with the emergence of multiculturalism and the opening up of schools to all races in South Africa, the education system is undergoing enormous changes. Educators and pupils are faced with unfamiliar cultures, languages and backgrounds. This diversity has resulted in a need for schools to evolve I with the changing circumstances. The complexities associated with racial integration necessitates an educational programme suitable to meet the I needs of our culturally diverse society. A change strategy is necessary to provide teachers with a multicultural approach to education which is ultimately aimed at providing pupils o e cultures with equal opportunities to learn and succeed in a multicultural society. It is the concern of this dissertation to examine the role and function of the school guidance counsellor in attempting to meet the needs of educators, and pupils coming from different cultural, ethnic, racial and socio-economic backgrounds. / Psychology of Education / M. Ed. (Psychology of Education)

A paisagem tem sido objeto de interesse de diversas áreas do conhecimento, entre elas a história, a geografia, a arquitetura, o planejamento urbano, as artes visuais, e, mais recentemente, a preservação do patrimônio cultural e ambiental. O rápido processo de transformação territorial que vem ocorrendo nos últimos cinquenta anos, tem colocado em risco o patrimônio cultural e ambiental das diversas comunidades. Como resposta, a valorização da paisagem cultural vem tomando impulso como referência para estas transformações, entre outras razões, por sua direta associação com a memória coletiva, as referências culturais e seu conteúdo simbólico. No Rio Grande do Sul, desde a década de 1920, se vem trabalhando na preservação dos remanescentes das reduções jesuítico-guarani como o único patrimônio a ser considerado representativo na Região Missioneira. O interesse pela preservação do patrimônio, entendendo-o como o antes, o durante e o depois das reduções, iniciou apenas nos últimos anos, quando o modo de pensar o patrimônio se ampliou, passando a se considerar que o conjunto das diversas contribuições culturais forma e enriquece a visão da Região e poderá contribuir para seu crescimento. Diante dessa constatação ampliaram-se os estudos realizados até o momento, a partir de uma visão territorial de paisagem cultural. Mais do que a preservação do patrimônio edificado, a proteção do seu legado cultural, deve contemplar as paisagens, transformadas e criadas pelos primeiros habitantes na pré-história, pelas reduções jesuítico-guarani, pelos migrantes de origem européia de finais do século XIX e do início do século XX e pelos atuais moradores da região. Deverá contemplar, também, as tradições, os saberes e os fazeres que visam auxiliar a compreensão do território. Reconhecer esses valores dará a verdadeira dimensão da importância cultural da região e promoverá o resgate das tradições destas comunidades, que vem sendo perdidas ao longo dos anos. Conservar os costumes e a memória torna mais provável a salvaguarda desta paisagem cultural de importância no contexto nacional e internacional, fortalecendo os valores de identidade das comunidades onde estes se inserem. O uso adequado de suas potencialidades, levando em consideração a diversidade cultural que a forma, poderá promover o desenvolvimento sócio-cultural e econômico sustentável da Região. Este trabalho pretende dar início ao reconhecimento dos elementos que a marcam e a tornam única, pela sua diversidade étnica e cultural, que é o testemunho da ocupação deste território marcado pelos conflitos surgidos na definição dos limites territoriais. / The landscape has been subject of interest of several areas of knowledge, among them history, geography, architecture, urban planning, visual arts and, more recently, environmental and cultural heritage preservation. The fast process of territorial transformation of the last fifty years has put in risk the environmental and cultural heritage of many communities. In response, the appreciation of cultural landscape is gaining momentum as reference for these transformations, among other reasons, for its direct association with the collective memory, the cultural references and its symbolic content. In Rio Grande do Sul, since the 1920’s, there is a work of preservation of the remnants of the Jesuit-Guaraní Reductions as the only representative heritage in the Missions Region. The interest in heritage preservation understood as the before, the during and the after of the reductions began only in recent years, when we have widened the concept of heritage. Now we take into consideration the ensemble of the many cultural contributions that shapes and greatly enriches the vision of the region, and may contribute to its growth. Considering this fact, there was an expansion on the studies to date, from a territorial perspective of cultural landscape. More than the preservation of the built heritage, the protection of its cultural legacy should contemplate the landscapes, transformed and created by the first inhabitants in prehistory, the Jesuit-Guaraní, the European migrants of the late nineteenth and early twentieth century and the current residents. It should also include the traditions and the local know-how, for they assist the understanding of the territory. Recognize these values will give the true dimension of the cultural importance of the region, and it will promote the rescue of the communities’ traditions, which has been lost