special issue kapak-2 -...

Turkish(Online(Journal(of(Educational(Technology(Special(Issue(for(INTE(2015(August,(2015!!!!!!Prof.!Dr.!Aytekin!İşman!Editor5in5Chief!!Prof.!Dr.!Jerry!WILLIS!5!ST!John!Fisher!University!in!Rochester,!USA!Prof.!Dr.!J.!Ana!Donaldson!5!AECT!President!Editors!!Assist.Prof.Dr.!Fahme!DABAJ!5!Eastern!Mediterranean!University,!TRNC!Associate!Editor!!Assoc.Prof.Dr.!Eric!Zhi!5!Feng!Liu!5!National!Central!University,!Taiwan!Assistant!Editor!!!!!

TOJET!08.01.2015!

ISSN!214657242!

THE

TURKISH ONLINE JOURNAL

OF

EDUCATIONAL TECHNOLOGY

August, 2015

Special Issue for INTE 2015

Prof. Dr. Aytekin İşman Editor-in-Chief

Editors

Prof. Dr. Jerry Willis Prof. Dr. J. Ana Donaldson

Associate Editor

Assist. Prof. Dr. Fahme Dabaj

Assistant Editor Assoc. Prof. Dr. Eric Zhi - Feng Liu

ISSN: 1303 - 6521

Indexed by Education Resources Information Center – ERIC

SCOPUS - ELSEVIER

TOJET: The Turkish Online Journal of Educational Technology – August 2015, Special Issue for INTE 2015

Copyright © The Turkish Online Journal of Educational Technology

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Copyright © THE TURKISH ONLINE JOURNAL OF EDUCATIONAL TECHNOLOGY All rights reserved. No part of TOJET's articles may be reproduced or utilized in any form or by any means, electronic or mechanical, including photocopying, recording, or by any information storage and retrival system, without permission in writing from the publisher. Published in TURKEY Contact Address: Prof. Dr. Aytekin İŞMAN TOJET, Editor in Chief Sakarya-Turkey



Message from the Editor-in-Chief

Dear Colleagues, We are very pleased to publish Special Issue 2 for INTE 2015 conference. This issue covers the papers presented at 6th International New Horizons in Education Conference which was held in Barcelona, Spain. These papers are about different research scopes and approaches of new developments and innovation in educational. Call for Papers TOJET invites you article contributions. Submitted articles should be about all aspects of educational technology. The articles should be original, unpublished, and not in consideration for publication elsewhere at the time of submission to TOJET. Manuscripts must be submitted in English. TOJET is guided by its editors, guest editors and advisory boards. If you are interested in contributing to TOJET as an author, guest editor or reviewer, please send your CV to [email protected]. August, 2015 Prof. Dr. Aytekin ISMAN Sakarya University



Editorial Board Editors Prof. Dr. Aytekin İŞMAN - Sakarya University, Turkey Prof. Dr. Jerry WILLIS - ST John Fisher University in Rochester, USA Prof. Dr. J. Ana Donaldson – AECT, Past President Associate Editor Assist.Prof.Dr. Fahme DABAJ - Eastern Mediterranean University, TRNC Assistant Editor Assoc.Prof.Dr. Eric Zhi - Feng Liu - National Central University, Taiwan Editorial Board Prof.Dr. Ahmet Zeki Saka - Karadeniz Technical University, Turkey Prof.Dr. Akif Ergin - Başkent University, Turkey Prof.Dr. Ali Al Mazari - Alfaisal University, Kingdom of Saudi Arabia Prof.Dr. Ali Ekrem Özkul - Anadolu University, Turkey Prof.Dr. Antoinette J. Muntjewerff - University of Amsterdam Prof.Dr. Arif Altun - Hacettepe University, Turkey Prof.Dr. Arvind Singhal - University of Texas, USA Prof.Dr. Asaf Varol - Fırat University, Turkey Prof.Dr. Aytekin İşman - Sakarya University, Turkey Prof.Dr. Brent G. Wilson - University of Colorado at Denver, USA Prof.Dr. Buket Akkoyunlu - Hacettepe University, Turkey Prof.Dr. Cengiz Hakan Aydın - Anadolu University, Turkey Prof.Dr. Chang-Shing Lee - National University of Tainan, Taiwan Prof.Dr. Charlotte N. (Lani) Gunawardena - University of New Mexico, USA Prof.Dr. Chi - Jui Lien - National Taipei University of Education, Taiwan Prof.Dr. Chih - Kai Chang - National University of Taiwan, Taiwan Prof.Dr. Chin-Min Hsiung - National pingtung university, Taiwan Prof.Dr. Colin Latchem - Open Learning Consultant, Australia Prof.Dr. Colleen Sexton - Governor State University, USA Prof.Dr. Demetrios G. Sampson - University of Piraeus, Greece Prof.Dr. Dimiter G. Velev - University of National and World Economy, Bulgaria Prof.Dr. Don M. Flournoy - Ohio University, USA Prof.Dr. Dongsik Kim - Hanyang University, South Korea Prof.Dr. Enver Tahir Rıza - Dokuz Eylül University, Turkey Prof.Dr. Eralp Altun - Ege University, Turkey Prof.Dr. Feng-chiao Chung - National pingtung university, Taiwan Prof.Dr. Ferhan Odabaşı - Anadolu University, Turkey Prof.Dr. Finland Cheng - National pingtung university, Taiwan Prof.Dr. Fong Soon Fook - Uniiversiti Sains Malaysia, Malaysia Prof.Dr. Francine Shuchat Shaw - New York University, USA Prof.Dr. Gianni Viardo Vercelli - University of Genova, Italy Prof.Dr. Gwo - Dong Chen - National Central University Chung - Li, Taiwan Prof.Dr. Hafize Keser - Ankara University, Turkey Prof.Dr. Halil İbrahim Yalın - Gazi University, Turkey Prof.Dr. Heli Ruokamo - University of Lapland, Finland Prof.Dr. Henry H.H. Chen - National pingtung university, Taiwan Prof.Dr. Ing. Giovanni Adorni - University of Genova, Italy Prof.Dr. J. Ana Donaldson - AECT President Prof.Dr. J. Michael Spector - University of North Texas, USA Prof.Dr. Jerry Willis - ST John Fisher University in Rochester, USA Prof.Dr. Jie-Chi Yang - National central university, Taiwan Prof.Dr. Kinshuk - Athabasca University, Canada Prof.Dr. Kiyoshi Nakabayashi - Chiba Institute of Technology, Japan Prof.Dr. Kumiko Aoki - The Open University of Japan, Japan



