O objeto deste trabalho é a reflexão sobre as noções de Espaço-tempo e Ancestralidade na Educação Ameríndia: desdobramentos de Paulo Freire na província de Chimborazo, Equador, como proposta para compreender os processos educativos não escolarizados desenvolvidos ao interior dos povos de matriz ameríndia, especificamente os grupos de língua kichwa da Província de Chimborazo e como neste diálogo educativo as noções de espaço-tempo e ancestralidade são fundamentais para compreender a educação como processo coletivo, cultural e simbólico. Se procura caracterizar também como é apropriado o diálogo educativo entre os educadores Paulo Freire (Brasil) e Leonidas Proaño (Equador), pelas comunidades Kichwa através da figura arquetipal e cosmológica da árvore. Entre os objetivos centrais deste trabalho está apresentar a educação ameríndia como uma dimensão educativa cotidiana na realidade destas comunidades que se enraíza e fundamenta na relação com os ancestrais, na relação com a natureza, na cultura andina, na coletividade e na vivência simbólica, mantendo uma lógica, uma estrutura e uma proposta própria, que não está nem pensada, nem estruturada com os parâmetros e padrões filosóficos e lógicos da cultura ocidental de matriz européia. Para tanto,os referenciais teórico-metodológicos para esta investigação estão embasados na própria filosofia ameríndia (ainda que não reconhecida como tal por parte de estudiosos ocidentais e exemplificada em Leopoldo Zea, José María Arguedas, Estermann e outros) e a tradição ocidental mais próxima para este diálogo que é, principalmente, a fenomenologia existencial (M. Merleau-Ponty e Gastón Bachelard) e a mitohermenêutica (Ortiz-Osés e Ferreira Santos), que auxiliam a compreender melhor o existir ameríndio. / The object of this work is a reflection on concepts of Space-time and Ancestry in Amerindian Education: unfoldings of Paulo Freire in the province of Chimborazo, Ecuador, as a proposal to understand educative processes not schooled, developed in the matrix of amerindian people, specifically groups of Kichwa language from province of Chimborazo and how concepts of space-time and ancestry are fundamental in this educative dialogue to understand education as a collective, cultural and symbolic process. It also demands characterize how educative dialogue between educators Paulo Freire (Brazil) and Leonidas Proaño (Ecuador) is appropriated by Kichwa communities through archetype and cosmological picture of the tree.One of the central objectives of this work is to present amerindian education as an educative dimension in daily reality of these communities that is fixed and based on the relationship with ancestors, the relationship with nature, in the Andean culture, in the community and in the symbolic experience, maintaining a logic, a structure and a peculiar proposal, which is neither designed nor structured with philosophical and logical parameters and patterns of western culture from European matrix. Thus, theoretical and methodological references for this research are based on the amerindian philosophy (though not recognized as such by western researchers and exemplified in Leopoldo Zea, José María Arguedas, Estermann and others) and the closer western tradition to this dialogue that is, mainly, the existential phenomenology (M. Merleau-Ponty and Gastón Bachelard) and myth herneneutics (Ortiz-Osés and Ferreira Santos), which help better understand the amerindian being.

