Thesis advisor: Paul S. Gray / Can a vivid presentation about a tragic chapter of history elicit in viewers an empathetic reaction, as well as evidence of the telescopic perspective Mills[1] ([1959] 2000) described as the "sociological imagination"? Does the addition of victims' voices make a noticeable difference in their response to the historical event, as well contemporary controversies? Some scholars propose that oral histories, especially witness testimonies, have the potential to reach audiences more deeply than facts alone. "Narratives," as K. Slobin observed, "unfold with flesh and blood...encouraging empathy, identification and a humanization of content" (in Bochner and Ellis, 1992:171).[2] But, little systematic research has examined how or to what extent personal testimony may encourage empathetic understanding and a broader, more nuanced understanding of social problems. In an era where entertainment content skews toward "reality" programming and technology supersedes face-to-face interactions, the challenge to pierce cultural white noise is great. Educators, then, must figure out ways to counteract the desensitization, apathy and cynicism that follow these trends--but in ways that are proven, effective and lasting. My research sought to discover if victim narratives help students connect intellectually and emotionally with lessons about social justice. Thirteen undergraduate classes were exposed to three variations of a fact-based, multimedia presentation about Japanese internment in America during WWII. Each presentation included the same photographs, newsreel, and factual information. Presentations varied, however, in their use of survivor testimony and in the manner of its incorporation (video versus written accounts). Two groups of the sample were exposed to survivors describing their experiences in the internment camps. All groups completed surveys, and 21 participants gave extensive interviews. Data analysis examined information recall, sociological perspective, emotional response, empathetic identification and predictions of future behavior. The experiment generated much-needed empirical data on the efficacy of testimony and its ability to shape attitudes, broaden world view, and possibly influence behavior. These findings will assist educators in anticipating outcomes associated with various heuristic strategies, especially those including witness testimonies. [1] Mills, C. Wright. 1959. The Sociological Imagination. New York: Oxford, 2000. [2] Bochner, Arthur P. and Caroyln Ellis. 1992. "Personal Narrative as a Social Approach to Interpersonal Communication." Communication Theory 2(2)165-172. Comment from K. Slobin is listed as a personal communication with the authors in February 1991. / Thesis (PhD) — Boston College, 2012. / Submitted to: Boston College. Graduate School of Arts and Sciences. / Discipline: Sociology.

Submitted by Noeme Timbo (noeme.timbo@metodista.br) on 2017-03-29T19:15:14Z No. of bitstreams: 1 Paula Margues.pdf: 1370434 bytes, checksum: 94015b1914e4f7993b4b49397e3d4a92 (MD5) / Made available in DSpace on 2017-03-29T19:15:14Z (GMT). No. of bitstreams: 1 Paula Margues.pdf: 1370434 bytes, checksum: 94015b1914e4f7993b4b49397e3d4a92 (MD5) Previous issue date: 2016-06-22 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / The aim of the following research is to study the term “tolerance”, raising its theoretical roots: philosophical and historical, as well as political aspects connected to the subject, and its relations to education. The Declaration of Principles on Tolerance by the General Conference of UNESCO (since the determination of the General Assembly of the United Nations in 1992) adopted on November 1995 was concomitant with the preparation of the document Pluralidade Cultural dos PCNs. Thus, besides the relevance of tolerance in the field of education there is a historical dimension of possible impact of the foreign policy over an education policy that should be investigated. This is a qualitative research with documental and bibliographical basis. There is a political relevance involving the subject since its proposition by an agency of the United Nations as important as UNESCO, considering the historical denial of racism and ethnical and religious discrimination practiced until now in public documents regarding the Brazilian educational system, for instance / A presente pesquisa busca estudar o termo “tolerância”, levantando suas matrizes teóricas: filosóficas e históricas, bem como aspectos políticos ligados ao tema, e suas relações com a educação. A promulgação da Declaração Mundial dos Princípios sobre a Tolerância, pela Conferência Geral da UNESCO (a partir de determinação da Assembleia Geral da ONU, de 1992) ocorreu em novembro de 1995, sendo concomitante com o início da elaboração do documento Pluralidade Cultural dos PCNs. Assim, além da relevância da tolerância no campo educacional, há uma dimensão histórica de possível impacto da política internacional sobre uma política educacional, que merece ser investigada. Trata-se de pesquisa qualitativa, com base documental e bibliográfica. Há uma relevância política do tema, uma vez que o mesmo foi proposto por uma agência da ONU do porte da UNESCO, considerando a negação que até então historicamente se fazia do racismo e da discriminação étnica e religiosa nos documentos públicos ligados à escola brasileira, por exemplo.

