110 research outputs found

    The intercultural mediation: looking to live together when we are diferent

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    To talk about intercultural mediation is to admit that there has to be transformations of the parties involved, in terms of attitudes, behaviour, representations and actions, so as to find platforms of understanding which are not fixed arithmetic points, but rather, movable third places, depending on the themes and agreements under discussion. But this process is not linear and it does not always have a happy ending in the story just like in the romantic films. Cultural shocks and the interpersonal shocks, which are also cultural shocks, are always eminent as a present and future hypothesis. Hence, it is important to reflect on the culture shocks experienced, differently, depending on the individuals that interact, each one with their own life story. Therefore, this results in interaction processes in a more dialogical, intercultural, mediating, creative and transformative form, or on the other hand, more enhancers and linkers of personal and social boundaries which become ethnocultural and therefore more monocultural. It is understood that those who live in cultural stability with few interactions with otherness have the tendency to have more monocultural attitudes and attitudes which are closer to the culture’s modal behaviour in which they are naturally inserted with their peers and relatives. Those who, for various reasons, undergo social mobility processes, whether ascendant or descendant, or cross various sociocultural contexts in the social trajectory due to migratory processes, schooling processes or others, are submitted to cultural metamorphosis processes and therefore reconstruct their personal identities: the image that the self has of oneself and the one that it offers to others is reconstructed. The intercultural mediation is presented as a social pedagogy to learn how to live together when We are from different cultural contexts. Although using biographical studies that we did with immigrants in Portugal, this communication has a pedagogical intention and not just an investigative one. We intend to show, precisely, how intercultural mediation is inscribed in a different paradigm from that of classical mediation, which is basically based on conflict resolution techniques. On the contrary, we intend to show how in hyper multicultural societies, what is so often called conflict, is nothing more than a clash of cultures because individuals act according to mental frames culturally constructed throughout their life history and in the cultural contexts they cross. Thus, from a hermeneutic, biographical and ethnobiographical methodology, with immigrants seeking Portugal as a host society for a future life project, we want to show that living together when we are culturally different, implies learning interculturality as philosophy of life, on the part of those who welcome and those who are welcomed. Such interculturality can be achieved through Intercultural mediation here considered as a social pedagogy, as we will exemplify with life stories of Brazilian immigrants in Portugal and with the identity strategies that they use to include themselves in Portugal, and, at the same time, maintain a belonging to the original culture, the Brazilian, without, however, living in an ambivalent way. Rather, interculturally, assuming a plural and composite self of diverse cultural and educational influences.info:eu-repo/semantics/publishedVersio

    Prevention, education and transformation versus resolution

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    professions, and as a hermeneutical philosophy, we assume the interpersonal and intercultural communication as a systematic interpretation of interests of the parties in an interaction and as the will of those involved. In the mediation between different cultural values, the educator and social workers emerge as mediators between social groups and the most diverse public and private institutions, relying on a multi-topical hermeneutics for the realisation of the rights and interests of the groups and subjects involved in the interaction. The purpose of the mediation process is to seek the autonomy of these groups and people, known today as empowerment. If education should be an instrument to promote equal opportunities and an instrument to favour social justice, school should become a fundamental space to legitimize and strengthen values which structure the State which is, however, nowadays increasingly multicultural. In this sense school has to seek forms of intercultural translation as it not only reconstructs cognitive systems but also operates at the level of personal and group identity processes. So, prevention, education and transformation versus resolution is a very important way to promote the empowerment of minorities. The main objective of this text is of an essayistic and pedagogical nature, trying to show, using examples of social workers and social educators who work with teachers in Portuguese schools, other ways of socio-educational intervention besides the action at the end of the line, at the end of the process. The main idea is to underline the importance of education as a process of (trans) formations throughout individual and social life trajectories, seeking autonomy, underlining the importance of prevention versus intervention that many ignore as fundamental for social and educational transformation, which implies thinking not from the social and educational problems and how to solve them, but, on the contrary, educating for its avoidance, educating for citizenship, for the social values how to live together and for an ethics of welcoming and intercultural coexistence. In terms of some results, Social Workers have, according to our study, more resolving concerns; Social Educators seem to be more concerned with a dialogical, mediating, empowering and preventive intervention and finally, therefore more transformative than properly resolving.info:eu-repo/semantics/publishedVersio

