Abstract Title: History teaching and intercultural competence This study takes as its starting point the relationship between the multicultural and globalised society and history as a school subject, and explores it theoretically as well as empirically.  Intercultural historical competence, which is the main theoretical and analytical concept of the study, is developed from theories of narrative competence and theories of intercultural competence, and is positioned in the intersection between the two. Narrative competence describes historical consciousness as being characterised by three distinct sub-competencies, the competence of experience, the competence of interpretation and the competence of orientation. Historical learning is seen as the qualification of these competencies to be able to tell meaningful stories about our lives.  The empirical case study explores how intercultural historical competence as a learning objective is interpreted and enacted in one history classroom. The enacted object of learning is regarded as a co-construction between the teacher, the pupils and historical narratives. This study explores how experiences and interpretations of the past are made and used in the work in the classroom. The question of what constitutes each narrative sub-competence is addressed and discussed in three empirical chapters respectively. The source material mainly consists of observations from a sequel of 25 history lessons in an upper secondary school The empirical results show how different dimensions of each sub-competence contribute to what is possible to learn in relation to intercultural historical competence. One important dimension of the competence of experience is the employment of strategies of pluralism, deconstruction and counter-narratives to open up closed narratives. The competence of interpretation is strengthened by the use of second-order concepts as tools to qualify historical thinking. Furthermore, it is demonstrated how it is possible to practise the competence of orientation by giving pupils the opportunity to use historical narratives and historical tools to make sense of the present and to think about the future. One additional conclusion is that the planning process, when the learning objective is interpreted and framed into lessons and exercises, is decisive for what is possible for pupils to learn. Finally, it is stated that history as a school subject has the capacity to develop knowledge, skills and attitudes that are relevant in a multicultural and globalised society. Key words: history teaching, historical learning, history education, intercultural competence, intercultural education, historical consciousness, upper secondary school, class room study, object of learning, learning objective, historical narrative.

La tesi vol respondre quatre preguntes: Quina concepció d'educació intercultural ens cal a la Catalunya del segle XXI? Com ha fet front el sistema educatiu de Catalunya a l'arribada d'alumnes d'origen estranger? Quins canvis haurem de propiciar en el currículum escolar per tal de fer una educació més científica i més justa? Quina ha de ser la formació que hem d'oferir al professorat de l'educació bàsica per garantir una educació intercultural?L'educació intercultural que es propugna en aquesta tesi és la que es proposa treballar perquè tots els alumnes aprenguin a viure en societats obertes i plurals. Dins de l'educació intercultural que es proposa, s'hi plantegen tres èmfasis diferents: el que posa l'accent en els aspectes ètics, en els aspectes didàctics i en els culturals o curriculars. I pel que fa a la formació del professorat, es diu que un dels primers objectius ha de ser la revisió dels propis coneixements i actituds. / The thesis wants to reply four questions. Which conception of intercultural education, do Catalonia need in the 21st century? How has the educational system of Catalonia faced the arrival of foreign origin pupils? What kinds of changes will have to propitiate in the school curriculum in order to make a more scientific and fairer education? Which has to be the training that we have to offer to the teaching staff of the basic education to guarantee an intercultural education?The intercultural education that is advocated in this thesis is that which it proposes to work so that all pupils learn to life in open and plural societies. In the intercultural education that is proposed there are three different emphases; the one that puts the accent on the ethical aspects, in the didactic aspects and in the cultural or curricular ones. And regarding the formation of the teachers, it is said that one of the first objective has to be the revision of the knowledge themselves and actitudes.

