictable, unexpected, unprecedented, and unique actions each of us perform in the relational events of our being with children.

In this issue of IEEE Antennas and Propagation Magazine, we are privileged to have an interesting contribution to our column from Dr. C.J. Reddy, who provides details of his professional journey from India, to Canada, and then to the United States. He discusses aspects of being a researcher and entrepreneur as well as now being with a multinational company. Dr. Reddy also talks about his philanthropic activity to establish the IEEE Antennas and Propagation Society (AP-S) C.J. Reddy Travel Grant for Graduate Students with the help of the IEEE Foundation and AP-S.

This paper engages with the question of how ethnographers in the field of Early Childhood Education and Care (ECEC) can respond to the ontological turn in the social studies of childhood. Against t...

In a social situation, why is it sometimes off-putting when a person reaches for his smartphone? In small-group contexts such as a college seminar, a business meeting, a family meal, or a small musical performance, when a person begins texting or interacting with social media on a smartphone he may disengage from the group. When we do find this off-putting, we typically consider it to be just impolite or inappropriate. In this essay, I argue that something more profound is at stake. One significant way in which individuals shape their self-identities is through interactions with others in small groups. Much identity-work is interdependent; it requires generating and preserving social contexts. I argue that the smartphone-use of some individuals can fracture a group’s context and thus negatively affect the identity-work of others. In this essay, I examine identity-work, sociality, and personal technology from a perspective of existential phenomenology.

"Human life and society comprises man and woman in general. Both are equal to each other being human being having equal rights and responsibilities being with in their natural limits. But the ground reality is quite different and bitter. The mankind especially the women folk have been exploited for a long time due to which society got imbalanced. The need is to probe the issue in the light of different religious teachings especially the semetic religions to know the actual status of women folk and to analyse that what of the semetic religions gives them their proper status in society by protecting their basic rights accordingly. This is the basic theme lying in the article."

Human beings are social animals. A solitary life would be horrible for most of us. What makes life worthwhile is being with others and engaging in shared projects with them. To do justice to these facts, philosophers need to pay more attention to the first-person plural, we/us, and to rethink their accounts of value and virtue.

Language emanates from the individual who articulates from a coding system, whether oral or written, a construct of relational and communicative devices that determines who they are and what they would like to be. The concept of Being or ‘to be’, foregrounds a diverse range of definitions and extrapolations into the attributes of individuals, individuality, communities, and societies. The aim of the chapter is to unravel issues in the theorising of the concept of Being and its relationship to Indigenous Knowledge Systems for research students, through a teaching framework. A further aim is to explore the correlation of Being and Indigenous Knowledge Systems with the changing face of research relationships in a contemporary global setting. I shall, firstly, draw on relevant conceptualisations of what is Being under a Western framework. I, then, problematise this concept through Indigenous Knowledge Systems with a review of the literature on the issues surrounding its use. In the third part of this chapter, I focus on the changing face of research relationships by exploring the alignment of Being with the principles of Indigenous Knowledge Systems and their connectivity within a global framework. In this way, I foreground a significance of differentials and a re-imaging of thought and perception in the way research into Indigenous and Aboriginal societies is positioned.

This article aims at analyzing family relationships of binational couples during the pandemic.Due to the border closure measures imposed by the States to minimize the spread ofCOVID-19, several families composed of people of different nationalities were deprived of47 DOI: https://doi.org/10.46901/revistadadpu.i15.p47-6648 ESCOLA NACIONAL DA DEFENSORIA PÚBLICA DA UNIÃOfamily life, especially couples without formal ties. This study adopted a legal-sociologicalmethodology. The juridical-sociological methodology used consists of an analysis of thebibliography and of a study of the laws relating to the theme in force in some countries.The study traces a broaden concept of family based on affection and confronts the marketaspect attributed to human relations, based on the globalizing and capitalist bias. The currentfear of death experienced by the population due to the volatile nature of the transmissionof coronavirus have been making people rethinking their family relationships not by theperspective of consumptiveness, but by affection. Being with family promotes emotionalstability, since the family environment becomes a locus of security. However, State policiesimpede the coexistence of these families, generating existential damage. Este artigo objetiva analisar as relações familiares entre os binacionais em tempo de pandemia.Em razão das medidas de fechamento das fronteiras impostas pelos Estados a fim deminimizar a propagação do Covid-19, diversas famílias compostas por pessoas de nacionalidades distintas, sobretudo por não possuírem vínculos formais, ficaram privadas do convívio familiar. Esse estudo adotou a vertente metodológica jurídico-sociológica. Utiliza-se a técnica teórica por meio de análise de conteúdo bibliográfico, estudos às legislações de alguns países que tratam sobre o tema. Traça-se um conceito de aberto de família a partir do eixo afetivo, inclusive de alguns países ocidentais, bem como se confronta com o aspecto mercadológico que as relações humanas são consideradas sob o viés globalizante e do capital. Contudo, considerando o atual momento vivenciado, em que o medo da morte assola parte da população, em decorrência da volatilidade na transmissão dos vírus, o ser humano tem repensado sobre suas relações familiares, não pelo aspecto da consuntibilidade, mas sim pela afetividade. Estar com a família promove estabilidade emocional, pois o ambiente familiar se torna lócus de segurança; porém, as políticas Estatais tolhem o convívio dessas famílias gerando danos existenciais.

