On-line writing workshops provide educational spaces within which aspiring writers can learn their craft. In order to understand the dialogic mechanisms behind that learning, this thesis examines ways in which one workshop, the Internet Writing Workshop (IWW), functions as a Freireian culture circle. The exegesis identifies several key characteristics that defined Paulo Freire's concept of the culture circle. It compares these characteristics with the structure and practice of interaction within the IWW. It unpacks some of Freire's ideas about dialogue as a means of achieving critical consciousness, and compares them to current learning theory and the ways in which dialogue takes place within the IWW community. The exegesis also examines some of the political axioms behind Freire's pedagogy, and examines ways in which the IWW community might be viewed as emancipatory or liberatory. I examine these areas in light of the development of a novel, Suicide Girls. The second draft of this novel was influenced and informed by my participant-observation of the IWW. This working draft of the novel is provided as a process document to demonstrate findings made in the exegesis and is annotated to reflect relevant process and development issues.

本文將討論重心從傳統認知的楚文化圈，轉化為楚系文化圈，以「楚系」文化作為理解江漢流域東周文化的關鍵，而非討論楚人所進行的單面向征服。希望能透過此一研究角度的轉換，關照地域文化內部的多元族群，得以分梳政治權力與文化勢力的影響。 　　楚國郢都為楚系文化長期發展的重心，而郢都核心區的範圍，大體可對應為楚國的「王畿」，是以楚王居所與中央官署為中心所形成的區塊。楚國郢都行政體系已有一定規模，然而由地方勢力與封君控制的封邑，以及州的存在，阻礙中央對地方資源的徵調，致使楚王的支配權無法貫徹。 　　除了界定楚系文化核心的空間，本文也循楚人追溯先世之記憶，以楚人早期發展的沮漳之地，探索郢都文化的成形。沮漳河沿岸所見的大型城邑與春秋楚貴族墓群，呈現楚文化早期嘗試創新，卻受限於既有禮制之過程。戰國時期，郢都成為楚系文化繼起之重心，本文整合郢都核心區的貴族（士以上）墓葬資料，並參考楚地所出可資對照的實物，探討高等級墓葬所共享的文化特質。 　　本文前半部份的討論主軸在於楚國政體規畫，釐清楚國權力核心的範圍。然而，楚系文化圈之成立，政治勢力的拓展雖為其主要環節，最終仍著眼於文化圈內的住民能擁有同時性（simultaneity）的文化認知。先秦時期的政治控制與文化接受的關係複雜，兩者發展的進程是否同軌，仍需進一步考察。本文著眼於考古成果，分別探討楚人與楚系文化自郢都循長江的東、西向發展。對於西境的探討，首先整合渝東地區的出土資料，探討巴、楚文化彼此之間的採借與融合形式，以及整體峽區的物質流通。其後，再將討論焦點放於湘西與西陵峽地區，觀察楚人經營「西境」的模式。至於楚人的東向擴張，則有一段從漢東到東國的歷程，本部分討論著重探討江淮地帶的「吳頭楚尾」之地，將從楚人最初的東拓目標──漢水以東地區進行討論，再順長江而下，繼續討論楚國勢力東進至江淮間的過程，以及楚系文化於東國結構之下的發展。 　　戰國末期，楚作為政治實體已趨消亡，但是楚系文化圈生機未斷。楚人「東國」及其延伸的「南楚」領域，仍展現了一定的文化創制動力。此一由湘江、資水流域，經過江漢交會處的武漢，再到長江下游，循長江走向的區塊，在楚國政權亡覆前，憑藉楚系文化而有所整合。直至西漢初年，地方社群的文化表現猶能見其痕跡。當楚系文化不再依憑政治擴張的推動力量，其文化風格之延續，可作為解析早期中國地域文化發展的進一步課題。

Submitted by Nadir Basilio (nadirsb@uninove.br) on 2018-02-06T21:01:58Z No. of bitstreams: 1 Claudio Aparecido de Sousa.pdf: 1363549 bytes, checksum: abbeb8eec16eb0d27975869d315fcd24 (MD5) / Made available in DSpace on 2018-02-06T21:01:58Z (GMT). No. of bitstreams: 1 Claudio Aparecido de Sousa.pdf: 1363549 bytes, checksum: abbeb8eec16eb0d27975869d315fcd24 (MD5) Previous issue date: 2017-12-18 / This research is included among those that deal with the Physical Education curriculum. The proposal was to investigate the pedagogical practice of teachers, as well as the treatment of themes and content in the development of work in schools in the city of Santo André (SP). The analysis is based on a critique of the traditional curriculum developed in schools since the 1980s. The scope of this research is limited to examining the official documents on Physical Education (from 2005 to 2016), from the Department of Education, and on data and information collected from teachers of the network about their practices in the exercise of Physical Education. The theoretical reference and categories of analysis are based on authors of critical pedagogy, among others, Paulo Freire, authors of the curriculum, such as Michael Apple and Tomaz Tadeu, and authors