Prof.Dr. Kuo - En Chang - National Taiwan Normal University, Taiwan Prof.Dr. Kuo - Hung Tseng - Meiho Institute of Technology, Taiwan Prof.Dr. Kuo - Robert Lai - Yuan - Ze University, Taiwan Prof.Dr. Liu Meifeng - Beijing Normal University, China Prof.Dr. Marina Stock Mcisaac - Arizona State University, USA Prof.Dr. Mehmet Ali Dikermen - Middlesex University, UK Prof.Dr. Mehmet Çağlar - Near East University, TRNC Prof.Dr. Mehmet Gürol - Fırat University, Turkey Prof.Dr. Mehmet Kesim - Anadolu University, Turkey Prof.Dr. Mei-Mei Chang - National pingtung university, Taiwan Prof.Dr. Melissa Huı-Mei Fan - National central university, Taiwan Prof.Dr. Min Jou - National Taiwan Normal University, Taiwan Prof.Dr. Ming - Puu Chen - National Taiwan Normal University, Taiwan Prof.Dr. Murat Barkan - Yaşar University, Turkey Prof.Dr. Mustafa Murat Inceoğlu - Ege University, Turkey Prof.Dr. Mustafa Şahin Dündar - Sakarya University, Turkey Prof.Dr. Nabi Bux Jumani - International Islamic University, Pakistan Prof.Dr. Nian - Shing Chen - National Sun Yat - Sen University, Taiwan Prof.Dr. Paul Gibbs - Middlesex University, UK Prof.Dr. Petek Aşkar - Hacettepe University, Turkey Prof.Dr. Ramdane Younsi - Ecole polytechnique de Montreal, Canada Prof.Dr. Rauf Yıldız - Çanakkale 19 Mart University, Turkey Prof.Dr. Roger Hartley - University of Leeds, UK Prof.Dr. Rozhan Hj. Mohammed Idrus - Universiti Sains Malaysia, Malaysia Prof.Dr. Saedah Siraj - University of Malaya, Malaysia Prof.Dr. Sello Mokoena - University of South Africa, South Africa Prof.Dr. Servet Bayram - Yeditepe University, Turkey Prof.Dr. Shan - Ju Lin - National Taiwan University, Taiwan Prof.Dr. Sheng Quan Yu - Beijing Normal University, China Prof.Dr. Shi-Jer Lou - National pingtung university, Taiwan Prof.Dr. Shu - Sheng Liaw - China Medical University, Taiwan Prof.Dr. Shu-Hsuan Chang - National Changhua University of Education, Taiwan Prof.Dr. Stefan Aufenanger - University of Mainz, Germany Prof.Dr. Stephen Harmon - Georgia State University, USA Prof.Dr. Stephen J.H. Yang - National Central University, Taiwan Prof.Dr. Sun Fuwan - China Open University, China Prof.Dr. Sunny S.J. Lin - National Chiao Tung University, Taiwan Prof.Dr. Teressa Franklin - Ohio University, USA Prof.Dr. Toshio Okamoto - University of Electro - Communications, Japan Prof.Dr. Toshiyuki Yamamoto - Japan Prof.Dr. Tzu - Chien Liu - National Central University, Taiwan Prof.Dr. Uğur Demiray - Anadolu University, Turkey Prof.Dr. Ülkü Köymen - Lefke European University, TRNC Prof.Dr. Vaseudev D.Kulkarni - Hutatma Rajjguru College, Rajguruunagar(Pune),(M.S.) INDIA Prof.Dr. Xibin Han - Tsinghua University, China Prof.Dr. Yau Hon Keung - City University of Hong Kong, Hong Kong Prof.Dr. Yavuz Akpinar - Boğaziçi University, Turkey Prof.Dr. Yen-Hsyang Chu - National central university, Taiwan Prof.Dr. Yuan - Chen Liu - National Taipei University of Education, Taiwan Prof.Dr. Yuan-Kuang Guu - National pingtung university, Taiwan Prof.Dr. Young-Kyung Min - University of Washington, USA Assoc.Prof.Dr. Abdullah Kuzu - Anadolu University, Turkey Assoc.Prof.Dr. Adile Aşkım Kurt - Anadolu University, Turkey Assoc.Prof.Dr. Ahmet Eskicumalı – Sakarya University Assoc.Prof.Dr. Aijaz Ahmed Gujjar - Sindh Madressatul Islam University, Pakistan Assoc.Prof.Dr. Aytaç Göğüş - Sabancı University, Turkey Assoc.Prof.Dr. Chen - Chung Liu - National Central University, Taiwan Assoc.Prof.Dr. Cheng - Huang Yen - National Open University, Taiwan Assoc.Prof.Dr. Ching - fan Chen - Tamkang University, Taiwan



Assoc.Prof.Dr. Ching Hui Alice Chen - Ming Chuan University, Taiwan Assoc.Prof.Dr. Chiung - sui Chang - Tamkang University, Taiwan Assoc.Prof.Dr. Danguole Rutkauskiene - Kauno Technology University, Lietvenia Assoc.Prof.Dr. David Tawei Ku - Tamkang University, Taiwan Assoc.Prof.Dr. Eric Meng - National pingtung university, Taiwan Assoc.Prof.Dr. Eric Zhi Feng Liu - National central university, Taiwan Assoc.Prof.Dr. Erkan Tekinarslan - Bolu Abant İzzet Baysal University, Turkey Assoc.Prof.Dr. Ezendu Ariwa - London Metropolitan University, U.K. Assoc.Prof.Dr. Fahad N. AlFahad - King Saud University Assoc.Prof.Dr. Fahriye Altinay - Near East University, TRNC Assoc.Prof.Dr. Gurnam Kaur Sidhu - Universiti Teknologi MARA, Malaysia Assoc.Prof.Dr. Hao - Chiang Lin - National University of Tainan, Taiwan Assoc.Prof.Dr. Hasan Çalışkan - Anadolu University, Turkey Assoc.Prof.Dr. Hasan KARAL - Karadeniz Technical University, Turkey Assoc.Prof.Dr. Hsin - Chih Lin - National University of Tainan, Taiwan Assoc.Prof.Dr. Huey - Ching Jih - National Hsinchu University of Education, Taiwan Assoc.Prof.Dr. Huichen Zhao - School of Education, Henan University, China Assoc.Prof.Dr. Hüseyin Yaratan - Eastern Mediterranean University, TRNC Assoc.Prof.Dr. I - Wen Huang - National University of Tainan, Taiwan Assoc.Prof.Dr. I Tsun Chiang - National Changhua University of Education, Taiwan Assoc.Prof.Dr. Ian Sanders - University of the Witwatersrand, Johannesburg Assoc.Prof.Dr. İsmail İpek - Fatih University, Turkey Assoc.Prof.Dr. Işıl Kabakcı - Anadolu University, Turkey Assoc.Prof.Dr. Jie - Chi Yang - National Central University, Taiwan Assoc.Prof.Dr. John I-Tsun Chiang - National Changhua University of Education, Taiwan Assoc.Prof.Dr. Ju - Ling Shih - National University of Taiwan, Taiwan Assoc.Prof.Dr. Koong Lin - National University of Tainan, Taiwan Assoc.Prof.Dr. Kuo - Chang Ting - Ming - HSIN University of Science and Technology, Taiwan Assoc.Prof.Dr. Kuo - Liang Ou - National Hsinchu University of Education, Taiwan Assoc.Prof.Dr. Larysa M. Mytsyk - Gogol State University, Ukraine Assoc.Prof.Dr. Li - An Ho - Tamkang University, Taiwan Assoc.Prof.Dr. Li Yawan - China Open University, China Assoc.Prof.Dr. Manoj Kumar Saxena - Central University of Himachal Pradesh, Dharamshala, Kangra, India Assoc.Prof.Dr. Mike Joy - University of Warwick, UK Assoc.Prof.Dr. Ming-Charng Jeng - National pingtung university, Taiwan Assoc.Prof.Dr. Murat Ataizi - Anadolu University, Turkey Assoc.Prof.Dr. Nergüz Serin - Cyprus International University, TRNC Assoc.Prof.Dr. Norazah Mohd Suki - Universiti Malaysia Sabah, Malaysia Assoc.Prof.Dr. Normaliza Abd Rahim - Universiti Putra Malaysia, Malaysia Assoc.Prof.Dr. Oğuz Serin - Cyprus International University, TRNC Assoc.Prof.Dr. Ping - Kuen Chen - National Defense University, Taiwan Assoc.Prof.Dr. Popat S. Tambade - Prof. Ramkrishna More College, India Assoc.Prof.Dr. Prakash Khanale - Dnyanopasak College, INDIA Assoc.Prof.Dr. Pramela Krish - Universiti Kebangsaan Malaysia, Malaysia Assoc.Prof.Dr. Tzu - Hua Wang - National Hsinchu University of Education, Taiwan Assoc.Prof.Dr. Vincent Ru-Chu Shih - National Pingtung University of Science and Technology, Taiwan Assoc.Prof.Dr. Wu - Yuin Hwang - National Central University, Taiwan Assoc.Prof.Dr. Ya-Ling Wu - National pingtung university, Taiwan Assoc.Prof Dr. Yahya O Mohamed Elhadj - AL Imam Muhammad Ibn Saud University, Saudi Arabia Assoc.Prof Dr. Yavuz Akbulut - Anadolu University Assoc.Prof.Dr. Zehra Altınay - Near East University, TRNC Assoc.Prof.Dr. Zhi - Feng Liu - National Central University, Taiwan Assist.Prof.Dr. Aaron L. Davenport - Grand View College, USA Assist.Prof.Dr. Andreja Istenic Starcic - University of Primorska, Slovenija Assist.Prof.Dr. Anita G. Welch - North Dakota State University, USA Assist.Prof.Dr. Betül Özkan - University of Arizona, USA Assist.Prof.Dr. Burçin Kısa Işık - Gaziantep University, Turkey Assist.Prof.Dr. Chiu - Pin Lin - National Hsinchu University of Education, Taiwan Assist.Prof.Dr. Chun - Ping Wu - Tamkang University, Taiwan