over the years. Conserving the customs and the memory makes it more likely the safeguard of this cultural landscape of national and international importance, strengthening the identity values of the communities they belong to. The proper use of its potential, taking into account the cultural diversity that shapes it, will possibly promote the socio-cultural and economic sustainable development of the region. This thesis aims to initiate the recognition of the elements that mark the region and make it unique, for its ethnic and cultural diversity, testimony of the occupation of the territory marked by conflict for defining boundaries. / El paisaje ha sido objeto de interés de diversas áreas del conocimiento, entre ellas la historia, la geografía, la arquitectura, la planeación urbana, las artes visuales y, más recientemente, la preservación del patrimonio cultural y ambiental. El rápido proceso de transformación territorial que viene ocurriendo en los últimos cincuenta años, ha puesto en riesgo el patrimonio cultural y ambiental de las diversas comunidades. En respuesta, la valorización del paisaje cultural viene tomando impulso como referencia para estas transformaciones, entre otras razones, por su directa asociación con la memoria colectiva, las referencias culturales y su contenido simbólico. En Rio Grande do Sul, desde la década de 1920, se viene trabajando en la preservación de los remanentes de las reducciones jesuítico-guaraníes como el único patrimonio considerado representativo en la Región Misionera. El interés por la preservación del patrimonio, entendiéndolo como antes, durante y después de las reducciones, se inició solamente en los últimos años, cuando el modo de pensar el patrimonio se amplió y empezó z considerarse que el conjunto de las diversas contribuciones culturales forma y enriquece enormemente la visión de la Región y podrá ayudar a su crecimiento. Ante esta realidad se ampliaron los estudios efectuados hasta el momento, a partir de una visión territorial del paisaje cultural. Más que la preservación del patrimonio edificado, la protección de su legado cultural, debe contemplar los paisajes, transformados y creados por los primeros habitantes de la prehistoria, por las reducciones jesuítico-guaraníes, por los migrantes de origen europea de finales del siglo XIX y del inicio del siglo XX y por los actuales moradores de la Región. También deberá contemplar, las tradiciones, los saberes y las formas de hacer que contribuyen a la comprensión del territorio. Reconocer esos valores dará la verdadera dimensión de la importancia cultural de la región y promoverá el rescate de las tradiciones de estas comunidades, que se han ido perdiendo a lo largo de los años. Conservar las costumbres y la memoria torna más probable la salvaguarda de este paisaje cultural de importancia en el contexto nacional e internacional, fortaleciendo los valores de identidad de las comunidades donde estos se insertan. El uso adecuado de sus potencialidades, tomando en consideración la diversidad cultural que lo forma, podrá promover el desenvolvimiento socio-cultural y económico sustentable de la Región. Este trabajo pretende dar inicio al reconocimiento de los elementos que la marcan y la hacen única, por su diversidad étnica y cultural, que es el testimonio de la ocupación de este territorio marcado por los conflictos surgidos en la definición de los límites territoriales.

O tema da mestiçagem sempre faz remissão à pureza. Sua complexidade deriva do embaralhar das origens que seu fruto configura. Questionar aspectos relacionados a esse tema e às permanências não lineares que ele evoca é o principal foco dos escritos aqui reunidos. Tratase, então, de um olhar perspectivo e genealógico, tal como estabelecido por Foucault, acerca da educação, da alteridade e do Brasil, que tem por alvo ideias que mesclam questões metafísicas e empíricas, como a ascendência e a identidade. Para tanto, dois vetores analíticos foram estabelecidos. O primeiro refere-se à emergência do Brasil como lugar de experiência, definida não como realidade, coisa ou fato que possa ser facilmente objetivada, mas como elemento que se conforma a partir dos discursos de verdade e das práticas concretas que dela emanam. O segundo vetor é o enunciado educar para a diversidade, responsável por relacionar as abordagens acerca da alteridade aos quatro vértices componentes da experiência- Brasil: natureza, raça, miscigenação e cultura. Conforme se defende, esses dois vetores operam a partir de três pares justapostos, que implicam passado/futuro, global/local, civilização/cultura. A apreensão de tal tendência somente foi possível com base na sistemática investigação do arquivo composto para a pesquisa. A fonte privilegiada embora não exclusiva foram as revistas do Instituto Histórico e Geográfico Brasileiro, publicadas entre 1839 e 1945. A partir delas e da combinação com diversas outras fontes, foi possível abarcar os enunciados que relacionam o Brasil perante o mundo e o mundo perante o Brasil, com especial destaque para as questões do convívio e das trocas (simbólicas ou comerciais). Diante disso, essas publicações são retomadas ao longo de todo o trabalho, ainda que o espaço de destaque dado a elas seja o primeiro escrito apresentado. Nele, demonstra-se o ensejo do Instituto em dar sentido à história nacional, com o propósito de decidir o lugar dos indígenas e negros na civilização brasileira, resolver os enigmas de seu passado e cultivar um panteão