<p>This study aims to describe the conditions, of which some youths who live in a segregated area in Sweden, see as important for their development of an identity. The study have been conducted in a manner where we put the youths own words in focus. The youths are in charge of deciding what they regard as important for their own development of their own identity. In this study we assume certain contexts, of which we base the study. These contexts include the society, the urban districts, the school, the family, and the language. A central concept in this study’s technical framework is symbolic interaction, and ethnology. The data in this study comes from group discussions with students in a school in an urban district which has been, and is segregated. Theoretical concepts and the youths own concepts serve as tools in this study. The participants in this study describe them self as not being a part of the Swedish society. They are different. Even though almost everyone of the participants in this study are born in Sweden, none of them feel that they are Swedish. Their sense of feeling secure is connected to the urban district of which they live in, school, and family. The youths describes the possibility of social networking as an important part of being secure. They describe the Swedish society as being hostile towards them as a group. They experience that the Swedes defends Sweden against them. They feel that their language is different from the regular Swedish. The participants see both a positive and a negative side of their language. They feel that the Swedes does not accept their Swedish. At the same time they feel proud of their language. They mention it as being alive. Even though they experience the difficulties in the Swedish society, they feel hopeful about their future. They see themselves in a positive way. They have an positive view of their identity.</p>

La présente thèse traite de la détection du rapport du discours des textes contenus dans les manuels scolaires de langue avec le type de citoyen que l’Etat souhaite former et de l’image du soi national qui est tracée dans ceux-ci. L’éducation, en tant qu’institution suprême de l’Etat natoinal par le manuel scolaire transmet aux sujets sociaux le récit de la nation de sorte de parvenir efficacement à la diffusion des valeurs nationales, des modèles nationaux et à la constitution d’une identité nationale commune. Etant donnée l’interaction entre texte et lecteur dans le processus éducatif, notre problématique focalise sur ce que reflète le discours de l’anthologie des manuels scolaires de langue, ce qui est incrusté en tant qu’idéologie nationale dans la conscience des élèves et quel type d’identité les groupes qui exercent le pouvoir désirent que les élèves forment au terme de leur scolarité au primaire. Donc cette étude part du double constat que l’exploration et l’analyse du contenu idéologique des manuels est révélatrice car ceux-ci contiennent l’ensemble des valeurs et des principes que le système éducatif désire transmettre en vue de former les caractéristiques du citoyen souhaitable mais aussi le rêve que chaque société prévoit pour elle-même. Par l’analyse du contenu des textes des manuels scolaires (des périodes 1983-2005 et 2006-2012) nous entreprenons l’exploration des messages, des attitudes, des valeurs et de l’image du soi national qui est tracée dans ceux-ci. Tout ce qui est mentionné ci-dessus contribue à la formation de l’identité nationale, à la construction du soi national et à l’incrustation de traits politiques et culturels des sujets sociaux. Dans les trouvailles de la recherche sont révélés et interprétés le présent de la Grèce moderne, le passé antique idéalisé et la tradition et la culture grecques «idolisées». En outre à la fin de chaque catégorie d’analyse nous entreprenons la présentation de l’image qui résulte de chaque catégorie, ce qui a d’ailleurs conduit à la validation des conclusions de notre projet de recherche. / The present dissertation is concerned with tracing the relationship between the discourse of the texts which are included in the school handbook for language, and the type of citizen that the national state wants to shape, and with the picture of the national self which is depicted in those texts. Education, as the supreme institution of the national state, transmits to the social objects, through the school handbook, the nation’s narrative, so as to achieve the more effective diffusion of national values and standards, and the formation of a national identity. Since the interaction between text and reader in the educational process is a given fact, our question focuses on what the discourse of the school handbooks for language reflects, what is engraved as national ideology on the conscience of the pupils, and what kind of identity the groups wielding power want the pupils to have acquired by the end of their time in primary school. Consequently, this study starts from the two-fold discovery that the investigation and analysis of the ideological content of the reading matter is revealing because it contains the sum of the values and principles which the educational system wants to transmit, in order to shape the characteristics of the citizen it wants, and also the vision every society specifies for itself. Through the content analysis of the texts in the school handbooks (for the time periods 1983-2005 and 2006-2012) an investigation is attempted, of the messages, the attitudes, the values and the picture of national self which is depicted in the texts, and which contribute to the shaping of the national identity, the formation of the national self and the engraving of the political and cultural characteristics of the national subjects. In the research findings, the modern greek present emerges and is interpreted, as is the idealized ancient greek past and the idolized greek tradition and culture. In addition at the end of each analysis category, a portrayal of the picture which emerges from each category is attempted, a fact which moreover leads us to the validation of the conclusions of our research work.Key words