Assist.Prof.Dr. Chun - Yi Shen - Tamkang University, Taiwan Assist.Prof.Dr. Chung-Yuan Hsu - National pingtung university, Taiwan Assist.Prof.Dr. Dale Havill - Dhofar University, Sultanate of Oman Assist.Prof.Dr. Ferman Konukman - College of Arts and Science, Sport Science Program, Qatar University Assist.Prof.Dr. Filiz Varol - Fırat University, Turkey Assist.Prof.Dr. Guan - Ze Liao - National Hsinchu University of Education, Taiwan Assist.Prof.Dr. Hsiang chin - hsiao - Shih - Chien University, Taiwan Assist.Prof.Dr. Huei - Tse Hou - National Taiwan University of Science and Technology, Taiwan Assist.Prof.Dr. Hüseyin Ünlü - Aksaray University, Turkey Assist.Prof.Dr. Jagannath. K Dange - Kuvempu University, India Assist.Prof.Dr. K. B. Praveena - University of Mysore, India Assist.Prof.Dr. Kanvaria Vinod Kumar - University of Delhi, India Assist.Prof.Dr. Marko Radovan - University of Ljubljana, Slovenia Assist.Prof.Dr. Min-Hsien Lee - National central university, Taiwan Assist.Prof.Dr. Mohammad Akram Mohammad Al-Zu'bi - Jordan Al Balqa Applied University, Jordan Assist.Prof.Dr. Muhammet Demirbilek - Süleyman Demirel University, Turkey Assist.Prof.Dr. Pamela Ewell - Central College of IOWA, USA Assist.Prof.Dr. Pei-Hsuan Hsieh - National Cheng Kung University, Taiwan Assist.Prof.Dr. Pey-Yan Liou - National central university, Taiwan Assist.Prof.Dr. Phaik Kin, Cheah - Universiti Tunku Abdul Rahman, Kampar, Perak Assist.Prof.Dr. Ping - Yeh Tsai - Tamkang University, Taiwan Assist.Prof.Dr. S. Arulchelvan - Anna University, India Assist.Prof.Dr. Seçil Kaya - Anadolu University, Turkey Assist.Prof.Dr. Selma Koç Vonderwell - Cleveland State University, Cleveland Assist.Prof.Dr. Sunil Kumar - National Institute of Technology, India Assist.Prof.Dr. Tsung - Yen Chuang - National University of Taiwan, Taiwan Assist.Prof.Dr. Vahid Motamedi - Tarbiat Moallem University, Iran Assist.Prof.Dr. Yalın Kılıç Türel - Fırat University, Turkey Assist.Prof.Dr. Yu - Ju Lan - National Taipei University of Education, Taiwan Assist.Prof.Dr. Zehra Alakoç Burma - Mersin University, Turkey Assist.Prof.Dr. Zerrin Ayvaz Reis - İstanbul University, Turkey Assist.Prof.Dr. Zülfü Genç - Fırat University, Turkey Dr. Arnaud P. Prevot - Forest Ridge School of the Sacred Heart, USA Dr. Balakrishnan Muniandy - Universiti Sains Malaysia, Malaysia Dr. Brendan Tangney - Trinity College, Ireland Dr. Chen Haishan - China Open University, China Dr. Chin Hai Leng - University of Malaya, Malaysia Dr. Chin Yeh Wang - National Central University, Taiwan Dr. Chun Hsiang Chen - National Central University, Taiwan Dr. Chun Hung Lin - National central university, Taiwan Dr. Farrah Dina Yusop - University of Malaya, Malaysia Dr. Hj. Issham Ismail - Universiti Sains Malaysia, Malaysia Dr. Hj. Mohd Arif Hj. Ismail - National University of Malaysia, Malaysia Dr. I-Hen Tsai - National University of Tainan, Taiwan Dr. Jarkko Suhonen - University of Eastern Finland, Finland Dr. Li Ying - China Open University, China Dr. Norlidah Alias - University of Malaya, Malaysia Dr. Rosnaini Mahmud - Universiti Putra Malaysia, Malaysia Dr. Sachin Sharma - Faridabad Institute of Technology, Faridabad Dr. Seetharam Chittoor Jhansi - Pushpa Navnit Shah Centre for Lifelong Learning, India Dr. Tam Shu Sim - University of Malaya, Malaysia Dr. Tiong Goh - Victoria University of Wellington, New Zealand Dr. Vikrant Mishra - Shivalik College of Education, India Dr. Zahra Naimie - University of Malaya, Malaysia


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!Copyright © The Turkish Online Journal of Educational Technology

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Table of Contents A Comparison Of Positioning In Business Administration Education Between First Five Established Business Administration Departments At State And Private Universities In Turkey: A Content Analysis On Strategic Drivers And Curriculum

1

Kürşat ÖZDAŞLI, Mehmet KAHRAMAN A Creative And Entrepreneurship Project Promotion Of Primary Schools And High Education 6 Teresa PAIVA, Pedro TADEU A Network For The Enhancement Of Digital Competence Skills Sofoklis SOTIRIOU, Andrina GRANIĆ

10

An Analysis About The Environmental Behavior Of Brazilian University Students 20 Geraldo Luiz FILHO, Dirceu da SILVA, Sergio Silva Braga JUNIOR An Investigation Of Graduate Dissertations About Cooperative Learning: The Case Of Turkey 29 Melek DEMIREL, Abdul Samet DEMIRKAYA, İlkay AŞKIN Approaches To Teaching Information And Communication Technologies In Pregraduate Teacher Training

37

Jan KUBRICKÝ, Pavlína ČÁSTKOVÁ Are The Entrance Exams Results Of Applicants To University In English And German Languages Equally Good?

44

Lucie SPERKOVA, Lea NEDOMOVA Binary Logistic Regression As A Tool For Analysing Student’s Preferences Choosing Online Or Traditional Course For A Repeated Exam

51

Laszlo BOGNAR, Péter HORVÁTH Bridging The Gap: Addressing The First Year University Mathematics And Statistics At Vaal University Of Technology, South Africa

58

Jeremiah MADZIMURE Broadcasting Violence Scenes Recorded By Surveillance Cameras Through Television Or Internet News And Media Literacy Education

61

Kemal Cem BAYKAL Clil In Mathematics Education 67 Jan WOSSALA Communication, Education And Responsibility. Making Healthier Choices Quickly And Easily: The Case Of UK’s Traffic Light Labelling

72

Matteo Fabio VIADANA PIOVESAN Comparison Of Perception Levels Of Students At The School Teaching Department Of The Faculty Of Educational Sciences And Physical Education And Sport Teaching Department Of Faculty Of Sport Sciences Concerning Personal Justice In Terms Of Their Decision Making Styles

77

Gökhan ACAR Creating A Powerful, Achievement Oriented And Motivationally Self-Sustaining Classroom Culture And Its Effect On Academic Achievement

85

Henry Uwem TYRON, Henry UWEM Croatian School Teachers’ Familiarity With The European Dimension In Education 89 Marko TURK, Jasminka LEDIĆ Design And Evaluation Of Web Based Science Learning Environments 98 Ali ÇETİN, Esef Hakan TOYTOK, Mehmet KORKMAZ


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Different Approaches To Solve Problems Involving Boundary And Initial Conditions Using Free Software

106

Georgina Beatriz RODRIGUEZ, María Elena SCHIVO, Lorena Fernanda LAUGERO, María Rosa ROMITI, Marta Graciela CALIGARIS

Discipline Of An International Training Course Proposal To Printmaking: Sample Of Karabuk University

112

Eda ÖZ Educational And Behavioural Impact On Caring For Feet 118 Madalena CUNHA, Rosa MARTINS, Carlos ALBUQUERQUE, Students 26th CLE, Students 9th CLE Educational Meaning Of Imagination In Dewey’s Philosophy 125 Jungson KWON, Hoyyong KIM, Hanyoung KWAK Elements Of Human Capital Development According To Hasan Al-Banna 133 Muhammad Hilmi JALIL, Mohd Yusof HJ. OTHMAN, Jawiah DAKIR, Fariza MD. SHAM, Mashitoh YAACOB, Nasruddin YUNOS, Fakhrul Adabi ABDUL KADIR

Embodiment: A New Perspective For The Teaching And Learning 141 Chiara TAMBURRELLI Enabling Inter-Cultural Competence Within Double Degree Program 147 Fabio CORNO, Richa LAL Establishing Value Oriented Social And Cultural Policies 155 Seda MENGÜ, Murat MENGÜ Evaluating The Psychometric Properties Of Turkish Version Of The Science Motivation Questionnaire 162 Serhat ARSLAN, Besra YILMAZ, Mehmet AKCAALAN, Ali YILAN, Ramazan CAVDAR Evaluation Of Life Sciences Curricula In Turkish Elementary Education Regarding Outdoor Education 167 Sükran UÇUŞ Evaluation Of Selection Criteria Of Schools Principal In Turkey: A Qualitative Study In Order To Define Appropriateness Of Selection Criteria Of School Principal From The Point Of View Of Participants

176

Şaban BERK, Tuğba TOPCAN, Serkan ÖZDEMIR Evaluation Of The Use Of A Course Management System (CMS) In A Business School 185 Barajas-VILLARRUEL, Buenrostro MORÁN Exaimining The Media Literacy Levels Of Vocational Technical School Students’ 193 Hakkı BAĞCI, Özlem ASLAN BAĞCI Examination Of The Levels Of Acquiring Values To The Students Of High Schools 199 Durmuş ÜMMET Factors Affecting Social Adaptation Of Physically Disabled Students During Inclusive Education, Rights-Based Approach And School Social Work

