Detta examensarbete undersöker hur hinduismen och buddhismen framställs i en lärobok för grundskolan 7-9, publicerad 2006. Undersökningen bygger på intervjuer och analyser av sex elever i årskurs nio. Utifrån en kvalitativ innehållsanalys granskas om det finns ett andrafierande, ett vi och dem sätt att beskriva dessa religioner och om det finns eurocentristiskt formuleringssätt i dessa läroböcker. Undersökningens fokus ligger på om det i läroböckernas framställningar förekommer spår av ett vi- och dom-perspektiv och på vilka sätt dessa eventuella spår då yttrar sig. Eleverna får också ta ställning till om de anser att läroböcker i ämnet religion skulle vinna på fler inslag av verkliga troende individers medverkan ifråga om beskrivningar av vardagen och heliga ceremonier. Resultatet av undersökningen visar att det i läroboken finns spår av ett vi- och dom-perspektiv i någon grad. Till viss del ställs ett tillsynes homogent ”vi” i relation till ett tillsynes homogent ”dom”. ”Vi” representerar ”europén” och den kristne ”västerlänningen”, ”dom” å andra sidan får representera ”de Andra”, det vill säga hindun och buddhisten samt deras religiösa trosföreställningar.   Det visar sig att den undersökta läroboken innehåller formuleringar och bilder som innebär en exotifiering och andrafiering av hinduismen och buddhismen vilket också förstärker den eurocentriska bilden av den andre. Den religiösa individen tolkas därtill uteslutande utifrån kollektivet vilket förstärker en stereotypisk bild av hindun och buddhisten. Läroboken skapar på detta sätt en föreställning hos elever som ger dem ett intryck av ”de andra” i relation till den norm som de omedvetet får lära sig är ”den västerländska.” Eleverna själva uttrycker att de skulle uppskatta textinlägg skrivna av troende hinduer och buddhister. De menar att dessa inlägg skulle förstärka deras förståelse och öka deras intresse för dessa religioner. Detta skulle förmodligen innebära att den stereotypiska bilden av hindun och buddhisten i lärobokens framställningar skulle bli ber individ baserad. Eleverna skulle förmodligen då också kunna relatera till religionerna på ett mer objektivt sätt.

abstract: This dissertation examines the use of color in lowrider car customizations. It studies the relationships among car owners, car painters, and car clubs in the process of selection, and manipulation of color. This research studies how color is constructed as an element for individual and community differentiation. Also included is the examination of the influence of car clubs in the design process, the understanding of color by car painters and car owners, and the cultural values associated with color in this community. This research argues that through the use, manipulation, and implementation of color as a visual/design element, lowriders challenge, transgress, and resist the preconceived notions of space, aesthetic hegemony, and social disparity they experience. In this case, color as a cultural expression, becomes a pivotal element to narrate and retell their stories of struggle and endurance, as well as to envision a different world. This research frames Chicana/o vernacular production, and color use as being central to the borderland experience of this community. Finally, this research follows the discourse of taste, as this concept has been used to create social categories of exotic otherness and the perpetuation of specific aesthetic epistemologies. In this context, it presents lowriders as expression of a Chicana/o network of vernacular border knowledge. This dissertation concludes by framing the Low n' Slow movement, in the context of healing and emancipating practices enacted by subjugated communities in order to survive, give sense to their reality, and to envision a more egalitarian world. / Dissertation/Thesis / Ph.D. Environmental Design and Planning 2011

Made available in DSpace on 2015-05-14T12:23:14Z (GMT). No. of bitstreams: 1 arquivototal.pdf: 1923869 bytes, checksum: 4ab2a3c6ac5bbb0c3486c57d0e95fb17 (MD5) Previous issue date: 2012-04-20 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / The image of Africa in contemporary hegemonic film does not make up a mere object to be aesthetic appreciation or depreciation, and moreover, that image is a tangible indicator of a contemporary political practice whose roots are embedded in the Eurocentric colonial discourse of the nineteenth century. In this dissertation, the intellectual effort is directed towards showing the ways in which hegemonic contemporary cinema represents the African continent, what is done after a historical review of how this image of Africa was built by European intellectuals in the late nineteenth century , which served the interests invented this image, which supplied him with arguments legitimizing support and ways by which this image was popularized. At the end, is made a sketch of the bridge that connects the political situation of the late nineteenth century, which spawned the invention of Africa, the beginning of the century, which means that the image remains popular, and some considerations on the relationship between films and craft of the historian. More than mere curiosity or pursuit of scholarship, this dissertation is a conscious attempt to engage in a broad intellectual effort of decolonization of knowledge. / A imagem da África no cinema hegemônico contemporâneo não compõe um mero objeto passível de apreciação ou depreciação estética; para além disso, essa imagem é um dos indicadores palpáveis de uma prática política contemporânea cujas raízes estão fincadas no discurso colonial eurocêntrico do século XIX. Nesta dissertação, o esforço intelectual é direcionado no sentido de mostrar as maneiras pelas quais o cinema hegemônico contemporâneo representa o continente africano, após o quê é feita uma revisão histórica de como essa imagem da África foi construída pela intelectualidade europeia, em fins do século XIX, a que interesses essa imagem inventada atendia, quais argumentos legitimadores lhe forneceram sustentação e por quais modos tal imagem foi popularizada. Ao final, é feito um esboço da ponte que liga a conjuntura política do final do século XIX, que engendrou a invenção da África, à do início do século XXI, que faz com que aquela imagem permaneça popular, e algumas considerações sobre a relação entre os filmes e o ofício do historiador. Mais do que simples exercício de curiosidade ou erudição, esta dissertação constitui uma tentativa consciente de participar em um esforço intelectual amplo de descolonização do conhecimento.