This disertation deals with the question of the common Bosnian identity in post-Yugoslavian fiction. It first sets up basic theoretical principles: the phenomenon of national literature and literature identity - only to prove later, on several examples of pre-Yugoslavian and Yugoslavian fiction, that such identity did exist. Finally, the work analyses several quotes of both Yugoslavian and exile authors and seeks, leaning on the theory of the myth falling apart, to establish the answer to the above question. Powered by TCPDF (www.tcpdf.org)

L’immigration francophone récente au Manitoba présente des enjeux complexes pour la société manitobaine, et plus particulièrement la société franco-manitobaine. Environ 5 % de la population francophone au Manitoba ne sont pas nés au Canada et la proportion d’étudiants immigrants à l’Université de Saint-Boniface (USB) est presque le double de ceci. Cette recherche explore comment les étudiants immigrants d’origines africaines vivent leur acculturation et l’effet de cette dernière sur leur identité dans le contexte postsecondaire de l’USB. Orientée par une lentille de l’intersectionnalité (Crenshaw (1989, 1991), l’approche méthodologique était qualitative et ethnographique. Les résultats de cette étude offrent un aperçu des perspectives des participantes et participants immigrants africains afin de comprendre leurs expériences de racisme, de sexisme, de défis sociaux et d’évolution identitaire hybride. À la lumière de ces résultats, des recommandations d’accueil et d’intégration des immigrants africains au niveau universitaire sont offertes. / May 2016

La réception du théâtre d'Eugène Ionesco en Chine a connu plusieurs périodes différentes depuis les années 1960. Cette thèse consiste à l'explorer sous trois formes principales : la critique, la mise en scène et la création dramatique chinoise sous son influence. Les recherches sont entreprises à partir d'une réflexion récurrente de la réception d' « autrui » et la constitution de « soi ». La conception d' « autrui » traditionnelle et moderne chinoise influencent toujours la perception des cultures hétérogènes, alors que l'évolution de cette conscience depuis la fondation de la République Populaire de Chine agit profondément sur la réception de la littérature et l'art occidental. De la critique à la consécration, l'interprétation du théâtre d'Ionesco passe par le processus de rejet, refus, distinction et identification de l' « autrui ». Due à la lecture incomplète, elle se focalise sur quelques mots clés et des idées préconçues, pendant que sa conscience politique demeure un point aveugle. La pratique scénique du théâtre d'Ionesco est expérimentée pendant deux périodes intensives. Peu nombreuses, ces créations révèlent déjà des particularités de « sinisation » et la volonté de construire sa propre identité culturelle. Quant à l'écriture dramatique chinoise, l'apparition du théâtre de l'absurde chinois semble atteindre l'équilibre dans le vacillement entre deux pôles de l'emprunt de l' « autrui » et le retour du « soi ». Se référant au théâtre d'Ionesco, ce théâtre démontre des similarités. Un cas spécifique de réception d'une culture d' « autrui », celle du théâtre d'Ionesco, retrace aussi le chemin de rétablissement de l'identité culturelle de la Chine contemporaine. / The reception of Eugène Ionesco's theatre in China has witnessed several different periods since the 1960s. This thesis involves researching the reception from three principal forms: the critique, the staging, the Chinese dramatic creation under his influence. The study is begun from a recurring reflection in reception of 'the other' and constitution of 'the self'. The Chinese traditional and modern conception of 'the other' influence always the perception of heterogeneous cultures, while her evolution since the foundation of People's Republic of China has a profound effect on reception of occidental art and literature. From critique to consecration, the interpretation of Ionesco's theatre passed by the process of rejection, refusal, distinction and identification of 'the other'. Due to an incomplete lecture, it is focused on several key words and preconceived ideas, although his political conscience remains a 'blind point'. The practice scenic of Ionesco' theatre experienced two condensed periods. These creations which are not numerous convey already the particularities of 'sinicization' and the will to construct the Chinese own cultural identity. As for the Chinese dramatic creation, the appearance of the Chinese theatre of the absurd seems to attain the equilibrium in the wobble between two poles which are borrowing from 'the other' and return to 'the self'. Instead of referring to the whole occidental theatre of the absurd, but to Ionesco's theatre, this theatre demonstrates the similitude.The reception of Ionesco's theatre, a specific case of reception of the other's culture, retraces also the way of the cultural identity's re-establishment in contemporary China.

