Os estudos que registram a Amazônia na passagem dos séculos XIX-XX representam um significativo material documental linguístico-antropológico, por sua motivação de registrar os costumes e os valores dos povos indígenas por meio da construção literária, nesta Língua Geral ou Nheengatu, à época deixando de ser a mais falada na região. Carregados de informações científicas, de espaço e de memória, esses textos influenciaram a partir de uma literatura de informação a construção de uma literatura nacional, que corroborou na constituição de uma intencional identidade brasileira. Literatura esta que amplia o universo dos ideais românticos e contribui para o entendimento de um processo de contato de forças e culturas diversas. Busca-se, assim, tratar esse registro documental a partir de questionamentos e comparações acerca do percurso e presentificação da memória, individual e coletiva, dessas sociedades indígenas, por meio dos mitos e narrativas com os ritos e toda sua simbologia do passado integrada à do presente que remetem tanto a diferentes esferas da verdade quanto a diversas concepções de tempo-espaço, e quanto à própria formação da identidade. As narrativas aqui representam esse ciclo em que rupturas e reconfigurações são interpretadas como a formação de uma nova humanidade, porém sem a descontinuidade da ancestralidade a partir da memória. Buscamos traçar um pouco de uma ruptura, a chegada da civilização e suas consequências, a povos milenares por meio de um arcabouço literário construído por intermediários, ou seja, autores que concretizaram a passagem de uma tradição, baseados quase completamente em fontes anteriores, produzindo pesquisas contemporâneas, manuais, dicionários que apresentavam informações dos saberes e cultura dos povos amazônicos. / The studies that register the Amazon in the transition from the 19th to the 20th century represent an expressive linguistic and anthropological material due to the intention of register the habits and values of the indigenous people by the literary construction in Língua Geral (General Language) or Nheengatu, that no longer was the most spoken language in the period. Loaded of memories, landscapes and scientific information, these texts have influenced the construction of a national literature, though the perspective of the literature of information, that corroborated the construction of Brazilian identity formation. This literature expands the universe of romantic ideals and contributes to the understanding of a contact process of various forces and cultures. Therefore, the intention of this documentary record through questions and comparisons about the course and presentification of memory, individual and collective, of indigenous societies, through the myths and narratives that reveal the rites and all symbolism of the past integrated to the present referring to different perspectives of true as to different conceptions of time and space, and the own identity formation. The narratives here represent this cycle where ruptures and reconfigurations are interpreted as the formation of a new humanity, but without the discontinuity of ancestry from memory. We search to draw a rupture, the arrival of civilization and its consequences, to the ancient people through a literary framework constructed by intermediaries, i.e. authors who realized the passage of a tradition, based almost entirely on ancient sources, producing research contemporary, manuals, dictionaries presenting information of the knowledge and culture from Amazon peoples.

The study sought to explore possibilities of using ChiShona as a medium of instruction in the teaching of Mathematics in primary schools. The aim was to compare the use of English as a medium of instruction with ChiShona as medium of instruction in the teaching and learning of Mathematics to Grade 4 class. The other objective was to examine the people’s attitudes towards the use of mother tongue instruction in the teaching and learning of Mathematics in Zimbabwe primary schools. A practical teaching experiment was used to investigate the feasibility of using ChiShona as medium of instruction in the teaching and learning of Mathematics to Grade 4 class. In addition a descriptive survey research design which used questionnaires and interviews as data collection methods was employed for its usefulness in exploratory studies. A total of 750 people participated in the research and these were 40 Grade 4 learners (used for teaching experiment) 260 teachers/lecturers, 250 parents and 200 college/university learners. Data gathered was subjected to both quantitative and qualitative analysis resulting in data triangulation for validation. Major findings of the research indicated that the use of ChiShona as a medium of instruction in the teaching of Mathematics to primary school children is possible and that the use of the mother tongue instruction (ChiShona) impacted positively in the teaching of Mathematics to Grade 4 learners. The use of ChiShona as a medium of instruction in teaching Mathematics was effective and comparatively the learners who used ChiShona performed better than those who used English as a medium of instruction. However the research further concluded that people preferred that English remain the only medium of instruction from primary up to university level as English offers them better opportunities for employment compared to ChiShona. The study concludes that the continued use of English as medium of instruction means that African languages such as ChiShona will remain underdeveloped and fail to find their way in the classrooms as languages of instruction in education. The study finally recommends the need for an all-inclusive multi-lingual policy that uplifts the status of indigenous languages and their literature without annihilating English. / African Languages / D. Litt et Phil.

