The following study is interested in informal education in three of Charles Dickens's novels: A Christmas Carol (1843), Bleak House (1852), and Great Expectations (1860). While substantial scholarly attention has been paid to Dickens's interest in formal education, for example his educational reform efforts, his fictional depictions of schools and schooling, and his "student" and "teacher" characters, my project considers the fictional moments in which Dickens depicts education happening outside traditional "school" settings. I argue against claims that Dickens was exclusively interested in critiquing pedagogical practices; rather, Dickens offers informal solutions to Victorian attempts at establishing a state-run educational system. My project begins with a chapter providing historical context on formal Victorian educational practices; practices which inform Dickens's descriptions of both formal and informal learning/teaching experiences. In my analysis of A Christmas Carol, I analyze the Christmas Spirits's teaching strategies and find that the ghosts offer a more humane pedagogical approach than common Victorian teaching methods like Andrew Bell and Joseph Lancaster's Monitorial System. My chapter on Bleak House considers the ways in which gendered teaching and learning complicate a Dickensian perspective on what can be defined as best-practice pedagogy. In Great Expectations, I explore how the generic form of the Bildungsroman, or the novel of education, contributes to Dickens's evaluation of learning and social mobility. My project concludes by demonstrating how Dickens explodes and expands definitions of "teacher," "pupil," and "learning" in A Christmas Carol, Bleak House, and Great Expectations, even for twenty-first century audiences. / Master of Arts / In his novels Hard Times, Dombey and Son, and Our Mutual Friend Charles Dickens famously criticizes common Victorian educational practices by depicting unfair and cruel treatment in school and classroom settings. However, Dickens's portrayals of excellent educational settings is often overlooked. My thesis argues that examples of Dickens's successful teachers occur most frequently in his portrayals of informal education. In A Christmas Carol (1843), Bleak House (1852), and Great Expectations (1860), ghosts, friends, mothers, dancing-masters, and dubious neighbors become the best teachers to needy students. My project begins with a chapter providing historical context on formal Victorian educational practices; practices which inform Dickens's descriptions of both formal and informal learning/teaching experiences. In my analysis of A Christmas Carol, I analyze the Christmas Spirits's teaching strategies and find that the ghosts offer a more humane pedagogical approach than common Victorian teaching methods like Andrew Bell and Joseph Lancaster's Monitorial System. My chapter on Bleak House considers the ways in which gendered teaching and learning complicate a Dickensian perspective on what can be defined as best-practice pedagogy. In Great Expectations, I explore how the generic form of the Bildungsroman, or the novel of education, contributes to Dickens's evaluation of learning and social mobility. My project concludes by demonstrating how Dickens explodes and expands definitions of "teacher," "pupil," and "learning" in A Christmas Carol, Bleak House, and Great Expectations, even for twenty-first century audiences.

National reforms, such as the Next Generation Science Standards (NGSS), Common Core State Standards Mathematical Practices (CCSMP), and Partnership for 21st Century Learning (P-21) challenge educators to provide students with dynamic learning experiences that address the needs of learners in today's society. These new standards represent a paradigm shift away from the meticulous content memorization of many state standards, toward more dynamic measures addressing the whole learner. To truly develop the leaders, innovators and thinkers of tomorrow, educators are beginning to look beyond the traditional schoolhouse walls to intertwine intentionally designed non-formal learning experiences within formal education. These non-formal experiences serve to connect seemingly disparate skills and knowledge through real-life, hands-on, minds-on learning. Embracing partnerships with individuals and organizations beyond the classroom fosters an environment seamlessly connecting life, work, and school. Although the importance of student engagement in 21st century skills is at the forefront of current educational reforms, little has been done to assess this engagement. While standards such as Common Core State Standards and NGSS have measures in place for domain-specific 21st century skills, aside from PISA's cross-curricular problem solving test, there are few resources to measure non-domain specific engagement in these skills. Without a viable measure, detractors can argue that the term 21st century skills is meaningless and it distracts students from learning core content. Bridging the divide between skills and content is essential to build support for skills that reach far beyond isolated subject-matter knowledge. Engaging students in these skills through non-formal learning, and measuring the extent of student engagement in these skills will drive the development of future opportunities for students to hone them in creative ways. The purpose of this study was to measure student engagement in 21st century skills while they participate in a non-formal learning experience. Once a viable measurement was developed, it was utilized to measure student percent of engagement in each specific 21st century Learning and Innovation skill (creativity and innovation, critical thinking, problem solving), Life and Career skill (flexibility and adaptability, initiative, self-direction and productivity, leadership, responsibility and accountability), and Socio-Cultural skill (communication and collaboration) while students participated in the intentionally designed non-formal learning experience of orienteering. The study also described what characterizes a viable non-formal learning experience facilitating student engagement in 21st century skills. Analysis of data revealed the non-formal learning experience of orienteering engages students in 21st century Learning and Innovation Skills, Life and Career Skills and Socio-Cultural Skills. Specifically, communication and collaboration, critical thinking skills and initiative, self-direction and productivity comprise the largest student engagement. Engagement in leadership, responsibility and accountability, problem solving, and flexibility and adaptability are also evident. This particular non-formal learning experience facilitates very little student engagement of creativity and innovation. While not generalizable to a larger population, this study confirms that students immersed in a non-formal learning activity will become engaged in essential 21st century skills for school, life and work, therefore, this type of learning is a valuable part of instructional time within the formal instructional day and beyond. / Ph. D.

