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Esta dissertação reporta uma investigação realizada com o objectivo de se compreender a persistente dificuldade de integração sentida no patamar transnacional de um projeto educacional europeu Comenius, de parceria entre escolas. A Grounded Theory foi a metodologia selecionada para orientar a recolha e análise de dados. Os dados empíricos primários foram extraídos de entrevistas abertas, não estruturadas, realizadas aos professores europeus envolvidos nas atividades do projeto. Identificou-se, como principal fator obstrutivo da unidade operacional a esse nível no projeto, a existência de significativas barreiras à comunicação entre os diferentes parceiros europeus, latentes, pouco compreensíveis, mas extraordinariamente operativas. Implicações do estudo e sugestões para esforços subsequentes visando evitar ou, pelo menos, contornar o mesmo tipo de problema, ou problemas similares, estão incluídas

Hong Kong and Macau were politically reunified with Mainland China in 1997 and 1999, respectively. These two cities culturally originated from Mainland China, but due to their own colonial experiences, the Chinese cultural identities within Hong Kong, Macau, and Mainland China became different. The nature of Chinese cultural identities within Hong Kong and Macau were hybridized, and they have formed their own Chinese cultural identities with their own peculiarities. The Internet is a popular communication medium and it facilitates cultural communication inside and outside of these three places. The high-speed development of modern technology leads to the variety of services that emerge in the Internet, such as discussion forum, Blog, Facebook, Twitter, etc. These new and open spaces serve as a platform for ordinary people to express themselves in different ways. General observations in the Internet reveal that the discussion on Chinese cultural identity among Hong Kong, Macau, and Mainland China exists. The combination of self-identity and reconstruction of self-cultural identity are happening in these differently colonized places. Some local Chinese people in Macau, and Taiwanese in Taiwan, share this kind of experience as well. Meanings in different issues via different symbols are formed and they can be seen from the photos that circulate in the Internet using threads posted in Blogs or discussion forums. All these kinds of images or contexts become symbols of recognizable identities. Internet use, therefore, has facilitated the cultural communication between Hong Kong, Macau, Mainland China, and Taiwan. It has also intensified the enlightenment of Chinese cultural identity, showing and highlighting in effect the remnants of recognizable traits in these territories that were once colonized by different states. In essence, they may arguably have formed heterogeneous Chinese cultural identities. This study presents the uniqueness of the formation of Macau identity in comparison to Hong Kong, and how different it was from Hong Kong after the end of the colonial period. This ‘awakening process’, it is argued, provides a new perspective for understanding the attendant connotations and evaluations of cultural identities, and the different perspectives used to understand how the Internet is reshaping the social world. The reconstruction of cultural identity is a global issue and cultural hybridity is an essential element for reconstruction of self-cultural identity in the postcolonial period. This study employs postcolonial theory, along with observation, in-depth interview and online data collection and content analysis that were adapted during the course of the research, in order to discuss this phenomenon

This thesis reports a mixed methods empirical research which included a university-wide survey and action research in form of a quasi-experiment in collaborative blended learning (CBL) with Macau undergraduate students. The intervention embodied the principles of social constructivism and investigated the putative benefits and challenges of CBL. The purpose of the study was to identify how to promote effective CBL in undergraduate students and to increase effective learning, motivation, autonomy, empowerment, and communication. It found that only small improvements to students’ CBL took place over time, and found that the students needed specific instruction, practice and development in how to collaborate, both with and without online learning. Despite being in a world-leading, enriched digital environment, the students were new to collaboration and online learning. Students discovered and appreciated the benefits and challenges to collaboration and CBL largely by doing it. The thesis shows that CBL does not release teachers from their instructional and pedagogical roles; rather they place teachers at the heart of effective practice and improvements. The study underpins the need for explicit training of students in CBL. It identifies several strategies and tools which can be useful to promote effective genuine CBL

The argument is raised that, in an age of the networked, connected society in an information-rich environment with communication possibilities as never before experienced or made possible, the displacement of educational virtues of morality, ethics and the development of all-round human beings, by those of money, labour, power and work are speeding apace, and the disconnect between system and lifeworld is increasing. Drawing initially on the work of Habermas, in which the colonization of the lifeworld occurs by system imperatives of rationalization, labour, money and power, the paper argues that such moves are manifested starkly in discourses of the relation between education and work, and five areas are introduced in which the links operate. The marketization and commodification of education, together with its incorporation into the service of capital and labour, are attested through a short worked example of one small territory within the larger context of China. Then, taking a lead from Sertillanges and Habermas’s later work, the paper argues for: (a) a reaffirmation of the importance of moral, ethical and spiritual dimensions of education; (b) the breaking of a narrowly instrumental, capital-acquisitive view of education as serving the jobs market and social control and towards a liberating view of education as communicative action and the development of being rather than simply behaving; (c) the importance of transcendence and immanence; and, thereby, (d) moves towards the re-integration of system and lifeworld in participating subjects.