Teria sido Marx um pensador inescapavelmente eurocêntrico? Como Marx pensou o colonialismo? Qual sua análise a respeito de formações sociais ditas periférias? Esta dissertação pretende propor algumas respostas para estas questões. Para isso, acompanhamos as idas e vindas do autor em textos sobre a colonização britânica na Índia, na China e Irlanda. Como ponto de partida de nossa análise, seguimos o princípio metodológico de observar como as lutas sociais impactaram o filósofo alemão. Mostramos que seu pensamento político está intimamente ligado a seu contexto histórico. Marx é interpelado pelas lutas dos povos periféricos e responde a elas. Sua reflexão se constitui, assim, em um pensamento-luta. Com efeito, a alcunha também serve para descrever outra face do filósofo: seu profundo engajamento com essas mesmas lutas. Se Marx se deixou contaminar por elas foi porque ele se encontrava envolvido, seja diretamente no caso da Irlanda , seja indiretamente no caso de Índia e China, se solidarizando com a luta do povo oprimido. Nessa chave, observar o percurso da análise do filósofo a respeito do colonialismo implica um olhar duplo: por um lado, teremos de percorrer suas inflexões teóricas que se manifestam em suas análises conjunturais; por outro, é preciso observar sua mudança de postura para com os povos outros todos aqueles com os quais Marx não se identifica a princípio, sejam indianos e chineses (orientais), russos (eslavos) ou irlandeses (celtas). Espera-se, com isso, evidenciar algumas mudanças na visão do autor, que irá, progressivamente, se des-europeizar, assumindo uma concepção de história multilinear e estabelecendo uma crítica contumaz do colonialismo. Destacamos no decorrer da pesquisa alguns momentos-chave dessas mudanças: 1857-1858 para a Índia e a China, 1867 para a Irlanda e os textos do fim da vida, sobre a Comuna Russa. Estes, considerados uma espécie de culminação desta nova visão de Marx sobre a história, são analisados em nossa conclusão, de modo a marcar a perspectiva marxiana final. Por fim, procuramos defender, a partir desta nova posição encontrada, a possibilidade de um diálogo mais profundo entre a obra de Marx e o chamado pós-colonialismo. Dado que a posição de Marx com relação ao colonialismo e ao capitalismo irá se modificar no decorrer de sua vida, movendo-se em um sentido mais crítico, indagamos se não haveria a possibilidade profícua de, por meio de um diálogo com a perspectiva marxiana, reconectar a teoria pós-colonial à crítica do capitalismo contemporâneo. / Had Marx been an inescapably Eurocentric thinker? How did Marx think colonialism? What is his analysis about so-called peripheral social formations? This dissertation intends to propose some answers to these questions. Thus, we follow the comings and goings of the author in texts on British colonization in India, China and Ireland. As a starting point for our analysis, we follow the methodological principle of observing how social struggles affected the German philosopher. We show that there is a connection between his political thinking and the historical context. When challenged by the struggles of the peripheral peoples, Marx responded to them and thence reelaborated his theories. His reflection thus constitutes a \"thought-struggle\". In fact, the label also serves to describe another face of the philosopher: his deep commitment to these same struggles. If Marx allowed himself to be contaminated by them, it was because he was involved, either directly - in the case of Ireland - or indirectly - in the case of India and China, in solidarity with the struggle of the oppressed people. For this reason, to observe the course of the philosopher\'s analysis of colonialism implies a double look: on the one hand, we will have to go through his theoretical inflections that show themselves in his conjuncture analyzes. On the other hand, it is necessary to observe the change of attitude towards the \"other\" peoples - all those with whom Marx does not identify at first, whether Indian or Chinese (\"oriental\"), Russian (Slavic) or Irish (Celtic). It is hoped, therefore, to point out some changes in the author\'s vision, which will progressively \"de-Europeanize\", assuming a multilinear conception of history and establishing a contumacious critique of colonialism. In the course of our research, we highlight some key moments of these changes: 1857-1858 for India and China, 1867 for Ireland and the texts of the end of his life, on the Russian Commune. These specifically are considered a kind of culmination of this new vision on history, and therefore are analyzed in our conclusion, in order to mark the final Marxian perspective. Finally, we try to defend, from this new perspective, the possibility of a more fruitful dialogue between Marx\'s work and the so-called post-colonialism. Since Marx\'s position on colonialism and capitalism will change over the course of his life, moving in a more critical sense, we ask whether there would be no fruitful possibility of, through a dialogue with the Marxian perspective, reconnecting postcolonial theory with the critique of contemporary capitalism.