Abstract : The work that follows analyses the environmental, cultural, economic and rhetorical methods of conceptualizing violence affecting traditional Niger-Deltan and pan-Indigenous peoples. Whispering in Shadows by Jeanette Armstrong and Yellow-Yellow by Kaine Agary represent how Okanagan and other pan-Indigenous peoples of the Americas and Niger Deltans experience contemporary forms of slow genocide as a result of environmental pollution and various forms of displacement from ancestral spaces. This analysis of both texts brings to the fore the Indigenous sense of life, well-being, and progress that is grounded in a holistic view of communal life on traditional lands, and places it in contrast with the non-traditional use of traditional lands, as well as the exploitation of Okanagan and Nigerian Indigenous peoples produced by the dominant socio-economic realities controlled by the forces of globalization. Indigenous environmentalism reflected by Armstrong’s and Agary’s novels views human relationships with the land in terms of an interconnected familial dependence, and not within extreme notions of romanticized abstinence from dependence on land or of capitalist exploitative use of land. In the light of the environmental criticism of Yellow-Yellow and Whispering in Shadows, I propose that both texts may be read as eco-literature. However the ecocritical work of both novels is based, not on Western-identified notions of ecocriticism that often prioritize the non-human through what Graham Huggan and Helen Tiffin describe as “anti-human” environmentalism. Rather, the novels adopt an Indigenous view of humans and non-humans not as competing subjects, but as interdependent and interrelated parts of one entity: the land. Agary’s and Armstrong’s renderings of displacement disrupt dominant utilitarian perceptions of the land by showing that it carries meaning and identity that encompasses culture, social, personal and communal existence. I suggest that a reaffirmation of culturally-grounded relations with the land, a reconnection to land and rebuilding of localized networks between Individuals in eco-devastated communities and between such communities in a form of globalization-from-below provides a strong base for healing, for cultural preservation, and for creative collaborative responses and solutions to globalization. Global minority collaboration and cultural affirmation ultimately has potentials of destabilizing and resisting globalization in sustainable ways. They insulate communities from the hegemony of the dominant Western socio-cultural models. The close familial ties between Indigenous peoples and the land, coupled with historic, cultural and economic meaning of land to such communities suggest that the loss of traditional land under systems of globalization is a traumatizing and devastating experience for traditional peoples. I argue that such cultural and physical dislocation normalizes a trend of infighting and social instability, which becomes a self-reproducing violence that exacerbates the process of slow genocide: “the emotional and physical harm done to survivors of violence over time that leads to extreme hardship and premature death for many” (Cottam, Huseby, and Lutze 2). At the heart of Armstrong’s and Agary’s texts are critiques of both environmental and social injustices that emanate from industrial activities on Indigenous traditional lands. The environmental representations of Armstrong and Agary portray Indigenous perspectives that link environmentalism to the cultural, economic and social facets of sustainability. The pan-Indigenous and African environmentalisms represented in Whispering in Shadows and in Yellow-Yellow respectively do not define “environmental concerns” and issues of justice in terms of separate issues that need linking. Rather, they represent the issues of equity, justice, and environmental, spiritual and cultural stability as a one and the same interrelated issue of sustainability. / Résumé : Ce qui suit analyse des dispositifs environnementaux, culturels, économiques et rhétoriques qui engendrent le déplacement chez les peuples traditionnels autochtones et du Delta de Niger. Whispering in Shadows de Jeannette Armstrong et Yellow-Yellow de Kaine Agary représentent, de manière similaire, la façon dont les peuples traditionnels autochtones