The thesis analyzes how the expulsion of Germans from Czechoslovakia is treated, interpreted and staged. It concentrates on two questions: what strategies do the authors use to recover the memory of the events and how do the different communities translate and share their memories? In the first part I sketch the development of the political contexts and discourses of expulsion in German and Czech memory culture on the basis of the model of ‚floating gap' by Jan Assman. In the second part, I present seven ‚strategies of commemoration' (Documenting, Interpreting, Investigating, Exhibiting of fragmentarized Memories, Swearing/staging of Trauma, Drawing of Genealogies, Reading in Landscapes), which the authors use in Literature (and Art) to represent the expulsion. The third part focuses finally on the problem of intercultural translation of memories, its shareability and the inner dialogism. The constant line of the analysis is the irreductibility of connection of memory and forgetting, which underline each other from the level of text to the level of memory politic.

This essay deals with how we can look at children's differences and create an approach through interculturality as a method. The essay highlights the importance of collegial reflection, but also the individual reflection and that it is a necessity to create a common consensus on how to work with children who have a different pattern of behavior. The act describes two different events where staff from other departments act in such a way that I react to their attitude towards children who have a different behavior or a variation in function. But the dilemma of the event is also a non-action by me, as I feel that I am not acting in such a way as I should, which raises questions within me, over what is stopping me? and how is it that we look at children's differences so differently? With the help of literature that gave the opportunity for reflection on how an intercultural approach can be created and understanding of the importance of intersubjectivity in relationships, I have gained a greater understanding of how I should act in the future. The literature I have used mainly is articles written on behalf of Skolverket, Emilson,  Lahdenperä,  Edfeldt and Brodin and Hylander that describe Daniel  Stern's method of intersubjectivity. And Emilson's thesis The desirable child: education expressed in everyday communication documents between teachers and children in preschool. The result that I have come up with after putting myself into different perspectives, read and reflected on the dilemma is that Today I understand the importance of us thinking through and conducting a dialogue about how we can create an understanding of children's inequality and their abilities. But also how complex the work with values and norms is. But that just by taking time to reflect and say to each other can still create an understanding of how we think and why.  Collegial reflection is therefore important. / Denna essä tar upp hur vi kan se på barns olikheter och skapa ett förhållningssätt genom interkulturalitet som metod. I essän belyses vikten av kollegial reflektion, men även den individuella reflektionen och att det är en nödvändighet för att skapa en gemensam samsyn i hur vi ska arbeta med barn som har ett avvikande beteendemönster. I essän beskrivs två olika händelser där personal från andra avdelningar agerar på ett sådant sätt att jag reagerar över deras förhållningssätt gentemot barn som har ett avvikande beteende alt. en funktionsvariation. Men dilemmat i händelsen är även en icke handling från mig, då jag känner att jag inte agerar på ett sådant sätt som jag borde, vilket väcker frågor inom mig, över vad är det som hindrar mig? och hur kommer det sig att vi ser på barns olikheter så olika? Med hjälp av litteratur som gav möjlighet till reflektion över hur ett interkulturellt förhållningssätt kan skapas och förståelse för intersubjektivitetens betydelse i relationer, har jag fått en större förståelse för hur jag borde agera i framtiden. Litteraturen jag använt mig främst av är artiklar som är skrivna på uppdrag av Skolverket, Emilson, Lahdenperä, Edfeldt samt Brodin och Hylander som beskriver Daniel Sterns metod om intersubjektivitet. Samt Emilsons avhandling Det önskvärda barnet: fostran uttryckt i vardagliga kommunikationshandlingar mellan lärare och barn i förskolan. Resultatet som jag har kommit fram till efter att ha satt mig in i olika perspektiv, läst och reflekterat över dilemmat är att jag idag förstår vikten av att vi tänker igenom och för en dialog om hur vi kan skapa en förståelse för barns olikhet och deras förmågor. Men även hur komplext arbetet med värderingar och normer är. Men att just genom att ta tid för att reflektera och säga till varandra ändå kan skapa en förståelse för hur vi tänker och varför. Därför är det viktigt med kollegial reflektion.