204

Aslıhan AYKARA From Training To The Continuing Professional Development For Teachers 208 Stefano BONOMETTI, Luca REFRIGERI Generating Higher-Order Thinking Skills In Islamic Education Through Information Communication Technology (ICT)

215

Zulkefli AINI, Norasmahani Hj NOR, Khadijah Abdul RAZAK Good Teacher Quality From The Perspective Of Learners, Teachers And Headmasters Of Primary Schools And High Schools/Secondary Grammar Schools

222

Marcela VEREŠOVÁ


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Happy City: City Discussions 229 Zafer SAGDIC, Aysun AYDIN, Ali DEGIRMENCI Human Rights Education: The Case Of Russian Universities 234 Olga BOGATYREVA, Natalia LESKINA In The Context Of Preventing Social Violence, Television Series Impact On The Behaviour And Education Of Both Children And Teenagers

242

Metin KASIM Incorporating ICTs In Moroccan Higher Education: Benefits And Implementation Challenges 246 Najib SLIMANI Instrumentalization Process Analysis On The Appropriation Of A Digital Work Environment In Target Language By Turks Learners In FFL

253

Nurhayat ATAN, Broutin JONATHAN Intangible Cultural Heritage And Possibilities Of Its Development On The Basic Schools With Accent On Folk Traditions And Crafts

258

Jiří DOSTÁL Intercultural Education Of Nurses 261 Anna MAJDA, Joanna Zalewska-PUCHAŁA, Iwona Bodys-CUPAK, Alicja KAMIŃSKA Intersexual Differences In Adolestents´ Perception Of Success 267 Viera ANDREANSKA, Zuzana BRUNCLÍKOVÁ Knowledge Management Of Local Wisdom Model For Tourism Along The Route Of Lower Central Provinces Of Thailand

271

Narong SOMPONG, Nattaphon RAMPA, Cherdpong KHEERAJITT Knowledge Of People With Type 2 Diabetes About Their Disease And Their Influence In Treatment Adherence

277

Carlos ALBUQUERQUE, Carla CORREIA, Manuela FERREIRA Learning Strategies: Validating A Questionnaire 284 Madalena CUNHA, João DUARTE, Arménio CRUZ, Students 26th CLE Learning The Phonetic Of FFL By Turkish Learners: Need For Specific Teaching Materials 301 Fatma KAZANOĞLU, Havva ÖZÇELEBI Making The Process Of University Teachers' Motivation More Effective 308 Mária LUSKOVÁ, Mária HUDÁKOVÁ Mass Media And Religious Practices In The Immigrant Situation: A Challenging Developmental Psychology Encountered By The Sri Lankan Tamil Adolescents Living In Palermo, South Italy

314

Samson David ANTONY Mass Melancholy Perceived As Education Materialon Historical Turkish Dramas After 2000 321 Tuğba ELMACI Matching And Mismatching The Learning Style Of Students And The Lecturer 328 Emine Zehra SAMANCI, Omur AKDEMIR Migration Studies And Collaborative Learning In An Intercultural Environment: Evaluating The Project "Sono Un Migrante"

336

Paolo DIANA, Maria ESPOSITO, Domenico MADDALONI M-Learning In The Transmission And Sustainability Of Cantonese Opera In KSK Art Crew 344 Shan HE, Fung Chiat LOO, Fung Ying LOO


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Modified Explanation Of Java Object Constructs Helping With Their Understanding 348 Rudolf PECINOVSKÝ, Jarmila PAVLÍČKOVÁ Motivation Leading To Eating Disorders Among Young Female Athletes 358 Ladislav PYŠNÝ Multi-Media Culture 361 Erhan YILDIRIM Music Teacher's Use Of Technologies In Teaching In State-Funded Schools In Catalonia 365 Eduard Masdeu YÉLAMOS New Approach To The Topic Lipids In Secondary Schools 374 Tereza TRESTIKOVA, Helena KLIMOVA New Horizons On Architecture: Creating The Future While Conserving The Past On Historical Peninsula, Istanbul

380

Zafer SAGDIC, Ali DEGIRMENCI Opinions Of Teacher Candidates On The Gender Of Mathematics Teachers 385 Baki ŞAHİN Personalized Context-Aware Recommendations In 3D Virtual Learning Environments 392 Andrina GRANIĆ, Vicky MARATOU, Christos METTOURIS, George A. PAPADOPOULOS, Michalis XENOS Phenomenal Change And Adolescents’ Psychological Disinterest In Commitments: A Concern For The Family Traditions

402

Samson David ANTONY Prospective Chemistry Teachers’ Opinions About Teaching Practice And Its Effects On Attitudes Towards Teaching Profession

408

Özge Özyalçın OSKAY Prospective Chemistry Teachers’ Reflective Diaries And Reflective Thinking Levels In Basic Chemistry Laboratory

414

Özge Özyalçın OSKAY Reflections From Lesson Study: A Perspective To Promote Students’ Metacognitions In The Problem Solving Environment

420

Avni YILDIZ, Bülent GÜVEN Reflective Practicum Class: Somebody’s Watching You 424 Semin KAZAZOĞLU, Elif Tokdemir DEMİREL Religiosity Element In Young Muslim Profesional Accountability 429 Mohamad Zaid MOHD ZIN, Azimi HAMZAH, Turiman SUANDI, Steven Eric KRAUSS, Abdul Lateef ABDULLAH, Hayrol Azril MOHAMED SHAFFRIL

Role Of DNA Styling: The Creation Of Local Brand Identity Recognition Framework 435 Wan Nuraini RAHIM, Rusmadiah ANWAR, Shahriman ZAINAL ABIDIN, Laura CHRIST DASS, Baharudin UJANG

Satisfaction Of Individuals With Blindness From Use Of Audio-Tactile Maps, Tactile Maps And Walking Experience As Means For Spatial Knowledge Of A City Route

442

Marialena BAROUTI, Konstantinos PAPADOPOULOS School Administrators' Level Of Using Scientific Problem Solving Skills In Organisational Problems Based On The Views Of Inspectors

448

Celal GÜLŞEN, Dilek TURHAN School Integration Of Adolescents With Mental Disease: Attitudes Of The Group Before And After Inclusion

455

Fulvia ORTALDA, Elena AMISTÀ, Sergio CHIEREGATO


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Science In A Changing World: A Generalization Of Science And Politics And Their Impacts On Knowledge Societies

459

Özlem Becerik YOLDAŞ Secondary School Administrators’ Opinions On The Prevention Of Violent Behaviours In Schools 464 Ulku TOSUN, Celal GÜLŞEN, Besra TAŞ, Makbule ŞİMŞEK Self-Mention And Identity Construction In Statement Of Purpose 471 Sibo CHEN, Hossein NASSAJI Social-Inclusive Competencies Among Slovak Teachers And Future Teachers 476 Blandina SRAMOVA Specifics Of Innovative Teaching 480 Lenka PASTERNÁKOVÁ Spiritual Education Module For Out-Of-Wedlock Pregnant Adolescents 483 FARIZA Md Sham, JAWIAH Dakir, SITI RUGAYAH Hj Tibek, NOOR AZIAH Mohd Awal, SALASIAH Hanin Hamjah, ADAWIYAH Hj Ismail, Maheran Ismail, SITI MAHERAN Ismail Ibrahim

Sport Risk Management Competence Coaches Institute Of Teacher Education 490 Ahmad ESA, Fatimah MUSTAFFA Student’s Perception About Online Interaction, Access And Publishing Content For Academic Use 496 Carlos Arturo Torres-GASTELÚ, Agustin Lagunes DOMINGUEZ, Maria Alicia Flores GARCÍA, Gábor KISS, Angel Roberto Alejandre ESPINOZA

Students’ Perceptions Of Their Competencies In ICT: The Case Of Óbuda University And J. Selye University

503

Zuzana ARKI, Gabor KISS, Carlos Arturo Torres GASTELÙ Symbolic-Anthropological Expressive Mediation: For A Holistic-Intercultural Education 514 Alba G.A.NACCARI Teaching Writing In French At University And Students’ Creativity As Its Component 523 Radka MUDROCHOVA Testing Algorithmic And Application Skills 529 Piroska BIRÓ, Mária CSERNOCH, Kálmán ABARI, János MÁTH The Analysis Of The Posts In An On-Line Community Of Practice By Means Of Discourse Analysis 536 Nihal MENZİ ÇETİN, Buket AKKOYUNLU The Choice Of Educational And Professional Path Of Basic School Pupils As A Component Of The Realisation Of The Technical Education

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Symbolic-Anthropological Expressive Mediation: For A Holistic-Intercultural Education Alba G.A.Naccari Foro Italico University - Rome [email protected]

ABSTRACT The paper is about the method of Symbolic-Anthropological Expressive Mediation, which comes mainly from the research, training and supervision carried out in Eurinome, the School of Bodily and Expressive Mediation Pedagogy of Perugia (Italy). The specific methodology is set up as an educational re-working of methodologies, born in the dance-movement-therapy clinical field that enhances the symbolic and intercultural dimension of dancing and movement. The characteristic element of the method is the holistic approach. Bodily and expressive mediation is designed and proposed as a privileged dimension to enable the various components of the person in all its complexity, in consideration of the plot of interactions in which he/she lives.

