In Sweden, samba - the popular Brazilian dance (and music genre), that has been named the“national rhythm” - is very widely known and practiced. This case study envelops questions about national cultures, cultural embodiment in dance, as well as cross-border relations. It aims to observe in what distinct ways, regarding these multiple facets of the topic, Brazilian culture can be expressed through samba in a foreign country so culturally different and geographically distant from the country of origin. The study focuses on samba no pé, a samba style popularized and mostly danced in Rio de Janeiro. To reach the objective, the research data has been collected through semi-structured interviews from samba teachers and dancers in Sweden. In addition, an observation has been carried out by watching a samba class in person. The collected data showed that dancing samba gives way to different interconnected processes and elements through which the Brazilian culture is transported, translated, and experienced in Sweden. As people migrate around the world in transnational spaces, links are created between the migrants’ host countries and their homelands. These connections enable different cultures to be transported, get established in different places and spread in popularity. Corporeality is also key, as culture is embodied in the movements. Samba therefore permits an experience of Brazilian corporeality and plays a central role in the expression of Brazilianness in Sweden.

A presente Dissertação de Mestrado pretende avaliar a eficácia da proteção do patrimônio cultural imaterial no Brasil por meio do registro previsto no Decreto nº 3.551/2000, que regulamentou em parte o artigo 216 da Constituição Federal de 1988, e foi concedido pelo Instituto do Patrimônio Histórico e Artístico Nacional (IPHAN). Para tanto, baseia-se em um estudo de caso envolvendo o gênero musical-coreográfico-poético e festivo denominado Fandango Caiçara, que é transmitido oralmente de geração a geração, no seio da comunidade tradicional caiçara localizada nos municípios de Iguape e Cananéia, no litoral sul do Estado de São Paulo, e nos municípios de Morretes, Paranaguá e Guaraqueçaba, no litoral norte do Estado do Paraná e cujo registro como Patrimônio Cultural do Brasil junto ao IPHAN ocorreu em 29 de novembro de 2012 no Livro das Formas de Expressão. Nossa análise também procura levar em consideração os aspectos socioambientais envolvidos, bem como os desafios que, em nossa opinião, devem ser enfrentados pela comunidade tradicional caiçara diante da obtenção do referido registro. / This Masters Dissertation intends to evaluate the effectiveness of the cultural heritage of immaterial natures protection in Brazil by means of the registration provided by Decree n. 3.551/2000, which was partially regulated by article 216 of the Federal Constitution of 1988 and was granted by the Institute of National Historical and Artistic Heritage (IPHAN). For that it is based on a case study involving the musical-choreographic-poetic and festive genre called Fandango Caiçara, which is orally transmitted from generation to generation within the caiçara traditional community located in the municipalities of Iguape and Cananéia, in the south coast of the State of São Paulo, and in the municipalities of Morretes, Paranaguá and Guaraqueçaba, in the north coast of the State of Paraná and whose registration as Cultural Heritage of Brazil before the IPHAN occured on November 29, 2012 in the Book of Forms of Expression. Our analysis also seeks to consider the socialenvironmental aspects involved as well as the challenges that, in our opinion, should be faced by the caiçara traditional community before the obtainment of said registration.

There is a gap in our field regarding leisure research on specific ethnic groups. Therefore, the purpose of this study is to understand the experience of leisure and of involvement in the First Chinese Senior Association of Vaughan (FCSAV) for Chinese adults aged 50 to 65 years who have been living in Canada for at least five years. As this is a phenomenological study, the main focus is on the meanings and experiences of these participants. Purposeful sampling methods were used to find participants who fit the study criteria of being a Chinese immigrant from Mainland China and/or Hong Kong, living in Canada for at least five years, between the ages of 50 to 65, a member of the First Chinese Senior Association of Vaughan, and participating in at least one activity at the Centre at the time of interview. Altogether, 13 face-to-face semi-structured interviews were conducted over two weeks in July 2010. Five main essences were developed from the analysis of the interview data: changing leisure with changing culture; achieving and maintaining health; experiencing freedom and choice; cultural expression and cultural learning; and feeling a sense of community. Interestingly, there was also an overarching theme of leisure as an essential component to life. These findings exemplify the great value Chinese immigrants place upon leisure as they experienced it at the FCSAV as well as its connection to holistic health. Also, leisure at the club was described as a site for cultural expression and the development of community. Overall, implications of this study will be of most value to recreation practitioners and researchers by allowing for greater cultural sensitivity in developing and enhancing programs for this specific group.