På många förskolor i Sverige har antalet flerspråkiga barn ökat i takt med attdet sker samhällsförändringar. Flerspråkighet ses som en av förskolornasutmaningar i undervisningen eftersom de förändrade samhällsvillkoren ävenleder till förändringar av förskolans praktik. På grund av detta är det avintresse att ta reda på vilka möjligheter och hinder som kan identifieras iarbetet med att möta barn som är flerspråkiga. Detta för att bidra medkunskap om hur förskolans praktik förhåller sig till uppdraget att arbetainterkulturellt. Frågeställningarna som används i studien utgår ifrån att tareda på hur förskollärare ser på interkulturalitet och flerspråkighet samt påvilka sätt de arbetar med detta. / In many preschools in Sweden, the number of multilingual children has increased asthere are societal changes. Multilingualism is seen as one of the preschoolschallenges in teaching because they changed the conditions of society as wellleads to changes in preschool practice. Because of this, it's offinterest to find out what opportunities and obstacles can be identified inthe work of meeting children who are multilingual. This is to contributeknowledge of how the preschool's internship relates to the task of workingintercultural. The questions used in the study are based on addressingfind out how preschool teachers view interculturality and multilingualism as well aswhat ways they work with this.

This essay investigates nine upper secondary English teachers’ awareness, beliefs and practices when dealing with pragmatics in the EFL classroom in relation to the intercultural dimensions of the subject. The study was conducted using a phenomenological approach where nine semi-structured interviews with upper secondary English teachers were conducted. The results showed that the teachers displayed a high level of awareness of pragmatics, especially when provided with propositions of pragmatic input based on formulations from the syllabi. In addition, the results showed that teachers incorporate pragmatics in their teaching as a way of enabling metacognitive conversations about language in order for the students to understand why certain phrases or words are deemed more appropriate than others. Consequently, the question of why speakers communicate the way that they do not only seems to be of interest to scholars but for teachers and students as well. In relation to the teachers’ perception of the intercultural dimensions of the English subject, all the participating teachers perceived it to be an important part of the subject, while also shedding light on current issues relating to monocultural teaching groups, filter bubbles and the rise of difficult conversations. The results also showed that using the students’ first languages was an important tool for teachers to understand and scaffold students in their learning of English. One conclusion drawn based on the results was that incorporating pragmatics in the EFL classroom not only seems to benefit language development, but it may also act as a facilitator when developing an understanding of other people.

[pt] Esta pesquisa objetiva evidenciar trajetórias e processos que motivam participação e engajamento social de jovens na atualidade. Considerando recentes denúncias e anúncios das juventudes contemporâneas, este estudo se justifica diante da necessidade de compreensão e fortalecimento da participação juvenil na construção de novos caminhos para o planeta que enfrenta desgaste político, humanitário e geográfico. Tendo como objeto de estudo narrativas de jovens ativistas que se fazem presentes no projeto Ressuscita São Gonçalo, a pesquisa buscou identificar, descrever e compreender processos formativos que constituem seus engajamentos. Existiria, portanto, algo de particular na trajetória desses jovens? A dissertação aproximou os estudos sobre Juventudes, Interculturalidade, Decolonialidade e Epistemologias do Sul, especialmente, na perspectiva de pedagogia e do pedagógico defendido por Walsh (2016) ao assumir o lugar do vivido e experimentado para mapear a tessitura da emancipação social emergente em processos cotidianos. O desenvolvimento da pesquisa aliou observação de atividades lideradas pelos jovens a entrevistas sob a forma de entrevista compreensiva. Nesta abordagem as narrativas juvenis assumem centralidade em vias de visibilizar saberes e fazeres enunciados por eles. Emerge deste mapeamento plurivocal a produção de significados advindos de memórias afetivas e reinterpretações propositivas com e para a periferia. Os resultados mostram a importância das experiências sociais como fomento político para o debate democrático. Destaca-se a responsabilização pelo território somada a esperança por um novo tempo como um chamamento de força e despertar para um giro entre resistir ao descaso que subalterniza e insurgir em práticas e ações de ressignificação das realidades experimentadas. / [en] This research highlights trajectories and processes that motivate participation and social engagement of young people today. Considering recent complaints and announcements by the contemporary youth, this study is justified by the need to understand and strengthen youth participation in the construction of new paths for the planet that faces political, humanitarian and geographical distress. The research, whose objects of study are the narratives of young activists from the project Ressuscita São Gonçalo, seeks to identify, describe and understand the training processes that constitute their engagements. What was different about the trajectory of these young people? The dissertation approaches studies on Youth, Interculturality, Decoloniality and Epistemologies of the South, especially in the perspective of pedagogy defended by Walsh (2016) when taking the place of the lived and experienced to map the fabric of the emerging social emancipation in everyday life. The research combines observation of activities led by young people and comprehensive interviews so youth narratives take center stage in the process of making knowledge and actions enunciated by them visible. The production of meaning from affective memories and propositional reinterpretations with and for the periphery emerges from this plurivocal mapping. The results show the importance of social experiences as a political stimulus for the democratic debate. Emphasis is placed on accountability for the territory as well as the hope for a new time as a call for strength and awakening to a turn between resisting the neglect that subordinates and insurgency in practices and actions to re-signify the experienced realities.

