Orientador: Claudio Bertoli Filho / Banca: Adair Casaro Nascimento / Banca: Reinaldo Matias Fleuri / Banca: Jandira Liria Biscalquini Talamoni / Resumo: Um dos desafios enfrentados pela escola indígena na atualidade é o da formação de professores para o ensino em uma escola específica, diferenciada, intercultural e bilíngüe. Parte dessa questão refere-se à importância de formar formadores desses professores. Este trabalho teve por objetivo compreender como ocorreu o meu processo de formação para o ensino de ciências naturais no Projeto Ara Verá - curso de formação de professores indígenas kaiowá/guarani de Mato Grosso do Sul. Para tanto, optei por fazer uma narrativa da minha experiência nesse contexto. Essa opção se ancora no movimento que adota a abordagem biográfica como perspectiva epistemológica, pois admite que a formação do professor também se dá na experiência e que esse processo deve ser investigado. A narrativa foi concebida como uma viagem aberta a reflexões e a diferentes teorizações, cada uma recrutada a seu tempo, em função dos desafios apresentados. Para conduzir-me nas reflexões, utilizei como ponto de partida os registros que fiz da minha atuação no Projeto e, por meio deles, transitei por entre três movimentos confluentes e interpenetrantes: o re-conhecimento de mim mesma, dos Kaiowá/Guarani e dos nossos modos de conhecer e interpretar o mundo. Nesse percurso formativo, fui aprendendo a nos conhecer como sujeitos históricos, com visões de mundo distintas e com vontade de tornar as aulas de ciências naturais em contextos de encontro entre culturas, de troca de saberes e de influências recíprocas. / Abstract: One of the challenges faced by the indigenous school in the present time is the teacher's education for teaching in a specific, differentiated, intercultural and bilingual school. Part of this problem concerns the importance to build teachers for these teachers This research aimed to understand how occurred my process of education for teaching natural sciences in the Projeto Ara Verá - education program for indigenous students kaiowa/guarani of Mato Grosso do Sul - Brasil. For in such away I decided to make a narrative of my proper experience in this context. This choose has anchors in the movement that adopts the biographical boarding as epistemologic perspective, because accepts that the teacher's education also is given by experience and that this process must be investigated. This narrative was conceived as an open trip to the reflections and the different theorization each one enlisted opportunely, as the challenge were presented during the journey. To lead me in the reflections, I used as starting point the registers that I made from my performance in the Projeto Ara Vera and I transited among three confluent and interpenetrating movements: the re-cognition of myself, of Kaiowá/Guarani and our ways to know and to interpret the world. In this educative process, I was learning how to know us a historical citizens, with different world perspective, and with desire to become the natural science classes on intercultural context, within knowledge exchange and reciprocal influences. / Doutor

Esta tese dispõe-se a compreender as contribuições da concepção indígena do Bem Viver para uma educação intercultural e descolonial. Para tanto, analiso um conjunto de materiais elaborados colaborativamente entre povos indígenas e o Conselho de Missão entre Povos Indígenas (COMIN) para escolas não indígenas, o Material da Semana dos Povos Indígenas. Assim, em primeiro lugar busco compreender os conceitos de interculturalidade, descolonialidade e a concepção indígena do Bem Viver. Na sequência, relato o processo intercultural e colaborativo de construção do material junto ao povo Laklãnõ Xokleng de Santa Catarina, em que a metodologia indígena da roda de conversa, o silêncio, o ouvir, o fazer junto, a reciprocidade, e o diálogo comunitário estão presentes na elaboração. Igualmente, evidencio como os conhecimentos, ou seja, as epistemologias, as filosofias, as técnicas e a concepção ancestral indígena do Bem Viver estão presentes no material do coletivo que o construiu, apresentando as nuances específicas no contexto do Povo Kaingang e Guarani do Rio Grande do Sul. Nesse sentido, evidencio as possibilidades de contribuição das metodologias como a roda de conversa, o silêncio, a intuição, o diálogo e o aprender e fazer juntos. Também destaco os conhecimentos indígenas, especialmente o Bem Viver. São metodologias e conhecimentos presentes no processo de construção de uma educação intercultural e descolonial, principalmente no que se refere aos cuidados comunitários, recíprocos e complementares com todas as formas de vida no cosmos. / This work tries to understand the contributions of the Indigenous Concept of Good Living for an intercultural and decolonial education. For this purpose, I analise a set of materials colaboratively elaborated between indigenous peoples and the Indigenous Mission Council (COMIN) for non-indigenous schools, the Indigenous People Weekly Material. Therefore, at first I try to understand the concepts of interculturality, decoloniality and the concept of Good Living. In sequence, I report the intercultural and colaborative process of construction of the material with the Laklãnõ Xokleng people from Santa Catarina, where the indigenous methodology of Talking Circle, the silence, the listening, the doing together, the reciprocity and the community dialogue are present. I also point out how the knowledges, that is, the epistemologies, the philosophies, the techniques and the ancestral indigenous conception of Good Living are present on the material that the colective of