In this second article about work at a refugee centre for unaccompanied minors in Berlin, the author discusses his encounter with Syrian and Afghani adolescents who were enrolled in the program. Issues around adaptation to a new culture are explored with attention to the dynamics of conformity and marginalization. The questions of what happens to adolescent refugees separated from their families, and how their identity formation is shaped by this burden is explored in relation to the author's meeting with a Syrian adolescent living in Berlin. To illustrate the long reach of a missing father who has been left behind, characters from Virgil's Aeneid are discussed to amplify heroic and spiritual aspects within father-son relationships. The interplay between needing help and allowing for resilience is explored as an important aspect of refugees' transitions, while also considering variables such as dependence and independence, foreign and familiar, being with or without family, and adjusting to the present and/whilst relating to the past; tensions between these alternatives can create various psychosocial challenges for adolescent refugees.Dans ce deuxième article sur le travail dans un centre pour réfugiés mineurs et non-accompagnés à Berlin, l’auteur évoque sa rencontre avec les adolescents Syriens et Afghans qui suivent le programme de ce centre. Les problèmes dus à l’adaptation à une nouvelle culture sont examinés, en prêtant une attention particulière aux dynamiques liées à la conformité et la marginalisation. La question de ce qui arrive aux réfugiés adolescents séparés de leurs familles, et de comment la formation de leur identité est façonnée par ce fardeau, sont examinées en s’appuyant sur la rencontre de l’auteur avec un adolescent Syrien vivant à Berlin. Pour illustrer la portée d’un père absent et qui a été laissé en arrière, des personnages de l’Enéide de Virgile sont discutés afin d’amplifier les aspects héroïques et spirituels des relations père-fils. L’interaction entre avoir besoin d’aide et donner de la place à la résilience est étudiée comme un aspect important des transitions des réfugiés. En même temps d’autres variables sont également prises en compte: la dépendance et l’indépendance, l’étranger et le familier, être avec sa famille ou sans famille, ainsi que l’ajustement au présent tout en restant en contact avec le passé. Les tensions entre ces alternatives peuvent créer divers défis sociologiques et psychologiques pour les réfugiés adolescents.In diesem zweiten Artikel über die Arbeit in einem Flüchtlingszentrums für unbegleitete Minderjährige in Berlin berichtet der Autor über seine Erfahrungen mit syrischen und afghanischen Jugendlichen, die an dem Programm teilnehmen. Fragen bezüglich der Anpassung an eine neue Kultur werden unter Beachtung der Dynamiken von Konformität und Marginalisierung untersucht. Die Frage, was mit jugendlichen Flüchtlingen, die von ihren Familien getrennt wurden und wie ihre Identitätsbildung durch diese Belastung geformt wird, wird im Zusammenhang mit dem Treffen des Autors mit einem in Berlin lebenden syrischen Jugendlichen untersucht. Um die Reichweite eines vermißten Vaters zu veranschaulichen, der zurückgelassen wurde, werden Figuren aus Virgils Aeneid besprochen, um heldenhafte und spirituelle Aspekte in den Vater-Sohn-Beziehungen zu verstärken. Das Wechselspiel zwischen Hilfebedürftigkeit und Resilienz wird als ein wichtiger Aspekt der Übergangssituation von Flüchtlingen untersucht, wobei auch Variablen wie Abhängigkeit und Unabhängigkeit, Fremdes und Bekanntes, mit oder ohne Familie sein und Anpassung an die Gegenwart und/während man auf die Vergangenheit bezogen ist berücksichtigt werden. Spannungen zwischen diesen Alternativen können für jugendliche Flüchtlinge zu verschiedenen psychosozialen Herausforderungen führen.In questo secondo articolo sul lavoro presso un centro per minori rifugiati non accompagnati a Berlino, l’Autore riflette sul suo incontro con adolescenti siriani ed afgani che facevano parte del programma. Vengono esplorati i temi dell’adattamento ad una nuova cultura, con particolare attenzione alle dinamiche di conformità e marginalizzazione. Viene analizzato cosa accade agli adolescenti rifugiati, separati dalle proprie famiglie, e si considera in particolare come la formazione della loro identità sia delineata da questo fardello, attraverso l’incontro dell’Autore con un adolescente siriano che vive a Berlino. Per illustrare la lunga ricerca del padre perduto, che era stato lasciato indietro, vengono analizzati i personaggi dell’Eneide di Virgilio per amplificare gli aspetti eroici e spirituali all’interno delle relazioni padre-figlio. Viene analizzato il gioco tra il bisogno di aiuto ed il favorire la resilienza come un aspetto importante dei transiti dei rifugiati, mentre vengono anche considerate variabili come la dipendenza e l’indipendenza, lo straniero ed il familiare, l’essere con o senza famiglia e l’adeguarsi al presente, nonostante la relazione con il passato; viene considerato, inoltre, che le tensioni tra queste alternative possono rappresentare sfide psicosociali per gli adolescenti rifugiati.Во второй публикации, посвященной работе Берлинского центра беженцев с несовершеннолетними детьми, которые остались без сопровождающих взрослых, автор рассказывает о своей встрече с участвовавшими в программе сирийскими и афганскими подростками. Исследуются темы, связанные с адаптацией к новой культуре, особое внимание уделяется динамике конформизма и маргинализации. Рассмотрены вопросы: что происходит с подростками - беженцами, разлученными с их семьями, как эта проблема влияет на формирование их идентичности. Чтобы проиллюстрировать долгий путь к пропавшему отцу, который был покинут, рассмотрены герои Энеид Виргилия. С их помощью амплифицированы героические и духовные аспекты отношений отец - сын. Взаимодействие между нуждаемостью, потребностью в помощи и собственной гибкостью и устойчивостью исследовано как ключевой аспект в переходном периоде у беженцев. Также учтены такие переменные как зависимость и независимость, чужой и знакомый, быть с семьей и без семьи, приспособиться к настоящему и оставаться на связи с прошлым. Напряжение между этими альтернативами может стать настоящим вызовом для подростков-беженцев.En este segundo artículo sobre el trabajo en un centro de refugiados para menores no acompañados en Berlín, el autor discute su encuentro con adolescentes Sirios y Afganos enrolados en el programa. Se exploran temas vinculados a la adaptación a una nueva cultura con especial atención a las dinámicas de conformidad y marginalización. Las preguntas acerca de lo que sucede a los adolescentes refugiados separados de sus familias, y cómo la formación de su identidad es determinada por este peso, son exploradas a partir del encuentro del autor con un adolescente Sirio viviendo en Berlín. Para ilustrar el largo alcance del padre perdido quien ha sido dejado atrás, se presentan caracteres de La Eneida de Virgilio, para amplificar aspectos espirituales y heroicos, dentro de la relación padre-hijo. Se explora el inter juego entre la necesidad de ayuda y el permitir la resiliencia, como un aspecto importante en las transiciones del refugiado, considerando al mismo tiempo variables como dependencia e independencia, extranjero y familiar, estar con o sin familia, y ajustarse al presente y/mientras relacionarse con el pasado; tensiones entre estas alternativas pueden crear varios desafíos psicosociales a los adolescentes refugiados.“只是偶尔黑”第二部分:对一位青少年旅程的反思 这是本刊之前曾刊登的论文的续篇，那篇论文讨论了在柏林，在那些供无人陪伴的青少年居住的难民营中所进行的分析工作。作者讨论了他与参加此项目的叙利亚和阿富汗青少年的相遇经验。其中的讨论围绕着对新文化的适应主题，特别关注了遵从和被边缘化之间的动力特点。文章探索了与家人分开的青少年难民身上都发生了什么，以及这一负担如何影响了他们自身身份的建构，作者联系了自己与生活在柏林的叙利亚青少年的会面，对这些问题进行了探讨。作者讨论了《埃涅阿斯记》中的一些角色，用以放大父子关系中的英雄和灵性的部分，从而描述与那个被撇下的失散父亲的联结。文章讨论了对帮助的需求以及对弹性的允许间的关系，这被看作是难民得以过渡的重要方面，同时也考虑了另一些变量，如:依赖与独立，陌生与熟悉，有家庭及无家庭，对当前的适应及/与此同时与过去的连接；这些方面交替带来的压力会对青少年难民产生多种心理社会的挑战。.