The purpose of this study aims to examine teachers' perspectives on the use of short stories in the English classroom at the upper secondary level in one municipality in Stockholm, Sweden. The study is a qualitative analysis of semi-structured interviews with 6 English teachers. The theoretical framework underscores different implications and advantages of teaching literature in the classroom. These implications regard the use of authentic literary texts and their advantages. The theoretical framework also gives a definition of the terms multiculturalism and interculturality. The results suggest that teachers use short stories in order to motivate students to read more because they are shorter than longer texts. Teachers reported advantages in student motivation, a sense of accomplishment, and enhancement of language skills when teaching short stories. Moreover, short stories are seen by teachers as versatile tools that cater to different students' learning abilities. The short stories that the teachers select to work with come from their own interests. When selecting short stories, the teachers always have in mind to be sensitive in order not to offend anyone or for it to be culturally sensitive. Some teachers vary their literature by choosing works from around the world to present different perspectives. The short stories that the teachers select contain authentic language that presents different views that the students can discuss in order to understand. The results indicate that teachers find that cultural aspects are embedded within the stories and could be discussed from different perspectives in the multicultural classroom.

This text is an essay relating to a situation I was involved in where two different cultures caused a conflict in one of the pupils. The pupil was supposed to perform a swimming test and the parents wanted him/her to use full body clothing which the pupil had not done before. Because of this, the pupil suddenly was in conflict with herself/himself and I (the author) found myself in a situation where I felt torn between the purpose as an educator and the cultural values of the pupil. The purpose of my essay is to find an approach to the values of pupils and parents which sometimes affect my way of work. Our school curriculum states that we must prevent differences of gender but at the same time respect the culture of the individual. Several times I find myself trapped between cultural values from the pupil´s family situation and our educational purpose. How do I deal with this? How does switching between two cultures affect the pupil? The concept and perspectives that I am going to reflect on are interculturality, multi culturalism and I will also discuss heritage, environment, traditions, identity and the importance of the family. I will review myself and my own reflections. I will reflect upon how I use fronesis, my practical wisdom which I have gathered through experience. What can I improve when I use my professionalism within the cultural areas? Writing this essay, I still feel torn between the different missions. I always feel the need to act with the pupil´s best interest at heart. If this means I counteract gender patterns, so be it. In my opinion the culture doesn´t really matter because all individuals have the same value. The school simply cannot teach the pupils ethics and then not act accordingly themselves. / Den här texten är en essä och den utgår från en egen upplevd situation där två olika kulturer ger upphov till en konflikt hos en elev. Eleven ska utföra ett simtest och föräldrarna vill att hen skulle simma i heltäckande, vilket hen inte gjort tidigare. Det gjorde att eleven hamnade i en konflikt med sig själv och jag (författaren) hamnade i en situation där jag känner mig klämd mellan vad vårt uppdrag säger och elevens kulturella värderingar. Syftet med mitt arbete är att hitta ett förhållningssätt till elever och föräldrars värderingar som ibland påverkar mitt arbetssätt. I våra styrdokument står det att vi ska motverka könsskillnader, men samtidigt respektera individens kultur. Flera gånger ställs jag mellan vårt uppdrag och de kulturella värderingarna eleven har med sig hemifrån. Hur bemöter jag det? Hur upplever eleven det är att pendla mellan två olika kulturer? Begrepp och perspektiv jag kommer att reflekterar kring är interkulturalitet, mångkulturalitet och jag kommer även föra en diskussion kring arv, miljö, traditioner, identitet och familjens betydelse. Jag kommer granska mig själv och mitt eget reflekterande. Jag kommer använda mig av min fronesis, min praktiska klokhet som jag samlat på mig genom all erfarenhet. Vad är det jag kan bli bättre på i utförandet av min praktiska yrkeskompetens inom det kulturella området? Något jag kommit fram till i den här essän är, att känslan av att vara klämd mellan uppdragen kvarstår. Jag känner att jag alltid måste handla utifrån elevens bästa. Om det gör att jag motverkar att jag utjämnar könsmönster får det vara så. I mina ögon spelar kulturen ingen roll, alla individer är värda lika mycket, Vi i skolan kan inte lära ut värdegrunden till eleven, och sedan själva göra tvärtemot.