people have built – presenting the specific nuances of the Kaingang and Guarani People of Rio Grande do Sul, Brazil. In this sense, I evidence the possible contributions of these methodologies such as the Talking Circle, the silence, the intuition, the dialogue and the learning and doing together. I also emphasize the indigenous knowledges, mainly the Good Living. These are methodologies and knowledges that are present in the construction process of an intercultural and decolonial education, mostly regarding to the community, reciprocal and complementary care with all kinds of life forms in the cosmos. / Esta tesis pretende comprender la contribución de la concepción indígena del Buen Vivir para una educación intercultural y descolonial. Fueron analizados un conjunto de materiales elaborados de forma colaborativa entre Pueblos Indígenas y el Consejo de Misión entre Indígenas (COMIN) para las instituciones educativas escolares no indígenas. Este material fue denominado como Material de la Semana de los Pueblos Indígenas. En primer lugar, busque comprender los conceptos de interculturalidad, decolonialidad y la concepción indígena del Buen Vivir. Seguidamente, relato el proceso intercultural y colaborativo en la construcción del material suscitado junto al pueblo Laklãnõ Xokleng de Santa Catarina (SC - Brasil), donde metodologías indígenas como la rueda de conversación, el silencio, el oír, el hacer junto, la reciprocidad y el diálogo comunitario estuvieron presentes en la elaboración de dicho material. De la misma forma, se evidenció como los conocimientos, es decir, las epistemologias, filosofías, técnicas y la concepción ancestral indígena del Buen Vivir se encuentran presentes en el material del grupo que lo constituyó, presentando diferencias específicas en el contexto del Pueblo Kaingang y Guaraní del Estado de Rio Grande do Sul. En este sentido, se evidenció la contribución de metodologías como la Rueda de conversación, el silencio, la intuición, el diálogo y el aprender a hacer juntos. También destaco los conocimientos indígenas, especialmente el Buen Vivir. Son metodologías y conocimientos presentes en el proceso de construcción de una educación intercultural y descolonial, principalmente en lo que se refiere a los cuidados comunitarios, recíprocos y complementares con todas las formas de vida del cosmos.

Made available in DSpace on 2016-04-27T16:32:38Z (GMT). No. of bitstreams: 1 Edna Ferreira.pdf: 3212162 bytes, checksum: 26541565fcefbca6d47876ebd0c7d777 (MD5) Previous issue date: 2012-04-27 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / This research analyzes the indigenous infant school education in the village called Krukutu, Guarani Mbya, located in the neighborhood of Parelheiros, south zone of São Paulo through the implementation of the CECI (Centre for Indigenous Education and Culture). The objective was to examine the challenges in the search for a different and intercultural education, as well as possible contributions to non-indigenous school education. The analysis is based on the notion of "frontier" in the social and pedagogical understanding it as a space for contact and exchange between populations where knowledge and traditions are able to be strengthened, rethought and reinterpreted, as well as space culture in which oral and written language meet or not with the possible disclosure of ethnic differences and ways of being and living. To perform this analysis was located the relationship between indigenous education and the standard school education, focusing on early childhood education, the historical process of the creation of CECIS, its objectives and organization, the construction of a curriculum design and the practices applied by CEII (Center Indigenous Early Childhood Education), linked to CECI Krukutu based on conceptions of child, education and educator of Guarani Mbya Krukutu village people. The survey interviews were done with community leaders, parents, children and employees that work in Krukutu CECI. Other sources were selected from documents relating to indigenous education, indigenous infant school education and non-indigenous, the pedagogical project and CECI's regiment. Through the analysis of the interviews was possible to observe the importance given to education by all indigenous school children, school, and the interest that it be strengthened, with suggestions for this to occur / Esta pesquisa analisa a educação escolar infantil indígena na aldeia Krukutu, Guarani Mbya, localizada na região de Parelheiros, zona sul do município de São Paulo por meio da implantação do CECI (Centro de Educação e Cultura Indígena). Objetivou-se examinar os desafios presentes na busca por uma educação diferenciada e intercultural, bem como as possíveis contribuições para a educação escolar não indígena. A análise fundamenta-se na noção de fronteira , no campo social e pedagógico, entendendo-a como um espaço de contato e intercâmbio entre populações, em que conhecimentos e tradições têm a possibilidade de ser reforçados, repensados e ressignificados, bem como espaço em que a cultura oral e a linguagem escrita se encontram e se desencontram, com a possível evidenciação das diferenças étnicas e de modos de ser e viver. Para realizar tal análise foi situada a relação entre educação indígena e educação escolar, com enfoque na educação infantil, o processo histórico da criação dos CECIs, suas finalidades e organização, a construção de uma concepção curricular e as práticas pedagógicas realizadas no CEII (Centro de Educação Infantil Indígena), vinculado ao CECI Krukutu, bem como as concepções de criança, educação e educador do povo Guarani Mbya da aldeia Krukutu. Na pesquisa foram realizadas entrevistas com lideranças, pais, crianças e funcionários que trabalham no CECI Krukutu. Outras fontes selecionadas foram documentos relativos à educação escolar indígena, à educação escolar infantil indígena e não indígena, o projeto pedagógico e regimento do CECI. Por meio da análise das entrevistas foi possível observar a importância dada por todos à educação escolar infantil indígena, à escola, bem como o interesse que ela se fortaleça, com sugestões para que isso ocorra

