Huvudsyftet med denna kunskapsöversikt är att undersöka vad forskningen säger om hur historieundervisning kan främja interkulturell kompetens. Vi undersöker också varför in-terkulturell utbildning i historia är eftersträvansvärt. Vi har utfört kunskapsöversikten ge-nom att ta del av andras forskning, sammanställt denna och försökt utröna mönster kring undervisningsstrategier som främjar interkulturell kompetens. Sammanställningen skedde utifrån tre underfrågor; varför lärare bör bedriva interkulturell undervisning; vad undervis-ningen bör innehålla och hur undervisningen kan läggas upp. Det råder stor konsensus kring varför vi bör undervisa interkulturellt. Många forskare anser interkulturell historie-undervisning vara nödvändigt för att skapa demokratiska, aktiva, samhällsmedborgare i skolan. Detta då samtidens samhälle är mångkulturellt och för att kunna agera och hantera detta krävs interkulturell kompetens. Även när det gäller den interkulturella undervisning-ens innehåll ser vi mönster: flera perspektiv bör tas upp, mikro- och makroperspektiv samt inom- och utomeuropeiska perspektiv; historiekanon bör ifrågasättas. Läraren själv måste också ha interkulturell kompetens. Det finns även en del förslag kring hur en ska undervisa interkulturellt även om detta område är mindre utforskat. Bland annat bör undervisningen vara inriktad på att eleverna ska tolka historia och själva resonera över hur historien kan säga något om samtiden.

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Den här uppsatsen handlar om hur invandrarelever reflekterar sin uppfattning om västerländsk historia i sin egen. Hur de uppfattar att läsa om svensk och europeisk historia och hur det på något sätt påverkas av den historiska verkligheten i deras ursprungsland.Vidare försöker den här studien urskilja vilken påverkan deras arv har för förståelsen av vad som lärs ut i deras skolor. Denna uppsats tar även en närmare titt på hur de vill att undervsningen ska vara för att mer berika deras läroprocess. I anslutning till det, försöker uppsatsen att diskutera möjliga hinder för att uppnå sådana teoretiska ideér i den nuvarande skoldebatten i Sverige 2013. / This study is about how immigrant students with a notion of Western history, see it within the perspective of their own history. How do they perceive reading about Swedish and European history and how that in some way is affected by the historic reality of their country of origin. Furthermore, the study tries to discern what impact their heritage has for the understanding of what is being taught in their schools. The paper also takes a closer look at how they want the teaching to be for greater enriching of their learning process. Also examined, in connection with this study, are possible obstacles to embracing the modern 'in' theories which are part of the current school debate in 2013 in Sweden.

The aim of the research presented in this paper is to expand current understandings of how preschool teachers in Sweden work with and talk about intercultural issues in preschool, and how they interpret the curriculum working with respect to issues of cultural diversity. The study is based on data from two semi-structured focus groups with preschool teachers from preschools where the majority of the children were foreign born or were first generation Swedes. Transcriptions from these focus groups were subjected to content analyses based on a norm critical perspective. Our results showed that the preschool teachers had difficulty distinguishing the terms multicultural and intercultural. However, based on the way the teachers discussed their approaches to engaging with actual and hypothetical cultural dilemmas it was evident that the teachers had competence in the intercultural area and worked with an intercultural pedagogy but without reflecting about it.  While our study showed that teachers believe that they need more formal training in intercultural pedagogy, it also highlighted the fact that teachers develop legitimate competencies in these areas on their own. These ”learning-by-doing” competencies are valuable as well and should be accounted for as the preschool teacher training sector works to develop training methods for preschool teaches in intercultural education. A lot of things are left for the preschool teacher to handle and interpret by themselves.  The curriculum is an example for one of these tools that a lot of teachers have a hard time interpreting. Our results showed that the goals in the curriculum within the aspect of intercultural issues and diversity is contradictory and hard to understand.