Les difficultés rencontrées par les populations immigrées sont le reflet exacerbé des inégalités sociales subies par les autres usagers dans les domaines de l’emploi, du logement, de la précarité… ; mais, en outre, du fait même de la migration, de profondes mutations sont vécues au sein de la sphère familiale avec une recomposition des rôles et des statuts, une nouvelle conception de l’autorité…. Soumises à rude épreuve, les relations intergénérationnelles et conjugales génèrent notamment des crises familiales pour lesquelles les institutions sont sollicitées. Aux difficultés de toute intervention sociale auprès des familles s’ajoutent, dans ces situations conflictuelles, des éléments liés à la diversité culturelle et à l’intégration, deux termes qui entretiennent un rapport ambigu et font l’objet de débats dans la société française.Bien que le mandat et les missions des assistants de service social s’inscrivent dans un cadre institutionnel et une éthique commune, les modes d’intervention en contexte migratoire sont multiples et divers, marqués par un style personnel de penser et d’agir, oscillant entre les deux pôles de l’"universel" et du "particulier". En étant chargés par les institutions d’accompagner les immigrés dans le processus d’intégration, les professionnels sont, bien entendu, porteurs de représentations sociales qui les amènent à agir de telle façon plutôt que de telle autre, au nom de certaines valeurs.Dans ces situations de crises intrafamiliales, la présence de l’altérité, de valeurs et de modèles culturels différents, révèle le « soi professionnel » des praticiens et fait émerger leurs représentations des conduites des immigrés. Ces représentations révèlent ainsi leurs systèmes de valeurs et les préjugés, leurs affects, de même que les attributions de sens et les jugements qui interpellent le fondement même de leurs rôles professionnels. Les représentations sociales remplissent une véritable fonction d’orientation des pratiques tout en exerçant une fonction identitaire en déterminant comment un groupe social donné se perçoit et perçoit les autres groupes avec lesquels il est en interaction.L’étude de la relation entre la perception des conduites sociales et culturelles des immigrés et les pratiques des Assistants de Service Social est au cœur de notre travail de recherche. La thèse vise à déterminer les différentes représentations en présence, les facteurs liés à leur émergence et leur rôle dans le choix du mode d’intervention. / Social disparities endured by social service users are exaggerated when encountered by immigrants: in employment, accommodation, precariousness… Besides, as a result of the migration itself, family spheres experience deep transformations through the re-composition of roles and status, through a new conception of authority. Relations between generations or inside the couple are put to the test, and sometimes generate family crisis for which institutions can be solicited. Any social intervention implies difficulties, but in addition to those conflicting situations in families, other elements must be considered, which are connected to cultural diversity and integration – both ambiguous terms that are very controversial in French society.Social workers’ mandate and missions belong to common institution and ethic, but the ways of intervention in a migratory context are multiple and diverse. They are the result of personal methods of thinking and doing, fluctuating between the ‘universal’ and the ‘particular’. Professionals are in charge of helping immigrants throughout the process of integration, and have of course their own social representations that lead to act one way or another, for the sake of certain values.In those situations of internal family crisis, otherness and cultural and value models bring the practitioner’s ‘professional self’ to the light and reveal his/her representation about the immigrants’ behaviour; value system and prejudice, affects, interpretations and judgements put a question to the very foundation of their professional roles. Social representations orientate practices and also fulfill an identity function by determining how a certain group conceive of themselves and of groups they interact with.The study of the relation between the immigrants’ social and cultural behaviour and the Social Workers’s practices is the central point of this research. The dissertation aims to determine the different representations at stake, how they come out and influence the mode of intervention.