In this article intercultural education is discussed, cases from the Danish upper secondary school are analyzed, and some requirements for further development are proposed. First definitions of the concepts communication, communicative action, intercultural communication and intercultural education are given. Starting from these definitions it is argued that intercultural communication as well as intercultural education is possible. Then two cases are analyzed. Finally – in the Discussion – it is underlined that the students’ metareflection on the context dependence of the knowledge construction process is a pivotal precondition for successful intercultural education.

Els assentaments de gambians, tal com succeeix amb la majoria dels assentaments d'immigrats, tendeixen a la concentració en zones determinades. Per aquest motiu, aquesta tesi se centra en les comarques de Girona, perquè és on s'hi troba l'índex més alt d'aquesta població de tot l'Estat espanyol i es posa el focus d'atenció als municipis de la demarcació que acullen més gambians, concretament Banyoles, Olot i Salt. De la mateixa manera, aquesta tesi vol introduir específicament el grup ètnic soninké o sarahule, bàsicament perquè a la demarcació de Girona és l'ètnia majoritària. Abans d'ubicar els assentaments, ens endinsem en el context d'origen dels immigrats gambians, posant èmfasi especial en l'escolarització a Gambia i també en les migracions soninké. Un cop analitzem els assentaments, ens aproximem a les trajectòries migratòries gambianes, així com en les estratègies que s'utilizen per portar a terme el projecte migratori, l'accés als canals d'informació sobre l'existència de diferents destins on hi ha oportunitats de treball, etc. Ens aproximem també a la integració dels immigrats gambians a la demarcació de Girona fent una aproximació de la inserció d'aquest col·lectiu en la societat de destí, abordant diferents vessants de la seva integració laboral, espaial, entre d'altres. Una integració que dependrà tant del resultat de la voluntat individual de cada immigrant, com també dels serveis que possibilitin la integració, així com de l'accés als propis mecanismes d'integració que té la nostra societat (accés al treball, a un habitatge, etc.) Molts dels immigrats gambians instal·lats a les comarques gironines tenen i han tingut fills i filles, podent parlar, per tant, d'una "segona generació" de gambians. Es fa una aproximació als fills i filles d'aquest col·lectiu introduint-nos en la socialització d'aquests nens i nenes, en els valors dels pares i mares en relació amb l'educació dels seus fills i filles, als canvis en l'estructura familiar un cop realitzat l'assentament en el país de destí i en les relacions de la familia amb amics i parents del mateix grup ètnic. Es fa una anàlisi de la situació escolar dels tres municipis d'estudi, analitzant la distribució d'alumnat d'origen estranger en aquests municipis, així com les estratègies educatives dels mestres que escolaritzen alumnat d'origen gambià. Es posa èmfasi especial en una estratègia bastant seguida pel col·lectiu gambià, fonamentalment d'ètnia sarahule, que ha estat la d'enviar els fills i filles a Gàmbia per temporades lllargues. / Gambian settlements, like the majority of immigrant settlements tend to be concentrated in certain determined areas. This study is centred on the province of Girona for this very reason, and because it is where the highest number of this group of people are to be found. This focuses special attention on three towns within the Girona province which have large numbers of Gambians, Banyoles, Olot and Salt. At the same time this thesis concerns the Soninke or Sarahole group because it is the largest ethnic group in the province of Girona. After analysing the context of origin of these immigrants (placing special emphasis in the schooling in Gambia), we investigate the migratory strategies of the Gambian immigrants as well as the strategies which they use to undertake their migratory project, such as the social networks which the migrants use, access to information channels about different destinations where there are work opportunities, etc. We also look at the integration of Gambian immigrants in the country of settlement. In short, an approximation is made as to the insertion of this collective into the society of the country of destination, and covering the different aspects of their integration: work, religion and spatial relationships among others. Many of these immigrants have, and have had children, and therefore a "second generation" of Gambians can now be referred to. This thesis focuses special attention on the lives of the children within this collective; investigating their socialisation, the values of their parents in the upbringing of their children, the changes of family structure once settlement has been established in the country of destination, the relationships of the family with friends and parents of the same ethnic group and their schooling in the Girona province. Emphasis is placed on a strategy followed by the Gambian collective, mainly the Sarahole ethnic group, which is that of sending children to Gambia for long periods of time.