This paper presents and invites reflections on belonging, solidarity and "being with" from within and between a practice and research frame. The paper explores the interconnected stories of personal development and transformation that emerged from a four year doctoral research project whilst also paying appropriate attention to the practice context, which is centralised given that the research is practice-based. Deliberate connections are made between the author's own experiences of transformation and the stories of transformation that women who were part of the research have shared. In so doing the importance of solidarity and being with is privileged. In a climate where group work is often viewed as an efficient way to teach “psychological skills” to people who are viewed as lacking such skills, offering a different (relational) frame challenges the individualised, deficit-defined discourse.

Describir la variación lingüística y explicar la razón de su existencia son dos de los principales objetivos de la sociolingüística, para cuyo logro propone analizar las creencias y actitudes de los individuos hacia los usos lingüísticos y la percepción de las variedades lingüísticas y los comportamientos hacia ellas (López Morales 1989, Moreno Fernández 2012, Martín Butragueño 2014). Con objeto de aportar datos empíricos relativos a estas dimensiones, nació en 2013 el Proyecto para el estudio de creencias y actitudes hacia variedades del español en el siglo XXI (PRECAVES-XXI) (Cestero y Paredes 2015a), un proyecto panhispánico en el que participan coordinadamente equipos de gran parte del dominio lingüístico de la lengua española con objeto de investigar la percepción de las variedades cultas del español mediante una encuesta basada fundamentalmente en la técnica de pares falsos o matched guise.Como marco teórico y metodológico del proyecto &-y, por tanto,de los estudios que conforman el volumen monográfico&-, en esteartículo se presenta la fundamentación teórica que sostiene el proyecto PRECAVES XXI y los procedimientos metodológicos ideados y utilizados para llevar a cabo la investigación. Se presenta, además, la configuración del número monográfico, avanzando información comparativa de las zonas estudiadas., The description of linguistic variety and the explanation of why it exists are two of the main goals of sociolinguistics. To achieve those goals sociolinguistics sets itself the task of analysing the beliefs and attitudes people have towards language uses as well as how linguistic varieties are perceived and reacted to. In 2013, the Proyecto para el estudio de creencias y actitudes hacia variedades del español en el siglo XXI (PRECAVES XXI [Project for the study of beliefs and attitudes regarding varieties of Spanish in the 21st century]) came into being with a view to gathering empirical data related to those issues. It is a pan-Hispanic project in which coordinated teams from all over the world take part in researching the perception of educated varieties of Spanish with the aid of a survey based mainly on the matched guise technique. By way of theoretical and methodological framework for the project and, therefore, of the studies comprising this monograph, this article introduces the theoretical grounding of the PRECAVES XXI project and the methodological procedures devised and employed to carry out the research. It also introduces the plan of the monographic volume and offers some preliminary comparison of the information gathered in the areas studied., Comunidad de Madrid, Fondo Social Europeo, Ministerio de Economía y Competitividad

Man is a social being with his nature and instinct that allows him to diversify the tools and means of positive interaction and cultural integration with the other according to foundations, rules, traditions and symbols that are subject to modernity and development. In the 17th and 17th centuries AD, explorers caught the attention of signs and inscriptions found on Negro skins in Africa, and by studying them, he found that it is a culture enjoyed by all Tribe and constitute meanings and systems in the lives of its members.

This essay aims to understand Ananta Kumar Giri’s notions of roots and routes from a post-Kantian tradition of critique as regulative ideas and to show their possibilities to address problems of politics, culture, and society, stemming from nationalist and ethnic self-assertion, within a globalized and transmodern world, specifically, to avoid the common pitfalls of violence and absolutism in the processes of political, social, and cultural mobilization predicated upon ideas of ethnicity and nation. It tries to show—pace common sense—how roots and routes are interrelated, specifically, how there are routes in all our roots and how being with routes does not necessarily produce rootless histories and modernities and, on this basis, to show furthermore how we can understand self, ethnicity, and nation at the cross-roads of roots and routes.