INTRODUCTION With this paper, I intend to present some of the elements that characterise the theory and methodology of symbolic-anthropological expressive mediation, highlighting in particular the pedagogical potential of symbolic mediation. Both the theoretical and the practical dimensions of the specific method proposed prove deeply intercultural: the theory integrates philosophical, psychological and spiritual approaches of different geographical and historical contexts, searching within them that which unites in light of the broadest and most inclusive interpretation of human beings. The practice of the use of the symbol in expressive and dance mediation reveals obvious opportunities for intercultural opening and understanding thanks to the universality of the symbolic image itself. Thanks to bodily and expressive mediation, to which the spoken word is integrated with methods that increase the value of the creative processes, knowledge, from sophia, wisdom, becomes fronesis, wisdom of life. 1. SYMBOLIC-ANTHROPOLOGICAL DANCE-MOVEMENT EDUCATION: FROM THERAPY TO

PEDAGOGY The method comes from my personal path of training and research, which was divided over the years through different disciplinary fields, and by the work of education, research, training and supervision carried out in the School of Bodily and Expressive Mediation Pedagogy, Eurinome, of Perugia (See www.danzasimbolica.altervista.org), which has been in operation since 2006. All of this is also thanks to the exchange, sharing and researches carried out with colleagues both within the context of dance-movement-therapy and bodily mediation in different university contexts (Naccari 2004, 2006, 2012 ed., 2015). The specific methodology is configured as a reworking and integration, in a pedagogical key, about theories and methodologies conceived mainly in the clinical field of dance-movement-therapy, methodologies that enhance the symbolic dimension of dance and movement. The new approach is thus established both as an explicit educational possibility in context and agencies proposed for pedagogical purposes, and as an educational integration within clinical practice. Also in clinical theory and practice, illness is now no longer considered only in reference to purely biological data, it is increasingly trying to consider the complexity of the affective, personal and social system of the person in need of care, a system that affects the status of health or illness, influencing the meaning that is attributed to the symptom and the way of accepting and reacting to the illness itself. In many medical systems (for example psychosomatics), symptoms are a language that refers to the whole person. In addition, the concept of well-being refers not only to the absence of illness but also to the subjective perception of “one’s own state of satisfaction and of psychophysical balance" (Benetton 2012, p.23). For the World Health Organisation, well-being involves all the dimensions of a person, therefore not only the body, but also the affective, social and spiritual reality. Therefore, the well-being, and/or the being well, is inevitably intertwined with pedagogical matters because it affects the various growths (corporeal, affective, social, intellectual, ethical, spiritual…) of people, and the capacity they have to take care of themselves, of self-realisation and personal development. In this sense the meaning of therapy increasingly approaches the original etymology of the term. In fact Therapeuein means taking care of the person in the broadest sense; therefore also educating those aspects that are seemingly distant from the "diseased part", in consideration of the total humanity of the person in therapy. Aspects that are distinctly medical, therefore, should not be disjointed from those that are pedagogical (see Naccari 2004, pp.10-11). Among other aspects, illness inevitably requires a change and a capacity of acceptance and of condescension towards human frailties that could inevitably prove to be educational tasks.


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In developing the pedagogical approach, I consider the educational opportunity essentially teleological, that is to say related to the ability to look and to orient towards the future, towards the actualisation and the development of talents that are still not particularly developed, towards ideals that are still under explored, towards the possible evolution of the different components of the personality; in one word: towards empowerment of the person. In this, the approach differs from some archaeological approaches of therapeutic methods that are probably already outdated, that used mainly to dedicate attention to what happened in the past. I believe that within the concept of time should be regarded essentially a sort of dialectic circularity in the subjective conscience, in which the memory of the past and the expectation of the future, conceived in the present, influence each other. Designing one’s own possible future can allow a different interpretation of one’s past, and every time something happens in the present, the past is seen in a new light. Therefore, it is important to move away from the deterministic and linear logic in which the past radically influences what we can be; with Morin (but also with Saint Agostino and Ricoeur) I believe that in order to affirm the sense of freedom, of responsibility and of self-determination of the person, it is necessary to pass from a linear logic of time to one that is circular (Morin 1999). In the symbolic-anthropological approach, the methods of working are usually nutritive in the sense that there is a tendency to offer from the outside through movement forms-symbols deemed psychotropic, i.e. positive for the personality of those involved. Through these images, it is possible to activate-learn new or little explored attitudes and possibilities of existence. Symbolic images are proposed through a specific setting in which activities are structured (by those who lead, or by traditional choreographies…) and unstructured (open skills, theatre-dance and games-exercises, improvisation etc.) flow one into the other in relation to the same symbolic theme, chosen on the basis of educational needs of those participating in a particular group. In gestures used, the cultures of people of the world are enhanced through the appropriate and specific integration of ethnic dances and/or other expressive forms that include universal archetypal meanings: gestures that are culturally connoted, myths and narratives in general, graphic-pictorial expressions… etcetera. Therefore substantially the symbolic image, central to the setting of each session, is proposed for a specific holistic (and always, inevitably intercultural) education, as I will describe in more detail shortly. 2. FOR A HOLISTIC EDUCATION AND INTERCULTURAL APPROACH TO KNOWLEDGE The theory and the methodology of the symbolic-anthropological approach enhance a holistic education, with all the nuances that this definition involves. Dance, bodily and expressive mediation in general are conceived, and, in fact, proposed as privileged dimension to activate the various components of the person in his/her complexity, in the different life cycles and in consideration of the even more complex plot of interactions in which he/she is inserted. The complexity of the person is considered through an intercultural reading, in which philosophical, religious, and medical systems of all time and places, (from the neoplatonic philosophy to the theory of multiple intelligences of Gardner, see Naccari 2006), find a peculiar convergence in the enhancement of the interdependence of the human being’s different dimensions, and in their confluence in universal archetypes. In the cultural worlds that have contributed to the weaving of the theoretical model of reference must be included the Jewish one, thanks to the philosophy of the dialogue of Martin Buber (1984) and the authoritative studies on the Jewish religion by Gershom Scholem (1960, 1982). The philosophy of the dialogue has allowed me to understand how human interaction, as well as being crucial for the formation of the human being and for the care of civilisation, is substantially a reality which entirely involves the whole person, and requires a kind of presence in which the spoken word plays only a small part. Becoming a person is thus configured as a training of You, in which the experience of relating with corporeal-emotional-imaginative-empathic-spiritual reality is continuously evolving and requires the ability to put oneself in the game and take risks, in order to meet the another in a special space (the Zwischen). Space in which understanding is also created from empathy, from signs, gestures, and glances, in short, from that which is non-verbal. In addition, biblical Judaism, to which Scholem masterfully refers, does not know the dualism between body and soul even from a linguistic point of view. In fact, in Hebrew each term always refers to the human being’s totality, emphasising a different perspective. No term describes a part of the person as if it could be imaginarily detached from the rest. The word Basar cannot be translated with the word body, but refers to a whole human being seen from the perspective of its earthly weakness. Nefes cannot be translated with soul, meant as guest of the body; but is instead as life of the body, which animates its emotions, feelings and desires. In relation to the interdependence of the complex realities that make up human beings, in the Book of Zohar, an interesting metaphor is proposed: Nefes is "intimately linked to the body, - and - having reached perfection, it becomes the throne on which it rests Ruah [ … ]. When both, namely soul and spirit, have reached perfection, then they can receive Nesamah, the "super-soul", for which Ruah becomes a throne [ … ]. The soul, Nefes, is the inferior impulse that touches the physicality; as a candle where the lower dark light is in contact with the wick, on which


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its very existence depends. When the dark light has become well established on the wick - i.e. Basar, corporeality -, it becomes the seat for the white light, above. When both are well established, then it is the white light that becomes a seat, for that elusive, invisible and unknowable light, that rests on the white light" (Scholem, 1949 ed., p.18). Therefore, "between corporeality, soul, spirit and higher soul there is a relationship of substantial systemic interdependence, where one part separate from the other is not in the least bit conceivable. From physicality to the dark light, to the white light, to that which is invisible, the metaphor indicates a progressive mutual belonging, where the conquest of the most beautiful light presupposes an improvement and not the mortification of previous-lesser thrones; but here lesser does not have a negative meaning, but only chronological precedence in the order of concrete existence and of possible improvement" (Naccari 2006, p. 20 ). The different dimensions of human beings are, therefore, in complex interaction and through one, it is possible to influence the other; corporeality and movement are an unavoidable reality for all the others, through which it is therefore possible to educate all the others.

