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Robotics are being used in the intervention with children with Autism Spectrum Disorder (ASD) in many places and already for many years. Many robots were developed and different studies are being made in order to evaluate its effectiveness. “Socially Assistive Robotics” is shown to be effective in different areas mainly in social and emotional development. Milo, a robot developed by a team led by Richard Margolin for the Robots4Autism program (RoboKind, 2020), is one of the robots whose use is reported to be successful. In Macao there is no report of studies or experiences on the use of robots in the intervention with children with ASD. In a collaboration between the Macao Science Centre, the Macao Autism Association (MAA) and the University of Saint Joseph, an exploratory study was developed to understand the applicability of Milo to the work with children with ASD in Macao. The study showed that the robot is able to facilitate social and emotional competences of children with ASD. However, several limitations including language, cultural differences, the inexperienced facilitators and the level of sessions are too simple for the participants to be aware of that may affect the effectiveness of the intervention. It is important to show that the adoption of Milo in Macao for intervening children with ASD can be further implemented, with better practical solutions.
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In Macao, the government has initiated a debate regarding revisions in the Decree Law in order to promote a more inclusive schooling system. In this Special Administrative Region of China, inclusive education is one of three possible types of special education that are likely be legislated in the future. The way the teachers perceive the different aspects related to inclusive education, namely the principles, concepts and law, is essential for its full implementation. The aim of this study is to understand teachers’ perceptions about the proposed amendments in the consultation document for changes in the special education regime. In particular, we focus on teachers’ acceptance of the recommended role of parents, the proposed placement models and expectations for teacher training. A mixed-methods approach with a survey of a sample of 500 teachers in private schools and interviews to a sub-sample of 20 provide the data. While agreeing in principle with the majority of the proposed changes in the Decree Law, there were several reservations made by the teachers, especially regarding the extent of parental choice, placement decisions and teacher training. Recommendations to continue the pathway for a more inclusive education system in Macao and for further research are made.
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To determine whether living according to specific traditional Chinese cultural values was associated with satisfaction of the five needs in Maslow’s motivational hierarchy and overall life satisfaction, a mixed-method approach was employed, with an empirical questionnaire and supplemental interviews. The questionnaire assessed the hypothesized relationships that traditional Chinese values had with personal life outcomes, including health, employment, satisfaction of the five needs from Maslow’s hierarchy, and life satisfaction. The interviews examined the relationships that several demographic variables had with living by traditional Chinese values. The results of the empirical data revealed that most Chinese people today are still living according to the traditional Chinese cultural values, and that living by those traditional values are strongly associated with satisfaction of all five of the human needs in the Maslow hierarchy, as well as with overall life satisfaction. Additionally, the results of the qualitative interviews readily supported the empirical findings, and also revealed that the time during which inter-generational transmission of the Chinese cultural values occurs is when parents teach those values to their children at a very early age, that is, between 3 and 8 years old, before the children start primary school.
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Mangrove forests are one of the most ecologically valuable ecosystems in the world and provide a wide variety of ecosystem services to coastal communities, including cities. Macao, a highly urbanized coastal city located on the southern coast of China west of the Pearl River, is home to several species of mangroves with many associated flora and fauna. Mangrove forests in Macao are vulnerable to threats due to pressure from rapid and massive urban developments in the area, which led to mangrove loss in the past decades. To address this issue, the local authorities established special Ecological Zones for the management of the local mangroves. To reinforce local conservation efforts, educating the local population about the value of mangroves, especially school students, is of utmost importance. To evaluate the impact of environmental education activities on the environmental orientation, knowledge, and values of students toward mangrove conservation in Macao, a quasi-experimental study was undertaken. The effectiveness of a mangroves exhibition and field visit were evaluated using the New Environmental Paradigm (NEP) Scale—Macao version in a group of local school students who participated in the activities. Overall, the results provided consistently positive evaluations of the impact of the environmental education program. The strongest improvements were found in the students’ pro-environmental orientations, knowledge about mangroves, and value for environmental protection.
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This study explores the relationship between student teachers' beliefs and practices in early Chinese literacy instruction. Semi-structured interviews, classroom observation, and document analysis were conducted with six student teachers during their teaching practices. Findings indicated that the student teachers believed explicitly teaching literacy skills and imperceptible acquisition of literacy abilities through communication and meaning-making processes are essential in Chinese early literacy learning. However, they mainly taught Chinese literacy skills in their practices, which means the student teachers still needed to practice what they preached fully. The study suggests that possible reasons for the discrepancies include 'direct teaching' and 'rote learning' might be much easier for student teachers to design and conduct a lesson. Student teachers have limited abilities and experiences in conducting an ideal lesson, and the kindergarten curriculum and onsite supervisors highly influenced their teaching practices. The findings from this study suggested that more operational activities (such as designing lesson plans and conducting micro-teaching) should be used during pre-service training. Furthermore, the communication of educational beliefs between the university supervisor and the onsite supervisor should be strengthened.
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There can be no conclusive determining regarding true press freedom in Macau, and perhaps this statement can be applied elsewhere as well. Issues of self-censorship, partisanship, or cultural loyalty exist in cities and countries around the world, and most of the time there is simply no reliable measurement to determine their impact. The Special Administrative Region (SAR) of Macau is separate and distinct from mainland China, but that does not mean that it is entirely without question regarding its freedom of the press, ethical journalistic practices, and interference by non-authorized agencies at the three languages local newspapers.