Submitted by MARISA SOUZA (marisa.supervisoraeducacional@gmail.com) on 2018-01-12T18:16:03Z No. of bitstreams: 1 PROJETO DE INTERVENÇÃO - MESTRADO MARISA SOUZA.pdf: 2166880 bytes, checksum: 5952335e8f1dcf059d3f6572729969e7 (MD5) / Approved for entry into archive by Maria Auxiliadora da Silva Lopes (silopes@ufba.br) on 2018-01-17T12:23:57Z (GMT) No. of bitstreams: 1 PROJETO DE INTERVENÇÃO - MESTRADO MARISA SOUZA.pdf: 2166880 bytes, checksum: 5952335e8f1dcf059d3f6572729969e7 (MD5) / Made available in DSpace on 2018-01-17T12:23:57Z (GMT). No. of bitstreams: 1 PROJETO DE INTERVENÇÃO - MESTRADO MARISA SOUZA.pdf: 2166880 bytes, checksum: 5952335e8f1dcf059d3f6572729969e7 (MD5) / Este Projeto de Intervenção estuda a implementação das Leis 10.639/2003 e 11.645/2008 na Rede Municipal de Ensino de Lapão-Ba, na perspectiva do currículo intercultural e representa uma continuidade dos estudos e pesquisas que realizo na área de educação e diversidade. Teve como objetivo de pesquisa, a investigação de duas situações principais: primeiro, a análise de como o trabalho pedagógico, realizado no ambiente escolar, com relação à temática pode ser considerado processo de efetivação da legislação em estudo. Nessa abordagem a escola é vista como campo propício para afirmação de uma construção identitária reconhecendo que nossa identidade é também social e culturalmente construída. Segundo, investigar como o município de Lapão está organizado em termos legais e com relação à política de formação continuada para professores, especificamente no trato com as questões etnicorraciais. Os estudos que norteiam a pesquisa estão fundamentados no tripé, identidade, currículo e interculturalidade. A metodologia utilizada foi de caráter qualitativo, de inspiração etnográfica e utilizei os dispositivos metodológicos de: observação participante, entrevistas individuais semiestruturadas, oficina metodológica e análise documental. O processo de investigação possibilitou identificar que ao longo da década observada (2006-2016), o Sistema Municipal de Ensino de Lapão já possui um aparato que normatizam políticas públicas que colocam em prática as ações das referidas leis. Porém, as propostas curriculares das escolas devem promover tempos educativos, nos quais os professores que lecionam principalmente as Disciplinas de História, Arte e Língua Portuguesa possam contemplar nos planejamentos, ações pedagógicas que abordem a temática de forma natural e não como algo esporádico, como ocorre de fato. A proposta da interculturalidade como elemento norteador do currículo de Lapão, pode contribuir para galgar resultados positivos no que se refere à educação que valoriza a diversidade local existente. E neste ínterim propõe-se esta intervenção. / ABSTRACT This Intervention Project examines the implementation of Laws 10.639 / 2003 and 11.645 / 2008 in the Lapão-Ba Municipal Network of Education, from the perspective of the intercultural curriculum and represents a continuity of studies and research that I carry out in the area of education and diversity. The main objective of this research was to investigate two main situations: first, the analysis of how the pedagogical work carried out in the school environment, in relation to the subject matter, can be considered a process of effecting the legislation under study. In this approach the school is seen as a propitious field for the affirmation of an identity construction recognizing that our identity is also socially and culturally constructed. Second, to investigate how the municipality of Lapão is organized in legal terms and in relation to the policy of continuing education for teachers, specifically in dealing with ethno-racial issues. The studies that guide the research are based on the tripod, identity, curriculum and interculturality. The methodology used was qualitative, with ethnographic inspiration and I used the methodological devices of: participant observation, semi-structured individual interviews, methodological workshop and documentary analysis. The research process made it possible to identify that throughout the observed decade (2006-2016), the Municipal System of Education of Lapão already has an apparatus that standardize public policies that put into practice the actions of the referred laws. However, the curricular proposals of the schools should promote educational times, in which the teachers who teach mainly the Disciplines of History, Art and Portuguese Language can contemplate in the planning, pedagogical actions that approach the subject in a natural way and not as something sporadic, as it occurs indeed. The proposal of interculturality as a guiding element in the Lapoan curriculum can contribute to positive results in terms of education that values the existing local diversity. And in the meantime this intervention is proposed