Many of the international, supranational, national, and grassroots development organizations working in the field of education channel their efforts into capacity-building for teachers. My research examines the nexus of such international development by US-based organizations with national schooling systems by naming and theorizing this process as a new field called cross-border teacher education. "Cross-border" is the term employed by UNESCO (2005) and OECD (2007) to describe international cooperative projects in higher education, synonymous with "transnational," "borderless," and "offshore" education (Knight, 2007). I use a critical lens to compare two distinct models of cross-border teacher education: a small locally based non-profit development organization in Guatemala that has worked with one school for several years, and a US government-funded program whose participants are trained in bilingual teaching methods and critical thinking at US colleges and universities, then return to their home communities throughout Mexico and Guatemala. These are programs for inservice teachers and are henceforth referred to as cross-border professional development or CBPD. The research questions for this study are: What institutions shape cross-border professional development in these cases? How are language policies enacted through CBPD? How do teachers make meaning of their CBPD experiences when they return to their classrooms and communities? And finally, What do these case studies tell us about cross-border professional development as a process? These questions generate understandings of national education systems, US-based international development, and cross-border education. Utilizing ethnographic approaches to educational policy that locate regional, class, and ethnic asymmetries (McCarty, 2011; Tollefson, 2002), data was gathered according to the distinct organizational structures of the two agencies. For the larger organization data collection was initiated with electronic open-ended questionnaires and supplemented by semi-structured interviews, classroom observations, and program documents. Data on the smaller organization was collected through participant observation in professional development workshops and classrooms, semi-structured interviews, and textual analysis of teacher reflections, organizational emails and documents. The research focuses on the voices of teachers as the target of cross-border professional development efforts, but also maps out the dialogic perspectives of education officials and the organizations‘ administrators to illuminate tensions within the process as well as highlights some surprising roles for teachers as agents of change.

This diploma thesis focuses on the topic of prejudices and stereotypes in education. The theoretical part deals with origin and spread of prejudices and stereotypes, practical examples of these terms and also possible forms of prevention in education. The last chapter, following the practical part, addresses the role of a teacher as a personality as well as a member of pedagogical staff when working with these phenomena. The practical part, containing in-depth interviews, focuses on concrete opinions of teachers as personalities with their own experiences as well as members of pedagogical staff, which are pivotal to development of students' moral values. I concentrate on their personal attitudes and consequent work with these attitudes in teaching. Key words: Stereotypes, prejudices, multicultural education, intercultural education, inclusive education, segregation in education, teachers.

A língua portuguesa se encontra em processo de expansão (NÓBREGA, 2011); com o acelerado crescimento da procura e oferecimento de cursos de português como língua estrangeira no Brasil e no mundo, é preciso que mais pesquisa seja feita, e que os professores atualizem suas práticas diante das teorias mais recentes. Em nosso cenário atual, onde a comunicação intercultural é uma constante, o tema do ensino intercultural no ensino de português para falantes de outras línguas (PFOL) torna-se fundamental para o desenvolvimento da área. Nosso objetivo com essa pesquisa é mostrar a importância de se atualizar a prática do ensino de PFOL de acordo com as teorias mais recentes sobre educação intercultural crítica e com as ideias da era pós-método no ensino de línguas. Com base na discussão teórica e na descrição de atividades presentes em dois livros didáticos, argumentamos como as teorias sobre linguagem e cultura afetam o ensino de línguas. Utilizamos a teoria dos atos de fala como base de nossa discussão, mostrando como a visão de ato de fala como função social promoveu um tipo de ensino intercultural e argumentando como a visão performativa da linguagem proposta por essa mesma teoria pode promover um ensino intercultural crítico. Entendemos que o aprofundamento teórico é necessário para que se criem condições adequadas para a intervenção na realidade. Por essa razão, ao final da pesquisa, apresentamos algumas sugestões de atividades, elaboradas a partir de nosso próprio contexto e levando em consideração nosso percurso teórico, como formas de possíveis intervenções na realidade. As atividades apresentadas resumem como buscamos usar na prática a construção teórica produzida por esta pesquisa. Esta pesquisa, na verdade, representa nosso próprio percurso teórico e prático como professores e