A presente pesquisa teve como objetivo realizar uma descrição densa (GEERTZ, 2008) partindo das narrativas e memórias da comunidade quilombola do Sertão da Fazenda da Caixa, situada na cidade de Ubatuba, Litoral Norte do Estado de São Paulo, sobre o seu passado, futuro e presente, compreendendo o seu patrimônio material e imaterial, suas referências culturais e a influência do seu universo sociocultural e simbólico em sua prática educativa. A pesquisa, de cunho etnográfico, buscou compreender, por meio do estudo, pesquisa e análise da memória, das narrativas, dos mitos e da resistência quilombolas, as estratégias de sobrevivência material e simbólica criadas por essa comunidade na construção de seu imaginário, que estrutura: seu sentido de etnicidade, como também o desenvolvimento da relação do ensinar e do aprender entre as diferentes gerações; sua relação com a construção de uma identidade quilombola; e o papel das gerações mais velhas na iniciação das gerações mais novas na cultura do grupo, compreendendo o sentido da educação na comunidade e a relação que a mesma estabelece e estabeleceu com a instituição escolar. Evidenciou, ainda, os diversos tipos de racismos sofridos por essas populações, bem como a dessimetria existente entre a cultura oral e a escrita, que termina por impossibilitar uma gestão compartilhada do território e a utilização dos seus recursos naturais. Os resultados podem subsidiar três importantes eixos de ações de políticas públicas: a) auxiliar na efetiva implantação das leis 10.639/03 e 11.645/06, tanto na formação de professores como na reformulação do currículo escolar, que passa a ser revisto para incluir a temática da História e Cultura Afro-brasileira, Africana e Indígena em todas as escolas públicas e particulares do país; b) subsidiar o reconhecimento do patrimônio material e imaterial das comunidades quilombolas/caiçaras, dando visibilidade à sua cultura, às formas de transmissão da educação, do conhecimento e da memória comunitária, que lhes permitem identificar-se como quilombolas; c) balizar o trabalho de pesquisa sobre a temática identitária dos grupos quilombolas, com implicações no campo jurídico, na questão da demarcação de terras. / This research aimed to perform a thick description (Geertz, 2008) based on the stories and memories of quilombola community of Sertão da Fazenda da Caixa, in Ubatuba city, northern coast of São Paulo, featuring its past, future and present, including its tangible and intangible heritage, its cultural references and the influence of its sociocultural and symbolic universe in its educational practice. The research, which has an ethnographic approach, tried to understand through specific studies, research and analysis of narratives memory, myths and quilombola resistance, material and symbolic survival strategies created by this community to build its imagination, which comprises: its sense of ethnicity, as well the development of the relationship of teaching and learning between different generations; its relationship to the construction of a quilombola identity and the role of older generations in the initiation of the younger ones in group\'s culture, including the education meaning in the community and the relationship that it establishes and established with the school institution. This paper also emphasized the various types of racism suffered by the mentioned populations as well the existing unsymmetrical relationship between oral culture and the written one, which precludes a shared land management and the use of its natural resources. The obtained results can support three important axes of public policy actions: a) to help the effective implementation of 10.639 / 03 and 11.645 / 06 laws, both to improve teacher training and the overhaul of the school curriculum, which is on revision to include the History and Afro-Brazilian Culture, African and Indigenous themes in all public and private schools in the country; b) to support the recognition of the tangible and intangible heritage of quilombola comunity, giving visibility to its culture, forms of education transmission, knowledge and community memory that allow them to identify themselves as quilombolas; c) to guide the research efforts on the theme of quilombola groups identity, with implications for the legal area, on the land demarcation issue.