L’Enseignement des Langues et Cultures d’Origine (ELCO) a été mis en place, dans les années 70, à la suite du regroupement familial. L’ELCO a été créé dans le but d’intégrer les enfants d’immigrés dans le système éducatif français et de leur permettre de garder un lien avec leur langue d’origine en cas de retour des parents. Notre recherche porte sur l’enseignement de la langue et la culture d’origine turque en Alsace. Depuis 2013, l’ELCO s’ouvre dorénavant à tout enfant, quelle que soit son origine. Notre but est de comprendre les raisons du faible taux d’élèves choisissant le turc et ne parlant pas cette langue à la maison ainsi que les facteurs d’influence. Une recherche qualitative a été menée auprès d’élèves, de parents élèves, d’enseignants et de responsables institutionnels. Nous avons opté pour une démarche inductive sans hypothèses préalables. Le taux faible d’élèves s’explique par un nombre important de variables : par exemple : l’invisibilité du dispositif au sein de l’école, la non considération du turc par les parents comme une langue internationale et la non continuité de la langue turque au collège. / The teaching of original languages and cultures (ELCO) was implemented in the 70s, after the family reunification policy. The purpose of ELCO is to integrate children from immigrant’s backgrounds in French educational system, and to preserve their original language in case of return to their parents’ native country. Our study deals with the teaching of Turkish as original language and culture in Alsace and more specifically, in the new change in ELCO that opens the class to a different public. Indeed, since 2013, ELCO has been opened to all children applying for it, regardless of their origin. In our research, we aim at understanding the reasons and the external factors of the low number of pupils that chose Turkish, among children that are not speaking Turkish at home. We selected an inductive approach without starting hypothesis due to the newness of the system. The low number of pupils is explained by multiple variables, such as the irrelevance ELCO within the school, the fact that Turkish is not considered as an international language or the lack of continuity of Turkish learning in junior high school.

No description available.

Muslims have the starring role in the mass media’s curriculum on otherness, which circulates in-between local and global contexts to powerfully constitute subjectivities. This study inquires into what it is like to be a female, Muslim student in Ontario, in this post 9/11 discursive context. Seven young Muslim women share stories of their high schooling experiences and their sense of identity in interviews and focus group sessions. They also respond to images of Muslim females in the print media, offering perspectives on the intersections of visual media discourses with their lived experience. This interdisciplinary project draws from cultural studies, postcolonial feminist theory, and post-reconceptualist curriculum theorizing. Working with auto/ethno/graphy, my own subjectivity is also brought into the study to trouble researcher-as-knower and acknowledge that personal histories are implicated in larger social, cultural, and historical processes. Using bricolage, I compose a hybrid text with multiple layers of meaning by juxtapositing theory, image, and narrative, leaving spaces for the reader’s own biography to become entangled with what is emerging in the text. Issues raised include veiling obsession, Islamophobia, absences in the school curriculum, and mass media as curriculum. Muslim females navigate a complex discursive terrain and their identity negotiations are varied. These include creating Muslim spaces in their schools, wearing hijab to assert their Muslim identity, and downplaying their religious identity at school. I argue for the need to engage students and teacher candidates in complicated conversations on difference via auto/ethno/graphy, pedagogies of tension, and epistemologies of doubt. Educators and researchers might also consider the possibilities of linking visual media literacy with social justice issues.

