Thesis (Ph. D.)--University of Washington, 2006. / Vita. Includes bibliographical references (leaves 93-100).

Conselho Nacional de Desenvolvimento CientÃfico e TecnolÃgico / Esta dissertaÃÃo de mestrado tem como objetivo compreender a rede de colaboraÃÃo e a troca de saberes no ambiente mediado por computador formado em torno dos Softwares Livres e de CÃdigo Aberto. A pesquisa, realizada em ambiente virtual, traz como recorte, o olhar dirigido para as atividades dos usuÃrios que, na linguagem nativa, sÃo conhecidos por âentusiastasâ, um grupo heterogÃneo, muitas vezes de Ãreas do conhecimento diferentes da computaÃÃo, que dedicam parte do seu tempo a aprender, ensinar e militar em favor da divulgaÃÃo de iniciativas colaborativas no uso das tecnologias computacionais, articulando processos formativos. As interpretaÃÃes das aÃÃes destes entusiastas e o modo como desenvolvem suas atividades sÃo analisadas a partir de Marcel Mauss e suas atuais releituras sobre a DÃdiva, um sistema de trocas interpessoais tomando por base a trÃplice obrigaÃÃo de dar, receber e retribuir. O caminho metodolÃgico escolhido, a interpretaÃÃo de dados coletados em ambiente virtual, tem como norte as discussÃes postas pela Antropologia do ciberespaÃo. / This dissertation aims to understand the network of collaboration and exchange of knowledge in the computer-mediated environment formed around Free and Open Source Softwares. The research, performed in a virtual environment, brings as a cut, the look directed at the activities of users who, in native language, are known as "enthusiasts", a heterogeneous group, often from areas of knowledge other than computing, that devote part of their time to learning, teaching and military in favor of the dissemination of collaborative initiatives in the use of computational technologies, articulating formative processes. The interpretations of the actions of these enthusiasts and the way they develop their activities are analyzed from Marcel Mauss and his current readings on the Gift, a system of interpersonal exchanges based on the threefold obligation to give, receive and reciprocate. The methodological path chosen, the interpretation of data collected in a virtual environment, will be based on the discussions put forward by the anthropology of cyberspace.

A dissertação problematiza e investiga o papel da canção no panorama brasileiro, cotejando as matrizes indígenas (Jecupé, 1998 e 2001) e afrodescendentes (Hampate-Ba, 2010), como forma de contribuir para um re-encantamento das relações e das jornadas pessoais de autoformação frente ao capitalismo massificador, ao racionalismo instrumental e os limites aristotélicocartesianos da herança escolar. Baseado numa perspectiva mitohermeneutica (Ferreira-Santos & Almeida, 2012), desenvolve reflexões lastreadas nos fenomenólogos da existência (Merleau- Ponty e Gaston Bachelard), além das contribuições básicas no estudo da forma canção em Tatit (2002 e 2004), Jorge (1998) e Wisnik (1989). Dessa forma, uma possível resposta frente ao desolamento das instituições burocráticas, e em especial, na escola; seja precisamente um processo de re-encantamento que proprie o início das jornadas das pessoas (aprendizes e professores, comunidade e gestores) pelo viés da autoformação através do acalanto. / The dissertation discusses and investigates the role of song in the Brazilian landscape, comparing indigenous arrays (Jecupé, 1998 and 2001) and African descent (Hampaté-Ba, 2010), in order to contribute to a re-enchantment of relations and personal journeys self-formation against the massificador capitalism, instrumental rationality and the Aristotelian-Cartesian limits of school heritage. Based on myth-hermeneutical perspective (Ferreira-Santos & Almeida, 2012), develops reflections backed the phenomenologists of existence (Merleau-Ponty and Gaston Bachelard), beyond the basic contributions in the form-song study Tatit (2002 and 2004), Jorge (1998 ) and Wisnik (1989). Thus, one possible response facing the desolation of bureaucratic institutions, and in particular in schools; is precisely a process of re-enchantment that proprie the start of journeys people (learners and teachers, community and managers) the bias of self-training through the lullaby.