Since studies points out declining interest in science among students in Swedish schools, I have in this paper chosen to examine how some students at the Social Science Programme are experiencing the lessons in Natural Science and how to make lessons more interesting according to these students. The purpose of this study was to gain a greater understanding of how teachers would develop new perspectives and tools to make lessons in Natural Science more interesting. I also wanted to investigate whether an intercultural perspective could be a possible tool to increase students’ interest and motivation. As a theoretical framework, I have assumed Vygotskij's sociocultural perspective, Habermas's theory of deliberative conversations and an intercultural perspective. Through a qualitative approach, I conducted interviews with students and teachers. The main results showed that students felt that natural Science lessons were too theoretical and undemocratic and that they wanted to have more student interactions, such as discussions and group works. One problem highlighted was the fear of saying the incorrect thing or for the teacher to reveal incompetence. The conclusion is that the students wanted to have more practical aspects of teaching, which can be relatively simple and that an intercultural education would benefit the school's democratic mandate, encourage more students' preferences of learning strategies and enable more students through more secure environment where everyone feels included.

An increasing number of educational policies, academic studies, and university courses today propagate ‘interculturality’ as a method for approaching ‘the Other’ and reconciling universal values and cultural specificities. Based on a thorough discussion of Europe’s colonial past and the hierarchies of knowledge that colonialism established, this dissertation interrogates the definitions of intercultural knowledge put forth by EU policy discourse, academic textbooks on interculturality, and students who have completed a university course on the subject. Taking a decolonial approach that makes its central concern the ways in which differences are formed and sustained through references to cultural identities, this study shows that interculturality, as defined in these texts, runs the risk of affirming a singular European outlook on the world, and of elevating this outlook into a universal law. Contrary to its selfproclaimed goal of learning from the Other, interculturality may in fact contribute to the repression of the Other by silencing those who are already muted. The dissertation suggests an alternative definition of interculturality, which is not framed in terms of cultural differences but in terms of colonial difference. This argument is substantiated by an analysis of the Latin American concept of interculturalidad, which derives from the struggles for public and political recognition among indigenous social movements in Bolivia, Ecuador and Peru. By bringing interculturalidad into the picture, with its roots in the particular and with strong reverberations of the historical experience of colonialism, this study explores the possibility of decentring the discourse of interculturality and its Eurocentric outlook. In this way, the dissertation argues that an emancipation from colonial legacies requires that we start seeing interculturality as inter-epistemic rather than simply inter-cultural. / Fokus för denna avhandling är spridningen av begreppet interkulturalitet inom utbildning. Utbildningspolicy, akademisk litteratur och mängden kurser i högre utbildning ägnade åt begreppet vittnar alla om dess betydelse i försöken att förena det kulturellt partikulära med det universella. Med Europas koloniala förflutna i åtanke och dess skapande av hierarkier mellan vad som definieras som kunskap, ämnar denna avhandling undersöka vilka kunskaper som krävs för att bli interkulturell. Syftet är framför allt att besvara frågan vad som händer med interkulturalitet om kulturella skillnader istället förstås som koloniala skillnader. Utifrån ett dekolonialt perspektiv som fokuserar på hur skillnader skapas och upprätthålls utifrån föreställningar om kulturella identiteter, analyseras EU-policy, akademisk litteratur samt intervjuer med studenter som avklarat en kurs i interkulturalitet. Analysen visar på hur interkulturalitet, i dess nuvarande tappning, riskerar fastna i en singulär europeisk utblick på världen upphöjd till universell lag. Snarare än att mildra eller förändra maktrelationer och skapa möjligheter till mellanmänskliga möten, riskerar därför interkulturaliteten att bidra till fortsatt förtryck av den som anses kulturellt annorlunda. En alternativ utgångspunkt står att finna i en annan översättning av interkulturalitet – interculturalidad – hämtad från ursprungsbefolkningarnas kamp för att bli synliggjorda, att dela makten, på den offentliga arenan i Bolivia, Ecuador och Peru. Genom att lyfta fram begreppet interculturalidad, som just har sitt ursprung i singulariteten och bär med sig själva erfarenheten av kolonialism, tillförs en möjlig distansering från interkulturalitet med dess implicita eurocentrism. Avslutningsvis argumenteras för att befrielse från kolonialismens ok kräver att interkulturalitet omkodas som inter-epistemisk.