Esta pesquisa privilegia o estudo da manifestação popular, o fenômeno do Ciclo do Bumba-meu-Boi em todas as suas fases, valendo-se da fenomenologia da imaginação material em Gaston Bachelard e da filosofia da imagem em Gilbert Durand, dentro de um quadro de educação de sensibilidade. Por meio de uma etnografia descritiva, calcada em novos paradigmas antropológicos - de elementos imagéticos e subjetivos - com dados coletados nos Estados do Maranhão (pesquisa de campo) e de São Paulo (Grupo Cupuaçu, Morro do Querosene) em dez anos de observação participante, tendo a mitohermenêutica como percurso. O trabalho de análise procura evidenciar a trama mítica no caminho do imaginário, revelando o fenômeno popular em seu caráter dinâmico e atemporal. Os depoimentos dos colaboradores e agentes das culturas populares destacam os discursos simbólicos e em conjunção com a descrição poético-imagética, conduzem para a percepção da vivência dos rituais e suas práticas, localizando os elementos do rito e suas relações com os mitos no contexto da antropologia do imaginário. A educação de sensibilidade, prática medial, antropológica e simbólica, incide nas relações interpessoais e generacionais, no encaminhamento, atualização e dinamização dos mitos de maneira autônoma e ancestral, atuando sobre elementos já dados de uma tradição centenária. Efetivamente dentro do ciclo desdobram-se dois caminhos educacionais: por linha hereditária e por iniciação, ressaltando a organização que estas práticas simbólicas possuem, em uma espiral contínua que surge no Maranhão e estende-se para a cidade através da atualização autônoma realizada pelo ciclo, com fortes ressonâncias simbólicas e manutenção de características ancestrais em sua re-interpretação pelos brincantes. / This research focuses on the study of the popular manifestation - the Bumbameu- boi Cycle in all of its stages - availing itself of Gaston Bachelards phenomenology of material imagination and Gilber Durands philosophy of image in a panorama of sensibility education. Through a descriptive ethnography shaped with new anthropological paradigms - of imagetic and subjective elements -, with data collected during ten years of participative observation in Maranhão state (field research) and São Paulo state (Cupuaçu Group, Querosene Hill) and having the mythological hermeneutics as a route. The analitic work intensifies myths in the imaginary route and reveals the popular phenomena in a dynamic and timeless nature. The accounts of popular cultures agents highlight the symbolic speeches and, together with the poetic-image description, conduct to the perception of experiencing the rituals and its practices, placing the elements of rite and its relations to the myths in the context of the anthropology of imaginary. The sensibility education, a medial, anthropological and symbolic practice, has influence in the interpersonal and generational relations, when conducting, updating and making myths more dynamic in an autonomous and ancestral way, acting upon previously provided elements of a centennial tradition. When actually inside the cycle, two educational paths are unfolded: through heredity and through initiation, highlighting the organization that those symbolic practices have, in a continuous line that appears in Maranhão and stretches to the city through the autonomous update accomplished by the cycle, strongly resonating and maintaining ancestral characteristics in its reinterpretation by the participants.

Aquesta tesi està basada en l'etnografia d'un institut d'educació secundària situat en una ciutat mitjana de Catalunya, amb un nivell socioeconòmic mig-baix i una important presència d'immigrants (de diferents zones de l'estat espanyol i d'Àfrica, sobretot marroquins i gambians). El treball inclou una recerca bibliogràfica i de clarificació teòrica amb la que es pretén situar els fenòmens que s'estudien (identitat, racisme i violència) en el moment històric i context social actual, per tal de poder explicar l'ascens o la importància d'aquests fenòmens, així com les relacions que es poden establir entre ells.La primera part de la tesi respon a la voluntat de contextualitzar teòricament la recerca etnogràfica i de situar les observacions d'aula en un marc social més ampli. A la segona part es presenten les aportacions que han realitzat els sociòlegs i els antropòlegs de l'educació a l'anàlisi del tractament de la diversitat ètnica, del racisme i de la violència en l'àmbit escolar. A la tercera part es desenvolupa el treball de recerca etnogràfica centrat en l'anàlisi de les relacions interètniques de l'alumnat. / This doctoral thesis is based on the ethnography of a state secondary school situated in an average-sized town in Catalonia with a medium-low socio-economic level and a population that includes considerable numbers of immigrants both from other parts of Spain and from some African coutnries (principally Morocco and Gambia).The thesis includes bibliographical research and a theoretical clarification to situate the phenomena of indentity, racism and violence within the historical and social context of the present day. The growing importance of these phenomena and the relationships established between them are explained in this context.The first part of the thesis endeavours to provide a theoretical context for the ethnographic research and to situate the classroom observations within a much wider social framework.The second part of the thesis introduces contributions from educational sociologists and anthropologists to the analysis of how ethnic diversity, racism and violence are dealt with in schools.The third part develops the ethnographic research by focusing on the interethnic relations among the students.