The holistic approach not only refers to the totality of human beings in themselves, but in fact, also relates to the relational, cultural and natural context in which everyone is inevitably involved in a system of actions and responses (Bronfebrenner 1979; as a photo of a workshop with the pupils of the school metaphorically represents), and to the specific cycle of life that involves each one of us with different evolutionary crises and tasks. In this respect I consider a eco-systemic perspective in space and time. Each one of us, even when we believe we are not particularly incisive, influences the context we are located in, and are, in turn, influenced by; just as a drop falling into water generates multiple circles around the point where it falls, each of us reverberates our own way of being around us, interlacing, in an extremely complex manner, our circles with those of all others. Therefore in educating, it is necessary to take into account the system of relationships in which people are inserted, and it should be remembered how the relationship that we tend to generate as educators and the relationships that establish themselves in the group of pupils-clients-users are in themselves crucial in the learning process. This, among other aspects, is particularly true in corporeal mediation workshops where the bodily, relational, expressive and emotional dimensions are central. All this also looks to favour an assumption of the awareness of the specific geographical and cultural context in which one lives, with particular personal, natural and collective times and rhythms, with which to try to be in harmony (see Bronfebrenner 1979, Bateson 1972, Morin 1973). We must consider, in fact, that we are citizens of planet earth (Morin 1999) not only in the cultural and intercultural sense, but also distinctly natural. For this reason, we are sensitive to the rhythms of nature and of the cosmos. We therefore need to be in harmony with the alternation of day and night, of the seasons, climate changes, the cycles of the moon etcetera. This in our methodology can be cared for-educated through the proposal for symbolic themes linked to the seasons and the natural and cosmic cycles (See Tosi 2012). In addition, such a reference to the Other, as human being, creature, element of nature, earth, universe, spirit, with which it is essential to be in harmony, is variously and richly present in different spiritual traditions, whose narratives and symbols (which will inevitably affect the perception of nature by human) can be integrated in the setting, as I will describe shortly.


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From a purely didactic perspective, taking into account the network of relationships in which everyone is involved, means that, as dance-movement educators it is important to seek interaction with most of the operators involved in the system-institution in which we work, and, as far as possible, with the other external educators and/or therapists, relatives, parents, teachers, coaches, pastors and psychotherapists… It is what was defined ecological model, or integrated educational system (Orefice - Sarracino 1981). What is therefore sought is effective teamwork through the hermeneutic sharing of the process in progress, recursively, with the educators involved in the educational system. Regarding the dimension of time, holistic approach means considering and appreciating the specific life cycles of pupils-clients-users, with different existential crises and evolutionary tasks to be addressed, also in relation to the culture of belonging (Naccari 2010). Lifelong learning, intended as broad educational attention in every existential moment of a person, is now part of the pedagogical culture of the west and its ancient roots are sunk into different cultural contexts (Demetrio 2003). The study of life cycles is not meant to be a theory of stages on the basis of which to read the needs of people and to prescribe relevant educational opportunities; rather it is a kind of synthesis theory relative to what has been stated about different dimensions of the development of human beings. It is an instrument at the service of the person, which may help to understand better what is happening, in which direction we are perhaps moving in order to orient teleologically educational opportunities. In addressing personally, or in trying to understand crisis and developmental tasks of our clients, it inevitably happens that we (or our students-customers) are involved in more than one stage, precisely because the theory is indicative-orientative and today there is a great fluidity between ages. However, making the effort to understand where we likely stand and where others are (even if a very articulated framework becomes clear) nevertheless makes it possible to understand better others and ourselves and to be able to better imagine and plan possible educational interventions. Everything proposed thus far is not only the prerogative of the dance-movement educators, that should know all this, as their educational background also allows them so to propose and implement, in the best possible way, corporeal mediation workshops. This entire world of intercultural knowledge, which is continually drawn upon and that is continually enriched with new and endless stimuli, is also a precious resource for students-users-clients. In our setting, in fact, at the end of each meeting there is a space dedicated to speaking in which each person tells what they wish to share of what they have experienced, to predominantly better understand and to integrate it within one’s inner world. At this stage of the meeting, those who lead, if they deem it appropriate, may narrate meanings and cultural, intercultural and geographic references of the symbols explored, or can describe certain aspects of the cycles of life, which are being worked on. This contributes to the broadening of user’s knowledge horizons, in a knowledge-oriented manner linked to the experience, and it is also a response to the need for truth and spirituality (as opening to a deeper and more mysterious meaning, that concerns the human in their own essence) that is increasingly present in our era (Frankl 1972). Those who are listening are free to address what is being narrated, and to select this with whom they feel in resonance, agreeing with the educator, at the beginning and at certain intermediate moments of the path, a number of educational objectives and possibly symbolic themes on which there is a desire to work. In this way, in a dialectic manner, in our setting (that is mainly non-verbal) there is an integration of a verbal dimension that can be compared in many ways to the logotherapy (Frankl 1972) and/or to the philosophical counselling. 3. PEDAGOGY AND DIDACTICS THROUGH THE SYMBOLIC MEDIATION The pedagogical model that we use (as a school) is itself symbolic. A pedagogical model "represents a mediation between the dimension of being and that of the need to be" (Mollo, 2005, p.41 ), and thus allows the passage from the description of phenomena, and therefore from interpretations of the real, and from anthropological concepts to the concrete educational practice. It is therefore a sort of reference framework to remember everything that should be educated in the human being. Ours is a model that makes the body itself a memorandum of the dimensions that belong to a person and that, therefore, one must always bear in mind in educational planning. It is a synthesis that takes into account the personalist and neo-humanist vision (but also many intercultural respects, as I have previously described) of human beings.


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The human body, as shown by Leonardo da Vinci in the iconic drawing of the Vitruvian Man, is inscribed at the same time in a circle and a square. The first refers to the spirituality of man and woman, the second to their materiality. Flesh and spirit, incarnation and opening to transcendence in fact characterise the reality of the human creature as dialectic polarities. These polarities are also present in the upper and lower apexes of the vertical axis that passes through the body itself; we are, in short, located between earth and heaven, i.e. between matter and spirit, between deficit needs and being needs (Maslow 1954), between instincts and values (Guénon, 1957). The lower part, i.e. the legs and feet, roots us to the earth; the pelvis allows us to perceive and balance the attraction of the force of gravity. All of this symbolically refers to the need to accept limitations and naturalness, as well as the uniqueness of our birth in a precise place at particular moment in history, "with two parents that we cannot change, with a culture and a historic and geographical moment that determines and substantiates most of our way of being… But, at the same time, we are the only animal on earth with a properly erect posture, the spine is in fact set vertically to the ground, which indicates symbolically the irrepressible longing of a person to transcend the finite, to go beyond it with the powers of thought, that may push beyond the here and now and, therefore, beyond the limitations posed by space and time, and even further away thanks to the power of the imagination and intuition" (Naccari 2012, pp.47 -48). The horizontal opening of the arms symbolises the meeting with other beings, men, women, animal creatures and with the natural and cultural environment in which we live. This is the crucial dimension in which we become human beings, because man and woman become I through the thou (Buber 1984). We become human thanks to the many human relationships in which we are involved in over time. Therefore the great triad (Guénon 1957) of the symbolic dimensions in which we are involved synthesises the various growth that characterise us as human beings: the Earth (lower apex of verticality) concerns physical and emotional growth, physiological and safety needs (Maslow 1954), the need for play and movement; the Horizon (axis of horizontality) concerns affective-social growth, the need of love, belonging, esteem, communication and expression; the Sky (upper apex of verticality) concerns intellectual, spiritual, moral and cultural growth. The further symbolic image that emerges from all this is that of the cross, which is a universal archetype present in many cultures. One needs only to think of the cross of Christ which, from a horrible instrument of death, becomes, thanks to the resurrection, symbol of transformation and extreme connection, in fact, between earth (finished, death) and heaven (spirit, immortality). Even in eastern philosophy along the axis of the verticality that crosses the human being are found the nuclei of vital energy (chakras), whose meanings are connected to the deficit needs and to being needs moving from bottom to top… I have dealt extensively with all these matters in other texts to which I am referring to (Naccari 2004, 2006). The model as it is structured is a sort of vademecum to remember and read the educational needs and directions of the person, in order to focus on the dimension, which in turn is good to work on. A fundamental aspect of didactic methodology is symbolic mediation in the concrete practice of movement and dance, which allows holistic contact of the person in all its different components. The choreographic symbol, if appropriately proposed, in fact, allows activation within the self of the meanings, experiences, attitudes and values related to the symbol itself, facilitating a complex synthesis between different aspects of the human being, and allowing new and meaningful learnings. The symbol is eminently intercultural; the same symbolic images, with connotations that differ because of their specific geographical position, are found in distant cultures in time and space. This was precisely one of the characteristics that enabled Jung to deduce the existence of the collective unconscious composed of universal