Submitted by JÚLIO HEBER SILVA (julioheber@yahoo.com.br) on 2017-06-01T18:46:04Z No. of bitstreams: 2 Tese - Frederick Gomes Alves - 2017.pdf: 2201227 bytes, checksum: 5e45740016d24aeaad0facf22973c576 (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) / Approved for entry into archive by Luciana Ferreira (lucgeral@gmail.com) on 2017-06-02T11:04:41Z (GMT) No. of bitstreams: 2 Tese - Frederick Gomes Alves - 2017.pdf: 2201227 bytes, checksum: 5e45740016d24aeaad0facf22973c576 (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) / Made available in DSpace on 2017-06-02T11:04:41Z (GMT). No. of bitstreams: 2 Tese - Frederick Gomes Alves - 2017.pdf: 2201227 bytes, checksum: 5e45740016d24aeaad0facf22973c576 (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) Previous issue date: 2017-05-26 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / This work aims to present global history as a subfield of history. It constituted itself in the three last decades incorporating the great issues of the final years of the twentieth century, and seeking to understand also the significance of the events of the 2000s. Therefore, the object of analysis is the global historiography produced between 1990 and 2010. The first chapter will seek to analyze a set of works of this trend in order to present his outlines: tasks, sources, methods, periodization and the strategies of narrative construction that capture and explain globalization; thus exposing thematic preferences of the authors. The second chapter asks about historiographical antecedents that led to the formation of this trend, and traces the history of the tension between cosmopolitanism and parochialism in several historiographical traditions, underlining the first’s suppression since the nineteenth century and its return in the second half of the twentieth century in the current of world history, from where global history emerges. The third chapter addresses the modernity/postmodernity debate documenting how it was present in the formation of global studies in the 1980s and of global history itself in the 1990s. By exposing the debate and analyzing its constitutive role in the trend of global history, it will be possible to show how the latter overcame the dichotomies of the first, incorporating: the critique of eurocentrism and of the nation-state – from postmodern thought; and fundamentally the metanarrative as the mode of writing the history of humanity – from modern thought. Thus this subfield of history recovers and actualizes a modern element through postmodern experience, the result of which is a global metanarrative, more prepared to face the dangers of Eurocentric and nation-state discourse, and more adequate to provide historical meaning in a globalized world. / Trata-se de apresentar a história global como um subcampo da ciência histórica. Ela se constituiu nas três últimas décadas, incorporando as grandes questões dos anos finais do século XX, e buscando compreender também o significado dos acontecimentos dos anos 2000. Portanto, o objeto de análise é a historiografia global produzida entre 1990 e 2010. O primeiro capítulo buscará analisar um conjunto de obras dessa corrente a fim de apresentar seus contornos: tarefas, fontes, métodos empregados, a periodização e as estratégias de construção narrativa que apreendem e explicam a globalização; expondo assim as preferências temáticas dos autores. O segundo capítulo pergunta pelos antecedentes historiográficos que levaram à formação dessa corrente, e traça a história da tensão entre cosmopolitismo e paroquialismo em diversas tradições historiográficas, sublinhando a supressão do primeiro desde o século XIX e seu retorno na segunda metade do século XX na corrente da história mundial, de onde a história global emerge. O terceiro capítulo aborda o debate modernidade/pós-modernidade, documentando como ele esteve presente na formação dos estudos globais, na década de 1980, e da própria história global, na década de 1990. Mediante a exposição do debate e a análise de seu papel constitutivo na corrente da história global, será possível evidenciar o modo como esta última superou as dicotomias do primeiro, incorporando: a crítica do eurocentrismo e do Estado-nação – do pensamento pós-moderno; e, fundamentalmente, a metanarrativa como modo de escrita da história da humanidade – do pensamento moderno. Assim, este subcampo da história recupera e atualiza um elemento moderno através da experiência pós-moderna, cujo resultado é uma metanarrativa global, mais preparada para enfrentar os perigos do discurso eurocêntrico e do Estado-nação, e mais adequada para fornecer sentido histórico num mundo globalizado.