et ceux du Delta de Niger expérimentent les formes contemporaines du génocide lent sous forme de pollution environnementale, ainsi que des déplacements spatiaux. Cette analyse porte un regard particulier sur le sens de la vie, du bien-être et du progrès selon les cultures traditionnelles autochtones qui se basent sur une vision globale de la vie commune sur la Terre ancestrale. Cette cosmologie est mise en contraste avec la culture mondialisée qui encourage notamment l’utilisation non-traditionnelle des terrains et l'exploitation des peuples traditionnels autochtones. L'environnementalisme autochtone reflété dans les romans d'Armstrong et d’Agary considère les relations des humains avec la Terre comme étant une dépendance familiale interconnectée. Cette relation ne se définit pas sur base des notions extrêmes d'abstinence romancée ou de non-dépendance sur la Terre. Elle n’est pas définie non plus par des notions de l'exploitation écocidaire capitaliste de la Terre. À la lumière de la critique environnementale de Whispering in Shadows et de Yellow-Yellow, je propose que les deux textes soient lus comme des éco-littératures. Cependant, le travail des deux romans écocritiques est fondé non sur les notions occidentales de l’écocritique qui privilégient souvent les non-humains dans un environnementalisme que Graham Huggan et Helen Tiffin (2010) décrivent comme étant « antihumain », mais plutôt sur celles qui considèrent les humains et les non-humains non pas comme des sujets en concurrence, mais comme les parties interdépendantes et intimement liées au sein d’une seule entité: la Terre. La conception de la question du déplacement selon Agary et Armstrong déstabilise la perception dominante matérialiste de la Terre en montrant que la Terre est porteuse d’un sens et d'une identité qui peuvent sembler arbitraires, mais qui englobent au fait la culture, la vie sociale, personnelle et communautaire. Je propose qu’une base solide pour gagner la guérison spirituelle, la préservation des cultures marginalisées et la lutte contre la mondialisation se trouve dans la réaffirmation des relations culturellement fondées avec la terre, la reconnexion à la terre et la construction de réseaux localisées entre les individus dans les communautés éco-dévasté, ainsi qu’entre ces communautés, dans une forme de « mondialisation d’en bas. » La collaboration entre les minorités et l'affirmation culturelle ont de la potentielle à déstabiliser et résister la mondialisation de manière durable. Cette globalisation d’en bas isole aussi les communautés de l'hégémonie des modèles socio-culturels dominants venant souvent de l’occident. Les liens familiaux étroits que partagent les peuples autochtones et leur Terre, ainsi que les significations historiques, culturels et économiques de la Terre pour ces communautés autochtones, suggèrent que la perte des espaces terrestres traditionnelles sous les systèmes de la mondialisation est vécue comme une véritable expérience traumatisante et dévastatrice. Cette injustice normalise par la suite une tendance de la violence latérale et de l'instabilité sociale qui devient une violence autoreproductrice et qui maintient le processus historique du génocide lent: «le préjudice émotionnel et physique subi par les victimes de la violence au fil du temps qui mène à la pauvreté extrême et à la mort prématurée pour beaucoup» (ma traduction : Cottam, Huseby, et Lutze 2). Au cœur des textes d'Armstrong et d’Agary se trouvent des critiques contre les injustices sociales et environnementales émanant des activités industrielles dans les espaces traditionnelles autochtones. L’environnementalisme d'Armstrong et d’Agary décrit des cosmologies autochtones qui interagissent entre l'écologie et les aspects culturelles, économiques et sociaux du développement durable. L’environnementalisme autochtone d’Armstrong et l’environnementalisme africain d’Agary, en fonction de leurs cosmologies traditionnelles respectives, ne conceptualisent pas des «préoccupations environnementales» et les questions de justice dans le contexte des questions distinctes qui devraient être liées comme la culture dominante occidentale les conçoivent. Pour eux, les questions de l'équité, de la justice, de la stabilité environnementale, spirituelle et culturelle ne sont qu’une et la même question du développement durable.