[pt] O objeto de estudo deste trabalho trata-se do Turismo de Favela realizado nas comunidades pobres do Rio de Janeiro. O objetivo geral deste trabalho é o de descrever os seus mecanismos e compreender o alcance e os limites desta atividade econômica no contexto de uma reflexão sobre desenvolvimento sustentável em comunidades urbanas pobres. O Turismo de Favela, como sabemos, vem sendo praticado no Rio de Janeiro desde do início da década de 1990, tendo aumentado significativamente a sua demanda nos últimos cinco anos. Os roteiros oferecidos pelas agências de Turismo Receptivo são progressivamente mais invasivos sendo, praticamente, todos iguais. São visitados os becos e vielas das comunidades pobres com o objetivo de explorar um espetáculo de pobreza e violência. Muitos são os fatores que instigam o turista a procurar esse tipo de Turismo, principalmente o marketing feito pelas empresas de Turismo e veículos de comunicação de massa, sendo o mais importante deles, o filme Cidade de Deus. Como conclusão, discutimos algumas idéias para um Turismo menos preconceituoso nas comunidades pobres da cidade do Rio de Janeiro, tendo como premissa que para o sucesso desta atividade é necessário incorporar os moradores das comunidades visitadas. / [en] The subject of this work is the Favela Tourism, which is taking place within the poor communities of Rio de Janeiro. Our goal is to describe its mechanisms and to understand the limitations of this economic activity in the context of a discussion about sustainable development in poor urban communities. The so-called Favela Tourism, as we know, has been practiced in the city of Rio de Janeiro since the early nineties and has increased its volume during the last five years. The tours offered by the agencies are progressively invasive and very similar in scope. The visits include touristic walks through alleys and trails, with the purpose of exploring a poverty and violence show. Many factors contribute to generate interest in this kind of Tourism, such as the marketing created by the touristic agencies and mass media communication, particularly the movie City of God. As a conclusion we discuss some ideas for Tourism within the poor communities of Rio de Janeiro not based on prejudice and with the understanding that this activity must enclose the inhabitants of those communities in order to be successful.

Submitted by admin tede (tede@pucgoias.edu.br) on 2017-01-09T12:55:25Z No. of bitstreams: 1 MOZART MARTINS DE ARAUJO JUNIOR.pdf: 3168367 bytes, checksum: ec8bb893ae54266b08061c24eaf71ced (MD5) / Made available in DSpace on 2017-01-09T12:55:25Z (GMT). No. of bitstreams: 1 MOZART MARTINS DE ARAUJO JUNIOR.pdf: 3168367 bytes, checksum: ec8bb893ae54266b08061c24eaf71ced (MD5) Previous issue date: 2012-12-14 / Why Karaja survived before the occupation process of the national society in its traditional territory? The answer is simple, because there is something in the process of resistance Karajá kept in its historical memory revealed in the unity of traditional cultural identity: The INY, which can be translated into Portuguese the word WE. Traditionally, Karajá call themselves INY, which means the traditional dialect society held in plurality of said name. This is the subjectivity that the cultural identity maintained cohesion, unity and survival of this ancient race, inhabitants of the forests of the Rio Araguaia. This study aims to revisit and discuss the memory and cultural identity of Indians in Karajá Aruanã Goiás, with the intention of addressing, historically, the trajectory of this indigenous nation, from the retreat in the remote past to the present. Strictly speaking, for the research, looked at the universe of theoretical references available, the historical and anthropological literature authors who studied the ethnic linguistic branch of macro-Ge, where they are ranked the Karajá and its subgroups. Thus, the scope of analysis of the dissertation, elect to historians who actually studied the Karajá: Zoroaster (1941), Ataídes (1970), Metatti (1970), Prous (1997), Davis (1997), Socorro (2001), Amaral (1992), Barbosa (2002), Silva; Rocha (2006), et Funare. al. (2007), Silva (2009) et.al. It is noteworthy that the Karajá Burdina seen gradually being undermined their traditional territories, to the point where, until recently, been confined to a small group of houses on the edge of a ravine that is slowly being eroded by the action time and Araguaia River. The Karajá over the last two centuries, trying to preserve their culture based on the struggle for the survival of their ethnic groups supported the cultural resistance against the violence and the various forms that were faced with the presence of the colonizer in the occupation of their ancient territory and, in the course of its history were submerged by the actions of the process of settlement of the colonizer in Brazil and the inevitable occupation of their traditional lands, reducing them to three fragmented