pesquisadores de PFOL. No desenvolvimento, procuramos demonstrar como respondemos à pergunta proposta no início do nosso trabalho: Como a teoria dos atos de fala pode ajudar a promover um ensino intercultural crítico? / There is a growth in the demand and offer of Portuguese courses to speakers of other languages in Brazil and in the world, so the Portuguese language is going through an expansion process (NÓBREGA, 2011). Being so, there is the need of more research in the Portuguese teaching area, so that the teachers can update their practice according to the most recent theories. Besides, in a world where the intercultural communication is everywhere, the topic of intercultural education becomes fundamental to the development of the area. In this research, our aim is to show the importance of teaching Portuguese according to the critical intercultural education and to the ideas of the post-method era in the language teaching. Based on the theoretical discussion and on the description of activities present in two textbooks, we discuss how the theories about language and culture affect the language teaching. In this research, the speech acts theory is the basis of the discussion, as we argue that the view of speech act as a social function promoted a kind of intercultural teaching and that the performative view of language proposed by this same theory can promote a critical intercultural education. The theoretical study is necessary in order to create appropriate conditions for intervention in reality. For this reason, we also present some suggestions of activities, created for our own context and taking into account our theoretical route as possible forms of intervention in reality. The activities presented summarize how we seek to use in practice the theoretical construction produced by this research. This research is, in fact, our own theoretical and practical path as teachers and researchers of Portuguese to speakers of other languages

O objeto deste trabalho é a reflexão sobre as noções de Espaço-tempo e Ancestralidade na Educação Ameríndia: desdobramentos de Paulo Freire na província de Chimborazo, Equador, como proposta para compreender os processos educativos não escolarizados desenvolvidos ao interior dos povos de matriz ameríndia, especificamente os grupos de língua kichwa da Província de Chimborazo e como neste diálogo educativo as noções de espaço-tempo e ancestralidade são fundamentais para compreender a educação como processo coletivo, cultural e simbólico. Se procura caracterizar também como é apropriado o diálogo educativo entre os educadores Paulo Freire (Brasil) e Leonidas Proaño (Equador), pelas comunidades Kichwa através da figura arquetipal e cosmológica da árvore. Entre os objetivos centrais deste trabalho está apresentar a educação ameríndia como uma dimensão educativa cotidiana na realidade destas comunidades que se enraíza e fundamenta na relação com os ancestrais, na relação com a natureza, na cultura andina, na coletividade e na vivência simbólica, mantendo uma lógica, uma estrutura e uma proposta própria, que não está nem pensada, nem estruturada com os parâmetros e padrões filosóficos e lógicos da cultura ocidental de matriz européia. Para tanto,os referenciais teórico-metodológicos para esta investigação estão embasados na própria filosofia ameríndia (ainda que não reconhecida como tal por parte de estudiosos ocidentais e exemplificada em Leopoldo Zea, José María Arguedas, Estermann e outros) e a tradição ocidental mais próxima para este diálogo que é, principalmente, a fenomenologia existencial (M. Merleau-Ponty e Gastón Bachelard) e a mitohermenêutica (Ortiz-Osés e Ferreira Santos), que auxiliam a compreender melhor o existir ameríndio. / The object of this work is a reflection on concepts of Space-time and Ancestry in Amerindian Education: unfoldings of Paulo Freire in the province of Chimborazo, Ecuador, as a proposal to understand educative processes not schooled, developed in the matrix of amerindian people, specifically groups of Kichwa language from province of Chimborazo and how concepts of space-time and ancestry are fundamental in this educative dialogue to understand education as a collective, cultural and symbolic process. It also demands characterize how educative dialogue between educators Paulo Freire (Brazil) and Leonidas Proaño (Ecuador) is appropriated by Kichwa communities through archetype and cosmological picture of the tree.One of the central objectives of this work is to present amerindian education as an educative dimension in daily reality of these communities that is fixed and based on the relationship with ancestors, the relationship with nature, in the Andean culture, in the community and in the symbolic experience, maintaining a logic, a structure and a peculiar proposal, which is neither designed nor structured with philosophical and logical parameters and patterns of western culture from European matrix. Thus, theoretical and methodological references for this research are based on the amerindian philosophy (though not recognized as such by western researchers and exemplified in Leopoldo Zea, José María Arguedas, Estermann and others) and the closer western tradition to this dialogue that is, mainly, the existential phenomenology (M. Merleau-Ponty and Gastón Bachelard) and myth herneneutics (Ortiz-Osés and Ferreira Santos), which help better understand the amerindian being.