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archetypes. Moreover, for Jung, "the symbol is on the one hand a primitive expression of the unconscious, and on the other hand is an idea that corresponds to the deeper intuition of conscience" (Jung 1938, p.38 ). The image is "concentrated expression of the total psychic situation" (Jung, 1922-50, pp.17-18). The etymology itself of the term describes the multilateralism and, at the same time, the capacity for synthesis; symballein, in fact, can be translated with joining, that which indicates something that is composed of several elements, and which refers to different realities. For Eliade the symbol is an "autonomous mode of knowledge … The symbolic thought is inherent to human beings, preceding language and discursive reasoning. The symbol reveals certain aspects of reality, the deepest aspects, which are beyond any means of knowledge. The images, symbols, myths … respond to a need and fulfil an important function: to uncover the secret mode of being… They project historically conditioned human beings in a spiritual world which is infinitely richer than that of the closed world of the historical moment" (Eliade, 1952, pp.13-17). The gestural symbol, therefore, both in its collective-intercultural and personal connotation, precisely because it condenses within itself not only meanings, but also existential attitudes and values, is able to arouse emotions and images that facilitate change and makes people receptive to new realities. These are dimensions connecting micro and macrocosm, i.e. realities that belong at he same time to human beings and to civilisation, nature and cosmos. Identifying oneself with a symbolic image through movement can activate inside oneself the corresponding meanings. For example: dancing the archetype of the tree, everyone is able to perceive inwardly how he/she is rooted, thus how one is able to welcome one’s natural human reality; secondly (in terms of the polarity of the symbol) everyone can perceive how he/she allows and experiences the opening of his/her own branches to the sky, as an ideal inspiration, not as an escape; and how much the two dimensions are in harmony with each other. All this allows the realisation of an experiential learning in relation to values and attitudes that are difficult to activate in a purely verbal manner. The movement, in fact, allows to experience from within the symbolic image itself, so to personally experience its potential. All of this happens in a particularly effective way, precisely because it is not limited to instructing on a plane of intellectual knowledge, but is made of immersive methodologies of experience, learning and knowledge; as such, it does not only involve rational understanding, but living; enabling knowledge to become from Sophia, wisdom, Fronesis, i.e. wisdom of life. Verbalisation, as I have described previously, helps in this because it allows the realisation of a varied and complex verbal and non-verbal synthesis between dimensions. Certainly each time one propose a symbol from the outside is, such as a movement that is not only improvised but also learned through traditional dance, than it is inevitably actualised and personalized by the individual who is dancing and, therefore, making it his/her own. For example the tree (see Naccari 2004), which I have previously stated, "as universal symbol of the axis of the world (present in the most varied cultures), will become the olive tree under which I played as a child, or the great scented lime tree I see in front of my window when I work on the computer, or even the great oak, strong and friendly that I would like to be for my pupils and students. The symbol proposed from the outside thus connects (circularly) with the inner one, activating personal resonances and meanings, whose degree of awareness varies greatly… All of them, however, some more than others, will dance the power that has the tree to rebalance high and low, heaven and earth" (Naccari 2012, p. 75). 4. SHAMANISTIC ORIGINS?! Due to the value assigned to symbolic mediation, I have always considered one of our ideal references as dance-movement educator in terms of Shamanism: without underestimating the epistemological distance between our world and that of the multiple universes of shamanism (Nathan - Stengers 1995). The shaman (Eliade 1951) administers the power of symbols, of movement, dance, music, trance, musical instruments, and various objects, such as masks, special clothes, colours, fabrics, feathers, nature’s elements etcetera… We, as dance-educators, use all of these. Without searching intentionally for a particular trance-like state, in the setting of symbolic expressive mediation, the generation of a state of consciousness different from that which is usual is inevitable; this allows a lowering of the defences, to feel emotions, to allow oneself to imagine and to come into contact with one’s own inner world. Often, among other aspects, those who lead the movement use instruments of various kinds, perhaps to mark time or to indicate a stop, thus administering the power of music that has often been considered in archaic cultures as a sort of mysterious language between the visible and invisible worlds. We also use objects of various kinds such as coloured cloths, balls and balloons of various sizes, sticks, newspapers, and much, much more. These become stimulus for the movement due to the characteristics of the material of which they are made and to their symbolic resonance. The shaman is minister of the cult and, through the rite invokes and reactivates ancestral time, which allows all members of the community to return to the magic and the force of that time beyond time and to participate in it, finding meaning and energy for their daily lives to come.


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In a very similar manner, in the symbolic-anthropological setting, in the space of a meeting, it is as if we narrate a story that evokes a symbolic theme and/or myth. Through the power of music, movement and instruments and/or objects with which it is possible to dance, there is an identification with the theme suggested, thus personally reworking it. Different activities of improvisation or traditional dance as well as others are seamlessly interwoven in a specific frame, which makes up the integrator background and enables one to remain focused on the symbolic theme and the educational objective that is to be reached through it. This weave relates to archetypical narrative roots, which, according to Jung, are both collective and unconscious matrices (forms of the collective unconscious) as well as cultural expressions (concrete manifestations of those forms). In addressing-identifying with these collective forms through corporeal and expressive mediation identification, it is possible to develop creatively one’s own individual existential modes that in some way correspond to those images, activating a process of personal evolution. Thus, there is an orientation towards the realisation of one’s existential authenticity, and towards the process of identification. The latter is understood as both a conscious comparison and assumption of collective meanings, and as an integration of unconscious experiences and ideals, in any case the two realities are in evident dialectic circularity with each other (see Naccari 2004, p.27). The process that is activated is thus both that of the conscious comparison with attitudes and meanings, and that of integrating sensations and hidden or latent instances that may emerge thanks to the proposed activities. All this however always occurs in the symbolic-mythical frame proposed by those who lead, which thus allows in a certain sense appropriate orientation and integration of the process of change (For examples see Naccari 2004, 2012). The shaman is also a medicine man and psychopomp, in the sense that he cures not only with herbs, but also through his superior ability to sustain the soul on a journey that leads it back from the other-worlds where it was lost to the collective world to which it belongs, during which it is supported by the entire village. In a certain way we are doing something very similar, because we are trying to channel emotions and states of mind, of those who dance with us, towards more harmonic and evolutionary possibilities for one’s own special path in life and in consideration of the context in which each one is inserted. This is in fact possible through the proposal of the right symbol for that person at that particular existential moment. Durand expresses this concept as follows: “The psychotherapist who has to deal with depressive psychopaths injects into their asthenic psyche antagonistic images, images of ascension, of vertical conquest. And immediately, ... consciousness undergoes a genuine moral revitalization ... Similarly, in order to balance the neuropath who tends to lose touch with reality, Desoille makes them dream no longer of the ascent, but the descent to earth ... So in these therapeutic methodologies the change of regime sets up first imagination, and then behavior, a symbolic re-balancing " (Durand, 1964, pp.107-108). Also in a pedagogical key, the symbolic dance theme is chosen on the basis of what people are deficient in. Initially it would be good to dance using the themes with which they already feel comfortable with, in order to be able to become familiar with the specific educational language, with the group as well as with those who lead. A remarkable merit of the shamanistic therapy, from which we have much to learn, is to not to isolate the sick person, but to give them an important role in relation to the whole community. Tobie Nathan (Nathan - Stengers 1995) in speaking of non-western cultures, “savage”, defines them multiple universes societies. This means that for them the world that we see is only one of the possible worlds, there are many others, inhabited by spirits, that are very different from each other; he calls our society, "scientific", with unique universe, that of the "alleged" scientific truth. What characterises shamanistic therapies is substantially the reference and the restoration of the sick person to his/her own culture and community. The sick person, therefore, is not alone with his/her problem, is instead firmly linked to the system of interpreting the world of his/her people, and, because he/she is sick, plays for them an important role in mediating between the worlds; thanks to the illness, he/she has the power to allow them to communicate with other worlds, to bring messages from the spirits. Many traditional dances, until the last century also in Italy, used to ritualise this therapeutic valence of movement, such as the restoration of symbolic identity of culture of belonging (see Naccari 2004). An example of this can be traced to tarantism from the south of Italy (De Martino 1961). In the symbolic-anthropological setting, ethnic dances are used in all their cultural and community value. Moreover the attention towards the person is never alone as it is individual; there is a constant effort to consider and to enhance the subtle threads of membership to one’s own loved ones, to one’s own community, one’s own culture in the intercultural opening and one’s faith (whatever it may be), in the opening to the widest possible and authentically dialogical ecumenism. 5. NOTES ON THE SPECIFIC METHODOLOGY To enable entrance into the specifics of the method, I will describe below in summary the basic characteristics of the setting of a meeting of symbolic-anthropological bodily mediation (The setting is described in detail in Naccari 2006 pp.211-246; and 2012 pp.53-62)