Purpose: Our purpose with this study is to compare how the two selected schools in two different areas in Stockholm chooses to introduce and integrate newly arrived children in Sweden. The schools are located in the suburb and downtown in Stockholm. One school has chosen to integrate the child by placing him or her in a preparatory class and the other school is placing the child into a regular class. Investigation questions: We want to find out how the choosen schools are working with a newly arrived child. How is the child integrated and introduced directly into a regular class through teaching methods and teaching material and how a newly arrived child is integrated and introduced into a preparatory class through teaching methods and teaching material. We also want to find out if the community authorities in the City of Stockholm and the Swedish state have guidelines that schools are supposed to follow in the work with newly arrived children and whether our selected schools are working after these guidelines. Method: The study is based on two methods. One method are interviews, we interviewed three active persons from each selected school. We also interviewed a researcher in this subject and a person who works for the municipality with the reception of newly arrived children. The second method is based on textual analysis document issued by the Immigration Department (Migrationsverket) and the Education Department (Skolverket) as well as the Municipalities and Counties of Sweden (Sveriges Kommuner och Landsting). Theories: We have chosen to use two social theories: Mead's interactionist theory and Vygotsky's sociocultural theory. These theories are both based on the importance of social interaction for development. Conclusions: We have concluded that the most important thing is not whether the child is placed in preparatory class or a regular class. The key factor is how the teaching is, what resources are available and what skills the teacher has. We have also concluded that there are guidelines from the Education Department but that the schools in this study did not follow.

Der Artikel stellt eine musikdidaktische Perspektive dar, die ihren Ausgang bei der Frage nimmt, ob und wie Musik im Musikunterricht erscheint, sofern das Phänomen Musik nur in erfüllter Praxis erscheint. Erfüllte Praxis wird verstanden als eine gelingende Konstellation verschiedener Situationsmerkmale wie Wahrnehmungsinteressen, Themen, Vollzugs-, Interaktions- und Kommunikationsweisen der beteiligten Personen. Nach einer erfahrungsbezogenen Einleitung wird im ersten Abschnitt der Praxisbegriff als Dreh- und Angelpunkt der musikdidaktischen Theorie und auch Videographie dargestellt. Im zweiten und dritten Abschnitt werden ästhetische Praxis und kulturelle Bedeutung als allgemeine Form und inhaltliche Konkretisierung erfüllter Praxis dargestellt. Zweimal vier Kriterien für die Analyse und Gestaltung von erfüllter Praxis im Musikunterricht (=SchulMusik) werden ausgewiesen und mit den gemeinsamen Videos des Symposions und des Buchs veranschaulicht. Über den deskriptiven Kern des Artikels hinaus, der auf normative Setzungen verzichtet, wird in einem Exkurs ein musikdidaktisches Modell „Musikpraxen erfahren und vergleichen“ entworfen. / The article constitutes an approach on music education, which takes its starting point from a question: Does music appear in music lessons and how, assuming the phenomenon music appears in fulfilling praxis only. Fulfilling praxis is defined as a meaningful constellation of different characteristics, such as the attitude of perception, the topic, the ways of action, interaction and communication of the participating people. The introduction leads from observations in school settings to the keypoints of music didactics, focusing on three different scientific parts of the related issues. Part one portrays “praxis” as the key issue connecting different theories ranging from epistemology to videography. Part two and three depict aesthetical praxis as general form and culture-related meaning as specification of fulfilling musical praxis. Two times four criteria identify aesthetical and cultural aspects of fulfilling musical praxis in the classroom (=SchoolMusic) and are illustrated by the joint music lessons on DVD, which are appended to the book. While the main emphasis of the article is descriptive and does not aim for normative purposes, an excursus drafts a model of music education called “Experiencing and comparing different kinds of musical praxis”.