[pt] Nesta pesquisa de inspiração etnográfica, procurou-se conhecer e compreender de que forma o referencial teórico da diferença, trazido à escola e à formação de professoras via estudos sobre o fracasso escolar, foi incorporado nas práticas pedagógicas cotidianas de professoras dos anos iniciais do ensino fundamental. Foi investigada uma escola da rede pública municipal do Rio de Janeiro, localizada no interior de uma grande favela- bairro. O estudo contou com observações a reuniões de planejamento e centros de estudos, a aulas de quatro turmas e três professoras e também com entrevistas a essas três professoras e à diretora e à coordenadora pedagógica da escola. Considerou- se a princípio que a diferença é um tema que não exige apenas ações planejadas e conscientes, uma vez que também emerge em situações não previstas e que, quase sempre, implicam em tensão. Iniciou-se o estudo pela delimitação do que se entende por uma educação intercultural e, para isso, optou-se por tomar como autores/as de referência Peter McLaren, com seu multiculturalismo crítico e Vera Candau, com sua didática intercultural. Para compreender como as professoras constróem seus conhecimentos didáticos, optou-se por trabalhar com Maurice Tardif e sua noção de saberes docentes. Para lidar com a ação docente diante do inesperado e do imprevisto, escolheu-se Philippe Perrenoud e a noção de habitus profissional que ele aperfeiçoou. A partir daí, analisam-se o projeto pedagógico da escola apresentado pela equipe técnico pedagógica e discutido em algumas reuniões observadas, cenas do cotidiano da escola acompanhadas pela pesquisadora e as entrevistas feitas às professoras pesquisadas. Percebeu-se que a palavra diferença congrega variados sentidos e que alguns deles de fato estão presentes nessa escola e sendo enfrentados por essas professoras em suas atividades como docentes, mas que a perspectiva cultural abordada por McLaren, Candau e outros e procurada pela pesquisadora somente apareceu nos momentos de estudo do tema pelo grupo de docentes. Nesse sentido, acredita-se que ainda há muito o que investir em políticas de formação docente para que esse referencial, pelo seu viés cultural e numa perspectiva crítica, penetre as práticas pedagógicas. / [en] In this study of an ethnographic nature, we have sought to understand how a theoretical framework based on the concept of difference and introduced in schools and teacher education via studies on school failure has been incorporated into the daily pedagogic practice of teachers in charge of initial grades in primary education. We focused our investigation on a public school located in a large shantytown in Rio de Janeiro. The study included observation of planning sessions and study centers, of lessons given to four different classes by three different teachers, as well as interviews with the teachers, the coordinator and the school´s headmistress. Our starting point was the idea that difference does not demand only planned, conscious action, once it also emerges in unplanned situations frequently generating tension. Another starting point is the concept of intercultural education. To this end, we have chosen to adopt Peter McLaren and his concept of critical multiculturalism as well as Vera Candau´s idea of intercultural teaching practices as major theoretical references. To understand how teachers build up their pedagogical knowledge, we have chosen Maurice Tardif´s notion of teacher knowledge. To analyse teachers´ ways of coping with the unexpected, unplanned-for situations in their lessons, we have chosen Philippe Perrenoud´s notion of professional habitus. From these theoretical perspectives, we have attempted to analyse the school´s pedagogic project presented by the school´s pedagogic team and debated at some staff meetings we had the opportunity to attend; some aspects of the school daily routine we were able to observe and the interviews with key staff. From these analyses, we have concluded that different meanings are attributed to the word difference, some of which are present in the school and are encountered by the teachers in their practice. However, the cultural perspective proposed by McLaren, Candau and other authors was only considered when it was the focus of a study group made up by the teachers. This observation led us to conclude that a lot of effort has yet to be invested into teacher education policies in order to promote the cultural and critical perspectives proposed by this theoretical framework so that it becomes incorporated into teaching practices.