En aquest article va interactuar amb la autoetnografía feminista com a forma d'aproximació al fenomen cultural de ser una dona "grossa". La autoetnografía feminista és un enfocament profund i compromès, que aconsegueix posar en relleu la colonització d'espais i discursos. El procés destaca la coexistència i l'exposició de "jos" líquids vulnerables - qüestionant nocions d'un jo, que és una "Identitat" acuradament continguda i controlada. El procés crític de la autoetnografía feminista s'entrellaça amb bibliografia sobre investigació feminista, feminismes, autoetnografía, estudis crítics sobre la grossor i interseccionalitat. Un punt clau d'aquesta investigació és el procés reflexiu d'investigar les experiències de ser una "dona grassa" i com jo (i el meu discurs) "resisteixo [imos] a les normes socials i institucionals que sovint prescriuen la investigació "i "promocionen veus de dones i experiències úniques" (Averett, Soper, 2011, pàg. 371-372)., In this paper, I engage with feminist autoethnography as a way of gaining insight into the cultural phenomenon of being a ‘fat’ woman. Feminist autoethnography is an in-depth and engaged approach, opening up colonised spaces and discourses. The process highlights the being with and exposing vulnerable fluid 'selves' – challenging notions of a self, which is a neatly contained and managed 'identity'. The critical process of feminist autoethnography interweaves with the literature in feminist research, feminisms, autoethnography, critical fat studies, and intersectionality. A key to this exploration is the reflexive process of researching the experiences of being a ‘fat’ woman’ and whether I (and my discourse) “resists the social and institutional norms that often dictate research” and “promote women's voices and unique experiences" (Averett, Soper, 2011, p. 371-372)., En este artículo interactúo con la autoetnografía feminista como forma de aproximación al fenómeno cultural de ser una mujer “gorda”. La autoetnografía feminista es un enfoque profundo y comprometido, que logra poner de relieve la colonización de espacios y discursos. El proceso destaca la coexistencia y la exposición de “yoes” líquidos vulnerables – cuestionando nociones de un yo, que es una “identidad” cuidadosamente contenida y controlada. El proceso crítico de la autoetnografía feminista se entrelaza con bibliografía sobre investigación feminista, feminismos, autoetnografía, estudios críticos sobre la gordura e interseccionalidad. Un punto clave de esta investigación es el proceso reflexivo de investigar las experiencias de ser una “mujer gorda” y como yo (y mi discurso) “resisto[imos] a las normas sociales e institucionales que frecuentemente prescriben la investigación” y “promocionan voces de mujeres y experiencias únicas" (Averett, Soper, 2011, p. 371-372).

This chapter offers glimpses of a contemplative arts co-inquiry the authors recently undertook: the primary purpose being to wit(h)ness one another as they reimagined their lives and work. The authors are Canadian-born female professors of European settler heritage living on the traditional lands of the Indigenous peoples of Treaty 6 and 7, and Metis Region 3 and 4; and living in the transitional spaces of leaving the academy for the past two years. They share a deep personal and social commitment to engaging with contemplative arts practices in relational ways in their daily lives, as well as in their teaching and research. This co-inquiry involves visual and textual offerings that embody wit(h)nessing as a creative and contemplative act—in the service of intentionally being with moments of relationality and reciprocity.

As the social and political landscape becomes more fearful, intolerant, and self-centered, the concept of dialogue offers a different path, a constructive way of approaching alien ideas and beliefs. Understanding the principles of true dialogue is the most effective way to foster inner and outer harmony, broaden one’s horizons, and check aggressive, intolerant impulses. Dialogue’s roots are ancient, related to a method of argument called dialectic. It is a special partnership based on mutual respect and humility. Dialogue isn’t easy to engender. It requires four pre-conditions: 1) non-empirically verifiable topic; 2) two-way flow; 3) fairness; and 4) willingness to risk self-identity.

This article analyzes the way in which a group of Chilean women of the middle socioeconomic dynamically construct their identities as mothers. The data collected through in-depth interviews were analyzed bringing together insights of Critical Discourse Studies and the Appraisal Framework. According to the patterns of co-occurrence of evaluative meanings, we found three particular identity voices: the voice of the reflexive and in-construction mother, the voice of the mother / woman in tension and the voice of the optimistic mother. The reflexive process through which these mothers constantly question their roles, lead them to a tension in their identities of mothers and working women, rendering maternity and professional development as incongruent spaces. Even though the evaluative resources show the internalization of a dichotomous perception of their mother and working woman identities, they also challenge the divergent demands Chilean society impose on women. Tus they decide to simplify their work practices to be able to enjoy of their main priority, that is, being with their children., Este artículo examina la manera en que un grupo de mujeres chilenas del estrato socioeconómico medio dinámicamente construyen sus identidades como madre. Los datos recolectados a través de entrevistas en profundidad se analizaron tomando en cuenta los aportes de los Estudios Críticos del Discurso y el Modelo de la Valoración. De acuerdo con los patrones de co-ocurrencia de significados valorativos, encontramos tres voces identitarias realizadas por estrategias valorativas particulares: la voz de la madre reflexiva y en proceso de construcción, la voz de madre y de mujer trabajadora en tensión y la voz de la madre optimista. El proceso reflexivo por medio del cual constantemente cuestionan sus roles conduce a estas madres a una tensión en su identidad de madre y de mujer trabajadora, concibiendo la maternidad y el trabajo como espacios de escasa congruencia. Si bien los recursos valorativos utilizados por ellas demuestran que han internalizado una percepción dicotómica de sus identidades de madre y mujer trabajadora, ellas también cuestionan las demandas divergentes que la sociedad chilena le impone a las mujeres, por lo que deciden simplificarse en la esfera laboral para poder dedicar tiempo y disfrutar de aquello que constituye su principal prioridad, esto es, estar con sus hijos., Este artigo examina a maneira em que um grupo de mulheres chilenas pertencentes ao estrato socioeconômico médio constroem dinamicamente suas identidades como mães. Os dados coletados através de entrevistas em profundidade se analisaram levando em consideração as contribuições dos Estudos Críticos do Discurso e a Teoria da Avaliatividade. De acordo com os padrões de coocorrência de padrões valorativos, encontramos três vozes identitárias realizadas por estratégias de avaliações particulares; a voz da mãe reflexiva e em processo de construção, a voz da mãe e da mulher trabalhadora em tensão e a voz da mãe otimista. O processo reflexivo por meio do qual constantemente questionam os seus papéis conduz essas mães a uma tensão em sua identidade como mãe e mulher trabalhadora e acabam por conceber a maternidade e o trabalho como espaços de escassa congruência. Se bem que os recursos de valoração utilizados por essas mães demonstram que elas internalizaram uma percepção dicotômica de suas identidades de mãe e mulher trabalhadora, elas também questionam as demandas divergentes que a sociedade chilena impõe à s mulheres, por isso decidem não aprofundar-se na esfera laboral para poder dedicar tempo e desfrutar daquilo que constitui sua prioridade principal, isto é, estar com os seus filhos.