Η παρουσία μαθητών στο ελληνικό σχολείο που προέρχονται από ποικίλα γλωσσικά και πολιτισμικά περιβάλλοντα έφερε νέα δεδομένα στην άσκηση του εκπαιδευτικού και παιδαγωγικού έργου και ανέδειξε αιτήματα για ισοτιμία μορφωτικών ευκαιριών για όλους τους μαθητές, για εξασφάλιση ευνοϊκών συνθηκών μάθησης, για ανάπτυξη κινήτρων ισότιμης και ενεργούς συμμετοχής όλων των μαθητών στην εκπαιδευτική διαδικασία. Αυτά τα σύνθετα αλλά και πολύπλοκα θέματα περιέχονται στο γενικότερο προβληματισμό της αντιμετώπισης ζητημάτων ετερότητας, που ως ευαίσθητοι εκπαιδευτικοί δεν πρέπει να τα αντιμετωπίσουμε μόνο θεωρητικά αλλά και μέσα από τις πραγματικές συνθήκες της σχολικής τάξης. Με την εργασία αυτή προσπαθούμε να διερευνήσουμε κατ΄ αρχήν πώς είναι αντιληπτή στην ελληνική βιβλιογραφία η εκπαίδευση των μαθητών που προέχονται από ποικίλα γλωσσικά και πολιτισμικά περιβάλλοντα και κατά πόσο η ένταξή τους στο ελληνικό εκπαιδευτικό σύστημα σχετίζεται με επιβάρυνση της κοινωνικής τους θέσης και τις αντίστοιχες κοινωνικές ανισότητες. Βασική μας υπόθεση στην εργασία είναι ότι το ελληνικό εκπαιδευτικό σύστημα είναι προσανατολισμένο προς μια πολιτική αφομοίωσης των μαθητών που προέρχονται από ποικίλα γλωσσικά και πολιτισμικά περιβάλλοντα , η οποία επιβεβαιώνεται αφ΄ ενός από το σχετικό νομοθετικό πλαίσιο και αφ΄ ετέρου από το σύνολο της σχετικής ελληνικής βιβλιογραφίας. Σκοπός της εργασίας αποτελεί η εξέταση της ελληνικής βιβλιογραφίας στη διαπολιτισμική εκπαίδευση στο πώς αξιολογεί το ελληνικό εκπαιδευτικό σύστημα σε ότι αφορά την εκπαίδευση και αντιμετώπιση των γλωσσικά και πολιτισμικά διαφοροποιημένων μαθητών. Γίνεται επίσης μια σύντομη αναφορά στα μοντέλα εκπαίδευσης των μεταναστών μαθητών, τα οποία ακολουθήθηκαν από διάφορα εκπαιδευτικά συστήματα, για να αναδειχθεί μετά από σύγκριση η σπουδαιότητα του διαπολιτισμικού μοντέλου, το οποίο κρίνεται ως το αποτελεσματικότερο και το καλύτερο σήμερα για την αντιμετώπιση των διακρίσεων όσο και των σχολικών αποτυχιών των μεταναστών μαθητών. Μέσα από βιβλιογραφική διερεύνηση των παραγόντων που επιδρούν στη διαδικασία εκπαίδευσης και ένταξης των «άλλων» μαθητών έχουμε σαν στόχο την ανίχνευση των αιτιών μιας σειράς προβλημάτων άμεσα συνδεδεμένων με τη σχολική επίδοση αυτών των μαθητών, ώστε να αντιμετωπίζονται αποτελεσματικά και να μην οδηγούνται στην περιθωριοποίηση και τον σχολικό αποκλεισμό. Η διαπολιτισμική εκπαίδευση οφείλει να δώσει μια απάντηση στην πολυπολιτισμικότητα του ελληνικού σχολείου και θα αφορά όλους τους μαθητές, ανεξάρτητα από εθνικές, γλωσσικές και πολιτισμικές ιδιαιτερότητες. Πρέπει να καταπολεμήσει την μονοπολιτισμική και εθνοκεντρική λογική, που είναι έντονη στο ελληνικό εκπαιδευτικό σύστημα. / --