O objeto deste trabalho é a reflexão sobre as noções de Espaço-tempo e Ancestralidade na Educação Ameríndia: desdobramentos de Paulo Freire na província de Chimborazo, Equador, como proposta para compreender os processos educativos não escolarizados desenvolvidos ao interior dos povos de matriz ameríndia, especificamente os grupos de língua kichwa da Província de Chimborazo e como neste diálogo educativo as noções de espaço-tempo e ancestralidade são fundamentais para compreender a educação como processo coletivo, cultural e simbólico. Se procura caracterizar também como é apropriado o diálogo educativo entre os educadores Paulo Freire (Brasil) e Leonidas Proaño (Equador), pelas comunidades Kichwa através da figura arquetipal e cosmológica da árvore. Entre os objetivos centrais deste trabalho está apresentar a educação ameríndia como uma dimensão educativa cotidiana na realidade destas comunidades que se enraíza e fundamenta na relação com os ancestrais, na relação com a natureza, na cultura andina, na coletividade e na vivência simbólica, mantendo uma lógica, uma estrutura e uma proposta própria, que não está nem pensada, nem estruturada com os parâmetros e padrões filosóficos e lógicos da cultura ocidental de matriz européia. Para tanto,os referenciais teórico-metodológicos para esta investigação estão embasados na própria filosofia ameríndia (ainda que não reconhecida como tal por parte de estudiosos ocidentais e exemplificada em Leopoldo Zea, José María Arguedas, Estermann e outros) e a tradição ocidental mais próxima para este diálogo que é, principalmente, a fenomenologia existencial (M. Merleau-Ponty e Gastón Bachelard) e a mitohermenêutica (Ortiz-Osés e Ferreira Santos), que auxiliam a compreender melhor o existir ameríndio. / The object of this work is a reflection on concepts of Space-time and Ancestry in Amerindian Education: unfoldings of Paulo Freire in the province of Chimborazo, Ecuador, as a proposal to understand educative processes not schooled, developed in the matrix of amerindian people, specifically groups of Kichwa language from province of Chimborazo and how concepts of space-time and ancestry are fundamental in this educative dialogue to understand education as a collective, cultural and symbolic process. It also demands characterize how educative dialogue between educators Paulo Freire (Brazil) and Leonidas Proaño (Ecuador) is appropriated by Kichwa communities through archetype and cosmological picture of the tree.One of the central objectives of this work is to present amerindian education as an educative dimension in daily reality of these communities that is fixed and based on the relationship with ancestors, the relationship with nature, in the Andean culture, in the community and in the symbolic experience, maintaining a logic, a structure and a peculiar proposal, which is neither designed nor structured with philosophical and logical parameters and patterns of western culture from European matrix. Thus, theoretical and methodological references for this research are based on the amerindian philosophy (though not recognized as such by western researchers and exemplified in Leopoldo Zea, José María Arguedas, Estermann and others) and the closer western tradition to this dialogue that is, mainly, the existential phenomenology (M. Merleau-Ponty and Gastón Bachelard) and myth herneneutics (Ortiz-Osés and Ferreira Santos), which help better understand the amerindian being.