There is a gap in our field regarding leisure research on specific ethnic groups. Therefore, the purpose of this study is to understand the experience of leisure and of involvement in the First Chinese Senior Association of Vaughan (FCSAV) for Chinese adults aged 50 to 65 years who have been living in Canada for at least five years. As this is a phenomenological study, the main focus is on the meanings and experiences of these participants. Purposeful sampling methods were used to find participants who fit the study criteria of being a Chinese immigrant from Mainland China and/or Hong Kong, living in Canada for at least five years, between the ages of 50 to 65, a member of the First Chinese Senior Association of Vaughan, and participating in at least one activity at the Centre at the time of interview. Altogether, 13 face-to-face semi-structured interviews were conducted over two weeks in July 2010. Five main essences were developed from the analysis of the interview data: changing leisure with changing culture; achieving and maintaining health; experiencing freedom and choice; cultural expression and cultural learning; and feeling a sense of community. Interestingly, there was also an overarching theme of leisure as an essential component to life. These findings exemplify the great value Chinese immigrants place upon leisure as they experienced it at the FCSAV as well as its connection to holistic health. Also, leisure at the club was described as a site for cultural expression and the development of community. Overall, implications of this study will be of most value to recreation practitioners and researchers by allowing for greater cultural sensitivity in developing and enhancing programs for this specific group.

Au début du XXIe siècle, l'usage de la locution «expression culturelle traditionnelle» s'est répandu à travers plusieurs forums internationaux. Bien que les expressions culturelles traditionnelles n'aient jamais été définies en droit international, deux instruments issus du système des Nations Unies, la Convention sur la protection et la promotion de la diversité des expressions culturelles et la Déclaration des Nations Unies sur les droits des peuples autochtones, les citent expressément. Cette thèse présente, en premier lieu, l'apparition et l'évolution en droit international de cette nouvelle notion. Elle propose ensuite de dégager les caractères des expressions culturelles traditionnelles pour comprendre ce qu'elles recouvrent. Cette étape permet de distinguer les expressions culturelles traditionnelles de notions voisines, comme celle de «savoirs traditionnels» ou encore comme celle de «patrimoine culturel immatériel», ce qui aboutit à s'interroger sur les enjeux juridiques qui leur sont liés et à aborder les questions soulevées par leur sauvegarde. Parmi ces questions, la plus prééminente consiste à s'interroger sur la forme juridique que devrait prendre le lien entre une expression culturelle traditionnelle et la communauté qui l'a créée et préservée. Dans cette perspective, deux approches émergent. La première considère les expressions culturelles traditionnelles comme un facteur de développement économique, tandis que la deuxième les envisage comme un outil de préservation des identités culturelles. La confrontation de ces deux approches montre le rôle relativement limitée des expressions culturelles traditionnelles en matière de développement économique. / At the beginning of the 21st century, the use of the term "traditional cultural expression" spread among several international forums. Although they have never been legally defined, traditional cultural expressions are mentioned by two instruments originating within the United Nations system: the UNESCO Convention on the Protection and Promotion of the Diversity of Cultural Expressions (2005) and the United Nations Declaration on the Rights of Indigenous Peoples (2007). This thesis presents how this notion emerged and evolved in international law. It also identifies the characteristics of this new legal concept to understand its meaning. This step allows to differentiate traditional cultural expressions from neighboring notions, such as "traditional knowledge" and "intangible cultural heritage." This leads to the study of legal issues relating to traditional cultural expressions and their safeguarding. Among these issues, the most paramount question is to ascertain the legal form that should be given to the link that binds a traditional cultural expression to the community that created and preserved it. In this view, two approaches appear. The first one considers traditional cultural expressions as a factor of economic development, whereas the second one contemplates them as a tool for the preservation of cultural identities. Confrontation of these two approaches demonstrate the limited role of traditional cultural expressions in the field of economic development.