Ancrée dans les réalités du monde océanien contemporain et prenant comme thématique centrale les questions de la représentation de la terre et du lien à la terre, cette recherche doctorale consiste en une analyse comparative et écocritique des textes et contextes formant le champ particulier des littératures autochtones produites en Polynésie, tant en français qu’en anglais. Les problématiques environnementales et la question de l’attachement à la terre sont au cœur des œuvres littéraires polynésiennes contemporaines, tant francophones qu’anglophones, dont elles permettent de questionner la parenté. Le choix d’une approche critique novatrice et originale, basée sur les "postcolonial ecologies", permet de faire dialoguer « texte » et « monde » et d’ainsi toucher à l’universel. En s’attachant à certaines problématiques humanitaires et écologiques cruciales, dont l’urgence se fait de plus en plus pressante en cette ère où le réchauffement climatique et les pollutions multiples mettent en péril la survie de nombreuses cultures et écosystèmes, ce travail doctoral dépasse le domaine purement littéraire et réaffirme avec force le pouvoir de l’imagination poétique dans la réinvention d’un autre rapport au monde, plus juste socialement et écologiquement.<p>Par le choix de son objet autant que par celui de sa méthode, où le dialogue interdisciplinaire et interculturel occupe une place essentielle, cette étude se veut doublement novatrice. Elle embrasse plusieurs objectifs. Premièrement, faire connaître une production littéraire francophone largement méconnue, issue d’une aire géographique et culturelle spécifique (la Polynésie). Deuxièmement, renforcer le dialogue trans-océanique grâce à la confrontation des productions francophones et anglophones, et s’inscrire ainsi pleinement dans l’actualité de la recherche sur les littératures océaniennes. Troisièmement, usant des apports de ce dialogue et des outils proposés par l’analyse écocritique, poser la question de l’existence ou non d’un univers littéraire trans-linguistique et océanien. Quatrièmement, contribuer à enrichir et éclairer les théories littéraires écocritiques grâce aux spécificités et aux problématiques soulevées par les littératures polynésiennes. Œuvres littéraires et méthode critique s’inscrivent donc dans un processus d’échanges et de retours constant et dynamique, s’éclairant réciproquement afin de parvenir à une compréhension mutuelle plus profonde et féconde de nouvelles possibilités.<p> / Doctorat en Langues et lettres / info:eu-repo/semantics/nonPublished

The study sought to explore possibilities of using ChiShona as a medium of instruction in the teaching of Mathematics in primary schools. The aim was to compare the use of English as a medium of instruction with ChiShona as medium of instruction in the teaching and learning of Mathematics to Grade 4 class. The other objective was to examine the people’s attitudes towards the use of mother tongue instruction in the teaching and learning of Mathematics in Zimbabwe primary schools. A practical teaching experiment was used to investigate the feasibility of using ChiShona as medium of instruction in the teaching and learning of Mathematics to Grade 4 class. In addition a descriptive survey research design which used questionnaires and interviews as data collection methods was employed for its usefulness in exploratory studies. A total of 750 people participated in the research and these were 40 Grade 4 learners (used for teaching experiment) 260 teachers/lecturers, 250 parents and 200 college/university learners. Data gathered was subjected to both quantitative and qualitative analysis resulting in data triangulation for validation. Major findings of the research indicated that the use of ChiShona as a medium of instruction in the teaching of Mathematics to primary school children is possible and that the use of the mother tongue instruction (ChiShona) impacted positively in the teaching of Mathematics to Grade 4 learners. The use of ChiShona as a medium of instruction in teaching Mathematics was effective and comparatively the learners who used ChiShona performed better than those who used English as a medium of instruction. However the research further concluded that people preferred that English remain the only medium of instruction from primary up to university level as English offers them better opportunities for employment compared to ChiShona. The study concludes that the continued use of English as medium of instruction means that African languages such as ChiShona will remain underdeveloped and fail to find their way in the classrooms as languages of instruction in education. The study finally recommends the need for an all-inclusive multi-lingual policy that uplifts the status of indigenous languages and their literature without annihilating English. / D. Litt et Phil. (African Languages)