Na recente literatura em Ciências Sociais, o paradigma eurocêntrico da modernidade vem sofrendo ataques de diferentes naturezas. Entretanto, esse paradigma ainda fornece as categorias e formas de pensar hegemônicas para a análise sobre a modernidade e os obstáculos a ela, em sociedades periféricas. Este trabalho busca analisar o setor sociológico de uma estrutura de atitudes e referências eurocêntricas e as apropriações deste para a reflexão sobre os dilemas da modernidade, no Brasil e nas sociedades muçulmanas. A partir disso, busca-se avançar na crítica a esse paradigma eurocêntrico, por meio de um diálogo interparadigmática pós-colonial este entendida como um programa de estudos críticos à modernidade, elaborado a partir de um ponto de vista periférico. Por fim, pretende-se mostrar que uma série de elementos dessas abordagens antieurocêntricas estão presentes em análises históricas e sociológicas acerca da modernidade no Brasil e nas sociedades árabes e muçulmanas. / The Eurocentric paradigm of modernity has been suffering several kinds of attacks in the recent literature of Social Sciences. Nevertheless, such paradigm still provides the hegemonic categories and structures of thought for the reflection about modernity and the obstacles imposed to it in peripheral societies. This work intends to analyze the sociological sector of a eurocentric structure of attitudes and references, and the appropriations of such structure for reflections about the dilemmas of modernity, in Brazil and in Muslim societies. Furthermore, it intends to advance a criticism about that eurocentric paradigm, by means of an interparadigmatic postcolonial dialogue such a dialogue understood as a programme of critical studies on modernity, formulated from a peripheral point of view. Finally, this work tries to demonstrate that many elements of those anti-eurocentric approaches are present in historical and sociological analysis about modernity in Brazil and in Arab and Muslim societies.

Uppsatsen behandlar hur de globala frösystemen kan ses som en typ av kolonisering av fröer. Uppsatsen utgår från Sarah Radcliffes definition av kolonialismen och menar att man inte endast kan se kolonialismen som en enskild händelse i tiden, utan att det är en pågående händelse som fortfarande äger rum och påverkar den värld vi lever i. Uppsatsen undersöker främst hur koloniseringen pågår i kunskapsproduktionen. Den gör sig tydligt i de globala frösystemen som är starkt påverkade av diskursen om modernitet som definierar vetenskaplig kunskap som modern och därför önskvärd, medan traditionella kunskaper ses som bakåtsträvande och därmed icke önskvärda. Detta visar sig i de globala frösystemen där allt fler stater övergår till ett jordbruk som är exportinriktat och där ”moderna” jordbruksmetoder används, på bekostnad av traditionella jordbruksmetoder som är anpassade till det lokala klimatet. Det gör att bönder hamnar i en utsatt situation då de ”moderna” jordbruksmetoderna kräver dyra resurser för att upprätthållas, samt att miljön degraderas då metoderna som nämndes inte är anpassade till den lokala miljön. Uppsatsen använder sig av kontraktsteori för att belysa hur frösystemen innebär en maktassymetri genom att de kontrakt som skrivs inom de globala frösystemen endast skrivs av en minoritet som sedan påverkar majoriteten som måste följa kontraktet. Därför krävs det att kontrakten inom de globala frösystemen skrivs om med en större inkludering och därmed ge utrymme för andra typer av kunskaper än endast den vetenskapliga. / This essay will discuss how the global seed systems can be viewed as a form of colonization of seeds. It will be based on Sarah Radcliffe’s definition of colonialism and suggests that you cannot only view colonialism as a separate event in time, but an on-going process still taking place, affecting the world we live in. The essay will mainly examine how the colonization is at work in the knowledge production. This is evident in the global seed systems that are strongly affected by the discourse of modernity that defines scientific knowledge as modern and therefore desired, while traditional knowledge is viewed as backwards and therefore non-desirable. This is showcased in the global seed systems where an increasing number of states move from an agriculture that is export-oriented and where “modern” agricultural methods are used, at the expense of traditional agricultural methods that are adapted to the local climate. This exposes the farmers to a situation where the “modern” agricultural methods demand expensive resources to maintain, while the environment suffers since the methods mentioned are not adapted to the local climate. The essay will make use of contract theory toilluminate how the seed systems means a power asymmetry through the contracts written within the global seed systems that are only written by a minority, which then affects the majority that must follow the contract. Therefore it is necessary for the contracts within the global seed systems to be rewritten, with a larger inclusion, and hence grant space for other forms of knowledge than merely the scientific.