A presente Dissertação de Mestrado pretende avaliar a eficácia da proteção do patrimônio cultural imaterial no Brasil por meio do registro previsto no Decreto nº 3.551/2000, que regulamentou em parte o artigo 216 da Constituição Federal de 1988, e foi concedido pelo Instituto do Patrimônio Histórico e Artístico Nacional (IPHAN). Para tanto, baseia-se em um estudo de caso envolvendo o gênero musical-coreográfico-poético e festivo denominado Fandango Caiçara, que é transmitido oralmente de geração a geração, no seio da comunidade tradicional caiçara localizada nos municípios de Iguape e Cananéia, no litoral sul do Estado de São Paulo, e nos municípios de Morretes, Paranaguá e Guaraqueçaba, no litoral norte do Estado do Paraná e cujo registro como Patrimônio Cultural do Brasil junto ao IPHAN ocorreu em 29 de novembro de 2012 no Livro das Formas de Expressão. Nossa análise também procura levar em consideração os aspectos socioambientais envolvidos, bem como os desafios que, em nossa opinião, devem ser enfrentados pela comunidade tradicional caiçara diante da obtenção do referido registro. / This Masters Dissertation intends to evaluate the effectiveness of the cultural heritage of immaterial natures protection in Brazil by means of the registration provided by Decree n. 3.551/2000, which was partially regulated by article 216 of the Federal Constitution of 1988 and was granted by the Institute of National Historical and Artistic Heritage (IPHAN). For that it is based on a case study involving the musical-choreographic-poetic and festive genre called Fandango Caiçara, which is orally transmitted from generation to generation within the caiçara traditional community located in the municipalities of Iguape and Cananéia, in the south coast of the State of São Paulo, and in the municipalities of Morretes, Paranaguá and Guaraqueçaba, in the north coast of the State of Paraná and whose registration as Cultural Heritage of Brazil before the IPHAN occured on November 29, 2012 in the Book of Forms of Expression. Our analysis also seeks to consider the socialenvironmental aspects involved as well as the challenges that, in our opinion, should be faced by the caiçara traditional community before the obtainment of said registration.

FONTENELE, Inambê Sales. Pedagogia do Girô: customizando experiências de vidas e culturas educacionais. 2011. 183f. – Dissertação (Mestrado) – Universidade Federal do Ceará, Programa de Pós-graduação em Educação Brasileira, Fortaleza (CE), 2011. / Submitted by Márcia Araújo (marcia_m_bezerra@yahoo.com.br) on 2014-02-14T17:10:49Z No. of bitstreams: 1 2011-DIS-ISFONTENELE.pdf: 3676422 bytes, checksum: 7a7f6d1186104113412109500b8d62a0 (MD5) / Approved for entry into archive by Márcia Araújo(marcia_m_bezerra@yahoo.com.br) on 2014-02-18T14:01:05Z (GMT) No. of bitstreams: 1 2011-DIS-ISFONTENELE.pdf: 3676422 bytes, checksum: 7a7f6d1186104113412109500b8d62a0 (MD5) / Made available in DSpace on 2014-02-18T14:01:05Z (GMT). No. of bitstreams: 1 2011-DIS-ISFONTENELE.pdf: 3676422 bytes, checksum: 7a7f6d1186104113412109500b8d62a0 (MD5) Previous issue date: 2011 / Este trabalho objetiva compreender como as contadoras de histórias caririenses, denominadas Griôs, foram afetadas, absorveram, interpretaram e significaram essa experiência que as intitulam e as reconhecem como Griô, personagens da política pública Ação Griô Nacional – Mestres dos Saberes, desenvolvida pelo Programa Nacional de Cultura, Educação e Cidadania – Cultura Viva do Ministério da Cultura – MinC. Metodologicamente, apoia-se na proposta da pesquisa qualitativa de caráter etnográfico (Mattos e Geertz), com abordagens metodológicas da história oral (Delgado). Para investigação foram selecionadas as experiências da política pública Ação Griô – Mestre dos Saberes, realizadas no período de 2007 a 2009 na região do Cariri, CE, e as narrativas das contadoras de histórias, Griôs do distrito da Gameleira de São Sebastião, Missão Velha, CE. Os momentos de observação ocorreram durante a customização de um panô, construído para esta pesquisa, quando a contadora de história relata sua expressão cultural; as interpretações e as significações das crianças e da professora em relação às experiências vivenciadas no projeto “Histórias em Retalhos” que corresponde a esta política pública do MinC. A escrita do trabalho conduz a roda dialógica entre cenários e encontros que tercem o corpo desta pesquisa. No referencial teórico utilizado, entre outros autores, destacam-se Certeau, Bosi, Turino, Pacheco, Delgado, Mattos, Bruner, Benjamim, Freire e Geertz. A pesquisa aponta para a relevância dos encontros potencializados por esta experiência, e como desencadearam relações interinstitucionais entre o Ministério da Cultura, as ONGs, as escolas públicas que representam o Ministério da Educação e as comunidades locais. Percebe-se também a importância das memórias individuais e coletivas e as interdisciplinares entre os saberes locais das expressões culturais das Griôs e os conhecimentos sistematizados dos currículos educacionais proporcionados pelas professoras nas escolas. Outro aspecto são as relações intergeracionais entre as contadoras de histórias, as crianças e as professoras das escolas. Pode-se perceber que as culturas educacionais transparecem tanto nas práticas pedagógicas desenvolvidas pelas contadoras de histórias, como nas práticas educacionais desenvolvidas na escola pública desta experiência.