A língua portuguesa se encontra em processo de expansão (NÓBREGA, 2011); com o acelerado crescimento da procura e oferecimento de cursos de português como língua estrangeira no Brasil e no mundo, é preciso que mais pesquisa seja feita, e que os professores atualizem suas práticas diante das teorias mais recentes. Em nosso cenário atual, onde a comunicação intercultural é uma constante, o tema do ensino intercultural no ensino de português para falantes de outras línguas (PFOL) torna-se fundamental para o desenvolvimento da área. Nosso objetivo com essa pesquisa é mostrar a importância de se atualizar a prática do ensino de PFOL de acordo com as teorias mais recentes sobre educação intercultural crítica e com as ideias da era pós-método no ensino de línguas. Com base na discussão teórica e na descrição de atividades presentes em dois livros didáticos, argumentamos como as teorias sobre linguagem e cultura afetam o ensino de línguas. Utilizamos a teoria dos atos de fala como base de nossa discussão, mostrando como a visão de ato de fala como função social promoveu um tipo de ensino intercultural e argumentando como a visão performativa da linguagem proposta por essa mesma teoria pode promover um ensino intercultural crítico. Entendemos que o aprofundamento teórico é necessário para que se criem condições adequadas para a intervenção na realidade. Por essa razão, ao final da pesquisa, apresentamos algumas sugestões de atividades, elaboradas a partir de nosso próprio contexto e levando em consideração nosso percurso teórico, como formas de possíveis intervenções na realidade. As atividades apresentadas resumem como buscamos usar na prática a construção teórica produzida por esta pesquisa. Esta pesquisa, na verdade, representa nosso próprio percurso teórico e prático como professores e pesquisadores de PFOL. No desenvolvimento, procuramos demonstrar como respondemos à pergunta proposta no início do nosso trabalho: Como a teoria dos atos de fala pode ajudar a promover um ensino intercultural crítico? / There is a growth in the demand and offer of Portuguese courses to speakers of other languages in Brazil and in the world, so the Portuguese language is going through an expansion process (NÓBREGA, 2011). Being so, there is the need of more research in the Portuguese teaching area, so that the teachers can update their practice according to the most recent theories. Besides, in a world where the intercultural communication is everywhere, the topic of intercultural education becomes fundamental to the development of the area. In this research, our aim is to show the importance of teaching Portuguese according to the critical intercultural education and to the ideas of the post-method era in the language teaching. Based on the theoretical discussion and on the description of activities present in two textbooks, we discuss how the theories about language and culture affect the language teaching. In this research, the speech acts theory is the basis of the discussion, as we argue that the view of speech act as a social function promoted a kind of intercultural teaching and that the performative view of language proposed by this same theory can promote a critical intercultural education. The theoretical study is necessary in order to create appropriate conditions for intervention in reality. For this reason, we also present some suggestions of activities, created for our own context and taking into account our theoretical route as possible forms of intervention in reality. The activities presented summarize how we seek to use in practice the theoretical construction produced by this research. This research is, in fact, our own theoretical and practical path as teachers and researchers of Portuguese to speakers of other languages

<p>The objective with this study is to investigate the school introduction of newly arrived students, by focusing on the latter years of high school, by comparing two schools method of working.</p><p>This was done by a qualitative survey based on half structured interviews and existing school documentation.</p><p>The questions of the study targeted the schools method of working, how well the education was adapted to the students and if it was appropriate to them. We also asked about the school resources to meet the need of the newly arrived students. </p><p>Our theoretical assumptions were based on Haugs’ terms “including integration” and “excluding integration”, Lahdenperäs’ theory about intercultural education, Vygotskijs thoughts about adapted education and finally Blossings’ description of different cooperative cultures. Our results showed that school introduction for newly arrived students were formed from the schools’ view on learning development and adapted education. The schools knowledge about and approach to intercultural education, the competence and engagement of the leaders had all a great importance to how the school formed its education. The school with the most intercultural elements also had a more cooperative culture, efficient way of working and more resources to adapt the education to the students’ backgrounds, preconditions and needs. </p>

The objective with this study is to investigate the school introduction of newly arrived students, by focusing on the latter years of high school, by comparing two schools method of working. This was done by a qualitative survey based on half structured interviews and existing school documentation. The questions of the study targeted the schools method of working, how well the education was adapted to the students and if it was appropriate to them. We also asked about the school resources to meet the need of the newly arrived students. Our theoretical assumptions were based on Haugs’ terms “including integration” and “excluding integration”, Lahdenperäs’ theory about intercultural education, Vygotskijs thoughts about adapted education and finally Blossings’ description of different cooperative cultures. Our results showed that school introduction for newly arrived students were formed from the schools’ view on learning development and adapted education. The schools knowledge about and approach to intercultural education, the competence and engagement of the leaders had all a great importance to how the school formed its education. The school with the most intercultural elements also had a more cooperative culture, efficient way of working and more resources to adapt the education to the students’ backgrounds, preconditions and needs.

