No Brasil verifica-se um movimento de escolas que estão sendo chamadas alternativas. Essa pesquisa teve como objetivo descrever e caracterizar uma escola cadastrada no Mapeamento Coletivo de Educação Alternativa, plataforma virtual, na qual são encontradas tais instituições. Para tanto utilizou-se a abordagem qualitativa da etnografia em educação, com os instrumentos da observação participante, entrevista e análise documental. Na escola, os alunos são reconhecidos como educandos e os professores e funcionários como educadores. Foram realizadas 53 visitas, 15 entrevistas (duas gestoras, sete educadores, três educandos, dois funcionários e uma mãe) e análise documental do Regimento Escolar, Projeto Pedagógico e Carta de Princípios. Com fundamentação teórica em Gilles Deleuze, Félix Guattari e Michel Foucault, observa-se que na escola pesquisada há diferenças no plano molar, comparadas às escolas tradicionais: denominação dos educadores e educandos, divisão dos educandos por núcleos de aprendizagem (iniciação, consolidação, desenvolvimento), ensino por projetos, pesquisas, roteiros e oficinas, dispositivos de assembleias, grupos de responsabilidade e grupos de discussão, pautados em valores (autonomia, responsabilidade, afetividade, solidariedade e respeito), etc. No plano molecular, a disciplina e a vigilância permanecem. Poucos foram os momentos observados em que a aprendizagem inventiva aparece. Os membros da escola não a consideram alternativa, mas compreendem a educação de maneira coletiva, através das relações com a Comunidade de Aprendizagem. As práticas pedagógicas da escola, segundo as gestoras, precisam ser sempre discutidas com as instâncias formais de educação, pois há resoluções que impedem o pedagógico de acontecer, mas a escola segue seu Projeto Pedagógico, documento autorizado, que valida a concepção e prática escolar. Propõe-se pensar esse Movimento da Educação Alternativa como o momento em que teorias pedagógicas voltadas para a Nova Educação ou com princípios diferentes ao da pedagogia tradicional começam a ser aderidas por mais escolas e, assim, colocadas em prática. Por fim, convida-se a pensar em transformações educacionais não mais em termos pedagógicos, mas em termos relacionais que afirmem a diferença. / In Brazil, it\'s possible to see a movement of schools that are being called alternative. This research had an objective of describing and characterizing one school registered at the Alternative Education Collective Mapping, an online platform, where such institutions are found. For this, a qualitative approach of ethnography in education was used, with the tools of participative observation, interview and documentary analysis. In the school, the students are recognized as learners and the teachers and staff as educators. A total of 53 visits and 15 interviews (two school managers, seven educators, three learners, two staff members and one parent) were made, as well as a documentary analysis of the School Statute, Pedagogical Project and Principles Statement. With a theoretical foundation based on Gilles Deleuze, Félix Guattari and Michel Foucault, its observed that in the institution that was researched, there are differences in the molar level, when compared to the traditional schools: in the denomination of educators and learners, in the division of the learners by learning core (initiation, consolidation, development), in the use of projects, research, scripts and workshops for teaching, in the devices of assemblies, responsibility groups and discussion groups, based on values (autonomy, responsibility, affectivity, solidarity and respect), etc. In the molecular level, discipline and vigilance remain. There were few moments where inventive learning appeared. The school members don\'t consider it alternative, but understand education in a collective manner, through the relationships with the Learning Community. The pedagogical practices of the school, according to the school managers, need to be discussed always with the formal instances of education, since there are resolutions that prevent the pedagogical from happening, but the school follows its Pedagogical Project, an authorized document, that validates the school conception and practice. It is proposed to think this Alternative Education Movement as the moment in which pedagogical theories focused on the New Education, or with principles that differ from the traditional education principles, start to be embraced by more schools, and therefore put into practice. Finally, an invitation is proposed to think about educational transformations no longer in pedagogical terms, but in relational terms that affirm the difference.