This research report focuses on the issues for participation in public memory projects, in the light of counter-monument critiques of audiences being ‘rendered passive’. Interviews with people who went on the 2005 March of the Living tour to Holocaust sites in Poland and then to Israel have been analysed in terms of themes and processes of meaningmaking. The written text of some of the material provided to them is also analysed. Meanings in the interviews notably occupied two discursive spaces that seem at odds with each other. The first was the discourse around what is a good way to memorialise – particularly when the memory is one of such enormity as the Holocaust. The second is the discourse around tolerance education – how do we ‘learn lessons’ from the Holocaust? The issues for heritage interpretation and tolerance education are explored.

[pt] A tolerância, às vezes, é considerada uma atitude antipática de quem não quer aceitar e muito menos amar o outro, mas apenas suportar ou permitir, como um favor de condescendência, que o outro exista. Não é esta a perspectiva assumida nesta pesquisa. O conceito de tolerância se coloca cada vez mais na pauta de discussão porque a intolerância com a diferença tem sido uma realidade recorrente em nossas sociedades. Inegavelmente estamos caracterizados pela diferença e, não obstante, parece que não sabemos tratá- la. A humanidade - marcada dolorosamente pela escravidão dos negros, pelas guerras religiosas, pelo genocídio dos povos ameríndios, pelo holocausto dos judeus, pela aversão à homossexualidade e pela submissão das mulheres - busca não mais permitir as manifestações de intolerância com o diferente, pois a intolerância não é apenas questão de não aceitar as opiniões divergentes; ela é agressiva e com freqüência assassina em seu ódio à diversidade alheia. Neste sentido, a educação tem um papel fundamental a desempenhar no embate por sociedades menos intolerantes e mais abertas às diferenças que dignamente nos constituem enquanto humanos. Porém, não se trata de uma educação qualquer. É imperativo que seja um projeto educacional capaz de entender e incorporar em sua prática pedagógica o valor da tolerância, que precisa ser fundamentado e consolidado. Minha pesquisa visa contribuir com esta demanda. Para isso, busquei refazer o desenvolvimento do conceito de tolerância, desde a Renascença até os tempos atuais, destacando o embate histórico entre intolerância e tolerância. Para explorar o conceito de intolerância utilizei o referencial teórico de Hannah Arendt, em especial o conceito de banalidade do mal. Para fundamentar o conceito de tolerância recorri ao pensamento de Adela Cortina sobre uma ética de mínimos. Meu trabalho, em última instância, sustenta que tolerar não é pouco, mas, ao contrário, trata-se de um valor-atitude basilar, tanto no campo das normas éticas quanto no campo educacional. Tolerância é um mínimo moralmente exigível, aquele pouco que nos revela o fundamental. E o que é fundamental, na verdade, não é pouco, é sim o imprescindível, o valioso, o essencial, aquilo que em hipótese nenhuma pode faltar em nossas relações sociais e muito menos na prática educativa. / [en] Tolerance is sometimes considered the negative attitude of one who does not accept, much less love, another human being but is willing to put up with, or allow for, the existence of others by being condescending. The concept of tolerance has become a key debate topic since intolerance towards diversity is a recurring situation in society. Undoubtedly, diversity reflects our real identities but at the same time we seem unable to handle it. Humanity - painfully stained by black slavery, religious wars, native Indian genocide, the Jewish holocaust, and prejudice against homosexuality and against women - is no longer willing to allow for intolerance of diversity. Intolerance is not just a question of not accepting diverging opinions: hate is an aggressive perspective that is responsible for destroying diversity. Thus, education has an important role to play in the battle between less tolerant societies and those that are more open to human diversity. However, not just any kind of education will suffice. It is important to select an education project approach that offers a comprehensive definition of tolerance based on facts. My research study aims to fulfill that role. Therefore, I tried to offer a background on the concept of tolerance, from the Renaissance period until recent times, highlighting the historical battle between intolerance and tolerance. To further expand on the concept of intolerance I used as reference Hannah Arendt´s research work, specifically selecting the concept of banality of evil. To further support this thesis, I referred to Adela Cortina´s theories on ethics of minimum requirements. Ultimately, my paper states the thesis that tolerance represents a big step. It represents the basic belief- system both in the field of ethics and education. Tolerance is a moral minimum requirement, the basic building block which reveals what is fundamental. However, the definition of fundamental is actually not what constitutes minimum requirement but, instead, what is considered invaluable, essential, and cannot be lacking in social interactions, much less in education.