This thesis is a narrative study that examines significant life experiences of six living artists that were pivotal in their decision to pursue careers in the arts. Although the examples found in these conversations are not exhaustive—many factors play into the individuals sense of identity and agency—they serve to give voice to the multiplicity of the learning experience, underscoring that creative education occurs in the home, the community, and among social groups as frequently as it does in the classroom. Through direct, open-ended conversations with artists, research explores the setting of upbringing and education, the pivotal experiences—catalysts—that propelled these individuals into art careers, and impact of their experience on both creative practice and notions of art learning. Interviews encompass artists whose work is located in public spaces, natural landscapes, and urban environments as often as it appears in the traditional exhibition settings, whose work is both collaborative and socially constructed. They comprise Rick Lowe, artist and founder of Project Row Houses in Houston, Texas whose community-centered social sculpture expands on our cultural assumptions about the artist and Anne Wallace, a public artist whose early work as a human right activist and bi-cultural experiences translate into videos about the complexities of the United States/Mexico border. It includes Vincent Valdez, a self-described “hyper-realist” who depicts his home city and composite life experiences of his family through allegorical paintings and drawings; Marie Lorenz, an artist explorer whose interest in urban waterways brings her work into the waters of forgotten canals and rivers; of Robert Pruitt, who critiques ever-changing political landscapes, conceptions of history, and globalism through hybrid drawings and sculptures; and Franco Mondini-Ruiz who fuses aesthetics of high and low in installations and creative economy widely accessible to people both within and outside the confines of the art world. Through narrative conversation, this thesis enriches overlapping theories that encompass our understandings of education and learning—mentorship, experiential learning, the aesthetic experience, place-based learning, communities of practice—through lived example, underscoring learning as a socially constructed phenomenon. Experiences of learning, unique and wholly individualized, contribute to a one’s sense of self and agency; in the case of the six artists featured in this study, creative experiences contribute to their identity as “artist” and motivated their pursuit of lifework and career. / text

This thesis deals with the beginning phase of career manager for organization non- formal education. The work examines the process that precedes the onset school manager to executive positions primarily in terms of motivation, expectations and subsequent reality. It describes the initial phase of his work in a new role in life from the perspective of the management of school facilities and other activities associated with this process . The work is mapped to what extent the entrance to the Director and his previous preparation reflects on the development of controlled organization and quality of education provided . It also describes how to correspond to the expectations of the individual manager of educational facilities with a daily reality in the context of changing conditions providing non-formal education, based on education legislation and the overall development of society in the approach to the use of leisure time. KEY WORDS: headmaster, informal education, professional careers, personnel management, career change, lifelong learning, competency, anticioation, reality

Pesquisa sociocultural qualiquantitativa descritiva sobre o lazer, educação informal e traços culturais de brasileiros que permaneceram temporariamente no Japão, em busca de melhores condições de vida. Inicia-se elaborando uma discussão conceitual e teórica do lazer e de suas funções, tempo livre, tempo liberado e desemprego, educação não formal e informal, e faz um recorte de traços culturais. Apresenta aspectos do desemprego no Brasil e na Região Metropolitana de São Paulo, nas décadas de 1980 e 1990, com breve relato circunstancial do movimento migratório de brasileiros para o Japão. Caracteriza o público alvo da amostra, com base na aplicação do questionário, e aborda a história de vida de brasileiros, mediante entrevistas gravadas, em fitas cassetes, com questões abertas padronizadas e estudo bibliográfico. Analisa as informações colhidas, apontando contribuições e impactos socioculturais de brasileiros na vida de japoneses. Esses resultados compõem o fio condutor nutrido com fatos semelhantes vivenciados pelos imigrantes japoneses no Brasil, anteriormente explanados na dissertação de mestrado, elaborando um diálogo sincrônico. Conclui-se que há evidências do imbricamento do lazer e educação informal na formação dos traços culturais dos migrantes brasileiros no Japão, assim como ocorreu com imigrantes japoneses no Brasil. / This research encompasses qualitative and quantitative social-cultural aspects as to leisure, informal education and cultural features of Brazilians who lived temporarily in Japan in search for better living conditions. Firstly, a conceptual