Material interactions are fundamental to design and craft education; however, they might also provide opportunities to reflect on sustainable behaviour in general. In this paper, we present an interdisciplinary undergraduate course in which students interacted with clay and wool. By engaging novices in material-based craft processes, we examined renewed ways of experiencing the materials to reconsider our everyday material interactions and our dependency and responsibilities in regard to materials in general. Through this example, we discuss the potential of craft practice as an educational platform to discuss materiality and to facilitate a deeper and more holistic understanding of the consequences of our material behaviour beyond the creative practices. The students’ reflections over the five weeks touched upon their renewed appreciation of materials, and their changed interactions with materials – moving towards a dialogical stance rather than only using them as a means to an end.

Com base na pesquisa sobre a presença de Paulo Freire na produção da Pós-graduação Brasileira este artigo tem o objetivo de destacar as categorias antropológico-filosóficas que embasam a concepção de Educação do autor e que são reveladas nessas produções. Essas concepções estão presentes em forma direta (palavras-chave) em 233 dissertações e 138 teses localizadas em 32 universidades onde foram defendidas as teses que pesquisaram sobre esse autor. Os resultados revelam que as categorias filosóficas de “ser no mundo”, “ser com outros”, “ser inconcluso” e antropológicas de “realidade concreta”, “diálogo” e “liberdade/libertação” tem relações diretas com a problemática dos direitos humanos. Essas categorias fundamentam a base conceitual para a compreensão da educação como direito humano.

This paper is a continuation of deliberations on meaning (sense) of public spaces. It refers to unofficial spaces for informal activities, which could be called informal alternative spaces or maybe even a bit exaggeratedly “spaces-of-resistance”. Their extremely important features include absence of control and lack of rules, which distinguish them from other spaces. The paramount advantage visitors gain from these places is the ability to give the space a meaning of their own, thus changing the users’s position from that of a mere user into the user in possession. It also changes his/her relation to the space which ceases to be only a ‘closed object’. It is brought into use, as it is created and linked only for the time of the actor-user's (own) performance. The experimental character of the game leads to a reinterpretation of the meaning (or even necessity to change it) that the space has. Such an approach breaks with the patterns embedded in a collective imaginarium, which promote safe, comfortable behaviours – an unofficial, alternative space must be created each time from scratch, such space is a process. It is not treated as a product, it becomes space of commitment – it becomes political space, but as such, it is a challenge and thus it is interesting only for few people. By meeting each other and being with others we fulfill our basic psychological need, but simultaneously we enter into different roles in a social game in which our own “win” often counts above all. Our private satisfaction can also be valued by a sense of community, collaboration, having something in common, and this obviously can bring benefits to everyone. However, without a deeper thought practices that seek and provide best possible conditions for staying in space can lead to a certain inertia, which can turn into “algorithmization” in satisfying space users, specialized only in passive satisfaction of thoughtless users.

Pastoral care is an intervention that relies on good and quality relationships between the caregiver and the cared individual, if effective and positive outcomes are to be realised. With increased intermixing of people due to migration, globalisation and other technological advances, caregivers find themselves in complex and awkward situations when attempting to ‘care for other’ persons from different cultural contexts. This challenge presents opportunities for developing and strengthening innovative care. On the other hand, the challenge poses a threat of worsening the situation or failure to positively alter it. Within this context, the critical humane factor of “being with the other person”, enshrined in African humane thinking, as indicated by the notion of Ubuntu, provides a lens of “doing” care across cultures. Care, humaneness and being with the other people are notions that bind humanity universally and yet their expression differs across cultures. This article proposes a framework for positioning pastoral caregiving within a global context as well as suggests guidelines on how global pastoral care utilising the notion of ‘being with the other’ in global context can be done. Intradisciplinary and/or interdisciplinary implications: The article explores the notion of pastoral care from the perspective of care within the global context of pastoral ministry. It draws from the African concept of Ubuntu to develop a care approach that is humane and relational in an effort to foster relevant care across different contexts. The study has direct implications for practical theology particularly pastoral care within cross cultural missions and anthropology.