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No seguimento de uma série de contactos estreitos com uma comunidade social situada nos municípios de Baía da Traição, Rio Tinto, Marcação e Mataraca, a 85 quilómetros de distância de João Pessoa, capital do Estado da Paraíba, decidi, desde 2006, levar a efeito um intenso trabalho de campo nestas aldeias indígenas com o objectivo de concretizar um projeto de investigação que englobasse em obrigatória interdisciplinaridade os campos tantas vezes excessivamente singulares da História, da Sociologia, da Política, da Antropologia Cultural e das Teorias da Comunicação, acompanhando e refletindo sobre características e organização social, rituais, manifestações de carácter religioso, evolução histórica, usos e costumes de uma tribo que se abriu quase rendida ao exterior, mas porfiando em manter, todavia, traços e, sobretudo, um discurso narrativo de representações culturais ancestrais. Esta propositada interdisciplinaridade persegue um objectivo epistemológico bem preciso: transformar a investigação empírica em contribuição para uma nova teoria da história da comunicação – a comunicação antropo-histórica entre comunidades ditas tradicionais e o “outro” – a área por mim privilegiada em investigações anteriores, nomeadamente ao nível da licenciatura e do mestrado. Os Potiguara, cuja sociedade ainda não é alfabetizada e, na sua maioria, baseiam a sua cultura na tradição oral, transmitindo os seus lugares da memória sobretudo através do poder do português do Brasil, mesmo quando adornado por escassas palavras tupi, é graças à mensagem e à representação que algumas das suas manifestações culturais reinventam continuadamente a sua identidade Potiguara. É, assim, a mensagem e a representação que inventam o real social e reinventam dinamicamente a sua identidade cultural.
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The various volumes coordinated by Pierre Nora to pursue a history of the places of memory in France have become a multidisciplinary theoretical reference for those who, like us, seek to reconstruct the memories with which the land of the Potiguara aborigines of Brazil is organized today. In the introduction to the voluminous work that he directed for eight years, Nora explained his epistemic understanding of the notion of “places of memory”, stressing that a “lieu de mémoire” is any significant entity that, material or immaterial in nature, through a human will or the wear and tear of time, has become a symbolic element of a community's memorial heritage. The French historian also added that, since memory is the fundamental structure of this generally lengthy process, it was convenient to understand it as a phenomenon of emotions and magic that only accommodates the facts that feed it. Strictly speaking, memory is always vague, and reminiscent, stirring both general impressions and fine symbolic details. Furthermore, memory is always vulnerable to transference, repressed and imagined memories, censorship, and all kinds of projections. (Nora, 1984). In this article, we try to understand that the places of memory are also almost always what comes to us, stays, and selects the past. The reserve where they live appears as a symbolic locus to which the Potiguara aborigines cling with all their strength to preserve what remains of their past.
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últimos assumidos remanescentes provavelmente de um território cultural antes bem mais vasto vivem atualmente nos municípios de Baía da Traição, Marcação e Rio Tinto, no litoral setentrional da Paraíba - nem sobre s seus espaços, culturas e gentes. É preciso dobrar a primeira metade do século XX para se encontrar nos títulos gerais de histórias da Paraíba alguma atenção pelos Potiguara e a sua movimentação histórica no processo longo e contraditório de formação da capitania e da instalação portuguesa na região, enfrentando primeiro a concorrência comercial e militar francesa, depois no século XVII a ocupação holandesa e sempre, até quase meados de seiscentos, a oposição muitas vezes feroz e brutal de vários grupos e milícias potiguaras. A arqueologia confirma um processo recente de formação histórica dos espaços atualmente reivindicados como originais e tradicionais pelos Potiguara. Os estudos linguísticos disponíveis sobre os Potiguara também não destacam a memória rigorosa de um espaço cultural arcano e pré-colonial. Os espaços Potiguara de hoje com este sistema de organização agrícola quase binário são tudo menos naturais. Trata-se, antes, de um espaço em recorrentes transformações históricas, demográficas, económicas e sociais que desafia qualquer ideia de um espaço ‘natural’, ‘original’ ou ‘essencial’ dos Potiguara. Seja como for, estas polarizações estruturais são historicamente aquelas que presidiram à exata produção dos espaços que atualmente os Potiguara apresentam como seus, originais, antigos e tradicionais seguindo, afinal, um modelo colonial de ocupação de espaços e especialização das gentes do Brasil.
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eoi/doi Deposit-Electronic Object Identifierhttp://eoi.citefactor.org/10.11248/ehum.v6i2.1385RESUMO: A aldeia dos índios Potiguara não é somente um aglomerado de casas e pessoas. Trata-se de um espaço social muito mais complexo, somando ao habitat modelos de parentesco, cruzando práticas culturais e economicas, juntando aos humanos bichos e plantas, rotinas de trabalhos e “libertações” de lazeres. A aldeia Potiguara embora se apresente como singular, ela comunicava e continua a comunicar hoje com redes mais amplas de aldeias rurais e indígenas, gerando transformações culturais e sociais profundas. Embora as alterações marquem as mudanças nos habitos da aldeia Potiguara acredita-se que as práticas culturais que se estendem das festas ao turismo das suas aldeias são tão tradicionais como singulares.PALAVRAS-CHAVES: Aldeia indígena – Espaço social – Práticas culturais – TransformaçõesABSTRACT:The village of Potiguara Indians is not only a cluster of houses and people. This is a social space much more complex, adding to habitat kinship models, crossing cultural and economic practices, joining human animals and plants, work routines and "releases" of leisure.The Potiguara village despite presenting as singular, she communicated and continues to communicate today with wider networks of rural and indigenous villages, generating deep cultural and social transformations. Although the changes mark the changes in the habits of the village Potiguara is believed that cultural practices that extend parties to tourism from their villages are so traditional and unique.KEYWORDS: Indian Village - social area - Cultural practices - TransformationsRecebido: 31/08/2014 Aceito: 01/10/2014
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