da memória nacional. Essa construção deveria servir para formar um imenso dossiê sobre o Brasil, que conviria a posteriores pesquisadores e daria subsídio à futura instrução pública. O segundo escrito da tese incide sobre os saberes de médicos, antropólogos, filósofos, educadores e pensadores sociais acerca das mestiçagens, nos âmbitos local e global, no passado e na atualidade. Observou-se a reativação, em tempos hodiernos, dos princípios da antropofagia, dos troncos raciais e das mestiçagens, reconfigurados nas atuais diretrizes educativas, que agora incentivam o aprender a conviver na globalização, tanto pelo enaltecimento das misturas culturais quanto pelo incentivo da afirmação identitária. O último escrito relaciona os princípios do reconhecimento, do multiculturalismo e da representação à democracia contemporânea. Nesse regime de verdade que extrapola as funções políticas, a origem e o direito à voz são problematizados a partir de dois mitos fundadores da prática democrática. O primeiro advém da democracia ateniense e o segundo define a chamada democracia racial brasileira. Ambos serão ladeados e contrapostos a partir da ascendência étnica. Ao longo do trabalho, os três escritos relacionam-se a partir da ordenação proposta do arquivo consultado, que faz emergir o Brasil como país do futuro, da convivência e da educação. Sem prescrição ou promessa, a presente pesquisa, busca mapear a emergência de um novo sujeito cosmopolita global, mestiço culturalmente e afirmado numa identidade, que é modelado com base na experiência-Brasil e em suas lições acerca da história e da civilização. / As a theme, crossbreeding always refers to purity. Its complexity derives from the shuffling of origins that is configured by its fruit. Questioning aspects related to this theme and the non-linear permanence it evokes is the main focus of the writings gathered herein. It is, therefore, an angled and genealogical perspective, such as the one established by Foucault, about education, otherness and Brazil, whose target is the ideas that blend together metaphysical and empirical issues, as ascendency and identity. For such, two analytical vectors were called in. The first one is related to the emergence of Brazil as a place of experience, defined not as reality, a thing or fact that may be easily objectified, but as an element that is shaped by the discourses of truth and the tangible practices arising from it. The second vector is the formulation in the phrase educating for diversity, responsible for putting in relation the approaches about otherness involving the four vortices that make up the experience-Brazil: nature, race, crossbreed and culture. As they are advocated, these two vectors operate from three juxtaposed pairs, which allude to past/future, global/local, civilization/culture. Apprehending such tendency was only possible through a systematic investigation of the field built for the research. The privileged source although not exclusively was the journals by the Brazilian Historical and Geographical Institute, published between 1839 and 1945. Based on those journals and by combining other different sources, it was possible to embrace the formulations that relate Brazil before the world and the world before Brazil, with a special highlight for the issues of conviviality and exchanges (either symbolic or commercial). As a result, these publications are resumed throughout the research, even if the highlight they take is the first writing presented. In it, the Institute´s opportunity to assign some meaning to the national history becomes clear, with the purpose of deciding the place of Indians and Blacks in the Brazilian civilization, of resolving the enigmas of its past and of cultivating a pantheon for the national memory. This construction was intended to give rise to a huge dossier about Brazil, which would be convenient to further researchers and would provide subsidy to the future public instruction. The second writing of this dissertation concerns the knowledge of physicians, anthropologists, philosophers, educators and social thinkers about crossbreeding in the local and global scope, in the past and in the current time. It could be noted that the principles of anthropophagy, of racial stems and of crossbreeding were reactivated at the present day, reconfigured in the current educational guidelines which now encourage the idea of learning how to live together in the globalized world, both by the praise of the cultural blending and by the incentives to ethnic affirmation. The last writing relates the principles of acknowledgement, multiculturalism and representation to contemporary democracy. In the regimen of truth which extrapolates the political functions, the origin and the right to be heard are problematized based on two founding myths of the democratic practice. The first myth comes from the Athenian democracy and the second one defines the so-called Brazilian racial democracy. Both will be flanked and opposed by the ethnic ascendency. Throughout the research, the three writings are intertwined by the sorting proposed to the field being consulted, which makes emerge Brazil as a country of the future, of conviviality and education. Without any prescription or promise, this study seeks to map the emergence of a new global cosmopolitan subject, who is culturally halfbreed and statedin an identity, who is modeled on the basis of the experience-Brazil and in itslessons about history and civilization.