Poor academic achievement in Zimbabwe secondary schools prompted the study. Literature has demonstrated the importance of self-concept for achievement. The study investigates the significance of the relationship between learner self-concept and academic achievement in secondary schools in Zimbabwe, and also compares self-concepts and achievements on the basis of gender, age, form, school location, school type and type of attendance, e.g. boarders or day scholars. Data was collected from 1281 adolescent learners in urban and rural government and non-government secondary schools by means of questionnaires and interviews. Results confirmed the positive and reciprocal relationship between learner self-concept and academic achievement. Sport appears to have an influence on the academic achievement of male learners in government schools. Learners believe that sport improves their confidence, discipline, time management skills and social relationships. Non-academic self-concepts correlate highly and significantly with the cognitive self-concept. Males and females appear to be similar regarding their self-concepts and overall academic achievement though girls have better cognitive self-concepts. School location and type, and type of attendance have a significant influence on learner academic achievements and self-concepts. Age may influence academic achievement and self-concepts as well. Junior adolescent learners appear to have better self-concepts than senior learners, though their academic achievement is similar. Learners in Government B schools and those in urban schools seem to have better self-concepts than those in other schools. Day scholars appear to have better physical, emotional and general self-concepts than boarders. The results emphasise the need to pay attention to self-concept as well, when trying to improve the academic achievement of learners. / Educational Studies / D.Ed.(Psychology of Education)

In this study, we employ the theory of deconstruction to challenge and reject the contention that a knowledge paradigm was non-existent among the indigenous people of Zimbabwe before the arrival of the colonisers. This is necessary because the imposition of the colonisers’ knowledge paradigm was premised on the supposed absence of an epistemology among the indigenous people. In defending the thesis that education and indeed an epistemology was in existence among the indigenous people of Zimbabwe, we submit that education is part of any given culture. In the light of this, it becomes untenable to deny the existence of education among the indigenous people of Zimbabwe before the arrival of the colonisers. Knowledge ceases to be the exclusive preserve of the colonisers. It must be noted that the imposition of the colonisers’ knowledge paradigm was accompanied by the suppression and partial destruction of the epistemology of the indigenous people. The suppression and partial destruction of the indigenous people’s epistemological paradigm is called epistemicide. The epistemicide that the colonisers inflicted on the indigenous people led to the exclusive dominance of their knowledge paradigm in the school curriculum at the expense of that of the indigenous people. In the light of this status quo, we present transformation and Africanisation as corrective to the unjustified dominance of the present day curriculum by the epistemological paradigm of the colonisers. We argue that despite the commendable proposals contained in the Report of the Presidential Commission of Inquiry into Education and Training (1999: 24) to change the curriculum so that unhu/ubuntu becomes its organising principle and to allow the co-existence of the indigenous people’s epistemological paradigm and others, in practice the dominance of the colonisers’ epistemological paradigm remains in place. We submit that the Africanisation of the curriculum is a matter of justice that demands the end of the dominance of the knowledge paradigm of the colonisers and the co-existence of the indigenous people’s knowledge paradigm and others / Philosophy, Practical and Systematic Theology / D.Litt et Phil. (Philosophy)