areas and pressure from livestock, agriculture, and more recently by tourism. It is due to this historical process, the Karajá seek to organize from the strategy in defending its territory millennial who is at risk of unavoidable due to the rapid occupation of cerrado biome. In this scenario disappear, that Karajá millennially preserve the flora and fauna, which are also natural heritage that is at risk of disappearing. It is in this context of degradation of indigenous territory promoted by the presence of the colonizer, that indigenous communities seek to maintain their physical and cultural integrity, fading in the shadow of deforestation and other forms of environmental degradation plaguing the city municipality Arowana. Dipped one hand, the tradition that mark the Rio Araguaia as the linchpin of their cosmology and, secondly, the urban ethos of a municipality that meets the demands of global capitalism, it Karajá to face the numerous challenges to their survival physical and cultural. The population of Brazil, and consequently of Goiás, for centuries associated with that occupation of the territory with the development of an economy geared exclusively to the metropolis, giving birth to an expansion process that triggered the reduction, fragmentation and loss of traditional territories, committing violently identity INY maintained to the present. / Por que os Karajá sobreviveram diante do processo de ocupação da sociedade nacional em seu território tradicional? A resposta é simples, pois, existe algo no processo de resistência dos Karajá mantido na sua histórica memória revelada na unidade da identidade cultural tradicional: Os INY, que em português pode ser traduzido na palavra NÓS. Tradicionalmente, os Karajá se autodenominam INY, que no dialeto tradicional quer dizer a sociedade mantida na pluralidade do referido nome. Esta é a subjetividade, que na identidade cultural manteve a coesão, a unidade e a sobrevivência desta etnia centenária, habitantes das matas do Rio Araguaia. Assim, este trabalho tem o objetivo de retomar e discutir a memória e a identidade cultural da etnia Karajá de Aruanã Goiás, com a pretensão de abordar, historicamente, a trajetória desta nação, a partir do recuo no passado remoto até a atualidade, a rigor, para a realização da pesquisa, procurei, no universo das referências teóricas disponíveis, a literatura histórica e antropológica os autores que estudaram as etnias do tronco linguístico macro-jê, onde se encontram classificados os Karajá e seus subgrupos. Assim, no escopo de análise da dissertação, elegem-se historiadores que, de fato, estudaram os Karajá: Zoroastro (1941), Ataídes (1970), Melatti (1970), Socorro (2001), Amaral (1992), Barbosa (2002), Silva; Rocha (2006), Funare et. al. (2007), Silva (2009) et.al. Ressalta-se que, os Karajá de Buridina viram, aos poucos, seus territórios tradicionais serem minados, ao ponto de, até muito recentemente, terem sido confinados a um pequeno conjunto de casas à beira de um barranco que está sendo aos poucos erodido pela ação do tempo e do rio Araguaia. Os Karajá, ao longo dos dois últimos séculos, tentam preservar a sua cultura com base na luta de sobrevivência, na resistência cultural, face à violência das diversas e diferentes formas que se viram confrontados com a presença do colonizador na ocupação de seu território milenar e, que no decurso de sua história foram atropelados pelas ações do processo de povoamento do colonizador no Brasil e a inevitável ocupação de seus territórios tradicionais, reduzindo-os a três áreas fragmentadas e pressionadas pela pecuária, agricultura e, mais recentemente, pelo turismo. É em decorrência desse processo histórico, que os Karajá procuram se organizar a partir da estratégia na defesa de seu território milenar, que corre riscos inevitáveis de por conta da ocupação acelerada do bioma do cerrado. Neste desaparecer de cenário, os Karajá tentam preservar a fauna e a flora, que também são patrimônios naturais que podem desaparecer. É neste contexto de degradação do território indígena promovido pela presença do colonizador, que as comunidades indígenas procuram manter a sua integridade física e cultural, desvanecendo-se à sombra dos desmatamentos e de outras formas de degradação ambiental que assolam o município da cidade de Aruanã. Mergulhados, por um lado, na tradição que marca o Rio Araguaia como o eixo central de sua cosmologia e, por outro, no ethos urbano de um município que atende as demandas do capitalismo global, aos Karajá cabe o enfrentamento dos inúmeros desafios a sua sobrevivência física e cultural. O povoamento do Brasil e, consequentemente de Goiás, ao longo dos séculos associou a referida ocupação do território com o desenvolvimento de uma economia voltada exclusivamente para a metrópole, dando inicio a um processo expansionista que desencadeou a redução, fragmentação e perda dos territórios tradicionais, comprometendo, violentamente, a identidade INY mantida até o presente.