    the role of intercultural mediation

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    Migration is generally described as a process that is nationally specific and that have features common to several countries. This has been shown by several authors through comparative research that compares the migration process of the same immigrant group to several countries (among others, Engbersen, Snel, & de Boom, 2010) or which scrutinises the migration realities of different countries (Zimmermann, 2005). Most of these studies are about geographically near countries, which are part of the same political system (the EU), and that have an established (albeit differentiated) welfare system. These proximities (geographical, but also political and social) allowed the authors of these studies to conceptualise the existence of several migration models or regimes: the southern European model (Baldwin-Edwards, 2012), the Iberian model of Migration (Malheiros, 2012); the intra-EU mobility regime (Engbersen et al., 2017). These migratory regimes are intertwined by migrant integration models or by different approaches to increasingly diverse populations. Although these are often identified as ‚Äėnational models of integration‚Äô, they do not fail to integrate the developments that have been recorded in the last decades in the international contexts in which the countries are inserted. Throughout the present text, the Portuguese experience in dealing with immigrant integration is used to reflect on the development of intercultural policies and practices, and on the role of intercultural mediation. The article is structured in the following way: in the introductory section we will review the discussion on interculturalism; in a second section the Portuguese immigration context will be presented; in a third section the integration of immigrants in the country will be analysed, given special attention to the development of policies that support immigrants‚Äô integration process. In the fourth section, the role of intercultural mediation for the integration of immigrants will be considered.info:eu-repo/semantics/publishedVersio

    Paradigmas de la intervención y pedagogía social: del trabajo social biomédico a la intervención socioeducativa, mediadora y empoderadora

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    Face ao modelo cl√°ssico de interven√ß√£o social que parte do diagn√≥stico com vista √† resolu√ß√£o de ‚Äúproblemas sociais‚ÄĚ, aproximando-se do trabalho do m√©dico, pelo que tantas vezes √© classificado de paradigma biom√©dico, emerge, hoje, um modelo alternativo mais preocupado com a mudan√ßa, transforma√ß√£o, educa√ß√£o e autonomiza√ß√£o dos sujeitos e comunidades intervencionadas, aqui designado de interven√ß√£o socioeducativa, assente na Pedagogia Social e na media√ß√£o intercultural. O texto come√ßa por apresentar os paradigmas cl√°ssicos da mudan√ßa socioeducativa, tece cr√≠ticas √† interven√ß√£o social paliativa e assente em diagn√≥sticos realizados por especialistas sem recurso √† voz dos sujeitos, e termina apontando para uma interven√ß√£o social mediadora e empoderadora assente na Pedagogia Social e na media√ß√£o intercultural como pilares fundamentais da Educa√ß√£o Social.info:eu-repo/semantics/publishedVersio

    Como me fui tornando Educador Social: Reflexividade, redescoberta de si e (trans)forma√ß√Ķes pessoais e profissionais