and theoretical discussion deals with issues such as leisure and its roles, free time, liberated time and unemployment, non-formal and informal education, and it outlines those Brazilians cultural features. Additionally, it addresses unemployment in Brazil and in the Metropolitan Area of São Paulo in the 80s and 90s, with a short circumstantial report on Brazilians migration to Japan. The target public which comprises the sample is assessed with basis on questionnaires, and their history is approached through interviews consisting of standardized open questions recorded in cassettes, and through a bibliographical study. An analysis of the information gathered is provided, showing the Brazilian contribution to the Japanese life and what its social and cultural impacts on the local people were. Such findings make up this study guideline, furnished with similar situations faced by Japanese immigrants in Brazil formerly reported in a master s thesis*, resulting in a synchronic dialog. It is apparent that both leisure and informal education have wielded considerable influence upon the cultural features of Brazilian migrants in Japan, likewise it happened to Japanese immigrants in Brazil.

Os museus, independentemente de sua tipologia e contexto de origem, mantêm em comum seu caráter de conservação e preservação do patrimônio cultural, bem como sua disponibilidade em ressignificá-lo. Embora historicamente o papel social dessas instituições tenha se alternado em força e motivos, uma dimensão torna-se evidente: os museus, nos modelos conhecidos hoje, apresentam-se como espaços educativos, organizados, com conhecimento humano historicamente construído, compartilhado e reproduzido por sujeitos ativos. Mas como os museus conduzem desse processo, considerando seu público como composto por sujeitos que atribuem valores e significados a esse patrimônio? Buscando uma reflexão sobre o entendimento do papel social dos museus no que tange à apropriação e re-produção da cultura, foi utilizado o referencial histórico-cultural, baseado nas ideias de Vigotski, Leontiev e Davidov e focado o processo de aprendizagem de conceitos e práticas. Com essa escolha, procurou-se compreender como está estruturada uma atividade de aprendizagem, de ressignificação do patrimônio, em museus de ciências. Assumiu-se, a priori, que essas instituições são locais em que o processo de aprendizagem está presente, mas não necessariamente a atividade de aprendizagem. Diferenciou-se, portanto, aprendizagem de atividade de aprendizagem, considerando-se que, a última, deveria ser investigada. Foi escolhida uma instituição para análise, o Museu Biológico do Instituto Butantan, e procurou-se compreender o atual uso de sua exposição de longa duração, por meio de uma perspectiva histórica. Para isso, foram analisados documentos oficiais e acervos institucionais e pessoais relacionados às práticas de educação em ciências e divulgação científica realizadas pelo Instituto Butantan desde sua criação, em 1901. Os macrociclos de atividade de aprendizagem expansiva encontrados permitiram compreender a atual exposição não somente como produto dos anseios e pressupostos da equipe de profissionais envolvidos, mas como fruto de atividades desenvolvidas por todo um século, que influenciam atualmente as interações estabelecidas entre público e instituição. Em um nível maior de escala, foi realizada a análise de ciclos e microciclos de aprendizagem por meio do olhar de visitantes e monitores. Para isso, foram realizadas entrevistas semi-estruturadas, registradas em áudio e vídeo, com mediadores do museu e famílias de visitantes. Os referenciais utilizados nessa investigação, incluindo o conceito de comunidades de prática, ofereceram dicas importantes de organização da atividade educativa em museus de ciências, especialmente relacionadas ao posicionamento do objeto museal como artefato mediador. Elementos como o uso de modelos germinais e de situações-problema, a seleção de conceitos e práticas nucleares, a promoção da ascensão do abstrato ao concreto, o movimento entre ações e operações, a zona de desenvolvimento imediato como propulsora do desenvolvimento, a mediação semiótica e social apresentaram-se como elementos importantes para a práxis profissional dos educadores de museus. Com as relações estabelecidas entre a Teoria da Atividade e a Aprendizagem em Museus, espera-se que esta investigação tenha contribuído para o entendimento dos museus como estruturas mediadoras, facilitadoras das múltiplas possibilidades de interação entre o sujeito e a cultura. / The museums have in common the character of cultural heritage conservation and extroversion regardless of their kind and origin context. Although historically the social role of these institutions have been changing in power and reasons, a dimension becomes clear: the museums, the model known today, are educational spaces, organized with human knowledge historically constructed, shared and re-produced by active subjects. How do the museums lead this process, considering their audience as composed of individuals that give values and meanings to this heritage? Intending a discussion on understanding the social role of museums in terms of appropriation and re-production of culture, we used the historical-cultural approach, based on the ideas of