This chapter is the final chapter of PART III of the book and by addressing morality it focuses on the third component of social space. The chapter begins with the suggestion that moral spacing is much more complex than the other two processes because it not only breaks down the rules of cognitive spacing it can also suspend freedom (aesthetic spacing) by bringing ideas of responsibility and attachment into the mix. It is precisely this struggle and the inherent messiness that this chapter unpacks, to give the reader a better understanding of what it means to be involved in a heterotopia. The reader might view this at the author’s attempt to reconcile the behaviours and attitudes of skholērs and khorasters so urban explorers can be viewed instead as being khorasters-skholērs extraordinaire. To facilitate the discussion, the chapter takes the reader on a journey with WildBoyz into a side of Leicester that is normally inaccessible and out of sight. On this journey both sides of moral spacing are explored; the seemingly immoral side, and the side that suggests a different moral lens needs to be adopted to understand moral responsibility in heterotopic social space. What the analysis reveals is that the likes of WildBoyz are not always moral, but that their heterotopic social space can have a moral side because there are instances where they are capable of being for one another when the boundaries of freedom are stretched.

This chapter focuses on the different ways that humans and plants sense transformation, and how a practice of embodied uncertainty focuses our understanding of the alliances between people and plants. Emergent human and nonhuman relationships are experienced through different sensory modes, and are enhanced by fire. In this chapter we embrace the shared experience of fire by plants and humans, and map bodily ways of knowing and sensing the presence of fire in works by Max Angus, Kathy Temin and Hossein Valamanesh. Tracing emotional presence through the senses, we suggest that thinking through the alliances helps to connect people with broader understandings of transformation by fire and in plants. This points to the way that fire pervades all our senses and relationships, and how we feel our way towards future alliances with plants in an era of environmental change.

En nuestra sociedad existe una constante preocupación por la calidad de la educación y sus procesos, en donde se evidencia como un factor preponderante el desempeño de los profesores. Es a partir de esto que se formuló el siguiente objetivo general: Establecer las competencias específicas que debe poseer el Profesor de Educación Física para desempeñarse en las instituciones escolares, a partir de las consideraciones del medio educativo. Se diseñó una investigación descriptiva bajo un paradigma mixto, en donde se utilizó el modelo de levantamiento de competencias Desarrollo de Curriculum (DACUM), entrevistando a 39 directores y docentes de instituciones escolares y universitarias, para posteriormente jerarquizar estas competencias, aplicando un cuestionario a 801 directores, docentes y estudiantes de ambas instituciones. Las competencias específicas que se levantaron fueron 7 en el área del saber, 5 en el área del hacer y 5 en el área del ser. La competencia que presento una mayor jerarquización fue en el área del ser “Actúa con liderazgo pedagógico motivando a sus estudiantes a participar en el desarrollo de actividades dentro de su comunidad educativa”. En relación a los promedios de jerarquización de las áreas, la mayor jerarquización la obtuvieron las competencias del área del hacer con un promedio de 3.66, luego ser con 3.64 y saber con 3.53. En relación a los actores: los directivos, docentes y estudiantes de las Instituciones Superiores entregaron una jerarquización mayor a las competencias levantadas en comparación a los directivos, docentes y estudiantes de las Instituciones Escolares.Abstract: In our society there is a constant concern for the quality of education and its processes, where teachers’ performance stands out as a preponderant factor. Based on it, the following general objective was formulated: To establish the specific competences that Physical Education Teachers must have to perform in school institutions, taking into account the specific educational setting. A descriptive research was designed under a mixed paradigm, where the curriculum development model (DACUM) was used to interview 39 directors and teachers of schools and higher education institutions, to later hierarchize these competences by applying a questionnaire to 801 directors, teachers, and students from both types of institutions. The specific competences raised were seven in the area of knowledge, five in the area of doing, and five in the area of being. The competence that presented a greater hierarchy was in the area of being: "Acts with pedagogical leadership motivating its students to participate in the development of activities within their educational community". In relation to the averages of hierarchy of the areas, the highest ranking was obtained by the competences of the area of doing with an average of 3.66, followed by being with 3.64, and knowing with 3.53. Regarding the actors: directors, teachers, and students from Higher Institutions attributed higher rankings to the competences raised in comparison to directors, teachers, and students from School centres.

El arte de andar en la naturaleza gira alrededor de la cuestión ética y política de, ¿cómo los hombres nos relacionamos con la naturaleza cuando recorremos caminos? La respuesta se nutre de la filosofía ecofeminista espiritual de Vandana Shiva, la cual considera, junto con comunidades indígenas, a la tierra como un ser vivo, con el cual el hombre tiene una conexión espiritual y no es solamente garante de su existencia mediante la explotación ilimitada. Se amplía la reflexión en torno a los modos de relacionarse el hombre con la comunidad de los seres vivos mediante la propuesta de la ética de la tierra elaborada por Carlos Alfredo Vargas. Como práctica artística y proyecto de investigación, el arte de andar es una experiencia vivencial cotidiana consciente en el caminar diferentes recorridos, durante la cual se establecen relaciones de diversos órdenes, explorando los procesos creativos a partir de sensaciones corporales gracias a la apertura del caminante a las fuerzas intempestivas que atraviesan y modifican su cuerpo, tomado como referencia el “cuerpo sin órganos”, categoría desarrollada por Gilles Deleuze y Félix Guattari. El andar diferentes territorios permite la resignificación simbólica de los lugares, no necesitando expresarse en materialidades; por el contrario, esta práctica es tan respetuosa que solamente deja huellas móviles y evanescentes.

Recent research has critically evaluated the rapid growth of volunteer urban environmental stewardship. Framings of this phenomenon have largely focused upon environmentality and/or neoliberal environments, unfortunately often presenting a totalising picture of the state and/or market utilising power from above to create environmental subjects with limited agency available to local citizens. Based upon qualitative research with volunteer urban environmental stewards in Philadelphia, affective labour is proposed as an alternative explanation for participation. Stewards volunteered their time and labour due to the intense emotional attachments they formed with their neighbourhoods, neighbours, and nonhuman others in relationships of affective labour. Volunteer urban environmental stewardship as affective labour provides room for agency on the part of individuals and groups involved in volunteer urban environmental reproduction and opens up new ways of relating to and being with human and nonhuman others.