of Physical Education, among them Marcos Neira. For the collection and organization of empirical data, the focus group was used in which six Physical Education teachers participated in the municipal public network of Santo André (SP), and a pedagogical assistant working with the coordination of the teachers of this discipline. In this stage, information and data from the classes of four Physical Education teachers who work in the municipal public network of Santo André were also collected through ethnographic observation. The hypothesis defended in this research is the assertion that, even with a process of continuous training implemented in the network, to date, a coherent curricular proposal of Physical Education in the municipality has not been structured, since the practices are diffuse in conceptual terms, in the daily life of these educators. It is concluded, therefore, that Physical Education teachers use different themes and contents in class, but they prioritize sports and games. Regarding the theoretical perspectives, the educators who participated in the study attribute the need to use different pedagogical perspectives in their classes, but do not care to emphasize in such practices the critical and emancipatory formation. / Esta investigación se inserta entre aquellas que tratan del currículo de la Educación Física. La propuesta plantea investigar la práctica pedagógica de los profesores, así como el tratamiento de los temas y contenidos en el desarrollo del trabajo en las escuelas del municipio de Santo André (SP), Brasil. Los análisis se basan en la crítica al currículo tradicional desarrollado en las escuelas a partir de los años 1980. El universo de esta investigación se circunscribe en el examen de los documentos oficiales sobre Educación Física (de 2005 a 2016), de la Secretaría de Educación, y en datos e informaciones recogidas junto a profesores y profesoras de la red educativa sobre sus prácticas en el ejercicio de la disciplina Educación Física. El referencial teórico y las categorías de análisis se fundamentan en autores de la pedagogía crítica, entre otros, Paulo Freire, autores del currículo, como Michael Apple y Tomaz Tadeu, y autores de la Educación Física, entre los cuales, Marcos Neira. Para la recolección y organización de los datos empíricos, se utilizó la metodología del Focus Grupo, en el que participaron seis profesores de Educación Física, que actúan en la red pública municipal de educación de Santo André (SP), y una asistente pedagógica que trabaja junto a la coordinación de los profesores de esta disciplina. En esta etapa fueron recolectados aún, por medio de observación etnográfica, informaciones y datos de las clases de cuatro profesores(as) de Educación Física que actúan en la red pública municipal de Santo André. La hipótesis defendida en esta investigación es la afirmación de que, aun con un proceso de formación continua implementado en la red, hasta el momento, no se ha estructurado una propuesta curricular de Educación Física coherente en el municipio, ya que las prácticas se revelan difusas, en términos conceptuales, en el cotidiano escolar de esos educadores. Se concluye, así, que los profesores de Educación Física utilizan diversos temas y contenidos en las aulas, pero priorizan los deportes y los juegos. Sobre las perspectivas teóricas, los educadores que participaron del estudio atribuyen la necesidad de utilizar diversas perspectivas pedagógicas en sus clases, pero no se preocupan