Le seconde generazioni dell’immigrazione stanno cambiando il profilo della società italiana e della scuola in particolare (il 10% degli alunni nelle scuole di Milano non sono cittadini italiani). I figli degli immigrati introducono nuovi comportamenti, attitudini, visioni e credi, spesso distanti dallo stile di vita della maggioranza. Allo stesso tempo, questi giovani si sentono a tutti gli effetti italiani, vivendo così una condizione di doppia appartenenza che fa sentire loro come italiani e stranieri allo stesso tempo, condividendo la condizione di crescita dei coetanei italiani, ma condividendo anche le origini dei propri genitori. I loro coetanei italiani possono imparare, attraverso di loro, a confrontarsi con altri stili di pensiero, altri punti di vista, altri significati e valori: un’opportunità di superare un “pensiero unico” e di favorire la diffusione di “menti interculturali”, molto importanti per vivere in una società globale. La specifica sfida educativa che si è accolta attraverso questo lavoro è stata quella di identificare le profonde potenzialità insite in questa generazione. In questa tesi si propone un modello causale di competenza interculturale dei giovani di origine straniera, il “modello della doppia competenza” basato su due fondamentali dimensioni: la comprensione e il contributo, due dispositivi attraverso cui entrare in relazione efficacemente con persone di altre culture. / New second generation of immigrants is changing the face of Italian society and school in particular (there is 10% of non Italian citizens in Milan’s schools today). They bring new behaviours, attitudes, creeds and faiths, far from the majority trends. At the same time, they feel them as Italian people. So, young people born in Italy form immigrant parents are Italian-strangers, Italian and strangers at the same time. They represent a chance to rethink the way to be Italian in our country. Italian young people can learn to confront with other styles of thinking, other points of view, other meanings: this is a chance to rethink own certitudes and to stimulate doubts and questions in the mind and to build “intercultural minds” very useful in global societies. The specific educational challenge (before than social and politic) is finding ways to exploit powers inside presence of second generation youth. In this thesis we propose a causal model of intercultural competence of second generation ethnic youth who are growing up between two languages and two cultures. The “double intercultural competences” model is based on two dimensions: comprehension and contribution, two different ways to meet people of other cultures.

The purpose of this phenomenological study is to explore experiences of English medium schools in Sweden through the narratives of participants (students and parents), and the educational philosophy of one independent school organisation. The theoretical perspective of Knud Illeris’ learning dimensions has been applied as an analytical tool to investigate the content, incentive and social/societal dimensions. As previous research on English medium education in Sweden have mainly investigated the content and incentive dimensions of learning, this study has a stronger focus on the social and societal dimension. A phenomenological approach extracted the experiences from participants in English medium schooling as written or oral narratives. The perspective of an English medium school organisation was explored through their educational philosophy as described in their Ethos. One of the main results of this study is that the positive influence of English is mentioned in all learning dimensions. English is not only described as an important learning content and incentive to learn, but also as an essential part of the school culture and an access to a global society. Another result is the importance of the unique school atmosphere that has been created through consistent rules of conduct and high expectations of academic achievement. The cultural diversity in the school and how this is described as a motivational factor and an opportunity to share and learn other perspectives is the final main result of the study.

Στα πλαίσια των νέων, διαπολιτισμικών κοινωνιών, παρατηρείται το φαινόμενο του επιπολιτισμού το οποίο προκύπτει από τη δυναμική αλληλεπίδραση διαφορετικών πολιτισμών και τη μεταξύ τους επικοινωνία και οδηγεί το άτομο στο να επιλέξει εκείνη τη στρατηγική επιπολιτισμού που θα το βοηθήσει να προσαρμοστεί και να ενταχθεί στην κοινωνία της χώρας υποδοχής με το μικρότερο κόστος για το ίδιο. Από την άλλη, η θρησκευτικότητα είναι ένα διαχρονικό φαινόμενο που συναντάται σε επίπεδο κοινωνίας αλλά και σε επίπεδο ατόμου. Οι διάφορες θρησκείες που υπάρχουν ανά τον κόσμο αλλά και τα φαινόμενα θρησκευτικού φανατισμού που έχουν καταγραφεί ιστορικά και παρατηρούνται ξανά τα τελευταία χρόνια, υποδεικνύουν τη δύναμη που ασκούν οι θρησκείες στους πιστούς τους αλλά και στο σύνολο της κοινωνίας, διαμορφώνοντας στάσεις, ήθη, έθιμα κ.λπ. Η παρούσα εργασία επιχειρεί να ερευνήσει τη σχέση του επιπολιτισμού με τη θρησκευτικότητα στα πλαίσια της διαπολιτισμικής πραγματικότητας. Κυρίως όμως, επιχειρεί να προσδιορίσει τα αποτελέσματα της αλληλεπίδρασης των θρησκειών της χώρας υποδοχής και των χωρών προέλευσης και πως αυτά τα αποτελέσματα επιδρούν στις θρησκευτικές πεποιθήσεις, συνήθειες και πρακτικές των ατόμων. / In the new, intercultural societies, we observe the phenomenon of acculturation, resulting from the dynamic interaction of different cultures and communication between them and that leads the person to choose the acculturation strategy that will help him adjust and integrate in host country’s society with the lowest cost to itself. On the other hand, religiosity is a timeless phenomenon that occurs in social and individual level. The various religions existing around the world as well as the phenomena of religious fanaticism recorded historically and there again the last years indicate the force exerted by the religions to their believers, but also to society by shaping attitudes, customs etc. This study attempts to examine the relationship of acculturation with religiosity in the context of intercultural reality. However, mostly it seeks to determine the effect of the interaction of religions of the host and home countries and how these results impact on religious beliefs, habits and practices of individuals.