Made available in DSpace on 2016-07-27T13:49:13Z (GMT). No. of bitstreams: 1 Luiza Maria Guedes.pdf: 625201 bytes, checksum: 7ae587b7a6bf109a829087a6992e96fc (MD5) Previous issue date: 2003-03-27 / The present study The Folia do Divino and its cultural identity: the case of the community from Jaraguá in Goiânia - is an analysis of the cultural identity of the community that migrated from Jaraguá into Goiânia, which has at its historical background the Folia do Divino, one of the most expressive folklore manifestations of that community. In this way, to understand how the annual visit of the Folia rebuilds and renews the traditions and the cultural identities of a rural community that moved from the Jaraguá to Goiânia, as well as understand how the continuity of the visit of the Folia do Divino contributes to maintain the cultural identity of this community in a new culture, with new cultural values and paradigms. / O presente estudo A Folia do Divino e Identidade Cultural: o caso da comunidade de Jaraguá em Goiânia - constitui-se na análise da identidade cultural da comunidade migrante de Jaraguá em Goiânia tendo como pano de fundo a folia do Divino, uma das manifestações folclóricas mais expressivas daquela comunidade. Dessa forma buscou-se entender como a visita da folia reconstrói e renova as tradições e a identidade cultural de uma comunidade rural decorrente de uma mudança de cidade; bem como compreender como a continuidade da visita contribui para a manutenção da identidade cultural dessa comunidade em uma nova cultura, com novos valores e paradigmas culturais.

Ao apresentar o relato da trajetória de vida de duas mulheres ceramistas japonesas, Shoko Suzuki e Mieko Ukeseki, inserindo-o em seu contexto histórico e sociocultural, este trabalho tem como objetivo apresentar as construções históricas, representações culturais, experiências pessoais e subjetividades envolvidas na construção da sua identidade. A partir da análise do discurso e da prática destas ceramistas, recolhidos a partir dos preceitos definidos por Daniel Bertaux (1997) como récits de vie (relatos de vida), pretende-se compreender os processos pessoais envolvidos na construção da identidade cultural das duas ceramistas, marcados pela vivência transcultural decorrente da imigração para o estado de São Paulo, Brasil, nas décadas de 1960 e 1970 respectivamente. A história da cerâmica japonesa toma aqui papel relevante para a construção das imagens de japonesidade, traduzidas no discurso e na prática das ceramistas. Contudo, é na apropriação e reinterpretação destas representações em diálogo com suas subjetividades e experiências pessoais que a identidade cultural é recriada. Ao lançar luz sobre o relato pessoal da trajetória de vida de duas ceramistas japonesas no Brasil, esta pesquisa pretende também contribuir para iluminar vários aspetos da história, sociedade e cultura do Japão e do Brasil do último século, em especial, a situação das mulheres na cerâmica nipônica, a imigração de artesãos e artistas japoneses para o Brasil, os processos de construção da identidade cultural japonesa através do artesanato e da cerâmica e os processos pessoais envolvidos na criação de uma identidade nipo-brasileira / By presenting the life-story account of two Japanese women potters, Shoko Suzuki and Mieko Ukeseki, inserting it in its historical and sociocultural context, this work aims to present the historical constructions, cultural representations, personal experiences and subjectivities involved in the construction of their identity. From their discourse and practice analysis, collected from the precepts defined by Daniel Bertaux (1997) as récits de vie (\"life story accounts\"), we intend to understand the personal processes involved in the construction of their cultural identity, marked by the transcultural experience due to the immigration to Brazil in the 1960s and 1970s respectively. The history of Japanese ceramics takes here an important part for the construction of images of \"Japaneseness\", which are translated in the discourse and practice of these potters. However, it is in the appropriation and reinterpretation of these representations in dialogue with their personal experiences and subjectivities that cultural identity is recreated. By shedding light on the personal account of the life stories of two Japanese women potters in Brazil, this research also aims to contribute to illuminate various aspects of the history, society and culture of Japan and Brazil in the last century, in particular, the situation of women in Japanese ceramics, the immigration of Japanese artists and craftsmen to Brazil, the processes involved in the construction of a Japanese cultural identity through craft and pottery and the creation of a Japanese-Brazilian identity