Denna kunskapsöversikt syftar till att ta reda på eurocentrismens konsekvenser inom skola och utbildning och de konsekvenser det kan få på elever. Vidare undersöks hur dessa konsekvenser påverkar elevernas identitetsutveckling med hänsyn till etnisk tillhörighet i synnerhet. För att besvara vår frågeställning har vi granskat forskning från olika vetenskapliga databaser som ter sig påfallande överens om att eurocentrismen har en negativ inverkan på historieundervisningen och i förlängningen på eleverna. Resultatet visar att en eurocentrisk undervisning bidrar till exkludering av marginaliserade grupper och upprätthåller en ojämlik maktbalans. Detta tar sig uttryck i både läroplan, läromedel och undervisning och leder till att elever som inte ryms inom västerländsk identitet hämmas i sin identitetsutveckling. Forskningen har visat att alla människor har ett behov av att få kunskap om sina rötter, men i den västeurocentriska undervisningen ges inte alla elever utrymme att få kunskap om sin egen personliga historia. Detta innebär för lärarprofessionen att det krävs ett större engagemang för interkulturellt lärande för att arbeta inkluderande såsom läroplanen förespråkar. Kunskapsöversikten kommer att påvisa att det inte enbart är lärarens ansvar att implementera detta. Det är främst en lednings- och organisationsfråga då sådan undervisning yrkar på utökad kompetens genom fortbildning inom ämnet. Ett rimligt antagande är att personer inom lärarkåren vill göra sitt yttersta för att undvika diskriminering och exkludering och därför är det av största vikt att lärare ges möjlighet att utveckla ett meta-perspektiv i den egna undervisningen. Målet med denna kunskapsöversikt är att lysa upp vägen mot en mer inkluderande skola, där första steget tas i historieundervisningen.

This research overview aims to clarify and specify the term intercultural competence, as well as to distinguish which terms and concepts researchers use in tandem with this. Further, this research overview aims to examine how intercultural competence can be understood in the context of history education. Both from a theoretical, didactical perspective - and from a practical perspective. In other words, this research overview is akin to a three-stage rocket. First, key concepts and theories are introduced; secondly, the application of intercultural competence in relation to history didactics are examined; and lastly, the practical possibilities for the aforementioned application are presented. The method used to conduct this research overview study has been information searching. The three databases that were used are ERIC, SwePub, and DiVA. ERIC was used to ensure a rich collection of international research; SwePub and DiVA were used to collect research that portray Swedish conditions. Additional research and literature has been used, in consultation with our mentor. The key conclusions gathered from the results of this study are as follows: this field of research originated on the American continent - following the civil rights movement. In an anglo-american context, the term “multicultural education” is most commonly used. The research field has striking similarities with the field known as “critical pedagogy” - with an emphasis on reforming the educational institutions as such. The application of intercultural competence within history education and Jörn Rüsen’s three narrative competencies are not only plausible - but can be seen as dimensions of one-another. Lastly, this research overview shows how intercultural historical competence can be applied in real classroom situations - more research is needed on this particular point.

This thesis explores the dialectical relationship between humanitarianism and neo-nationalism, as it is reified through the rhetoric of the Swedish aid organization Right Hand Aid. It initiates an inquiry of the organization and provides a new example of how humanitarianism is used for legitimizing and depoliticizing purposes. The analysis is based on research questions concerning how humanitarianism is appropriated and instrumentalized to suit the organization’s neo-nationalist agenda for ”aid on site” and against reception of refugees, and what the consequences of this rhetorical fusion are. The theoretical framework is composed of theories on humanitarianism (politics of life, utilitarian rationality and humanitarian iconography), neo-nationalism (economic chauvinism), eurocentrism and depoliticization. The bulk of the empirical material consists of written and visual sources, which is why textual analysis has constituted the main method. This has been complemented by semi-structured interviews with RHA representatives. The thesis argues that RHA’s neo-nationalist agenda is depoliticized by the appropriation of humanitarianism, which from a global perspective implies depoliticization of a primordialist, eurocentric stance towards the global flows of aid and people, hence reifying the power relationship between the global north and the global south.