Submitted by Fabio Sobreira Campos da Costa (fabio.sobreira@ufpe.br) on 2016-07-07T12:14:26Z No. of bitstreams: 2 license_rdf: 1232 bytes, checksum: 66e71c371cc565284e70f40736c94386 (MD5) SSCMENESES_Dissertação para depósito.pdf: 1787067 bytes, checksum: bd747ea79f99d17fba5b0dae297bb7de (MD5) / Made available in DSpace on 2016-07-07T12:14:26Z (GMT). No. of bitstreams: 2 license_rdf: 1232 bytes, checksum: 66e71c371cc565284e70f40736c94386 (MD5) SSCMENESES_Dissertação para depósito.pdf: 1787067 bytes, checksum: bd747ea79f99d17fba5b0dae297bb7de (MD5) Previous issue date: 2015-07-22 / A pesquisa articula as discussões entre a Educação do Campo e a Pedagogia, objetivando, em particular, investigar a presença de elementos característicos da Educação do Campo em cursos presenciais de Licenciatura em Pedagogia do Agreste e Sertão de Pernambuco. Para fundamentar o estudo apoiamo-nos nos referenciais teóricos da formação de pedagogas(os) e da Educação do Campo. Com base nesse referencial delimitamos as categorias analíticas Projeto de campo, Diversidade cultural e Protagonismo dos sujeitos do campo. Inicialmente, mapeamos as instituições de ensino superior do Agreste e Sertão de Pernambuco que oferecem cursos de Licenciatura em Pedagogia, dentre as quais seis participaram da pesquisa. Em seguida, realizamos uma análise documental dos marcos normativos da educação nacional relacionados com o objeto de pesquisa, bem como dos Projetos Pedagógicos dos Cursos (PPC) das instituições investigadas. Realizamos, também, entrevistas semiestruturadas com seis coordenadoras(es) e cinco professoras(es) formadoras(es). Os resultados da pesquisa revelam que a categoria diversidade cultural é a mais contemplada, tanto pelos marcos normativos e PPC dos cursos investigados quanto pelos sujeitos entrevistados. O elemento característico da Educação do Campo que se destaca nessa categoria é o reconhecimento dos povos do campo como sujeitos históricos portadores e produtores de identidades, saberes e culturas próprias. Encontramos, por exemplo, o estímulo à realização de pesquisas que possam resgatar e valorizar a diversidade cultural presente em comunidades camponesas e o reconhecimento da necessidade de contextualização do currículo. A valorização do contexto local e a contextualização de conhecimentos são colocados em evidência pelas(os) coordenadoras(es), como principal justificativa à inclusão da temática Educação do Campo nos PPC dos cursos. Quanto à categoria Projeto de campo, observamos uma maior ênfase aos elementos: educação como instrumento de emancipação e de transformação social e processos de interação escola/família/comunidade/movimentos sociais. A categoria protagonismo dos sujeitos do campo é a que tem menor presença nas licenciaturas pesquisadas, bem como na legislação. Ela é contemplada apenas em um dos documentos analisados e nos depoimentos de dois dentre os onze sujeitos entrevistados. Com exceção da instituição C, o trabalho com a Educação do Campo é realizado em apenas um componente curricular. A presença da Educação do Campo nos cursos de Licenciatura em Pedagogia investigados representa um importante avanço para a formação de professoras(es) que atuam ou atuarão nos anos iniciais do Ensino Fundamental em escolas do campo de Pernambuco, tendo em vista que ela não é exigida no marco normativo nacional específico para estes cursos. Os resultados obtidos dão indícios de que o fato de estarem sediadas em regiões do Agreste e do Sertão podem ter influenciado essas instituições e seus profissionais a inserirem a Educação do Campo na formação das(os) pedagogas(os). / The research articulates discussions between Education and Pedagogy, aiming, in particular, to investigate the presence of characteristic elements of the Rural Education in presential courses of Pedagogy from Agreste and Sertão of Pernambuco. To substantiate the study, we supported in the theoretical references concerning the formation of Pedagogians and the Rural Education. Based on this benchmark we pinpointed the analytical categories Project of Rural, Cultural diversity and Prominence of the Rural subject. Initially, we mapped the higher education institutions from Agreste and Sertão of Pernambuco that offer Degree courses in Pedagogy, among which six participated in the research. Then we performed an analysis of the normative document of education related to the object of research, as well as of the Educational Projects of the courses (PPS) of the investigated institutions. We also made semi-structured interviews with six coordinators and five teachers. The survey results reveal that the category cultural diversity is the most viewed, both by regulatory milestones and investigated courses PPC and the interviewed subjects. The characteristic element of the Rural Education that stands out in this category is: the recognition of the rural people as historical subjects carriers and producers of identities, knowledge and personal cultures. We found, for example, the stimulus to research that can rescue and valorise the cultural diversity present in rural communities and the recognition of the need of contextualization of the curriculum. The appreciation of the local context and the contextualization of knowledge are placed in evidence by the coordinators, as the main justification for the inclusion of the theme of Rural Education in PPC courses. Concerning the category Field Project, we observed a greater emphasis to the elements: education as an instrument of emancipation and social transformation and interaction processes school/family/community/social movements. The category role of rural subjects is the one with the smallest presence in surveyed graduations, as well as on the legislation. It is referred to only in one of the examined documents and depositions of two among the eleven subjects interviewed. With the exception of the institution C, the work with the Rural Education is entered in just one curriculum component. The presence of Rural Education courses in investigated degrees of Pedagogy represents a major step forward the formation of teachers that act or will act in the initial years of the elementary school in Pernambuco Rural schools, considering that it is not required in the specific national regulatory milestone for these courses. The results give evidence of the fact that they are based in regions of Agreste and Sertão may have influenced these institutions and its professionals to enter the Rural education in the formation of pedagogians.