Made available in DSpace on 2014-07-29T16:15:19Z (GMT). No. of bitstreams: 1 tese MARIA EMILIA.pdf: 6746509 bytes, checksum: 9968c440d93ebd19a93021957d4415ad (MD5) Previous issue date: 2006-10-13 / Deep knowing is the conceptual matrix of this reflection, based on the agreement of that the process to learn and to teach is not restricted to the school, neither is exclusive fruit of the scientific rationality. For communities to know deep the citizens of the towns of Cibele and Caiçara are called, small agroupments of people near to the city of Itapuranga. The topofilies of knowing are the houses, churches, markets, locus of that pedagogical, verticalized essence of learning and teaching, underground in the collective memory of a community. In it I appeal to the depth knowing of the prayers and blessings, of the chore in cultivated filds and the houses, and of imaginary passes through, is that this study, established is placed theoretically in the Daily one from Michel Maffesoli, Manoel Barbosa and Jose Carlos de Paula Carvalho, who drinks in the source of the Deep Anthopology of Gilbert Durand and of the Paradigm of the Complexity of Edgar Morin. The study it is also based on Cliford Geertz, searching the said one of these primitive-next , dionisíacs citizens of blackfiels studied by Maria Isaura Pereira de Queiroz, Antonio Candido, Jose de Sousa Martins, Carlos Rodrigues Brandão and, more recently, for Jadir de Morais Pessoa. Modernity in its to know connoisseur if strangles, suspicion of a rational universe that falls down in the certainty of knowing them old, deep of the collective memory. This study, finally, it opens doors for a dialogue between anthropology, sociology, psychology and pedagogia. This to compose in depth has in the center the man and its imaginary one, the genetic and fenotípic system, the partner-cultural complex, beams of one all, neglected for the rational utilitarian knowledge of the modern times. / O saber profundo é a matriz conceitual desta reflexão, pautada no entendimento de que o processo de aprender e ensinar não se restringe à escola, tampouco é fruto exclusivo da racionalidade científica. Por comunidades de saber profundo denominam-se os sujeitos dos povoados de Cibele e Caiçara, no município goiano de Itapuranga. As topofilias do saber são as casas, igrejas, vendas, locus da prosa pedagógica, essência verticalizada do aprender e ensinar, subterrânea na memória coletiva de uma comunidade. No apelo à profundidade do saber das rezas e benzeções, da lida nas roças e nas casas, e do imaginário que as perpassa, é que se situa este estudo, baseado teoricamente no Cotidiano a partir de Michel Maffesoli, Manoel Barbosa e José Carlos de Paula Carvalho, que bebem na fonte da Antropologia Profunda de Gilbert Durand e do Paradigma da Complexidade de Edgar Morin. O estudo baseia-se também em Cliford Geertz, buscando o dito destes sujeitos dionisíacos primitivospróximos , sertanejos e caipiras estudados por Maria Isaura Pereira de Queiroz, Antônio Candido, José de Sousa Martins, Carlos Rodrigues Brandão e, mais recentemente, por Jadir de Morais Pessoa. A modernidade em seu saber perito se estrangula, suspeita de um universo racional que desaba na certeza dos saberes antigos, profundos da memória coletiva. Este estudo, por fim, abre portas para um diálogo entre Antropologia, Sociologia, Psicologia e Pedagogia. Esse compor de profundidade tem no centro o homem e seu imaginário, o sistema genético e fenotípico, o complexo sócio-cultural, feixes de um todo, negligenciado pelo conhecimento utilitário racional dos tempos modernos.