Vygotsky, Leontiev and Davydov and we focused on the process of learning concepts and practices. With this choice, we aimed to understand how the learning activity is structured in science museums. We have assumed a priori that these institutions are places where the learning process is present but not necessarily the activity of learning. We distinguished, therefore, \"learning\" from \"learning activity\", considering that the latter should be investigated. An institution was chosen for analysis, the Biological Museum of Butantan Institute, and we tried to understand its long-term exhibition through a historical perspective. For this, we analyzed documents and institutional and personal collections related to science education and science communiation practices held by the Butantan Institute since its creation (1901). The macrocycles of expansive learning founded helped us to understand the current exhibition not only as a product of the anxieties and assumptions of the team of professionals involved, but as a result of activities developed in a whole century, which currently affect the interactions between audience and institution. On a higher level of scale, the analysis of cycles and microcycles of learning activity was developed by the point of view of visitors and monitors. For that, semi-structured interviews with museum explainers and visitor families were recorded on audio and video. The theoretical approaches used in this research, including the concept of \"communities of practice\", offered important tips for organizing the educational activities in science museums, especially related to the positioning of the museum object as mediator artifact. Elements such as the use of germ-cell models and inquiry situations, the selection of nuclear concepts and practices, the promoting of the ascending from abstract to concrete, the movement between actions and operations, the use of the proximal development zone, the social and semiotic mediation, were described as important for the professional praxis of museum educators. With the relationship between activity theory and learning in museums, it is expected that this research may contribute to the understanding of museums as \"mediators\" structures which facilitate the many possibilities of interaction between the individuals and culture.

A pergunta que intitula este trabalho motivou visitas, nos fins de semana, pelo período de todo o ano de 2007 a dez escolas estaduais na cidade de São Paulo (SP) para o acompanhamento do Programa Escola da Família. Descobriu-se um universo paralelo à escola formal, vivo e dinâmico, preso a valores pós-modernos, cujo resultado é uma educação para o exercício da cidadania que, de tão fragmentária e livre de critérios mais rigorosos de execução, acaba por educar, mas não a ponto de formar cidadãos. Trata-se, nesse sentido, do que chamamos de uma ponte educacional construída pela metade ou interrompida no meio. Donde este estudo conduziu a uma segunda pergunta: É possível, então, complementá-la e levá-la ao fim a que se destina: formar a comunidade escolar para o exercício crítico e consciente da cidadania? Com base em significativa coleta de dados pela via presencial, documental e testemunhal, ressaltamos os pontos negativos e positivos desse programa, buscando oferecer também sugestões viáveis para responder a essa outra questão, no que se salienta a importância do programa como espaço para a educação informal, com potencial de alterar para melhor o clima organizacional da escola, o seu currículo oculto. Tudo procurando não perder de vista, na dissertação, o tom poético que o acontecimento educacional num ambiente rústico, como o do programa, inspira. / The question question that entitles this paper (Programa Escola da Familia Is it possible to educate to the citizenship?) motivated visits, on weekends, throughout the year 2007, to ten public schools of the São Paulo State, in the capital city São Paulo, to observe the School of Family Program (Programa Escola da Família PEF). A lively and dynamic parallel universe to formal school was discovered, chained to post modern values, whose consequence is an education for the practice of citizenship which, for being so fragmentary and free of more severe execution criteria, ends up to educate, but not on the point of forming real citizens. Thus, this education for citizenship practice deals with what we called an educational bridge built halfway on interrupted in the middle. This idea has led to a second question: Is it possible, then, to complement and conduct it to the purpose to which it was destined: to form a school community aiming at the critical and conscious practice of citizenship? Basing on significant data collecting, from attendance, papers and testimonies, both the positive and negative aspects of this Program have been emphasized. It was also attempted to offer viable suggestions to answer this second question, in what the importance of the Program, as an opportunitty to the informal education, is pointed out, with potential to change the organizational climate of shool (its invisible curriculum) for the better. And everything, in the dissertation, was done trying not to lose sight of the poetic tone that, the educational happening in a rough environment, as that of the Program, inspires.