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First, one should bear in mind that the structure of each meeting is always carried out in three phases patterns. Initially, the warm-up is never simply physical but also relational and emotional, and as well introduces the chosen symbolic theme. This phase lasts as long as people in the group need to be able to engage fully in play. Immediately after the warm-up we often propose an ethnic dance, or a sequence of expression primitive (Schott Billmann 1994), that condenses the symbolic image which will be addressed below in the next phase of exploration. The choreographic sequence aims to enhance the sense of belonging to the group, and to allow familiarising oneself with the chosen theme by starting to acquire some gestures that are related to it. The next part, the exploration, is the central part in which one fully immerses oneself in the experience of movement in the proposed theme of the meeting. Here the perceptual, emotional, intuitive, imaginative, relational, analogical and expressive processes have the supremacy over our usual mode of being conscious and over our language. At this stage it is as if we are able to suspend the time and space of everyday life, to experience a sort of extended present (see Naccari 2012). The phase that closes the meeting, which we call integration, is that which allows return to a state of daily consciousness, while at the same time seeking to create the synthesis of what has emerged, allowing oneself to integrate this experience into ones daily life. In this part of the meeting, we often propose the development of an individual or group choreography in which to focus and condense the most important aspects that have emerged during the meeting. We may also propose a plastic-pictorial reworking that is isomorphic to the theme chosen. For example, if I proposed to dance their own tree, this will be the subject of the design of each person, after all the drawings can be placed together to create a large collective mural. If I have worked on shaping, sculpting statues in space, I can propose the use of the collage technique, which retains the same purpose on another plane and in another language. If work has been performed on abandonment, it will probably be useful to work with finger paints, which facilitate regressive and fusional experiences. Another possibility of integration is narrative reworking, where it is possible to invent a story or tale from what has emerged, to write a poem or a poetic text, to narrate a part of one’s own biography. Usually, at the end, whether another technique of reworking the experiences has already been used, or none has been used whatsoever, verbalisation (talking about the experience) is used to describe and better focus on the experience and to remember it. Therefore, verbalisation is not just for the purposes of interpretation but it is used to find the words to describe what has emerged (See Naccari 2012), to increasingly better integrate into the consciousness new dimensions and experiences. The space of integration is also the time when the educator, as in the case I described earlier, is able to tell the cultural relevance of symbols that have been explored; this allows a global integration of the gestures and themes explored. An aspect always present in our setting is that related to the synchrony of the basic theme; this means that from the warm-up to the integration, attention is paid in proposing activities about the same educational and/or therapeutic objective through the chosen symbolic mediation. For example, if the chosen theme is that of the cross, since the warm-up all the activities allow the perception of one’s own verticality and horizontality, then an ethnic dance related to this theme is proposed (for example, a Greek dance); through the exploration, between other activities, it is possible to integrate a visualization on the axes and then to take them into the space and dance them… In integration, everyone can design their own personal way in which they have seen, perceived and danced all this. The basic objective here is not only to harmonise the three dimensions, but also to centre oneself in relation to this; on the basis of the specific needs of the group, the educator will place the emphasis on one thing or another… Yet, another feature is the dynamic and harmonic continuity between diachrony and synchrony and the way to live time, space and personal resonances within the theme suggested by those involved. Everything that is proposed never presents abrupt transitions or interruptions, so that those people who are dancing are eased into immerse wholly themselves in the experience. All this in listening to timing and the specific needs of the group; in fact, regarding the latter the person that leads the group can adapt the time and the ways of the proposals during the meeting. The most important symbols and narratives used in the meetings of symbolic-anthropological bodily mediation, both through the choreography of ethnic dances and through other expressive activities include the circle, the mandala, the cross, the labyrinth, the opposed rows, the tree, the cycle of the sun, the great triad and many others. They are proposed in all their intercultural forms, not only to learn and express on a choreographic plane, but to revive the old pedagogical meaning of them, which involves people holistically in their multiple realities: physical, emotional-affective, relational-social, intuitive-imaginative, cognitive, ethical, spiritual, creative, natural cultural and …intercultural.


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References (The year indicated in brackets is that of the first edition, the quotes within the text are translated into English from the Italian version). Durant Gilbert (1964), L’immaginazione simbolica. Il ritorno del simbolo nella società tecnologia, it.tr. Red, Como 2002. Bateson Gregory (1972), Verso un’ecologia della mente, it.tr. Adelphi, Milan 2007. Benetton Mirca (2012), Benessere e pedagogia olistica della persona, in A.G.A.Naccari, La mediazione corporea per un’educazione olistica. Simboli in movimento tra pedagogia e terapia, Guerini scientifica, Milan 2012. Bronfenbrenner Urie (1979), Ecologia dello sviluppo umano, it.tr. Il Mulino, Bologna 1986. Buber Martin (1984), Il principio dialogico e altri saggi, it.tr. San Paolo, Cinisello Balsamo (Milano) 1993. De Martino Ernesto (1961), La terra del rimorso, Il Sud tra religione e magia, Net, Milano 2002. Demetrio Duccio (2003), Manuale di educazione degli adulti, Laterza, Roma-Bari. Eliade Mircea (1951), Lo sciamanismo e le tecniche arcaiche dell’estasi, it. tr. Mediterranee, Roma 1974. Eliade Mircea (1952), Immagini e simboli, it.tr. Jaca Book, Milan 1980. Gardner Howard (1983), Formae mentis. Saggio sulla pluralità dell’intelligenza, it.tr.Feltrinelli, Milano 2000. Frankl Victor (1972), Alla ricerca di un significato della vita, it.tr. Mursia, Milan 1996. Guenon Renè (1957), La grande triade, it.tr. Adelphi, Milan 2002. Jung Carl Gustav (1938), Commento al “Segreto del fiore d’oro”, in Opere N°13 Studi sull’alchimia, it.tr. Bollati Boringhieri, Torino 1997. Jung Carl Gustav (1922-50), Psicologia analitica e arte poetica, in Opere, vol.X tomo 1, it.tr. Boringhieri, Torino, 1985. Kerenyi Karol (1950), Nel labirinto, it.tr. Boringhieri, Torino 1983. Maslow Abraham (1954), Motivazione e personalità, it.tr.Armando, Roma 1973. Mollo Gaetano (2005), Linee di pedagogia generale, Morlacchi, Perugia. Morin Edgar (1973), Il paradigma perduto. Che cos’è la natura umana?, it. tr. Feltrinelli, Milano 1994. Morin Edgar (1999), I sette saperi necessari all’educazione del futuro, it.tr.Raffaello Cortina, Milano 2001. Naccari Alba G.A. (2004), Le vie della danza. Pedagogia narrativa, danze etniche e danzamovimentoterapia, Morlacchi, Perugia. Naccari Alba G.A. (2006), Persona and movimento. Per una pedagogia dell’incarnazione, Armando, Roma. Naccari Alba G.A. (2010), Pedagogia del Cicli di vita in età adulta. Comprendere ed orientare crisi e cambiamenti nel corso dell’esistenza, Anicia, Roma. Naccari Alba G.A. (2012 ed.), La mediazione corporea per un’educazione olistica. Simboli in movimento tra pedagogia e terapia, Guerini Scientifica, Milano. Naccari Alba G.A. (2015), Per una valutazione ecologica nell’educazione a mediazione corporea. Un’esperienza di formazione con la giovane età adulta in ambito universitario, Seminario nazionale: Teorie e Metodi della Ricerca Empirica in Educazione, Rimini (in press). Nathan Tobie - Stengers Isabelle (1995), Medici e stregoni, it.tr. Bollati Boringhieri, Marzo 1998. Orefice Paolo – Sarracino Vincenzo (1981), Comunità locali e educazione permanente, Liguori, Napoli. Scholem Gershom (1949 ed.), Zohar. Il libro dello splendore. Passi scelti dalla Qabbalah, it.tr., Einaudi, Turin 1998. Scholem Gershom (1960), La kabbalah e il suo simbolismo, it.tr. Einaudi, Torino 1980. Scholem Gershom (1982), Le grandi correnti della mistica ebraica, it.tr. Il melangolo, Genoa 1986. Schott Billmann France (1994), Quando la danza guarisce. Approccio psicoanalitico e antropologico alla funzione terapeutica della danza, it.tr. Franco Angeli, Milano 2011. Tosi Valentina (2012), Proposte operative: La danza delle stagioni, in Naccari Alba G.A. (ed. 2012), La mediazione corporea…cit.

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