Les espaces européen et francophone, qui se recoupent partiellement, sont marqués par la diversité culturelle de leurs peuples. Pourtant ces derniers se sentent éloignés de l’Europe technocratique et de la Francophonie à la fois méconnue et réduite aux colloques et aux cocktails. L’Union européenne (UE) a instauré une citoyenneté européenne et un certain sentiment d’être européen coexiste avec les identités multiples forgées par le processus de la mondialisation actuelle. Pour sa part, l’Organisation internationale de la Francophonie (OIF), qui n’est pas une organisation d’intégration régionale, n’a pas pu instituer un tel instrument et la question de l’identité francophone se pose toujours avec autant d’acuité. Portées par la solidarité dans une perspective de paix durable, ces deux organisations internationales ont mis en place des outils de rapprochement dans les domaines de l’éducation, de la culture et des médias auxquels les nouvelles technologies de l’information et de la communication apportent un concours appréciable / The European and the Francophone spaces, which partly intersect, are marked with the cultural diversity of their people. Nonetheless these last ones feel far from technocratic Europe and Francophonie which is both unknown and reduced to colloquia and cocktail parties. The European Union (EU) has established a European citizenship and a certain feeling of being European coexists with the many identities made by the process of the current globalization. For its part, the International Organization of Francophonie (IOF), which is not a regional integration organization, could not institute such an instrument and the Francophone identity is still at issue. Leaded by solidarity in a prospect of a long-lasting peace, these two international organizations have created tools of rapprochement in the fields of education, culture and media with the useful support of new information and communication technologies.

A paisagem tem sido objeto de interesse de diversas áreas do conhecimento, entre elas a história, a geografia, a arquitetura, o planejamento urbano, as artes visuais, e, mais recentemente, a preservação do patrimônio cultural e ambiental. O rápido processo de transformação territorial que vem ocorrendo nos últimos cinquenta anos, tem colocado em risco o patrimônio cultural e ambiental das diversas comunidades. Como resposta, a valorização da paisagem cultural vem tomando impulso como referência para estas transformações, entre outras razões, por sua direta associação com a memória coletiva, as referências culturais e seu conteúdo simbólico. No Rio Grande do Sul, desde a década de 1920, se vem trabalhando na preservação dos remanescentes das reduções jesuítico-guarani como o único patrimônio a ser considerado representativo na Região Missioneira. O interesse pela preservação do patrimônio, entendendo-o como o antes, o durante e o depois das reduções, iniciou apenas nos últimos anos, quando o modo de pensar o patrimônio se ampliou, passando a se considerar que o conjunto das diversas contribuições culturais forma e enriquece a visão da Região e poderá contribuir para seu crescimento. Diante dessa constatação ampliaram-se os estudos realizados até o momento, a partir de uma visão territorial de paisagem cultural. Mais do que a preservação do patrimônio edificado, a proteção do seu legado cultural, deve contemplar as paisagens, transformadas e criadas pelos primeiros habitantes na pré-história, pelas reduções jesuítico-guarani, pelos migrantes de origem européia de finais do século XIX e do início do século XX e pelos atuais moradores da região. Deverá contemplar, também, as tradições, os saberes e os fazeres que visam auxiliar a compreensão do território. Reconhecer esses valores dará a verdadeira dimensão da importância cultural da região e promoverá o resgate das tradições destas comunidades, que vem sendo perdidas ao longo dos anos. Conservar os costumes e a memória torna mais provável a salvaguarda desta paisagem cultural de importância no contexto nacional e internacional, fortalecendo os valores de identidade das comunidades onde estes se inserem. O uso adequado de suas potencialidades, levando em consideração a diversidade cultural que a forma, poderá promover o desenvolvimento sócio-cultural e econômico sustentável da Região. Este trabalho pretende dar início ao reconhecimento dos elementos que a marcam e a tornam única, pela sua diversidade étnica e cultural, que é o testemunho da ocupação deste território marcado pelos conflitos surgidos na definição dos limites territoriais. / The landscape has been subject of interest of several areas of knowledge, among them history, geography, architecture, urban planning, visual arts and, more recently, environmental and cultural heritage preservation. The fast process of territorial transformation of the last fifty years has put in risk the environmental and cultural heritage of many communities. In response, the appreciation of cultural landscape is gaining momentum as reference for these transformations, among other reasons, for its direct association with the collective memory, the cultural references and its symbolic content. In Rio Grande do Sul, since the 1920’s, there is a work of preservation of the remnants of the Jesuit-Guaraní Reductions as the only representative heritage in the Missions Region. The interest in heritage preservation understood as the before, the during and the after of the reductions began only in recent years, when we have widened the concept of heritage. Now we take into consideration the ensemble of the many cultural contributions that shapes and greatly enriches the vision of the region, and may contribute to its growth. Considering this fact, there was an expansion on the studies to date, from a territorial perspective of cultural landscape. More than the preservation of the built heritage, the protection of its cultural legacy should contemplate the landscapes, transformed and created by the first inhabitants in prehistory, the Jesuit-Guaraní, the European migrants of the late nineteenth