No Brasil verifica-se um movimento de escolas que estão sendo chamadas alternativas. Essa pesquisa teve como objetivo descrever e caracterizar uma escola cadastrada no Mapeamento Coletivo de Educação Alternativa, plataforma virtual, na qual são encontradas tais instituições. Para tanto utilizou-se a abordagem qualitativa da etnografia em educação, com os instrumentos da observação participante, entrevista e análise documental. Na escola, os alunos são reconhecidos como educandos e os professores e funcionários como educadores. Foram realizadas 53 visitas, 15 entrevistas (duas gestoras, sete educadores, três educandos, dois funcionários e uma mãe) e análise documental do Regimento Escolar, Projeto Pedagógico e Carta de Princípios. Com fundamentação teórica em Gilles Deleuze, Félix Guattari e Michel Foucault, observa-se que na escola pesquisada há diferenças no plano molar, comparadas às escolas tradicionais: denominação dos educadores e educandos, divisão dos educandos por núcleos de aprendizagem (iniciação, consolidação, desenvolvimento), ensino por projetos, pesquisas, roteiros e oficinas, dispositivos de assembleias, grupos de responsabilidade e grupos de discussão, pautados em valores (autonomia, responsabilidade, afetividade, solidariedade e respeito), etc. No plano molecular, a disciplina e a vigilância permanecem. Poucos foram os momentos observados em que a aprendizagem inventiva aparece. Os membros da escola não a consideram alternativa, mas compreendem a educação de maneira coletiva, através das relações com a Comunidade de Aprendizagem. As práticas pedagógicas da escola, segundo as gestoras, precisam ser sempre discutidas com as instâncias formais de educação, pois há resoluções que impedem o pedagógico de acontecer, mas a escola segue seu Projeto Pedagógico, documento autorizado, que valida a concepção e prática escolar. Propõe-se pensar esse Movimento da Educação Alternativa como o momento em que teorias pedagógicas voltadas para a Nova Educação ou com princípios diferentes ao da pedagogia tradicional começam a ser aderidas por mais escolas e, assim, colocadas em prática. Por fim, convida-se a pensar em transformações educacionais não mais em termos pedagógicos, mas em termos relacionais que afirmem a diferença. / In Brazil, it\'s possible to see a movement of schools that are being called alternative. This research had an objective of describing and characterizing one school registered at the Alternative Education Collective Mapping, an online platform, where such institutions are found. For this, a qualitative approach of ethnography in education was used, with the tools of participative observation, interview and documentary analysis. In the school, the students are recognized as learners and the teachers and staff as educators. A total of 53 visits and 15 interviews (two school managers, seven educators, three learners, two staff members and one parent) were made, as well as a documentary analysis of the School Statute, Pedagogical Project and Principles Statement. With a theoretical foundation based on Gilles Deleuze, Félix Guattari and Michel Foucault, its observed that in the institution that was researched, there are differences in the molar level, when compared to the traditional schools: in the denomination of educators and learners, in the division of the learners by learning core (initiation, consolidation, development), in the use of projects, research, scripts and workshops for teaching, in the devices of assemblies, responsibility groups and discussion groups, based on values (autonomy, responsibility, affectivity, solidarity and respect), etc. In the molecular level, discipline and vigilance remain. There were few moments where inventive learning appeared. The school members don\'t consider it alternative, but understand education in a collective manner, through the relationships with the Learning Community. The pedagogical practices of the school, according to the school managers, need to be discussed always with the formal instances of education, since there are resolutions that prevent the pedagogical from happening, but the school follows its Pedagogical Project, an authorized document, that validates the school conception and practice. It is proposed to think this Alternative Education Movement as the moment in which pedagogical theories focused on the New Education, or with principles that differ from the traditional education principles, start to be embraced by more schools, and therefore put into practice. Finally, an invitation is proposed to think about educational transformations no longer in pedagogical terms, but in relational terms that affirm the difference.