Esta pesquisa privilegia o estudo da manifestação popular, o fenômeno do Ciclo do Bumba-meu-Boi em todas as suas fases, valendo-se da fenomenologia da imaginação material em Gaston Bachelard e da filosofia da imagem em Gilbert Durand, dentro de um quadro de educação de sensibilidade. Por meio de uma etnografia descritiva, calcada em novos paradigmas antropológicos - de elementos imagéticos e subjetivos - com dados coletados nos Estados do Maranhão (pesquisa de campo) e de São Paulo (Grupo Cupuaçu, Morro do Querosene) em dez anos de observação participante, tendo a mitohermenêutica como percurso. O trabalho de análise procura evidenciar a trama mítica no caminho do imaginário, revelando o fenômeno popular em seu caráter dinâmico e atemporal. Os depoimentos dos colaboradores e agentes das culturas populares destacam os discursos simbólicos e em conjunção com a descrição poético-imagética, conduzem para a percepção da vivência dos rituais e suas práticas, localizando os elementos do rito e suas relações com os mitos no contexto da antropologia do imaginário. A educação de sensibilidade, prática medial, antropológica e simbólica, incide nas relações interpessoais e generacionais, no encaminhamento, atualização e dinamização dos mitos de maneira autônoma e ancestral, atuando sobre elementos já dados de uma tradição centenária. Efetivamente dentro do ciclo desdobram-se dois caminhos educacionais: por linha hereditária e por iniciação, ressaltando a organização que estas práticas simbólicas possuem, em uma espiral contínua que surge no Maranhão e estende-se para a cidade através da atualização autônoma realizada pelo ciclo, com fortes ressonâncias simbólicas e manutenção de características ancestrais em sua re-interpretação pelos brincantes. / This research focuses on the study of the popular manifestation - the Bumbameu- boi Cycle in all of its stages - availing itself of Gaston Bachelards phenomenology of material imagination and Gilber Durands philosophy of image in a panorama of sensibility education. Through a descriptive ethnography shaped with new anthropological paradigms - of imagetic and subjective elements -, with data collected during ten years of participative observation in Maranhão state (field research) and São Paulo state (Cupuaçu Group, Querosene Hill) and having the mythological hermeneutics as a route. The analitic work intensifies myths in the imaginary route and reveals the popular phenomena in a dynamic and timeless nature. The accounts of popular cultures agents highlight the symbolic speeches and, together with the poetic-image description, conduct to the perception of experiencing the rituals and its practices, placing the elements of rite and its relations to the myths in the context of the anthropology of imaginary. The sensibility education, a medial, anthropological and symbolic practice, has influence in the interpersonal and generational relations, when conducting, updating and making myths more dynamic in an autonomous and ancestral way, acting upon previously provided elements of a centennial tradition. When actually inside the cycle, two educational paths are unfolded: through heredity and through initiation, highlighting the organization that those symbolic practices have, in a continuous line that appears in Maranhão and stretches to the city through the autonomous update accomplished by the cycle, strongly resonating and maintaining ancestral characteristics in its reinterpretation by the participants.

A presente pesquisa teve como objetivo realizar uma descrição densa (GEERTZ, 2008) partindo das narrativas e memórias da comunidade quilombola do Sertão da Fazenda da Caixa, situada na cidade de Ubatuba, Litoral Norte do Estado de São Paulo, sobre o seu passado, futuro e presente, compreendendo o seu patrimônio material e imaterial, suas referências culturais e a influência do seu universo sociocultural e simbólico em sua prática educativa. A pesquisa, de cunho etnográfico, buscou compreender, por meio do estudo, pesquisa e análise da memória, das narrativas, dos mitos e da resistência quilombolas, as estratégias de sobrevivência material e simbólica criadas por essa comunidade na construção de seu imaginário, que estrutura: seu sentido de etnicidade, como também o desenvolvimento da relação do ensinar e do aprender entre as diferentes gerações; sua relação com a construção de uma identidade quilombola; e o papel das gerações mais velhas na iniciação das gerações mais novas na cultura do grupo, compreendendo o sentido da educação na comunidade e a relação que a mesma estabelece e estabeleceu com a instituição escolar. Evidenciou, ainda, os diversos tipos de racismos sofridos por essas populações, bem como a dessimetria existente entre a cultura oral e a escrita, que termina por impossibilitar uma gestão compartilhada do território e a utilização dos seus recursos naturais. Os resultados podem subsidiar três importantes eixos de ações de políticas públicas: a) auxiliar na efetiva implantação das leis 10.639/03 e 11.645/06, tanto na formação de professores como na reformulação do currículo escolar, que passa a ser revisto para incluir a temática da História e Cultura Afro-brasileira, Africana e Indígena em todas as escolas públicas e particulares do país; b) subsidiar o reconhecimento do patrimônio material e imaterial das comunidades quilombolas/caiçaras, dando visibilidade à sua cultura, às formas de transmissão da educação, do conhecimento e da memória comunitária, que lhes permitem identificar-se como