and early twentieth century and the current residents. It should also include the traditions and the local know-how, for they assist the understanding of the territory. Recognize these values will give the true dimension of the cultural importance of the region, and it will promote the rescue of the communities’ traditions, which has been lost over the years. Conserving the customs and the memory makes it more likely the safeguard of this cultural landscape of national and international importance, strengthening the identity values of the communities they belong to. The proper use of its potential, taking into account the cultural diversity that shapes it, will possibly promote the socio-cultural and economic sustainable development of the region. This thesis aims to initiate the recognition of the elements that mark the region and make it unique, for its ethnic and cultural diversity, testimony of the occupation of the territory marked by conflict for defining boundaries. / El paisaje ha sido objeto de interés de diversas áreas del conocimiento, entre ellas la historia, la geografía, la arquitectura, la planeación urbana, las artes visuales y, más recientemente, la preservación del patrimonio cultural y ambiental. El rápido proceso de transformación territorial que viene ocurriendo en los últimos cincuenta años, ha puesto en riesgo el patrimonio cultural y ambiental de las diversas comunidades. En respuesta, la valorización del paisaje cultural viene tomando impulso como referencia para estas transformaciones, entre otras razones, por su directa asociación con la memoria colectiva, las referencias culturales y su contenido simbólico. En Rio Grande do Sul, desde la década de 1920, se viene trabajando en la preservación de los remanentes de las reducciones jesuítico-guaraníes como el único patrimonio considerado representativo en la Región Misionera. El interés por la preservación del patrimonio, entendiéndolo como antes, durante y después de las reducciones, se inició solamente en los últimos años, cuando el modo de pensar el patrimonio se amplió y empezó z considerarse que el conjunto de las diversas contribuciones culturales forma y enriquece enormemente la visión de la Región y podrá ayudar a su crecimiento. Ante esta realidad se ampliaron los estudios efectuados hasta el momento, a partir de una visión territorial del paisaje cultural. Más que la preservación del patrimonio edificado, la protección de su legado cultural, debe contemplar los paisajes, transformados y creados por los primeros habitantes de la prehistoria, por las reducciones jesuítico-guaraníes, por los migrantes de origen europea de finales del siglo XIX y del inicio del siglo XX y por los actuales moradores de la Región. También deberá contemplar, las tradiciones, los saberes y las formas de hacer que contribuyen a la comprensión del territorio. Reconocer esos valores dará la verdadera dimensión de la importancia cultural de la región y promoverá el rescate de las tradiciones de estas comunidades, que se han ido perdiendo a lo largo de los años. Conservar las costumbres y la memoria torna más probable la salvaguarda de este paisaje cultural de importancia en el contexto nacional e internacional, fortaleciendo los valores de identidad de las comunidades donde estos se insertan. El uso adecuado de sus potencialidades, tomando en consideración la diversidad cultural que lo forma, podrá promover el desenvolvimiento socio-cultural y económico sustentable de la Región. Este trabajo pretende dar inicio al reconocimiento de los elementos que la marcan y la hacen única, por su diversidad étnica y cultural, que es el testimonio de la ocupación de este territorio marcado por los conflictos surgidos en la definición de los límites territoriales.

L’agent de liaison interculturel est un intervenant communautaire qui joue le rôle de pivot et permet l’arrimage de différents services adaptés et nécessaires aux besoins des familles issues de la diversité culturelle auprès desquelles il travaille. Il constitue donc pour elles un acteur significatif. La présente recherche vise à mieux comprendre la place que peut prendre cet acteur dans la dynamique qui existe entre les écoles, la Direction de la protection de la jeunesse (DPJ) et les familles issues de la diversité pour des cas où l’éventualité du signalement d’un enfant est soulevée. Pour se faire, dix entrevues semi-dirigées ont été conduites auprès de douze agents de liaison interculturels afin d’explorer leur point de vue sur les rôles qu’ils tiennent, les conditions affectant la portée de leurs actions ainsi que sur les liens qui se dessinent dans la dynamique entre les différents acteurs d’intérêt. Les verbatims ont été soumis à une analyse thématique validée par un second analyste. Les résultats ont permis de décrire huit rôles tenus par l’agent de liaison dans le cadre de son travail, que ce soit par des actions directes auprès des familles, des actions auprès des collaborateurs ou encore des interventions où un risque de compromission est soulevé pour un enfant. Ces rôles sont influencés par un ensemble de conditions systémiques pouvant avoir une influence favorable ou non sur le travail de l’agent de liaison interculturel, comme les rapports de pouvoir entre les institutions et les organismes communautaires, par exemple. En effet, bien que différentes tentatives de collaboration soient mises de l’avant dans les relations de travail avec les écoles, les résultats suggèrent que la place de l’agent de liaison n’est pas toujours reconnue à valeur égale, notamment dans les liens établis avec la DPJ. Cette recherche apporte ainsi un éclairage théorique et pratique sur divers aspects nécessaires au travail inter organisations en vue de l’établissement d’une réelle collaboration entre l’agent de liaison, les écoles et la DPJ et soulève l’importance d’une pratique plus sensible aux aspects culturels dans l’intervention auprès des familles dont les enfants sont plus susceptibles de faire l’objet d’un signalement à la DPJ. / The multicultural agent is a community worker who works with