RESUMO
RESUMEN El objetivo del estudio fue indagar los significados culturales del concepto "modelo educativo" con la exploración de dimensiones cognitivas y el consenso cultural en docentes de una universidad pública ecuatoriana. Se aplicaron el diseño cualitativo, descriptivo y exploratorio enmarcados en la antropología cognitiva, así como las técnicas listados libres y sorteo por montones en fases sucesivas, la primera de 20 docentes y la segunda de 18 docentes cada vez, basados en el modelo de Romney, Weller y Batchelder. Se obtuvieron niveles del consenso cultural a razón de 5,213 y promedio de competencia cultural de 3,196, que demostraron acuerdo grupal. Se identificaron componentes principales, intermedios y secundarios. La jerarquización temática del discurso permitió agrupar en un modelo epistemológico, curricular y pedagógico. Se concluye que los participantes piensan en forma homogénea y los significados culturales del modelo educativo se ajustaron al consenso, sin variación cultural entre docentes.
ABSTRACT The objective of the study was to investigate the cultural meanings of the Educational Model concept, through the exploration of cognitive dimensions and the cultural consensus in teachers at an Ecuadorian public university. Methodology: Qualitative, descriptive, exploratory design; framed in Cognitive Anthropology. Free listing techniques were applied, and lots were drawn in successive phases; the first of 20 teachers, and the second of 18 teachers each time; based on the Romney, Weller, and Batchelder Model. Results: Cultural consensus levels in a ratio of 5,213, and cultural competence average of 3,196, showed agreement within the group. Main, intermediate, and secondary components were identified. The Thematic hierarchization of the discourse allowed for grouping in an epistemological, curricular, and pedagogical model. Conclusions: The participants think homogeneously, the cultural meanings of the educational model were adjusted to consensus, without cultural variation among teachers.
Assuntos
Humanos , Universidades , Modelos Educacionais , Docentes , Competência Cultural , Direitos CulturaisRESUMO
En este artículo exponemos una lectura crítica sobre la responsabilidad y la afección mutua en encuadre profesional de salud mental. El marco referencial es la antropología cognitiva relacional y la ética de tipo hermenéutico. Proponemos un modelo conceptual-aplicado que supere una visión bioética centrada solo en la agencialidad y la competencia autónoma para tomar decisiones, donde lo que prima es el juicio médico. Sobre la base del principio de reconocimiento entendemos la importancia del encuentro profesional-paciente como un espacio intersubjetivo donde cada uno pueda responder desde su ser-capaz y decidir conjuntamente. El encuentro profesional con el que sufre un padecimiento mental se inserta en la vía del acontecimiento. Desde esta perspectiva, el restaurar un supuesto equilibrio perdido no es el objetivo profesional; más bien, atender las posibles formas de reestructuración particular que el individuo llamado "enfermo" ha desarrollado como recursos de convivencia. Desde estas ideas principales, se concluye en la necesaria convicción bioética de un profesional solícito, humanista y personalista para poder responder así a las problemáticas particulares del paciente en salud mental.
In this article, we present a critical reading about responsibility and mutual affection in the professional setting of mental health. The frame of reference is the relational Cognitive Anthropology and Ethics hermeneutics. We propose a conceptual- applied model to exceed a bioethical vision focused only on the agency and the autonomous competence to make decisions, where the most important thing is the medical judgment. Based on the Principle of Recognition we understand the importance of the meeting professional - patient as an intersubjective space where everyone can respond from their being-able- and decide together. The professional meeting with the person who suffers a mental condition implies the recognition of others. In this perspective, restore a supposed lost equilibrium is not the goal of the professional; rather, addressing such specific forms of particular restructuring that the "sick" individual has developed as resources for coexistence. From these main ideas, it's concluded in the necessary bioethics conviction of a caring, humanist and personal professional to respond to the specific problems of mental health patient.
Neste artigo apresentamos uma leitura crítica sobre a responsabilidade e a afeção mútua no enquadre profissional da saúde mental. O quadro de referência é a antropologia cognitiva relacional e a ética do tipo hermenêutico. Propomos um modelo conceptual-aplicado que supere uma visão bioética focada apenas na agêncialidade e o poder autónomo para tomar decisões, onde o que prevalece é a avaliação médica. Sob a base do princípio do reconhecimento compreendemos a importância do encontro profissional-paciente como um espaço intersubjetivo, onde cada um pode responder a partir de seu ser-capaz e decidir em conjunto. O encontro profissional com quem sofre de uma doença mental é inserido no trajeto do evento. A partir desta perspectiva, restabelecer um suposto equilíbrio perdido não é o objetivo profissional; em vez disso, atender as possíveis formas de reestruturação particular que o indivíduo chamado "doente" tem desenvolvido como um recurso para a coexistência. A partir dessas ideias principais, conclui-se na necessária convicção bioética de um profissional atencioso, humanista e personalista para responder aos problemas específicos do paciente de saúde mental.
Assuntos
Humanos , Bioética , Relações Médico-Paciente , Saúde Mental , HermenêuticaRESUMO
Research on subjective social status has long recognized that individuals occupy multiple social hierarchies, with socioeconomic status (SES) being but one. The issue, as such, has been to identify culturally meaningful measures of social status. Through cognitive anthropological theory and methods, I show that it is possible to identify multiple cultural models of "status," and objectively measure an individual's level of adherence, or consonance, with each-effectively placing them within the multidimensional space of social hierarchies. Through a mixed qualitative and quantitative study of 118 Brazilian Pentecostals carried out from 2011 to 2012, I show that dominant and limitedly-distributed cultural models of status operate simultaneously and concurrently in the lives of those who hold them. Importantly, each marker of cultural status moderates the other's association with psychological well-being. I argue that the importance of a given social hierarchy is framed by cultural values. For Brazilian Pentecostals, their limitedly distributed model of religious status alters the influence of more dominant societal indicators on psychological well-being. The interaction between religious and secular lifestyle statuses on psychological health is stronger than the association of SES, effectively explaining 51% of the variance. This finding suggests that among some populations, limitedly distributed cultural models of status may be a dominant force in shaping measures of well-being.