In Sweden exist a Swedish institute for children’s book which is a national information center. They have an annual "Book tasting" where they present statistics and trends from the latest publications of literature for youth and children. In their “book tasting’’ from 2010 a number of picture books had, as they say, children who descend from non-Swedish culture (Swedish institute for children’s book, 2010).  The aim of this thesis is to investigate how the ethnical diversity describes in these picture books from 2010. To understand how the ethnical diversity describes in these books I had two questions which helped me in my research. The questions were: Do these picture books have some features which are ethnic stereotype? Do the ethnical diversity in the picture books describes as multi-cultural or intercultural condition? The thesis is based upon a qualitative text analysis and from this main group did I choose discourse analytical approach to analyze my picture books. My working model is inspired by associate professor Pil Dahlerup and professor Maria Nikolajeva. In the theoretical framework do I assume from PhD student Hassan Sharif (2008) who separate the term multi-cultural from the intercultural term. He says that the multi-cultural term can sees as descriptive, which means that the multi-cultural term work as a description of the society’s condition while the intercultural term sees like a process where all cultures in the society gives space to interact and cooperate with each other on equal terms. My first conclusion is that several of the picture books describe ethnical diversity stereotyped. An example is the stereotype of the dark man as black and with black curly hair. Another example is the stereotype of people with darker skin color as happy and affective. One picture book didn’t have stereotype persons or characteristics. My second conclusion is that only one picture book did describe the ethnical diversity as an intercultural condition. The other picture books describe the ethnical diversity as a descriptive multi-cultural condition.

Made available in DSpace on 2016-04-26T14:55:51Z (GMT). No. of bitstreams: 1 VanessaMunhoz.pdf: 8541545 bytes, checksum: 81af717f7b71b59ac209d287b4fcecc7 (MD5) Previous issue date: 2006-06-06 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / This dissertation object is the cultural practice generically known as congada , comprehended here as popular Afro-Brazilian culture. The historic origin of this practice is related to the celebrations parades that used to take place when African kings were crowned in Brazil. Under the slavery system, the royal couple was selected among black brotherhoods. Many groups and communities still celebrate their ancestral past through the congada , a space to build and strengthen their social-cultural links, identity reconstruction and devotion. This research was developed around existing congada groups in the state of São Paulo. Through qualitative techniques, five groups were studied using a participating observation approach and life histories of their leaders were collected based on memory framework. The work is driven by the leader Silvio Antonio de Oliveira trajectory, who is still ahead of the only guard existing these days in the city of São Paulo. The main point raised in this research is the real meaning of being a congada membership, in Sao Paulo, nowadays. In other words, this paper tries to understand how this practice makes sense to the congueiros , how they reinvent their cultural repertory talking to other repertories and also how they rebuild their identities based on the collective memory / Esta dissertação tem como objeto uma prática cultural denominada genericamente por congada, compreendida aqui como cultura popular afro-brasileira. Tal prática tem uma origem histórica ligada aos cortejos festivos que ocorriam por ocasião da coroação de reis africanos no Brasil. Ainda dentro do sistema escravista, as eleições do casal real eram realizadas no seio de irmandades negras. Espaço de construção e fortalecimento de laços sócio-culturais, de devoção, e reconstrução identitária, inúmeros grupos e comunidades celebram sua ancestralidade através do congado na atualidade. Esta pesquisa se desenvolve em torno de grupos de congada existentes no Estado de São Paulo. Através de técnica qualitativa, cinco grupos foram acompanhados por meio de observação participante, e a partir do arcabouço teórico da memória, foram coletadas as histórias de vida de seus respectivos mestres. O recorte se dá a partir da trajetória de Mestre Silvio Antonio de Oliveira, mestre da única guarda existente na atualidade, na cidade de São Paulo. A questão central que se coloca nesta pesquisa é tentar apreender o significado de ser integrante de grupos de congadas, em São Paulo, na contemporaneidade. Dito de outra forma, essa dissertação tenta compreender como os congueiros dão sentido à sua prática, como ressignificam seu repertório cultural dialogando com outros repertórios, e ainda, como reconstroem suas identidades apoiada na memória coletiva