families from a variety of cultural backgrounds. Sensitive to these families’ needs, the agent aims to provide them with culturally adapted interventions. As such, the agent quickly becomes a reference for these culturally diverse families. The objective of this qualitative research is to better understand the experience and perceptions of community workers with regard to their roles, the variety of conditions that affect their work, their relationships, and the dynamics between themselves and their external partners, such as schools and child protective services (CPS), more specifically when the security or development of a child is potentially compromised. Ten semi-directed interviews with twelve participants were conducted. The verbatim were thereafter summited to a descriptive content analysis validated by a second analyst. Results highlighted eight different roles held by the multicultural agent. Some of these roles are enacted directly with families, other roles relate to interactions with partners, and two of them refer to interventions when doubts arise concerning the security or development of a child. These roles take place in organizations and with partners, each of which holds a certain dynamic that influence the experiences of the agents. These same dynamics are themselves influenced by a variety of systemic factors. Indeed, there are certain conditions that can benefit or compromise the scope of their work. Inequal power held by the different partners often represents an obstacle in agents’ relationships with large institutions. Even though attempts are made to develop real partnerships with schools, the multicultural agent’s place is not yet fully recognized by CPS. This study brings knowledge on some aspects of inter organisational work that is to be considered in order to create a fully functioning partnership between multicultural agents, schools, and protection services. It also enlightens the need to better adapt the interventions for families from cultural diversity facing a possible report to CPS.

Cette recherche doctorale porte sur les pratiques des formateurs d’enseignants dans le cadre de la formation initiale autochtone de l’État de Michoacán, au Mexique. Elle entend décrire, analyser et faire comprendre comment les écoles normales indigènes, par l’entremise de leurs programmes et pratiques pédagogiques, préparent actuellement les futurs enseignants autochtones à faire face à la diversité culturelle de la population scolaire. En étudiant plus particulièrement le cas de l’École Normale Indigène de l’État de Michoacán, au Mexique, nous avons centré notre attention sur la pratique des formateurs des enseignants autochtones. Nous avons émis l’hypothèse que la pratique enseignante autochtone se réalise dans un contexte de tensions non résolues, de dilemmes et de difficultés, non seulement en raison de la formation des enseignants autochtones et des ressources méthodologiques et matérielles sur lesquelles ils s’appuient, mais aussi en raison de leur rôle d’intermédiaires culturels entre les besoins et les aspirations des communautés autochtones et les politiques officielles des programmes d’études fédéraux et étatiques. Notre recherche s’appuie sur la méthodologie qualitative ainsi que sur l’analyse de la diversité culturelle tout en tenant compte de l’approche théorique de l’interculturalité critique et décolonisatrice. Les résultats auxquels cette recherche est parvenue confirment que, même si les formateurs d’enseignants autochtones ont conscience du rôle d’intermédiaire culturel qu’on leur fait jouer, ils ne disposent pas de moyens tant théoriques que pratiques et pédagogiques pour surmonter cette mission. Les données recueillies nous ont permis de faire apparaître comment ces contradictions provoquent en eux une sorte de scission intérieure difficile à franchir entre leurs valeurs et traditions provenant de leurs communautés; comme si en étant des formateurs d’enseignants et en se pliant au rôle que l’école leur fait jouer, ils tendaient à devenir « autres », partagés entre deux cultures aux valeurs et références différentes, voire antagoniques, en trouvant pour s’en sortir dans leurs pratiques d’enseignement des stratégies pédagogiques individuelles ou des solutions empiriques et ponctuelles. Sur la base de tels constats, cette recherche s’emploie à contre-proposer, en guise d’esquisses de pistes de solutions pratiques, une nouvelle définition du formateur enseignant, c’est-à-dire d’un formateur qui soit capable de retrouver le sens profond de ce que peut être « un enseignant » dans son appréhension la plus large et la plus noble : plus qu’un technicien de la pédagogie, plus qu’un spécialiste de compétences didactiques données, plus qu’un opérateur de prescriptions institutionnelles, il devrait d’abord et avant tout être considéré comme un « passeur de savoirs » : des savoirs théoriques et pratiques complexes; des savoirs enracinés dans le passé, mais aussi en lien avec les savoirs contemporains. / This doctoral research focuses on the practices of teacher educators in the context of indigenous initial training in Michoacán State, Mexico. It aims to describe, analyse and promote understanding of how indigenous teacher training colleges, through their curricula and pedagogical practices, are currently preparing future indigenous teachers to deal with the cultural diversity of the school population. In studying the case of the Indigenous Teacher Training College in Michoacán State, Mexico, we focused our attention on the practice of indigenous teacher trainers. We have hypothesized that Aboriginal teaching practice occurs in a context of unresolved tensions, dilemmas and difficulties, not only because of the training of Aboriginal teachers and the methodological and material resources on which they rely, but also because of their role as cultural intermediaries between the needs and aspirations of Aboriginal communities and the formal policies of federal and state curricula. Our research is based on qualitative methodology as well as on the analysis of cultural diversity