Submitted by Virgílio Silva Neto (virgilio_simoes@hotmail.com) on 2018-12-12T16:19:31Z No. of bitstreams: 4 Um Dabakuri Literario.pdf: 2999533 bytes, checksum: 61fe09bb4749ae088990c74572f9a9a2 (MD5) Carta de encaminhamento para autodepósito 1.pdf: 566488 bytes, checksum: 3c694e7843d969804ffb765fd7376b1c (MD5) Ata de defesa pública de dissertação 3.pdf: 1021169 bytes, checksum: 14c8a0ae93057b49e264df49668f9ae0 (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) / Approved for entry into archive by Letras PPGL (ppgl@ufam.edu.br) on 2018-12-14T20:28:32Z (GMT) No. of bitstreams: 4 Um Dabakuri Literario.pdf: 2999533 bytes, checksum: 61fe09bb4749ae088990c74572f9a9a2 (MD5) Carta de encaminhamento para autodepósito 1.pdf: 566488 bytes, checksum: 3c694e7843d969804ffb765fd7376b1c (MD5) Ata de defesa pública de dissertação 3.pdf: 1021169 bytes, checksum: 14c8a0ae93057b49e264df49668f9ae0 (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) / Approved for entry into archive by Divisão de Documentação/BC Biblioteca Central (ddbc@ufam.edu.br) on 2018-12-17T12:35:14Z (GMT) No. of bitstreams: 4 Um Dabakuri Literario.pdf: 2999533 bytes, checksum: 61fe09bb4749ae088990c74572f9a9a2 (MD5) Carta de encaminhamento para autodepósito 1.pdf: 566488 bytes, checksum: 3c694e7843d969804ffb765fd7376b1c (MD5) Ata de defesa pública de dissertação 3.pdf: 1021169 bytes, checksum: 14c8a0ae93057b49e264df49668f9ae0 (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) / Made available in DSpace on 2018-12-17T12:35:14Z (GMT). No. of bitstreams: 4 Um Dabakuri Literario.pdf: 2999533 bytes, checksum: 61fe09bb4749ae088990c74572f9a9a2 (MD5) Carta de encaminhamento para autodepósito 1.pdf: 566488 bytes, checksum: 3c694e7843d969804ffb765fd7376b1c (MD5) Ata de defesa pública de dissertação 3.pdf: 1021169 bytes, checksum: 14c8a0ae93057b49e264df49668f9ae0 (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) Previous issue date: 2018-10-17 / The “Coleção Narradores do Rio Negro” is published by FOIRN in partnership with ISA since 1995 and has eight volumes released. These literary works represent a new moment in the struggles and disputes of the Indians of the Upper Rio Negro for the preservation of their culture, political participation in governmental decisions, demarcation of their traditional lands and appreciation of their collective identity. Incorporating such literary texts into the educational context is an urgent task to ensure that the new generations know and understand the ancestral wisdom of such peoples. In this work we seek to analyze ideological, performative, symbolic and identity aspects involving this literature, and the linguistic uses of literature for the formation of a symbolic capital in favor of the indigenous groups of Rio Negro. / A “Coleção Narradores do Rio Negro” é publicada pela FOIRN em parceria com o ISA desde 1995 e conta com oito volumes lançados. Essas obras literárias representam novo momento nas lutas e disputas dos indígenas do Alto Rio Negro pela preservação de sua cultura, participação política nas decisões governamentais, demarcação de suas terras tradicionais e valorização de sua identidade coletiva. Incorporar tais textos literários ao contexto educacional é tarefa urgente para garantir que as novas gerações conheçam e compreendam a sabedoria ancestral de tais povos. Neste trabalho buscamos analisar aspectos ideológicos, performáticos, simbólicos e identitários envolvendo essa literatura, e os usos linguísticos da literatura para a formação de um capital simbólico em prol dos grupos indígenas rionegrinos. / O ponto negativo é que foram muitas páginas a navegar, mas o ponto positivo é que as páginas são autoexplicativas, de fácil navegação e carregamento rápido. No saldo, o sistema é muito bom. / No momento, acho que todas as informações importantes foram prestadas.