A pergunta que intitula este trabalho motivou visitas, nos fins de semana, pelo período de todo o ano de 2007 a dez escolas estaduais na cidade de São Paulo (SP) para o acompanhamento do Programa Escola da Família. Descobriu-se um universo paralelo à escola formal, vivo e dinâmico, preso a valores pós-modernos, cujo resultado é uma educação para o exercício da cidadania que, de tão fragmentária e livre de critérios mais rigorosos de execução, acaba por educar, mas não a ponto de formar cidadãos. Trata-se, nesse sentido, do que chamamos de uma ponte educacional construída pela metade ou interrompida no meio. Donde este estudo conduziu a uma segunda pergunta: É possível, então, complementá-la e levá-la ao fim a que se destina: formar a comunidade escolar para o exercício crítico e consciente da cidadania? Com base em significativa coleta de dados pela via presencial, documental e testemunhal, ressaltamos os pontos negativos e positivos desse programa, buscando oferecer também sugestões viáveis para responder a essa outra questão, no que se salienta a importância do programa como espaço para a educação informal, com potencial de alterar para melhor o clima organizacional da escola, o seu currículo oculto. Tudo procurando não perder de vista, na dissertação, o tom poético que o acontecimento educacional num ambiente rústico, como o do programa, inspira. / The question question that entitles this paper (Programa Escola da Familia Is it possible to educate to the citizenship?) motivated visits, on weekends, throughout the year 2007, to ten public schools of the São Paulo State, in the capital city São Paulo, to observe the School of Family Program (Programa Escola da Família PEF). A lively and dynamic parallel universe to formal school was discovered, chained to post modern values, whose consequence is an education for the practice of citizenship which, for being so fragmentary and free of more severe execution criteria, ends up to educate, but not on the point of forming real citizens. Thus, this education for citizenship practice deals with what we called an educational bridge built halfway on interrupted in the middle. This idea has led to a second question: Is it possible, then, to complement and conduct it to the purpose to which it was destined: to form a school community aiming at the critical and conscious practice of citizenship? Basing on significant data collecting, from attendance, papers and testimonies, both the positive and negative aspects of this Program have been emphasized. It was also attempted to offer viable suggestions to answer this second question, in what the importance of the Program, as an opportunitty to the informal education, is pointed out, with potential to change the organizational climate of shool (its invisible curriculum) for the better. And everything, in the dissertation, was done trying not to lose sight of the poetic tone that, the educational happening in a rough environment, as that of the Program, inspires.

A partir de uma investigação empírica, esta pesquisa apresenta dados referentes à formação e atuação da Associação de Recicladores e Catadores de Esteio, a ARCA. Além disso, considerações sobre um processo de educação informal que se institui, inclusão social, relações humanas e trajetórias de vida até à ARCA reúnem-se neste trabalho. Outrossim, apontamentos sobre a problemática de consumo e de resíduos sólidos no planeta, tentam contextualizar a participação especial dos sujeitos naquilo que encaminha para a ruptura de paradigmas ambientalmente destrutivos. Também são descritos aspectos referentes à religiosidade, as relações de gênero, a família e afetos como forma de chamamento reflexivo sobre aquilo que se categoriza por cultural e/ou humano. / From an empirical inquiry, this research presents some information referring to the formation and performance of people, which their job is recycle and catch things, that is, garbage. They are from Esteio, the ARCA. Moreover, considerations about an informal education process which establishes itself, social inclusion, human relations and the history of lives till the ARCA are in this paper. In the same way, registers on a problematical related to the consumption and solids remains in the planet, try contextualize the especial participation of the guys that are being driven to the broken of paradigms environmentally baneful. What is more, are mentioned aspects related to religious, acquaintance of gender, the family and affects as a reflected whoop on what’s being characterized by human and or cultural.