O futlama se caracteriza por ser uma pratica de futebol, jogado as margens do rio Amazonas, na cidade de Macapa – AP. O futlama e vivenciado em solo enlameado, no momento da vazante da mare, sem clara demarcacao do espaco de jogo. A pesquisa teve os seguintes objetivos: identificar com que frequencia um grupo de jogadores vivencia o futlama e analisar quais as motivacoes do grupo para a sua pratica. Trata-se de uma pesquisa qualitativa, que combinou a pesquisa bibliografica com a de campo. Os participes do estudo foram dez praticantes de futlama e as informacoes coletadas foram apreendidas por meio de observacao e de entrevista semi-estruturada. Identificamos que o futlama e predominantemente jogado aos finais de semana, e a motivacao dos jogadores esta relacionada ao prazer durante o jogo, na liberdade de entregar-se a uma pratica de lazer em contato com a natureza, na socializacao e a presenca afetiva de estar com os amigos. Between River, Body and Leisure: The Futlama in Question The futlama is characterized by being a soccer practice, played on the banks of the Amazon River, in the city of Macapa - AP. The futlama is experienced in muddy ground, at the time of the ebb tide, without clear demarcation of the game space. The research had the following objectives: to identify how often a group of players experience the futlama and to analyze the motivations of the group for its practice. It is a qualitative research that combined bibliographical and field research. The participants of the study were ten practitioners of futlama and the information collected was seized through observation and semi-structured interview. We identified that futlama is predominantly played on weekends, and the motivation of the players is related to the pleasure during the game, the freedom to indulge in a leisure practice in contact with nature, in the socialization and the affective presence of being with friends.

In restorative justice theory, the concept of “community” looms large, since it is the locus of the very restoration to which this form of justice aspires. The questions that then raise themselves are: what is this “community” and how is this community rebuilt through the more relational and dialogical process of restorative justice? In investigating one restorative justice panel program in the United States, it becomes clear that “community” means different things to different individuals. Questioning the possibility of a locally-sanctioned version of justice, this study suggests that the starting point of including “community” in restorative justice should be re-thought.

The author discusses perspectives on gender formation or diagnosis focusing on ideas from transactional analysis, post-Jungian thinking, and aspects of psychoanalysis to illustrate approaches to wo...

In this article, we trace the emergence of film criticism in Australia, from the period of its first appearance in the 1920s to its formalisation in the academy in the 1970s. Through an examination of trade, fan, newspaper and journal publications, we identify along the way four significant moments when broader industrial, public and institutional configurations gave rise to different kinds of film criticism: an ‘independent commentary moment’ (the 1920s), a ‘film as film moment’ (1930s), a ‘film appreciation moment’ (1950s–1960s) and a ‘production principle moment’ (1970s). Each attended to some new way of taking up and being with film and is associated with its own particular array of practices. This historical trajectory of film criticism was characterised by increasing complexity and variety. Rather than replacing or displacing existing forms, each new form of film criticism built upon existing forms, produced new layerings and relations among critical forms. Using Bennett’s [Making Culture, Changing ...

Supporting unaccompanied foreign minors requires a different clinical approach. These youngsters must be given individualised support to help them make the transition from exile and loss, to an existence as an individual, yet still a son or daughter. The drawing, as a transcultural and atemporal imprint, constitutes a tool enabling these young people to bring to the surface their unconscious thought processes, to exist and to come into being with dignity.

espanolLos procesos educativos conllevan a diversas emociones que emergen desde la relacionalidad. En muchas ocasiones, estas emociones se ven negadas debido a las exigencias propias del sistema educativo. Escasos espacios de reflexion y de retroalimentacion provocan un sin sentido del quehacer educativo. La posibilidad de darlugar a la emergencia de nuestras emociones, permite la validacion del estar con otro. Una de las emociones que permite y responde tanto en el quehacer de la vida cotidiana como tambien en los procesos educativos es la empatia. Reflexionar acerca de la emocion de la empatia, sus dimensiones desde lo biologico, el lenguaje y la educacion nos permiten un mayor acercamiento a la relacion con el otro, a poder comprenderse a traves de la conciliacion de nuestras posturas, de permitirnos ser en el otro, y por sobre todo crecer de manera colectiva, dialogica y con apertura de nuestras emociones. EnglishThe educational processes lead to diverse emotions that emerge from the relationality. On many occasions, these emotions are denied due to the demands of the educational system. Scarce spaces for reflection and feedback cause a senseless educational work. The possibility of giving rise to the emergence of our emotions, allows the validation of being with another. One of the emotions that allows and responds both in the task of everyday life and in educational processes is empathy. Reflect on the emotion of empathy, its dimensions from the biological, language and education allow us a closer approach to the relationship with the other, to be understood through the reconciliation of our positions, allowing us to be in the other, and above all grow collectively, dialogically and with openness of our emotions

A child is a naturally curious being with a keen sense of adventure, they thrive on sensory experiences and the risks and freedom associated with being able to explore their environment at their own pace.

An integrated school, like any educational institution, creates a specific field which is a combination of experiences of the people entering its area, the relations between them, attitudes and behaviours that affect both its "open" and "hidden" dimension. In this article the two dimensions are mentioned as: "integrated schools in Poland - formal assumption" and "integrated education in the hidden dimension of the school culture". These different reviews of the problem generate different consequences for understanding these two dimensions. Effective integration of people with disabilities into society should be based on ensuring continuity of activities improving from the moment of disability, to becoming independent, and also to organize a system of broad support for the development of a child with disabilities. It is also important to reflect on the discrepancies that arise between how integration makes itself present in formal records and how to make the postulates look more realistic. Its highest level of social integration is accompanied to a great extent by "being with each other" and not "being beside", the possibility of not only protecting and supporting the weaker, but also mutual exchange between disabled and non-disabled people.