Orientadora: Profa. Dra. Ana Keila Mosca Pinezi / Dissertação (mestrado) - Universidade Federal do ABC, Programa de Pós-Graduação em Ciências Humanas e Sociais, 2016. / Na virada do século XX para o XXI, a questão da entrada de imigrantes no Brasil ganhou novamente destaque. Na cidade de São Paulo destaca-se a imigração boliviana, que remonta à década de 1950 com a chegada de bolivianos participantes do Programa de Intercâmbio Cultural Brasil-Bolívia. O aumento da presença estrangeira se dá em todos os espaços sociais e, obviamente, não é diferente no ambiente escolar. De acordo com dados da Secretaria Municipal de Educação de São Paulo, no ano de 2016 havia quase 3700 alunos estrangeiros matriculados na rede, sendo 2358 bolivianos. Tendo isso em mente e diante da constante presença de crianças bolivianas na rede municipal de São Paulo, o objetivo desta pesquisa foi analisar as relações sociais que acontecem entre elas, seus colegas brasileiros e os educadores no espaço escolar. Em síntese, buscou-se compreender como se dão as relações interculturais no ambiente escolar a partir da presença de estudantes bolivianos no ciclo de alfabetização de uma escola pública paulistana, tendo como fundamentação os princípios da educação intercultural, além das questões da teoria social relacionadas à alteridade e ao processo de construção da identidade. A metodologia utilizada foi o estudo etnográfico, em que realizamos observação participante nas atividades escolares de sete turmas de 1º a 3º ano de uma escola pública municipal, localizada no bairro da Mooca, zona leste da cidade de São Paulo, que possui alunos bolivianos em seu corpo discente. Destas, foram selecionadas duas turmas (1º e 2º anos) e propostas atividades de leitura, roda de conversa e elaboração de ilustrações com o intuito de observar e compreender como os alunos entendem a questão da diversidade em sala de aula. Também foram realizadas entrevistas com cinco professores do ciclo de alfabetização, uma auxiliar de classe e uma das coordenadoras pedagógicas da escola. Os principais pontos que trabalhamos neste estudo foram as questões relacionadas à discriminação e ao preconceito, com exemplos em situações cotidianas e nas falas dos sujeitos da escola. A análise dos dados foi feita à luz da teoria social no que se refere à diversidade, interculturalidade e alteridade e da educação intercultural. Concluímos que é imprescindível que a escola repense seu papel para possibilitar uma socialização adequada e o aprendizado de todos os estudantes. / In the turn from the 20th century to the 21st one the immigrant entrance issue in Brazil gained prominence again. At the city of São Paulo stands out the Bolivian Immigration, calling back to the 1950s, with the arrival of the Bolivians participants of the Brazil-Bolivia Cultural Interchange Program. The foreign presence raise happens in all social spaces and, obviously, it¿s not different in the school environment. According to data from the São Paulo¿s Secretary of Education, in 2016 there were almost 3700 foreign students registered in the network, about 2358 being Bolivians. Keeping this in mind and facing the constant presence of Bolivian children in São Paulo¿s network, the objective of this research was analyze the relationship happening between them, their Brazilian colleagues and educators in the school space. In summary, we seek to comprehend how cultural interaction happens in the school environment by the presence of Bolivian students in the literacy cycle of a São Paulo public school. Having as fundaments the principles of intercultural education, in addition to issues of social theory related to otherness and to the process of identity construction. The used methodology was the ethnographic study with participating observation. The school activities of seven classes from 1st to 3rd years that possess Bolivian students in their student body were observed and accompanied. These were selected two groups (1st and 2nd years) and proposed activities of reading, conversation circle and preparation of illustrations in order to observe and understand how students understand the issue of diversity in the classroom. Interviews were also held with five teachers from the literacy cycle, an auxiliary class and one of the school¿s coordinators, located in the neighborhood of Mooca, east of the city of São Paulo. The data analysis has been made by social theory as it relates to diversity, intercultural and otherness and intercultural education. We conclude that it is essential that the school rethink its role to provide adequate socialization and learning of all students.