quilombolas; c) balizar o trabalho de pesquisa sobre a temática identitária dos grupos quilombolas, com implicações no campo jurídico, na questão da demarcação de terras. / This research aimed to perform a thick description (Geertz, 2008) based on the stories and memories of quilombola community of Sertão da Fazenda da Caixa, in Ubatuba city, northern coast of São Paulo, featuring its past, future and present, including its tangible and intangible heritage, its cultural references and the influence of its sociocultural and symbolic universe in its educational practice. The research, which has an ethnographic approach, tried to understand through specific studies, research and analysis of narratives memory, myths and quilombola resistance, material and symbolic survival strategies created by this community to build its imagination, which comprises: its sense of ethnicity, as well the development of the relationship of teaching and learning between different generations; its relationship to the construction of a quilombola identity and the role of older generations in the initiation of the younger ones in group\'s culture, including the education meaning in the community and the relationship that it establishes and established with the school institution. This paper also emphasized the various types of racism suffered by the mentioned populations as well the existing unsymmetrical relationship between oral culture and the written one, which precludes a shared land management and the use of its natural resources. The obtained results can support three important axes of public policy actions: a) to help the effective implementation of 10.639 / 03 and 11.645 / 06 laws, both to improve teacher training and the overhaul of the school curriculum, which is on revision to include the History and Afro-Brazilian Culture, African and Indigenous themes in all public and private schools in the country; b) to support the recognition of the tangible and intangible heritage of quilombola comunity, giving visibility to its culture, forms of education transmission, knowledge and community memory that allow them to identify themselves as quilombolas; c) to guide the research efforts on the theme of quilombola groups identity, with implications for the legal area, on the land demarcation issue.

The research aims to understand how it is configured the intercultural relation between scientific knowledge and Pataxó traditional knowledge in Kijetxawê Zabelê Indigenous State School, having Scientific Knowledge, Traditional Knowledge and Interculturality as main categories of analysis. Pataxó People belongs to the Macro - Jê Linguistic Trunk, Maxakali family, located in Kaí - Pequi Indigenous Territory, located in Cumuruxatiba/Prado - Bahia. The research has the anthropology of education as a theoretical-methodological approach, following a qualitative line in an ethnographic perspective with a socio-phenomenological inspiration, by making use of documental analysis, participant observation and open interviews, using cultural interpretation for documentary analysis. As a result, on the school census of 2012, we observe an increase in the number of indigenous schools in Northeast, second larger area in concentration of indigenous schools in the country. However, that increase is not linked to qualitative conditions, oftentimes, taking advantage of the |intercultural| category to conceal problems and social inequalities. On the other hand, it is noticed a social control of the Indigenous School Education in the state of Bahia, with indigenous teachers participation in the intercultural degrees collegiate, what has shown a greater dialogue with the communities. In the intercultural relationship between scientific knowledge and Pataxó traditional knowledge, it is shown an approximation to the multiculturalist current, which is guided by intercultural bias. Thus, some attempts of intercultural practices were noticed inside school by teachers, bumping into curriculums established by the State Department of Education, poor infrastructure, lack of specific teaching materials, among others. / A pesquisa objetiva compreender como se configura a relação de interculturalidade entre conhecimento científico e conhecimentos tradicionais Pataxó na Escola Estadual Indígena Kijetxawê Zabelê, tendo como principais categorias de análise: Conhecimento Científico, Conhecimentos Tradicionais e Interculturalidade. O Povo Pataxó pertence ao Tronco Lingüístico Macro-Jê, família Maxakali, localizado no Território Indígena Kaí Pequi, em Cumuruxatiba/Prado-Bahia. A pesquisa tem como enfoque teórico-metodológico a antropologia da educação, seguindo a abordagem qualitativa numa perspectiva etnográfica com inspiração sócio-fenomenológica, fazendo uso da análise documental, observação participante e entrevistas abertas, tendo