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    Este texto d√° conta de como a Pedagogia Social se foi tornando fundamental numa interven√ß√£o social que seja socioeducativa e mediadora. Investe, finalmente, no modo como se faz a aprendizagem da Pedagogia Social, do ponto de vista do aprendente, ou de como se constr√≥i a identidade profissional dum Educador Social. Com uma metodologia biogr√°fico-narrativa, recolhem-se vozes de rec√©m-licenciados em Educa√ß√£o Social, para tentar compreender como veem a articula√ß√£o teoria-pr√°xis no processo formativo no ensino superior, que sentido te√≥rico e pr√°tico t√™m da profiss√£o passados tr√™s anos de forma√ß√£o superior e como refletem sobre as suas motiva√ß√Ķes e predisposi√ß√Ķes para a mesma. Foram levados a pensar nas suas transforma√ß√Ķes identit√°rias e profissionais: quem eu era e como eu era no in√≠cio do curso? Em quem me transformei durante e ap√≥s o curso em termos pessoais e t√©cnico-profissionais? O que mudou em mim com a forma√ß√£o em Educa√ß√£o Social? A an√°lise comparativa de quatro casos biogr√°ficos mostra uma heterogeneidade de narrativas face √†s representa√ß√Ķes sociais sobre o trabalho do educador social e alguma fragilidade no definir o campo, bem como de o distinguir de outros no √Ęmbito da interven√ß√£o social. Os autores concluem, tamb√©m, que tr√™s anos s√£o pouco tempo para construir uma identidade profissional t√£o comp√≥sita e abrangente.This text shows how Social Pedagogy has become fundamental in a social intervention that is both socio educational and mediating. Finally, it invests in the way Social Pedagogy is learned, from the learner‚Äôs point of view, or how the professional identity of a Social Educator is constructed. With a biographical-narrative methodology, the voices of recent graduates in Social Education are collected, in order to try to understand how they see the theory praxis articulation in the formative process in higher education, what theoretical and practical meaning the profession has after three years of higher education and how they reflect on their motivations and predispositions towards it. They were led to think about their identity and professional transformations: who was I and how was I at the begin ning of the course? Who did I become during and after the course in personal and technical-professional terms? What has changed in me with training in Social Education? The comparative analysis of four biographical cases shows a heterogeneity of narratives in the face of social representations about the social educator‚Äôs work and some weakness in defining the field as well as distinguishing it from others in the context of social intervention. The authors also conclude that three years is not enough time to build such a composite and comprehensive professional identity.Ce texte montre comment la P√©dagogie Sociale est devenue fondamentale dans une intervention so ciale √† la fois socio-√©ducative et m√©diatrice. Enfin, il investit dans la mani√®re dont la p√©dagogie sociale est apprise, du point de vue de l‚Äôapprenant, ou la mani√®re dont l‚Äôidentit√© professionnelle d‚Äôun √©ducateur social est construite. Avec une m√©thodologie biographique-narrative, les voix de r√©cents dipl√īm√©s en √©ducation sociale sont recueillies, afin d‚Äôessayer de comprendre comment ils voient l‚Äôarticulation th√©orie-praxie dans le processus de formation dans l‚Äôenseignement sup√©rieur, quel sens th√©orique et pratique la profession a apr√®s trois ann√©es d‚Äô√©tudes sup√©rieures et comment ils r√©fl√©chissent √† leurs motivations et √† leurs pr√©dispositions √† cet √©gard. Ils ont √©t√© amen√©s √† r√©fl√©chir sur leur identit√© et leurs transformations professionnelles : qui √©tais-je et comment √©tais-je au d√©but du cursus ? Qui suis-je devenu pendant et apr√®s le cours sur le plan personnel et technico-professionnel ? Qu‚Äôest-ce qui a chang√© en moi avec la formation en Education Sociale ? L‚Äôanalyse comparative de quatre cas biographiques montre une h√©t√©rog√©n√©it√© des r√©cits face aux repr√©sentations sociales sur le travail de l‚Äô√©ducateur social et une certaine fragilit√© dans la d√©finition du champ ainsi que dans sa distinction des autres dans le cadre de l‚Äôintervention sociale. Les au teurs concluent √©galement que trois ans ne suffisent pas pour construire une identit√© professionnelle aussi composite et compl√®te.Este texto muestra c√≥mo la Pedagog√≠a Social se ha convertido en fundamental en una intervenci√≥n social a la vez socioeducativa y mediadora. Por √ļltimo, invierte en c√≥mo se aprende la Pedagog√≠a Social, desde el punto de vista del aprendiz, o c√≥mo se construye la identidad profesional de un Educador Social. Con una meto dolog√≠a biogr√°fico-narrativa, se recogen las voces de los reci√©n graduados en Educaci√≥n Social, con el fin de tratar de comprender c√≥mo ven la articulaci√≥n teor√≠a-praxis en el proceso formativo en la educaci√≥n superior, qu√© sentido te√≥rico y pr√°ctico tiene la profesi√≥n despu√©s de tres a√Īos. a√Īos de educaci√≥n superior y c√≥mo reflexionan sobre sus motivaciones y predisposiciones hacia ella. Se les llev√≥ a reflexionar sobre su identidad y transformaciones profesio nales: ¬Ņqui√©n era yo y c√≥mo era al inicio del curso? ¬ŅEn qui√©n me convert√≠ durante y despu√©s del curso en t√©rminos personales y t√©cnico-profesionales? ¬ŅQu√© ha cambiado en m√≠ con la formaci√≥n en Educaci√≥n Social? El an√°lisis comparativo de cuatro casos biogr√°ficos muestra una heterogeneidad de narrativas frente a las representaciones sociales sobre el trabajo del educador social y cierta fragilidad a la hora de definir el campo as√≠ como distinguirlo de otros en el contexto de la intervenci√≥n social. Los autores tambi√©n concluyen que tres a√Īos no es tiempo suficiente para construir una identidad profesional tan compuesta y completa.info:eu-repo/semantics/publishedVersio

