La conduite d'acteur social dans le contexte de la formation initiale de l'enseignement protestant de Madagascar. Etude de cas : l'enseignement protestant réformé de Madagascar

摘要

In past, the procedure of configuration of the "practice of social actor" is confronted with two procedures, so controversial the one as the other one in the sphere of the initial training of the education re-formed by Madagascar. The actions of legitimization are made by divided procedures. Every act is supported by an inheritance of plots of land of civilizational practice often in ethical contradiction with the other forms of juxtaposed théologico-ideological convictions. Consequently, this progress creates a situation of social dissension. This situation evolves in a social climate dominated by an uncertain characteristic of civilizational specificity. Any activity starts with a vagueness of frame of behavior and ends by a result of action not - legitimized by the public of the education. Consequently, the results of accumulated actions do not give a true legitimacy to the "practice of social actor ".And so appears the new social dynamics generated by the process of the o smotic civilization. It creates a new civilizational ethical configuration, a frame of legitimacy of the "practice of social actor", it is advisable to stabilize a new frame of social reunification. It is a condition of success of the social change. This procedure begins with the adoption of a new labor rigth " cross-culturally right ". If it returns to the social actors to decide by themselves and for themselves on their own codes of collective legitimacy, they cannot realize it without entering cross-cultural values. The "practice of social actor" indeed understands without having his real place in the fulfillment of the patriotic causes of societal interest. Given that this condition of legitimization, aims just as much at shaping a social collective ascent that individualThe "practice of social actor" indeed understands without having its real place in the fulfillment of the patriotic causes of societal interest. Given that this condition of legitimization, aims just as much at shaping a social collective ascent that individual. Then, to enter a mechanism of social change understands, without adoption of the potential values of the fihavanana. This frame of authentically Malagasy social reunification, determines the place of the "practice of social actor" in the cog of the coresponsibility and the sociability. Anyway, "practice of social actor" would have a sense if it did not bring a precise action for the community?Words-keys, practice of social actor, social ascent, osmotic civilization, frame(executive) of social reunification, social change, collective legitimacy, cross-culturally right, fihavanana, social cohesion, social configuration, osmotism, conflict of plot of land of civilizations, Malagasy reformed Protestant education, missionary.