This paper examines the proposition that movement offers new insight into the relationship between human and non-human animals, a relationship that is important to understanding contemporary bio-political existence. It draws on a recent commemoration of transhumance, the seasonal movement of herds and herders, to analyse different conceptions of movement and their implications for the relationship between human and non-human animals. On this basis, the paper argues that current attempts to address the violence of the relationship by establishing the subjectivity of non-human animals are not the answer. It proposes instead that Nancy’s re-articulation of existence as oscillating between the detachment of singularity and the attachments of multiplicity offers a more productive way of reconfiguring the relationship between human and non-human animals. This offers an understanding of the relationship as always already transforming, and in a manner that does not, at the same time, undermine the possibility of political action.

My aim in this chapter is to analyse the notion of care from an ontological point of view and to examine how it could be instrumental when confronting the phenomenon of child poverty. Basing my approach on the thought of Martin Heidegger, especially his work Being and Time, I attempt to highlight that true care can be understood only through being with the others in solicitude, which in the case of child poverty can be manifested both by fulfilling their basic material needs and by opening ways for them to face this critical situation by themselves.

This paper focuses, on the one hand, on the relationship between schools and students’ families and, on the other, on the relationship between schools/teachers and students. However, all these subjects need to be seen as subjects interacting in a continuum and not as dichotomies. The aim is to relate the experience and practice of pioneering and innovative approaches to education and learning in Italian high schools. Students become a participative actor of their curricula chosen by their teachers. The paper also shows the construction of learning communities and learning networks as spaces where to connect schools, families, and students. Besides offering a different approach to involve the different actors in the learning process, this article also suggests a new figure ‘the liquid teacher’ and a new space where teachers and students can work and learn together.

This paper aims to propose that Heidegger's Being and Time, in particular Heidegger's conceptions of Sorge (care) and Fursorge (concern for others), and the ethics of care can be complementary. As I argue, insofar as Heidegger's fundamental ontology can be shown to deepen theoretical and ontological grounds for the ethics of care, the normativity of care, developed by care ethicists, that is founded upon the ontology of relationships is related to Heidegger's conception of authentic care, solicitude (Fursorge). The complementary contributions of Heidegger's fundamental ontology and the ethics of care, in my argument, are essential to the success of each tradition of care. In addition, the complementary view is understood as co-disclosures of Mitsein between the ontological structure of Mitsein and the caring practices within the ontic home of everydayness. Insofar as the pursuit of one's well-being could include the well-being of others, we are heading for a shared political solidarity where Mitsein will always be an issue for the caring citizens.

Christian religious educators are charged with teaching the practice of loving as Jesus did—transforming broken relationships and enacting radical, life-giving ways of being with and for one another. Redefining some of the sensibilities of “clown ministry” of earlier decades, the author presents clowning as a critical pedagogy that “tutors” (Pruyser 1983) learners to embody prophetic imagination, thereby approximating God's new creation. The article explores experiences of students clowning led by the author. In mimicking “fools for Christ,” they surprise themselves and those they meet by loving. Their experiences are analyzed through interdisciplinary perspectives, drawing on D.W. Winnicott, Walter Brueggemann, Maria Harris, Paulo Freire, and others.

According to Dreyfus and Dreyfus (1986), skilled coping in sport occurs when an athlete reaches an expert level and can execute a sport skill on ‘automatic-pilot’, in a state of ‘flow’. In this paper we reframe phenomenological accounts of sport that try to depict flow-states as part of an athlete’s competency framework. We do so from the point of view of post-structural and post-phenomenological scholars such as Jacques Derrida’s deconstructive work on sovereignty and Jean-Luc Nancy’s (2000, 2008) ontological vantage of ‘being-with’. This lens pushes us to challenge phenomenological accounts of sport such as skilled coping and flow that, we argue, portray zombie-like performances as optimal. We suggest that such a phenomenological account of sport is not only impoverished as Breivik (2007, 2009) has argued, but also misses the very promising aspects of sport that can generate the possibility for creative and relational experiences. In making this claim we aim to reorient sport philosophy’s uptake of phenomenology toward a relational ethics.

Noting that the bearing and presence of a chaplain in being with bereaved parents is as important as the provision of liturgy and ritual, this article argues that chaplaincy would benefit from an engagement with virtue ethics. The article begins by suggesting that many of the situations a chaplain encounters are too complex for principle based ethical approaches and outlines the merit of a “virtue-based” approach. As part of this the concept of a “regulative ideal,” as a way to understand how character regulates decision making, is discussed and “engendering an encounter with hope” proposed as a regulative ideal for chaplains supporting bereaved parents. Following this, the article proposes three virtues - attentiveness, openness and probity – as being key to the character of a chaplain. Finally, the article supports the call for case studies of chaplaincy work and argues for greater use of mentoring and shadowing within chaplaincy.

This chapter presents fieldwork and the success of serendipitous ethnography in context. It further problematises traditional ethnographic methods in relation to this research project working with groups of people in natural spaces. This chapter introduces the diverse research case studies. Crowther details observant participation, happenings upon case studies, and access and involvement with case study groups before moving on to serendipitous ethnography and Goethean observation in this context. This refers to being with groups and utilising responsive and flexible methods whilst observing without ego. Within this chapter, Crowther speaks of the journey, the excursion, and the participation in activities as a primary means to understanding these experiences. She details alternative and organic methods and why serendipitous ethnography is a necessary methodological framework within this research context.