Made available in DSpace on 2017-07-10T16:17:16Z (GMT). No. of bitstreams: 1 Dissertacao_IOLANDA_ MACEDO.pdf: 2985611 bytes, checksum: e1bc545fe48a88e24ffb3f661aa64ea3 (MD5) Previous issue date: 2010-03-05 / This study aims at examining the educational processes that are inherent to hip hop. This cultural movement emerged in the United States, created primarily by young people from African American and Latin American communities in the suburbs of New York city in the late 1970s. Four elements are present in the constitution of hip hop: the DJ, MC, breaking and graffiti writing; later, knowledge was included as another element. The performance of the DJ and the MC originates the rap genre. This musical genre is widely consumed, mainly by young people from many countries, since the rap style has gone through a process of globalization, in which the cultural industry, especially the North American one, played a key role. The movement has complex roots and, consequently, presents a heterogeneous context. In this sense, even though hip hop is related to a common collective universe, in the emergence of the street culture, it presents conflicts and contradictions, as in any other community. The hip hop movement came to Brazil through the media, but we consider that this transposition process was not based solely on the passive consumption, but on its reappropriation. This way, Brazilian hip hop is constituted as a local expression of a worldwide phenomenon. Rap, besides being a musical genre consumed by young people from the Brazilian suburbs, is also a generator of meanings, and its musical discourse is characterized as one of the stages of this production. Thus, besides listening to the songs, the public also wants to know who make them, and what their opinions, ideas and understanding of reality are. This production of meaning also permeates an aesthetic, behavioral, political and ideological construction. In order to explain such debate, we also use the concept of identity. The understanding of the educational processes intrinsic to rap is mainly due to the understanding of education in its broadest sense. In this sense, we consider that rap, as an deliberate musical discourse, propitiates a process of informal education. We aim at identifying in Brazilian rap, in which crime and violence are prevalent in the presentation of discourse, how the rappers try to convince the public to share a certain understanding of the historical reality, in particular the economic and social segregation experienced in the suburbs. Through this discourse and informal educational act, the rappers also aim at stimulating a change of behavior in his listeners, trying to lead them to participate of their action strategy towards a social change. / Este trabalho tem como objetivo compreender os processos educativos inerentes ao hip hop. O movimento cultural foi criado nos Estados Unidos primordialmente por jovens afro-descendentes e latinos, moradores de regiões periféricas da cidade de Nova Iorque, no final da década de 1970. Na constituição do hip hop aglutinaram-se quatro elementos: o DJ, MC, break e graffite, posteriormente, o conhecimento foi incluído neste conjunto. A atuação do DJ e do MC origina o rap. O gênero musical é amplamente consumido, preferencialmente por jovens de inúmeros países, pois o rap atravessou um processo de mundialização, em que a indústria cultural, sobretudo norte-americana, teve um papel fundamental. O movimento possui raízes complexas, como conseqüência, apresenta um contexto heterogêneo. Neste sentido, mesmo que o hip hop esteja relacionado a um universo coletivo comum, no âmbito da emergência da cultura de rua, é dotado de conflitos e contradições assim como em qualquer outra coletividade. O movimento hip hop chegou ao Brasil através da mídia, mas entendemos que este processo de transposição não esteve fundamentado apenas no consumo passivo, mas na sua reapropriação. Desta forma, o hip hop brasileiro se constitui como expressão local de um fenômeno mundial. O rap, além de ser um gênero musical consumido pelos jovens das periferias brasileiras, também é gerador de sentidos, cujo discurso musical se caracteriza como uma das etapas dessa produção. Assim, o público, além de ouvir as canções, busca conhecer quem as produz, ouvir suas opiniões e idéias, seu entendimento sobre a realidade. Esta produção de sentido também perpassa por uma construção estética, comportamental, política e ideológica. Para explicar tal debate, recorremos ainda ao conceito de identidade. A compreensão em relação aos processos educativos intrínsecos ao rap decorre, sobretudo, no entendimento da educação em seu sentido amplo. Nesta acepção, entendemos que o rap enquanto discurso musical deliberado possibilita um processo de educação informal. Busca-se identificar através do segmento do rap brasileiro, em que a criminalidade e a violência são predominantes na exposição do discurso, como os rappers objetivam o convencimento do público para que este compartilhe de um determinado entendimento da realidade histórica, em particular, a segregação econômica e social vivenciada pela periferia. Através deste discurso e ato educativo informal, os rappers também pretendem estimular uma mudança de comportamento em seus ouvintes para que estes participem da estratégia de ação que construíram e que almeja uma mudança social.