Submitted by Jordan (jordanbiblio@gmail.com) on 2017-01-18T13:34:52Z No. of bitstreams: 1 DISS_2015_Ronaldo do Nascimento.pdf: 2616139 bytes, checksum: ab6066e14a35cceaf0ef95dab1f5174f (MD5) / Approved for entry into archive by Jordan (jordanbiblio@gmail.com) on 2017-01-19T12:28:35Z (GMT) No. of bitstreams: 1 DISS_2015_Ronaldo do Nascimento.pdf: 2616139 bytes, checksum: ab6066e14a35cceaf0ef95dab1f5174f (MD5) / Made available in DSpace on 2017-01-19T12:28:35Z (GMT). No. of bitstreams: 1 DISS_2015_Ronaldo do Nascimento.pdf: 2616139 bytes, checksum: ab6066e14a35cceaf0ef95dab1f5174f (MD5) Previous issue date: 2015-12-16 / Este trabalho é resultado da pesquisa desenvolvida na Universidade Federal de Mato Grosso, no Programa de Pós Graduação em nível de Mestrado em Educação na linha dos Movimentos Sociais, Educação Popular e Políticas Públicas na temática Educação e Povos Indígenas. A pesquisa traz para o debate o esporte, a educação e as políticas públicas de esporte e lazer indígena, vinculadas a prática do futebol, como prática social presente no povo Munduruku no município de Juara, Aldeia Nova Munduruku, localizada na Terra Indígena Apiaká/Kayabi. Tem o objetivo de apresentar o futebol como instrumento mediador e estratégico do jogo manifestado no campo da educação intercultural em contexto interétnico de Mato Grosso. O futebol neste contexto assume contorno de um jogo compreendido dentro e fora desse contexto interétnico, onde os indígenas também convivem com os munícipes que vivem na região rural e urbana de Juara. Prática marcada pela corporeidade Munduruku no jogar bola com os parentes e que passa pela ludicidade e continua sua trajetória até a forma institucionalizada, no futebol que se dá no campeonato oficial, institucionalizado. Para compreensão do futebol como prática social desses sujeitos, é aplicada a análise qualitativa dos dados que se pautou em documentos, entrevistas com os participantes e na observação do outro, o corpo Munduruku em movimento. Adotamos a interpretatividade como recursos de leitura significativa por meio da etnografia por melhor descrever o ambiente estudado, tendo as referenciais das ciências humanas, da educação e da educação física a fim de tecer a compreensão do que foi pensado, visto e vivido no contexto intercultural com os indígenas com os quais a pesquisa se consolidou. / This work is result of a research developed in Federal University of Mato Grosso, at the Post-graduation Programme for a Master's degree in Education, by the research line Social Movements, Popular Education and Public Policies under the theme Education and Indigenous People. The research brings sport, education and sport and leisure public policies into debate, linked to the practice of soccer, by using as reference this social practice, present on Munduruku people, in Nova Munduruku village, located in the Indigenous Land Apiaká/Kayabi in Juara. The goal is to present soccer as a mediator, strategic instrument on the game manifested in the intercultural education field, in Mato Grosso's interethnic context. Soccer, in this context, assumes shapes of a game understood inside and outside of such interethnical context, where the indigenous also live with the inhabitants who live in the urban and rural area of Juara. This practice, marked by Munduruku corporality, begins ludicly of the ball playing with relatives and it goes on its trajectory to the institutionalized form, on soccer which takes place on the official championship, institutionalized. For comprehension of soccer as social practices of these subjects, data qualitative analysis was measured within documents, interviews with the participants and the other's observation, the Munduruku body in movement. We adopted the interpretativity as means of meaningful reading by means of ethnography to best describe the environment of study, whose analysis was measured in humen sciences', education's and physical education's references, in order to weave an understanding of what has been thought, seen and lived in the intercultural context with the indigenous consolidated by the research.