Muslims have the starring role in the mass media’s curriculum on otherness, which circulates in-between local and global contexts to powerfully constitute subjectivities. This study inquires into what it is like to be a female, Muslim student in Ontario, in this post 9/11 discursive context. Seven young Muslim women share stories of their high schooling experiences and their sense of identity in interviews and focus group sessions. They also respond to images of Muslim females in the print media, offering perspectives on the intersections of visual media discourses with their lived experience. This interdisciplinary project draws from cultural studies, postcolonial feminist theory, and post-reconceptualist curriculum theorizing. Working with auto/ethno/graphy, my own subjectivity is also brought into the study to trouble researcher-as-knower and acknowledge that personal histories are implicated in larger social, cultural, and historical processes. Using bricolage, I compose a hybrid text with multiple layers of meaning by juxtapositing theory, image, and narrative, leaving spaces for the reader’s own biography to become entangled with what is emerging in the text. Issues raised include veiling obsession, Islamophobia, absences in the school curriculum, and mass media as curriculum. Muslim females navigate a complex discursive terrain and their identity negotiations are varied. These include creating Muslim spaces in their schools, wearing hijab to assert their Muslim identity, and downplaying their religious identity at school. I argue for the need to engage students and teacher candidates in complicated conversations on difference via auto/ethno/graphy, pedagogies of tension, and epistemologies of doubt. Educators and researchers might also consider the possibilities of linking visual media literacy with social justice issues.

Muslims have the starring role in the mass media’s curriculum on otherness, which circulates in-between local and global contexts to powerfully constitute subjectivities. This study inquires into what it is like to be a female, Muslim student in Ontario, in this post 9/11 discursive context. Seven young Muslim women share stories of their high schooling experiences and their sense of identity in interviews and focus group sessions. They also respond to images of Muslim females in the print media, offering perspectives on the intersections of visual media discourses with their lived experience. This interdisciplinary project draws from cultural studies, postcolonial feminist theory, and post-reconceptualist curriculum theorizing. Working with auto/ethno/graphy, my own subjectivity is also brought into the study to trouble researcher-as-knower and acknowledge that personal histories are implicated in larger social, cultural, and historical processes. Using bricolage, I compose a hybrid text with multiple layers of meaning by juxtapositing theory, image, and narrative, leaving spaces for the reader’s own biography to become entangled with what is emerging in the text. Issues raised include veiling obsession, Islamophobia, absences in the school curriculum, and mass media as curriculum. Muslim females navigate a complex discursive terrain and their identity negotiations are varied. These include creating Muslim spaces in their schools, wearing hijab to assert their Muslim identity, and downplaying their religious identity at school. I argue for the need to engage students and teacher candidates in complicated conversations on difference via auto/ethno/graphy, pedagogies of tension, and epistemologies of doubt. Educators and researchers might also consider the possibilities of linking visual media literacy with social justice issues.

Muslims have the starring role in the mass media’s curriculum on otherness, which circulates in-between local and global contexts to powerfully constitute subjectivities. This study inquires into what it is like to be a female, Muslim student in Ontario, in this post 9/11 discursive context. Seven young Muslim women share stories of their high schooling experiences and their sense of identity in interviews and focus group sessions. They also respond to images of Muslim females in the print media, offering perspectives on the intersections of visual media discourses with their lived experience. This interdisciplinary project draws from cultural studies, postcolonial feminist theory, and post-reconceptualist curriculum theorizing. Working with auto/ethno/graphy, my own subjectivity is also brought into the study to trouble researcher-as-knower and acknowledge that personal histories are implicated in larger social, cultural, and historical processes. Using bricolage, I compose a hybrid text with multiple layers of meaning by juxtapositing theory, image, and narrative, leaving spaces for the reader’s own biography to become entangled with what is emerging in the text. Issues raised include veiling obsession, Islamophobia, absences in the school curriculum, and mass media as curriculum. Muslim females navigate a complex discursive terrain and their identity negotiations are varied. These include creating Muslim spaces in their schools, wearing hijab to assert their Muslim identity, and downplaying their religious identity at school. I argue for the need to engage students and teacher candidates in complicated conversations on difference via auto/ethno/graphy, pedagogies of tension, and epistemologies of doubt. Educators and researchers might also consider the possibilities of linking visual media literacy with social justice issues.