en dar énfasis, en tales prácticas, a la formación crítica y emancipadora. / Esta pesquisa insere-se dentre aquelas que tratam do currículo da Educação Física. A proposta consistiu em investigar a prática pedagógica dos professores, bem como o tratamento dos temas e conteúdos no desenvolvimento do trabalho nas escolas do município de Santo André (SP). As análises têm como base a crítica ao currículo tradicional desenvolvido nas escolas a partir dos anos de 1980. O universo desta pesquisa circunscreve-se no exame dos documentos oficiais sobre Educação Física (de 2005 a 2016), da Secretaria de Educação, e em dados e informações coletados junto a professores e professoras da rede sobre suas práticas no exercício da disciplina Educação Física. O referencial teórico e as categorias de análise fundamentam-se em autores da pedagogia crítica, dentre outros, Paulo Freire, autores do currículo, como Michael Apple e Tomaz Tadeu, e autores da Educação Física, dentre os quais, Marcos Neira. Para a coleta e organização dos dados empíricos, utilizou-se o grupo focal no qual participaram seis professores de Educação Física, que atuam na rede pública municipal de Santo André (SP), e uma assistente pedagógica que trabalha junto à coordenação dos professores desta disciplina. Nesta etapa foram coletados ainda, por meio de observação etnográfica, informações e dados das aulas de quatro professores(as) de Educação Física que atuam na rede pública municipal de Santo André. A hipótese defendida nesta pesquisa é a afirmação de que, mesmo com um processo de formação contínua implementado na rede, até o momento, não se estruturou uma proposta curricular de Educação Física coerente no município, já que as práticas se revelam difusas, em termos conceituais, no cotidiano escolar desses educadores. Conclui-se, assim, que os professores de Educação Física utilizam diversos temas e conteúdos nas aulas, porém priorizam os esportes e as brincadeiras. Sobre as perspectivas teóricas, os educadores que participaram do estudo atribuem a necessidade de utilizar diversas perspectivas pedagógicas em suas aulas, porém não se preocupam em dar ênfase, em tais práticas, à formação crítica e emancipadora.

Panapanayan 是位於台灣東南海岸的地點，至少有阿美、卑南、排灣及魯凱 等鄰近四族群的祖源傳說與該地有關，文化現象亦有許多相似之處，形成一個可 資觀察的「文化圈」區域。 該文化圈內之文化現象除了具有空間的關聯性之外，亦具有時間深度，其關 聯與互動可以延伸到史前時代，尤以文化圈內之舊香蘭遺址所發掘出土的文物， 有石刀、陶片上吐信蛇紋的應用，與現生族群間沿用之圖紋習慣似乎具有傳承關 係。文化圈內核心區域太麻里、知本部落流傳的生命儀禮中，文身（口傳及文獻 記錄）及使用琉璃珠（佩戴珠飾、陪葬）的習慣，是當地整體生命認知的價值體 系一環，與而舊香蘭遺址亦發現大量之琉璃珠，古今相疊的地緣空間中相似的文 化現象，不免引人注目。 此外，本地區(太麻里部落祖靈屋)發現的吐舌和大塊面雕刻人像，為台灣原 住民木雕圖紋表現習慣中少見的形式，卻與境外南太平洋文化的表現具有類緣的 關係，在在凸顯了本地除具有獨特的藝術表現外，又具有與分佈廣大的南島語族 間文化相連的多元關係。因此，似可以從物質文化中之藝術表現做為媒介觀察整 體社會文化變遷，與人群表達集體情感與識別作用的文化認同現象。 受國家政治現代化政策的影響，本地區百年來沐浴在現代化影響下，傳統生 活與文化產生了很大的變遷，但是在晚近族群運動與強調在地化文化資產發掘的 文化政策影響下，促進了民族風潮與部落主體意識的覺醒，太麻里、知本部落透 過重建palakuwan、恢復祭儀、傳統歌謠及工藝美感經驗的傳承等，紛紛進行文 化復振工作。各部落為尋找歷史記憶，熱絡進行祭儀交流、尋根溯源及跨部落結 盟等活動，使文化圈內人群緊密互動的現象，有促進區域生成共同體的趨勢。 太麻里、知本部落的社會環境，也在全球化和商業化、觀光化影響下變遷， 藝術表現由傳統制式的風格，漸轉化為多樣取向的個人性創作，這種轉變衝擊了 在地文化的傳承，以及部落主體性的維繫，為了凝聚族人共識，有心者於是透過 藝術媒介塑造部落文化特徵，強化為部落象徵，使藝術表現再度成為扮演彰顯族 群（部落）認同的重要功能。 本研究透過物質文化的表現，特別是所謂「藝術」（原始藝術或民族藝術） 的生成與顯現過程，觀察Panapanayan 當地多元視覺藝術要素與歷史傳統、社會 生活祭儀、象徵認同之間的關係，以瞭解藝術表現的脈絡與部落主體意識、民族 認同之間的互動關係。 / Panapanayan is located on the southeast coast of Taiwan. The ancestral origin stories of at least four ethnic groups, including the Amis, Puyuma, Paiwan and Rukai, can be traced back to this place. The many similar cultural phenomena demonstrated by these various groups suggest the formation of a culture circle. The relations between the cultural phenomena within this culture circle are not only based on space, but also on time. The relations and interactions between them can be traced back to prehistoric times. For example, snake tongue patterns seen on artifacts like stone blades and pieces of pottery uncovered at the Jiuxianglan Site are still seen in the patterns used by these ethnic groups to this day. The life-cycle rituals, tattooing (described by the oral tradition and written records) and use of ceremonial glass beads (used for both decretive purposes and buried with the deceased) found in the villages of Taimali and Zhiben, which are at the center of this culture circle, represent local values and beliefs about life and death. Many glass beads were also uncovered at the Jiuxianglan Site. The number of similar cultural phenomena occurring within this region from ancient times to present day is truly striking. In addition, the tongue-like patterns and large carvings of human figures found in this region (at the ancestral shrine in Taimali) have rarely been seen among the wood-carving patterns of Taiwan’s aboriginal people. However, these patterns are related to those found within Austronesian culture outside Taiwan. This finding further highlights the uniqueness of the artistic expressions found in this area and points to diverse ties with the widespread Austronesian peoples. As a result, the artistic expressions found within the material culture in this area can be used to trace social and cultural change. These artistic expressions can also help us to better understand collective emotions and cultural identities. With the emergence of modern national politics, the traditional life and culture of this region have been strongly influenced by the onslaught of modernization. However, the rise of the ethnic movement in Taiwan and the emphasis on cultural heritage within political policy has inspired a new awakening of tribal consciousness. By rebuilding Palakuwan and restoring traditional rituals, songs and artistic aesthetics, the people in Taimali and Zhiben have begun to engage in the process of cultural restoration. To rediscover their historical memory, various villages have worked together by exchanging rituals, tracing their roots and creating alliances. The close interactions between people living within the culture circle have led to the formation of community within this region. The social environment in Taimali and Zhiben has also been influenced by globalization, commercialization and tourism. Artistic expression has graduallyshifted from a structured traditional style to more diverse forms of individualized production. This transformation has greatly affected the transmission of local culture, as well as the maintenance of tribal subjectivity. In order to promote consensus among tribal members, concerned individuals have used the media to shape cultural characteristics and strengthen tribal symbols. As a result, artistic expression once again is playing an important role in shaping ethnic (tribal) identity. By exploring material culture, in particular the process of producing and displaying “art” (primitive art or ethnic art), this study investigates the relations between the diverse artistic elements, historical tradition, social rituals and symbolic identity in Panapanayan. The purpose of this study is to further understand the interaction between artistic expression, tribal subjective consciousness and ethnic identity.