using the theoretical approach of critical and decolonizing interculturality. The results of this research confirm that, even though indigenous teacher educators are aware of their role as cultural intermediaries, they do not have the theoretical, practical and pedagogical means to overcome this mision. The data collected allowed us to reveal how these contradictions provoke in them a kind of inner division that is difficult to overcome between their values and traditions from their communities; as if by being teacher trainers and bending to the role that the school makes them play, they tended to become "other", to be finally shared between two cultures with different, even antagonistic values and references, finding only individual pedagogical strategies or empirical and ad hoc solutions to get by in their teaching practices. On the basis of such findings, this research seeks to counter-propose, as outlines of practical solutions, a new definition of the teacher trainer i.e. a trainer who is capable of rediscovering the profound meaning of what "a teacher" can mean in his broadest and most noble understanding: more than a pedagogical technician, more than a specialist in skills, more than an operator of institutional prescriptions, it should first and foremost be considered as a "knowledge broker": complex theoretical and practical knowledge; knowledge rooted in the past, but also in relation to contemporary knowledge.

This diploma thesis focuses on cooperation in international teams and the impact of cultural differences on the function of these teams. The aim of the thesis is to analyze the influence of cultural differences on team work. This work focuses on teams, their development, roles that the team members accept, team performance and their motivation. The thesis also examines culture and cultural models of Hofstede and Lewis. The attention is focused on the specifics of international teams and leadership within those teams, intercultural competency and aspects of intercultural communication. The thesis includes empirical research exploring possible problems and advantages of work in cross-cultural teams. The aim of the empirical research is to identify culture-related factors that influence cooperation in cross-cultural teams. Qualitative research was conducted in the form of semi-structured interviews with Czech managers of international teams. Keywords: international human resources management, cultural diversity, cross-cultural teams, management of cross-cultural teams, intercultural cooperation, intercultural communication

Using a mixed-methods approach, the current study examined the relationship between early childhood preservice teachers' cultural awareness and their self-efficacy in equitable science education. It further aimed to determine if the relationship between these two constructs was moderated by their race/ethnicity or the number of languages they speak. Finally, it sought to identify preservice teachers' understanding of equity in science education, as well as how they planned to incorporate the equity concept into their future science teaching practices for diverse learners in early childhood classrooms. Data for this study were drawn from 380 preservice teachers who self-enrolled in a science methods course as part of a teacher preparation program. To measure the preservice teachers' cultural awareness and self-efficacy in equitable science education, two Likert-scale instruments, Cultural Diversity Awareness Inventory (CDAI) and Self-Efficacy Beliefs about Equitable Science Teaching and Learning (SEBEST), were employed. Qualitative data were collected by administering six open-ended questions. For quantitative results, statistically significant findings indicated that when the participants were more aware of creating a multicultural environment and instruction and/or when they were less biased and were more sensitive/knowledgeable about diversity of students and families, their expectations about science learning of students from diverse backgrounds would be higher. Furthermore, when the participants were more aware of creating a multicultural environment and instruction and/or when they felt more comfortable about confronting students or parents whose cultures and languages were different from their own, they tended to have a stronger sense of efficacy in teaching science to those students. In addition, when the participants were less biased and were also sensitive and knowledgeable about students' and families' diverse backgrounds, they were more likely to have a strong sense of science teaching efficacy. Along with these findings, participants' race/ethnicity was a statistically significant moderator affecting the relationship between their sense of science teaching outcome expectancy and awareness of creating a multicultural environment and instruction. When the awareness of creating a multicultural environment and instruction of both White and non-White participants were increased at an equal level, White participants' expectations for science learning of students from diverse backgrounds were higher than those of non-White participants. Measurement challenges were identified through the analysis process that compromised the validity of the quantitative findings. Thus, they should be interpreted with caution. For qualitative results, three predominant themes related to the participants' conceptualization of equity in science education were identified. First, the participants harbored alternative understandings of the definitions of equity in science education. One third of the participants understood equity as providing appropriate access and support based on the levels of students' needs whereas another one third defined equity as providing identical teaching services and resources to all students regardless of their backgrounds. They also conceptualized equity in science education as an issue independent of their future students' racial/ethnic backgrounds; instead, they regarded it as a subject associated with their students' English proficiency.