Since the 1960s and in reaction to its increasing popularity within Latino populations in the U.S., mariachi has become a common component of curriculum-based music courses in a growing number of public schools. Even though one of the principal purposes for the existence of mariachi programs is to improve students’ academic performance, music scholars have yet to address how mariachi education encourages higher academic achievement. On the other hand, anthropological educators argue that children underperform in school due to cultural difference or cultural mismatch; therefore, it is necessary to incorporate the cultural heritage of students into the curricula for academic success. The purpose of this study is to gain an increased understanding of the impact of mariachi programs on high school students' experiences and academic achievement and look for the relationship between achievement and cultural identity. This study examines two mariachi programs in the Tucson Unified School District as microcosms within the larger mariachi community in Tucson. In this interdisciplinary study, I use both ethnomusicology and anthropology of education as frameworks. I argue that students enrolled in the two mariachi programs are re-creating their cultural identities in response to the sociocultural context of the music education in the United States. This process of identity formation allows them to move more smoothly from one setting to another in their family, peer, and school worlds. The interrelationship between students and their peers, parents, and teachers facilitates their academic achievement.

This is a report of an ethnographic study of a graduate level Methods course for ESL/Bilingual teachers at the University of Massachusetts, Amherst. The course is organized around task-based, small group, facilitative and collaborative learning. One of the intriguing aspects of the course is the opportunities it provides for students to identify, understand and critique the ways that they share power and authority with each other and with the course professor. This research investigates the early inception of the role of facilitator within this complex educational practice. The role is purposefully under-defined so that facilitators can experiment with it, and turn it into something that has meaning for them. My research questions address the enactments or "dance" of authority--how it is experienced, voiced and shared by facilitators and students in this classroom community. I have developed a theoretical framework for three concepts or "modes" of authority and their consequent acts. They are: compassionate authority, involving the act of imaginatively taking up positions for one another (Jones, 1993); scholarship authority--the act of reframing and generating theories of the facilitation practice in order to understand and critique this pedagogy (Christ, 1987); and inventive authority--the act of creating, finding and remembering the substance of discourse (Lefevre, 1986). These modes of authority are mutually sustaining, and when converged steer us away from conceiving of authority dichotomously. Drawing on the notions of positioning (Carbaugh, 1994b) and intertextuality (Bloome & Egan-Robertson, 1993), I highlight the distinctive social positions that are created discursively when students uphold, reject and resist these modes of authority. The findings reveal that authoritative relationships at this site are contingent, patterned in moment-by-moment changes and often asymmetrical. The findings also reveal that the interactions constitute a balancing act--a power of balance--among the three modes of authority. Ultimately, this study should provide insights into discourses of compassion, critique and invention in multicultural and multilingual education.

This dissertation aims to foster a discussion among adult education practitioners on the connections between transformative learning theory and ethnoculture-based community service learning. Based on the concept of perspective transformation described by Jack Mezirow (1991), the study explores how perspective transformation occurs in a ethnoculturally based community service-learning course whose focus is on helping students to understand themselves within the context of their ethnic and cultural identity. As a practitioner of adult education I am looking for ways that my research, teaching, and practice are connected. The dissertation employed qualitative research, in particular drawing on ten in-depth interviews, and participant observation, and reflection papers to examine a variety of perspectives in order to analyze the implications of transformative learning theory for practitioners working with refugee and immigrant students. My research data consistently speaks of a heightened sense of cultural identity and personal development, a greater mastery of leadership skills, an enhanced self-esteem, and more complex patterns of thought in the form of critical reflection. Most of the immigrants and refugee students expressed that CIRCLE expose to a large and diverse immigrants and refugee community had significant and positive effects on their identity development process. In summary, my study suggests that the ethnoculturally-based community service can and often does have a transformational impact on participants.