<p>The purpose of this critical ethnographic dissertation research was to explore the multiple and diverse ways in which university student activists in Honduras constructed oppositional political cultures within the institutional constraints and possibilities of the university and the broader neoliberal and authoritarian postcoup context. In this research, I considered studying up and down and anything in between a necessary task to understand the complexity of student activism in relation to the university’s complicity with the coloniality of power and knowledge (Nader, 1972; Quijano, 2000, 2007). Critical ethnography, decolonial, space and place, and collective action theory provided the philosophical, methodological, conceptual, practical, political, and ethical commitments to understand how the University Student Movement’s political culture resisted neoliberal higher education reform. This research, in addition, offers an ethnographic analysis and interpretation of the student movement’s political culture and the role it played in democratizing the university. First, I used a historical perspective to contextualize reemerging student movements in Honduras. After tracing Latin American student movement’s origin to the Cordoba Student Movement of Argentina, I examined the ways in which the student movement of Honduras adopted, reclaimed, and extended the democratic principles implemented in the former. University autonomy, ideological pluralism, democratic governance, academic freedom, and curriculum reform were salient points of analyses. Second, I examined the student movement’s horizontal organization, identified the democratic social practices and political culture that emerged after the coup of 2009, and interpreted student activists’ knowledges born in struggle through a decolonial lens concomitant with a sensitivity to space and place and collective action. Particularly, the direct participation of students in all decision-making processes within the student movement was interpreted as an act of resistance to reclaim democratic spaces within a sociopolitical context increasingly becoming dictatorial. Third, I analyzed the student movement’s impact in democratizing the university’s governance structure and resisting neoliberal higher education reform. Fourth, I shared the knowledge produced collectively by student activists. The way students conceived of the university and its curriculum and governing practices unsettled the authorial individualism still present in educational research. The knowledges born in struggle, I argued, have sociopolitical, cultural, and decolonial implications. In addition to the analytical and interpretive work which included the research, knowledges, and practices student activists shared with me during the 12 months of fieldwork and participant observation in Honduras, I highlighted how the emergence of a heterogeneously articulated student movement slowed down, at the very least, the neocolonial and neoliberal reconfiguration of the university. This dissertation thus addressed the political relationship between the global and the local. The re-localization of politics here must not to be confused with reactionary politics. It means instead to recognize how the particular is enmeshed in a more complex web of power, domination, resistance, and reexistence. To resist locally means that collective actors engage global powers, even if indirectly and unintentionally. Student activists, who were able to put a stop to the series of neoliberal reforms implemented since the coup of 2009, reminded those in power (local, national, and global) that neoliberal higher education reform within a re-politicized autonomous university with an organized student movement will be faced with resistance. This ethnographic account will hopefully reveal the ways in which student activist built a politically culture characterized by alternative forms of organizing to resist what is too often conceived fatalistically as the inevitable neoliberalization of education. These fatalistic perspectives will hopefully be unsettled throughout the dissertation. The significance of this study is that it is oriented toward an ethnographic understanding of higher education reform and student resistance in Latin America, a region with a student population which continues to be engaged in collective action. The educational significance of this work revolves around the need to rethink and rebuild universities in radically democratic terms. This rethinking involves the need to not only democratize access to higher education but rather to democratize governance, curriculum, knowledge, research, and ways of knowing and being. Transforming the university into a democratic place in which students are directly and meaningfully involved in governance and curriculum reform opens a path toward decolonial futurities where knowledge is no longer dictated from above but rather deconstructed and reconstructed from below. This dissertation research, lastly, as it works at the intersections of curriculum studies, decolonial theories, methodologies, pedagogies, and emerging university student resistance in Latin America, offers, I hope, a valuable way to do curriculum inquiry in higher education institutions within international contexts. </p>

The study examined three Japanese junior high-school English teachers’ initial years of full-time employment. It investigated the type of pedagogical puzzles these teachers experienced, how their practice developed over 18 months, and my role as a Teacher of Teachers (TOT). Drawing on linguistic ethnography, this study took an ethnographic approach to understanding the teachers’ social context and used techniques from discourse analysis to consider how they interpreted their puzzles and constructed their practice. These techniques were also used to analyze my working relationship with the teachers. The purpose of this endeavor was to contribute to the understanding of novice teacher development in an ‘expanding circle’ country. Over the course of the study, I observed the teachers’ classes and interviewed them once or twice a month. Using the coding of interview transcripts and class fieldnotes, I identified Critical Incidents that represented the teachers’ pedagogical puzzles and typical practice, as well as my role as a TOT. Using Cultural Historical Activity Theory(CHAT), I analyzed how elements of the social context brought about the teachers’ pedagogical puzzles and affected their capacity to address them. Coding of the interviews and a microanalysis of the interactions showed my role as a TOT. Overall, the CIs gave an emic portrait of each teacher’s experience and my efforts to support them. The pedagogical puzzles the teachers faced were a result of their personal histories and school conditions. These puzzles did not change, which indicates that teachers will face complex issues that cannot be resolved. Understanding them, however, can promote teacher development. Applying CHAT, I could identify the conditions that helped determine the types of pedagogy in which teachers engaged. I tried to fulfill my role as a TOT by conducting a form of reflective practice (RP). An examination of the RP I conducted with the teachers challenged the notion that it involves the sequential steps of identifying issues, attempting to resolve them, and reflecting on one’s efforts. This dissertation concludes with a discussion about the contributions it has made toward the field of English teacher development: using CHAT to understand the English teaching experiences, the development of an understanding of RP as it can be carried out in the field, an understanding of novice teachers in expanding circle countries, and the value of linguistic ethnography for researching novice teachers.