This thesis examines and discusses how creolisation theory has influenced the material culture of enslaved people from former Danish West Indies plantations. The essay contends that creolisation is the theory required to advance slavery studies because it demonstrates how enslaved people created their own identity, belonging, and kept African cultures and customs alive despite being socially dead. This was accomplished through an examination of the amount of material discovered at archaeological investigations on former Danish plantations within slave contexts. Through the presentation and analysis of "Afro-Cruzan" ceramics, beads, shells, and pipe fragments, the thesis discusses and argues how the abundance of various objects from enslaved communities is evidence of long-term preservation of cultures, cultural identity, and expression. Furthermore, the usefulness of creolisation theory is emphasised because it is argued to have been developed with a post-processual perspective, avoiding the normative theorisation that has based slavery studies on a perspective in which the enslaved were only marginalised. Finally, the discussion emphasises the importance of remaining critical of how theories and theoretical frameworks have been applied in archaeological studies on slavery, as well as the need to broaden perspectives and include other Scandinavian countries, such as Sweden. / Den här uppsatsen analyserar och diskuterar hur materiell kultur från förslavade människor från plantage tidigare tillhörande danska Västindien är bevis för kreolisering. Uppsatsen argumenterar för hur kreolisering är den teori som krävs för att fortskrida inom studier gällande slaveri då det belyser hur förslavade individer lyckades skapade en egen identitet, samhörighet samt bibehöll sina kulturer och seder levande trots att de ansågs vara socialt döda. Detta görs genom att analysera kvantiteten av påträffat material under arkeologiska undersökningar inom slavkontexter på före detta plantage på de danska kolonierna. Uppsatsen presenterar och analyserar material i form av så kallat ”Afro-Cruzan” keramik, pärlor, snäckskal och pipfragment som används för att diskutera och argumentera för hur den höga kvantiteten av diverse föremål från slavsamhällen är bevis på ett långsiktigt bevarande av kulturer och kulturella identitet och uttryck samt de förslavades bibehållna agens. Vidare belyses även hur kreoliseringsteorin är mer applicerbar med hänsyn till att teorin tycks att ha skapats ur ett post-processuellt perspektiv då det undviker den normativa mentaliteten och teoretisering att slaveristudier grundas i ett perspektiv där de förslavade var endast varor inom ett socio-ekonomiskt samhälle.Diskussionen leder slutligen till hur det är väsentligt att bibehålla ett kritiskt öga om hur teorier och teoretiska ramverk har använts inom arkeologiska studier om slaveri samt hur det är nödvändigt att vidga perspektiven och inkludera andra skandinaviska länder, så som Sverige.