Submitted by Luciana Sebin (lusebin@ufscar.br) on 2016-10-07T13:20:52Z No. of bitstreams: 1 TeseFSG.pdf: 4720697 bytes, checksum: 9d363e8e58c5204f87a370e06b082893 (MD5) / Approved for entry into archive by Marina Freitas (marinapf@ufscar.br) on 2016-10-13T20:08:14Z (GMT) No. of bitstreams: 1 TeseFSG.pdf: 4720697 bytes, checksum: 9d363e8e58c5204f87a370e06b082893 (MD5) / Approved for entry into archive by Marina Freitas (marinapf@ufscar.br) on 2016-10-13T20:08:24Z (GMT) No. of bitstreams: 1 TeseFSG.pdf: 4720697 bytes, checksum: 9d363e8e58c5204f87a370e06b082893 (MD5) / Made available in DSpace on 2016-10-13T20:08:35Z (GMT). No. of bitstreams: 1 TeseFSG.pdf: 4720697 bytes, checksum: 9d363e8e58c5204f87a370e06b082893 (MD5) Previous issue date: 2016-02-25 / Não recebi financiamento / This study is about Music Higher Education and it aims to answer the following question: what are the possibilities and limits of a music theory subject according to the principles of Critical and Intercultural Education? The general purpose of this research is to investigate possibilities and limits of social and educational practices that overcome the traditional teaching paradigm still prevailing in Music Higher Education, in an Intercultural direction. Based on the qualitative paradigm, this study is an intervention research that falls within the practitioner research movement. Data were built through semi structured observations in Language and Musical Structure subject, which is mandatory for the Music Education Course of the Federal University of São Carlos. The main theoretical principles are based on studies by Candau (2012a), as well as by other authors such as McLaren (2000), Pérez Gómez (1994), Hall (1997) and Santos (2002; 2014), among others. Data were analyzed from three broad categories, according to the intercultural education concept map (CANDAU, 2010; 2012e). They are: social and educational practices; knowledge; and subjects and actors. The conclusions show that university music professors must question the usual music teaching dynamics, which are monocultural and based on frontal and conservatory teaching models. It was also possible to conclude that university music professors must affirm the plurality of possible truths in the musical knowledge, which shall not be reduced to a certain cultural universe. Finally, by means of the valorization of multiple languages, medias and cultural expressions, it was possible to strengthen the students’ identities within the reach of only one subject, promoting empowerment, emancipation and autonomy processes, valuing differences and promoting equality. / Essa pesquisa tem como tema o Ensino Superior de Música e buscou responder a seguinte questão: quais são as possibilidades e limites da oferta de uma disciplina de fundamentos teóricos da música segundo princípios da Didática Crítica Intercultural? O objetivo geral do estudo é investigar possibilidades e limites da adoção de práticas socioeducativas que superem o paradigma tradicional de ensino ainda prevalecente no ensino superior de Música, em direção a uma perspectiva intercultural. Amparada no paradigma qualitativo, trata-se de uma pesquisaintervenção que se insere no movimento de pesquisa da própria prática. Os dados foram construídos por meio de observações semiestruturadas em uma disciplina de Linguagem e Estruturação Musical, obrigatória para o curso de Licenciatura em Música da Universidade Federal de São Carlos. O referencial teórico do estudo possui como eixo principal as premissas da Didática Crítica Intercultural tal como formuladas por Candau (2012a), complementadas principalmente pelas ideias de McLaren (2000), Pérez Gómez (1994), Hall (1997) e Santos (2002; 2014), dentre outros autores. Os dados foram analisados a partir de três grandes categorias, retiradas do mapa conceitual da educação intercultural de Candau (2010; 2012e): práticas socioeducativas; conhecimento; e sujeitos e atores. As análises demonstraram a necessidade, por parte dos professores universitários, de se questionar dinâmicas habituais de ensino de música nas universidades, em sua maioria monoculturais e baseadas nos modelos frontal e conservatorial de ensino. Além disso, mostrou-se que esses docentes devem afirmar a pluralidade de verdades possível frente ao conhecimento musical trabalhado, não reduzindo esse conhecimento a um determinado universo cultural. Por fim, por meio da valorização de múltiplas linguagens, mídias e expressões culturais, foi possível, dentro do alcance de apenas uma disciplina, potencializar o fortalecimento das identidades dos alunos, favorecendo processos de empoderamento, emancipação e autonomia, valorizando diferenças e promovendo a igualdade.