A dissertação investiga a escritura formativa, simultaneamente, como processo de criação e como processo formativo. Para tanto, se lastreia num enfoque autobiográfico com base no ensaio (Larossa, 2006) amplamente matizado pela obra poética da pesquisadora, num diálogo intenso com pensadores, escritores e escritoras que têm a palavra como universo de investigação e criação artística, entre eles a perspectiva fenomenológica de Gaston Bachelard, a hermenêutico-simbólica de Ferreira-Santos (1998, 2004 e outros), Ferreira-Santos e Almeida (2001 e 2012), Loureiro (2008), Willms (2013) e Rubira (2006 e 2015), bem como a dos poetas da terra Guimarães Rosa e Manoel de Barros, e das poetisas das águas Neide Arcanjo e Clarice Lispector. A investigação poética durante o próprio processo (in process) explicita as dificuldades, os obstáculos, impasses, bem como a rica produção escrita e poética derivada desse processo, mais como registro do que como produto. Tal estilo investigativo, incomum aos modelos tradicionais de pesquisa acadêmica, ainda lastreados por uma lógica aristotélica e um pensamento cartesiano, linear e previdente, apresenta-se, no desdobramento e na investigação imagética, nas metáforas da palavra com o barro, a ostra, a canoa, o rio e o mar, cotejando a travessia como grande metáfora formativa. Com originalidade de estilo, esta investigação da escrita de si tenta contribuir com os processos de formação inicial de professores, tanto na especificidade do campo da literatura como da educação em geral que façam uso da escrita de forma ensaística e autoral como criação artística e de si e das artes no cotejamento da alteridade. / The dissertation investigates the formative writing simultaneously as creative and as formative process. Therefore, the background of this research is an autobiographical approach from essay (Larossa, 2006) largely tinted by the researchers poetic work in an intense dialogue with thinkers, writers and woman writers who has the word as research and artistic creation universe, including the phenomenological perspective of Gaston Bachelard, hermeneutic-symbolic of Ferreira-Santos (1998, 2004 and others), Ferreira-Santos and Almeida (2001 and 2012), Loureiro (2008), Willms (2013) and Rubira (2006 and 2015) and poets of the earth Guimarães Rosa and Manoel de Barros and poets of water Neide Arcanjo and Clarice Lispector. The poetic research during the process itself (in process) explains the difficulties, obstacles, hesitations and rich writing and poetic derived from production process, more like record than as a product. Such unusual investigative style to traditional models of academic research also backed by an Aristotelian logic and Cartesian thought, linear and thoughtful; presents itself in the unfolding investigation and imagery in word metaphors with clay, the shell, the canoe, the river and the sea, comparing the crossing as a major formative metaphor. With stylish originality, this research writing himself, tries to contribute to the initial training process of teachers in both the specificity of the field of literature and education in general to make use of writing of essays and authorial how artistic creation and himself and the arts like form to understand the alterity.

This critical ethnography focuses on the practice of an Indigenous-serving charter school in Arizona and how it created space to practice culturally responsive schooling for Indigenous youth in an era of school accountability and standardizing educational reforms. Urban Native Middle School (pseudonym) opened for four years before being closed under tremendous state pressure from high-stakes testing accountability measurements. This study uses data spanning two periods of data collection: archived data collected at the time of the school's operation, and follow-up data tracking educators', parents' and students' experiences after the school's closure. Careful examination of student, educator, and parent narratives about the school during its years in operation illuminate how adults and youth co-authored a unique reterritorializing both/and discourse, building a school community of practice around connections to mainstream standardized knowledge and local Indigenous knowledges. The transformational potential of the schools both/and approach offered students access to strength-based both/and identities. The second phase of the study, which followed educators', parents', and students' into new school environments, illuminates practices of educational negotiation on the part of participants within geographies of limited educational opportunity for Native youth, both urban and rural. With four years of data collection, this study expands understanding of how Indigenous families choose among available educational environments in landscapes of limited school options and policy labels which fail to address the on-the-ground realities of schooling in Indigenous communities. For the Indigenous educators and families in this study, navigating school choice in an era of high-stakes testing reflects an enduring struggle of American Indian education with educational policy. This study's findings suggest that the transformative potential of both/and schooling has positive and wide reaching implications on the school experience of Native youth, and further illuminates the persevering practices of Indigenous educational survivance in seeking access to more equitable, culturally sustaining educational experiences. With implications for practice and policy, this anthropologic case study of an Indigenous-serving charter school considers the powerful impacts of human relationships on student learning and critiques the injustice perpetuated by snapshot accountability measurements which deny students' spaces for cultivating bridges to access imagined futures.

Thesis (Ph. D.)--Miami University, Dept. of Psychology, 2005. / Title from second page of PDF document. Document formatted into pages; contains [3], vi, 75 p. : ill. Includes bibliographical references (p. 35-37).