    Between knowledge and identities, school and socio-pedagogical mediation

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    Este texto discute o papel da escola que se diz para todos e sua articula√ß√£o com a cultura local, seus etnossaberes e a cultura leg√≠tima do Estado-Na√ß√£o. Procura demonstrar como o conhecimento nunca √© neutro e como todo a aprendizagem √© feita sob uma base cultural, uma mente cultural. Conscientes de que todo o ensino-aprendizagem produz altera√ß√Ķes culturais e identit√°rias, os autores defendem o papel de uma escola e de um professor mediador de culturas, saberes e identidades, sob pena de que o sucesso escolar signifique a ado√ß√£o de uma cultura monol√≠tica tida como universaliz√°vel e a morte das culturas locais tornando-se os alunos indiv√≠duos oblatos na medida em que rejeitem as suas perten√ßas e culturas de origem. As etnobiografias surgem neste ensaio como um bom exemplo da media√ß√£o intercultural na descoberta de si e dos outros e poder√£o ser √ļteis numa gest√£o escolar inclusiva e plural.info:eu-repo/semantics/publishedVersio

    Estar dentro e estar fora para mediar e intervir

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    Fundação para a Ciência e a Tecnologia ; Instituto Politécnico de Leiriainfo:eu-repo/semantics/publishedVersio