a interpretação cultural para análise dos depoimentos. Como resultados, observamos no censo escolar de 2012 um aumento no número de escolas indígenas na região Nordeste, segunda maior região em concentração de escolas indígenas no país. Contudo, esse aumento não está atrelado a condições qualitativas, aproveitando muitas vezes, da categoria intercultural para escamotear problemas e desigualdades sociais. Por outro lado, se percebe um controle social da Educação Escolar Indígena no estado da Bahia, com a participação de professores (as) indígenas nos colegiados das licenciaturas interculturais, o que tem revelado um diálogo maior com as comunidades. Na relação de interculturalidade entre conhecimento científico e conhecimentos tradicionais Pataxó, evidenciou-se uma aproximação com a corrente multiculturalista, sendo esta pautada pelo viés da interculturalidade. Neste sentido, foram observadas algumas tentativas de práticas interculturais dentro da escola por parte dos (as) professores (as), esbarrando estes (as) em currículos instituídos pela Secretaria Estadual de Educação, infraestrutura precária, ausência de materiais didáticos específicos, dentre outros.

D. Ed. (Education) / In this study two main educational issues are examined, namely language instruction and learning as well as classroom culture. The problems were not strictly formulated as research questions at the outset, but evolved partly during the pilot study and the fieldwork stage. The fragile character of South African education in this time of major transformation and socio-educational reconstruction, was the main impetus for this research. It was decided to focus on one educational micro-organism in order to try and sense if there were some noteworthy issues which could be reflected for generalization or subsequent research purposes. It was argued that the ecological and temporal validity of an extended emic study would reveal aspects of language Pedagogy, contextualized in a single classroom culture, which could potentially be of benefit to the wider educational community. The study was undertaken with the aim of giving a thick ethnographic description of classroom life, concentrating on linguistic factors. Two standard six English classes were observed for six months each, the one following upon the other. The same teacher taught the two comparable classes in which one major pattern emerged during the observation, namely the limited Cognitive, Academic Language proficiency (CALP) of most pupils.The choice of site was motivated by the fact that newly desegregated schools could perhaps benefit from a description (and interpretation) of English classroom life at an open school which has been functioning successfully for a number of years. During the pilot study it was presupposed that linguistic phenomena surfacing in a contemporary language classroom would be supported by the theory of Communicative Language Teaching (CLT) , which 'is theoretically based on the theory of language acquisition and especially Second Language Acquisition (SLA) and which is the dominant second language teaching theory of the day. It became clear during the pilot study that a baseline of CLT would serve a valid purpose in that the theory could be applied and, to a limited degree, even assessed at this single site, but that the data' which would be forthcoming would be spread somewhat wider than the theory of CLT. Nevertheless, it was decided to broadly limit the theory pertaining to language didactics to CLT and SLA, as the interpretation of data would possibly reflect sufficiently strongly in the theoretical framework in these two domains. In addition to a framework from theory in Linguistics, a construction of the theory of Multicultural Education was also included. The main tenets of Multicultural Education, the most important one being equality of educational opportunity, were then woven into the theoretical unit referred to as "language classroom at an urban multicultural school". This unit included a brief foray into roleplay as language teaching tool. The third part of the theoretical scaffold consisted of an exploration of qualitative research methodology, specifically ethnography. As this study is to some degree also a study in qualitative methodology which is not widely used in some research milieus in South Africa, it is regarded as an important part of the theoretical framework.

袁同凯. / 论文(哲学博士)--香港中文大学, 2002. / 参考文献 (p. 235-255). / 中英文摘要. / Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Electronic reproduction. Ann Arbor, MI : ProQuest Information and Learning Company, [200-] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Mode of access: World Wide Web. / Yuan Tongkai. / Zhong Ying wen zhai yao. / Lun wen (zhe xue bo shi)--Xianggang Zhong wen da xue, 2002. / Can kao wen xian (p. 235-255).