    Emerge nce and development of social pedagogy in schools: the portuguese case

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    Lidar com toda a diversidade que est√° patente hoje nas escolas contempor√Ęneas implica recorrer a ferramentas da pedagogia social e, particularmente, da media√ß√£o intercultural ao servi√ßo da media√ß√£o escolar e/ou sociopedag√≥gica. S√≥ desta forma a escola poder√° responder √† crescente heterogeneidade da sociedade contempor√Ęnea que se visibiliza cada vez mais na escola, isto se n√£o se pretender enveredar por atitudes e pr√°ticas uniformizadoras e assimilacionistas. Na escola refletem-se muitos dos problemas sociais do mundo de hoje. A escola √©, ela pr√≥pria, parte da realidade social. Consequentemente, muitas das quest√Ķes que surgem na escola, em consequ√™ncia do aumento substancial da multiculturalidade dos seus p√ļblicos, fogem √† fun√ß√£o tradicional do professor. √Č por isso que √© importante pensar que o espa√ßo escolar n√£o dever√° ser um territ√≥rio exclusivo de professores e alunos, mas que dever√° ser tamb√©m dinamizado e intervencionado com educadores sociais que atuem em vertentes mais socioculturais e sociopedag√≥gicas, que cultivem outro tipo de relacionamento com os alunos, que tenham uma perspetiva diferente das realidades de cada um, e que procurem, fora da escola, tamb√©m, a compreens√£o e a ajuda para a resolu√ß√£o desses mesmos problemas. Estes profissionais especializados s√£o fulcrais para que se fa√ßa um trabalho de preven√ß√£o e de media√ß√£o, no sentido de evitar situa√ß√Ķes que poderiam ser evitadas antes das situa√ß√Ķes extremadas como sejam o bullying ou a indisciplina na escola. A partir da an√°lise da literatura relevante, o artigo tem como objetivo explorar e comparar a emerg√™ncia da pedagogia social e da media√ß√£o intercultural nas escolas contempor√Ęneas em v√°rios pa√≠ses e, particularmente, em Portugal, como estrat√©gia disciplinar e/ou profissional de educadores socais na promo√ß√£o da inclus√£o social, conviv√™ncia e trabalho em rede entre a escola, fam√≠lias e comunidades.Dealing with the increasing diversity evident in contemporary schools implies the use of tools from the field of social pedagogy, specifically intercultural mediation, to support educational and socio-pedagogical mediation. In this way it will be possible to respond to the growing heterogeneity of contemporary society that is increasingly visible in the school environment, without resorting to uniform and assimilationist attitudes and practices. Many of the complex societal challenges prevalent in today‚Äôs world find their reflection within these educational environments which are an integral part of the broader social landscape. Consequently, numerous issues that arise within them, stemming from the substantial increase in the multicultural composition of their student body, extend beyond the conventional roles of teachers. It is therefore vital to consider the school not merely as an exclusive domain for teachers and students, but as a space that can be enriched and intervened upon by social educators, whose expertise lies in socio-cultural and socio pedagogical dimensions. These professionals cultivate distinctive relationships with students, offering a unique perspective on the diverse realities each individual faces. Moreover, they extend their reach beyond the school, seeking to understand and provide assistance in resolving these issues. These specialized professionals play a crucial role in implementing preventive and mediation efforts, aimed at averting situations that could potentially escalate into serious problems such as bullying or disciplinary issues. Based on an analysis of the literature, the article aims to explore and compare the emergence of social pedagogy and intercultural mediation in contemporary schools in various countries, and particularly in Portugal, as a disciplinary and/or professional strategy for social educators to promote social inclusion, coexistence and networking between schools, families and communitiesAbordar toda la diversidad que hoy se evidencia en las escuelas contempor√°neas implica utilizar las herramientas de la pedagog√≠a social y, en particular, la mediaci√≥n intercultural al servicio de la mediaci√≥n escolar y/o sociopedag√≥gica. S√≥lo as√≠ la escuela podr√° responder a la creciente heterogeneidad de la sociedad contempor√°nea que es cada vez m√°s visible en la escuela, si no pretende adoptar actitudes y pr√°cticas normalizadoras y asimilacionistas. En la escuela se reflejan muchos de los problemas sociales del mundo actual. La escuela es en s√≠ misma parte de la realidad social. En consecuencia, muchos de los problemas que surgen en √°mbito escolar, como resultado del aumento sustancial del multiculturalismo de sus p√ļblicos, van m√°s all√° del papel tradicional del profesorado. Por eso es importante pensar que el espacio escolar no debe ser un territorio exclusivo de docentes y estudiantes, sino que tambi√©n debe ser dinamizado e intervenido con educadores sociales que trabajen en aspectos m√°s socioculturales y sociopedag√≥gicos, que cultiven otro tipo de relaci√≥n. con estudiantes, estudiantes, que tienen una perspectiva diferente sobre las realidades de los dem√°s, y que tambi√©n buscan, fuera de la escuela, comprensi√≥n y ayuda para resolver estos mismos problemas. Estos profesionales especializados son cruciales a la hora de realizar una labor de prevenci√≥n y mediaci√≥n, con el fin de evitar situaciones que podr√≠an evitarse ante situaciones extremas como el acoso escolar o la indisciplina en el colegio.info:eu-repo/semantics/publishedVersio

    Hand hygiene: a review of understanding and attitudes of healthcare professionals

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    Objective: Evaluate hand hygiene performed by health professionals in a public hospital and identify non-adherence factors for the correct technique. Methods: The professionals were submitted to a questionnaire, testing their knowledge of hand hygiene compliance for health professionals and were observed while hand washing. Results: 62,5% received training either during undergraduation course, or by the hospital, while 37,5% did not know how to do the technique. Regarding the reason for the noncompliance of proper hygiene techniques, 61,1% of professionals said that excessive professional activity, and insufficient time are the main causes. 44,4% mentioned the lack of priority of the institution as to the procedure and 16,6% lack the time to perform the technique. Conclusion: It appears that most of the professionals interviewed did not obey the rules recommended hand hygiene and the main reason is no time due to excessive workload
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