Dans cette thèse nous avons abordé les tradipratiques à l'île Maurice et nous avons tenté de délimiter une zone d'interculturalité où se situent ces tradipratiques, partagées par les différentes communautés religieuses et ethnoculturelles de l'île et s'insérant dans un fonds commun mauricien. Ainsi, nous avons constaté qu'il existe une conception commune de la maladie, du corps, des Invisibles et des traitements qui font partie de cette zone interculturelle, issue du contact de cultures et de la créolisation. Nous avons ainsi été amenée à envisager l'imbrication du sacré et du profane au sein des tradipratiques et fait le constat que ces deux facettes sont indissociables et nécessaires à l'efficacité des traitements. Nous avons également envisagé les rituels de soins sous leur aspect identitaire, mettant en évidence le rôle central joué par les ancêtres dans les traitements, la transmission transgénérationnelle du don de guérison et de voyance, mais également comme agents à l'origine de certains syndromes. Ce qui nous amène à souligner l'aspect identitaire des rituels de soins venant répondre à la nécessité de réaffirmer les liens aux ancêtres, la filiation du patient et celle de sa famille, l'insérant dans un groupe et renforçant ainsi son identité. / In this PhD thesis, the traditional medicinal practices were considered within the context of Mauritius Island and we have attempted to delimitate an area of interculturality where traditional medicinal practices are taking place and are shared by the different religious and ethnocultural communities of the island and are inserted in a common Mauritian ground. Thus, we have discovered that there is a common conception of the disease, the body, the invisibles, treatments, making part of this intercultural zone and resulting from the contact with cultures and creolization. We have thus considered the interweaving of the sacred and the secular within the traditional practices and made the statement that these two aspects were inseparable and necessary for the efficiency of treatments. We have also considered the healing rituals from the angle of identity while revealing the central role played by the ancestors in these treatments, in the inter-generational transmission of the gift of healing and clairvoyance but also as agents causing specific syndromes. This leads us to stress out the necessity to reaffirm the links toward the ancestors, the filiation of the patient and his family, inserting him in a group and therefore reinforcing his identity.

Notre propos dans cette recherche est double. D'une part, il s'agit d'examiner les rapports qu'entretient le concept d'universalité avec la proposition latino-américaine d'une philosophie située, « inculturée », et donc d'examiner les rapports des philosophies critiques latino-américaines aux débats sur l'universalisme et le culturalisme. Dans un contexte où l'universalisme est de fait l'effet d'une globalisation homogénéisante et ethnocentrique (universalisme monologique), et face aux revendications de la différence comme identités préfixées et closes aux risques fondamentalistes, un nouveau et véritable universalisme comme dialogue interculturel se présente à nous comme une alternative intéressante au dilemme entre universalisme et particularité. D'une part, notre propos est de présenter la pensée critique latino-américaine actuelle. En ce sens, ce travail s'organise autour d'une seule figure, à savoir Enrique Dussel, afin de pouvoir approfondir les liens entre la philosophie latino-américaine de la libération et certains courants de philosophie européens (la métaphysique de l'altérité) d'Emmanuel Levinas et l'éthique de la discussion de Karl-Otto appel en particulier) et latino-américains (Leopoldo Zea et Augusto Salazar Bondy d'une part, et le courant nommé « groupe Modernité/Colonialité », « postoccidentalisme » ou encore « théories décoloniales » d'autre part). Afin de mener à bien ces perspectives de recherche, sera adopté le plan suivant. Pour comprendre l'intention du changement de paradigme que prétend la philosophie de la libération de Dussel, ce travail prend comme point de départ l'exposé des différents contextes (philosophique, historique, politique, économique, culturel, etc) et des origines de la philosophie de la libération. Dans la deuxième partie, nous étudions de manière spécifique, et suivant une approche diachronique, l'éthique de la libération de Dussel, développée en dialogue avec différents auteurs. Nous étudions de manière particulière et critique l'influence de Levinas dans la philosophie de la libération, et le long dialogue de celle-ci avec l'éthique de la discussion d'Apel. Finalement, la dernière partie de cette recherche pose la question de l'actualité ou plutôt de la problématique actuelle de la philosophie de la libération à travers les critiques, internes et externes, qu'au courant de ces dernières quatre décennies ont été adressés à ce courant de pensée. A partir de cette problématique, notre recherche entend contribuer à la tâche de notre point de vue urgente et nécessaire de penser philosophiquement depuis un horizon mondial. / Our purpose in this research is twofold. On one hand, it is to examine the relations that the concept of universality maintains with the Latin American proposal of « local », « inculturated » philosophy, and therefore to examine the contributions of critical Latin American philosophies to the debate on universalism and culturalism. In a context where universalism is for all intents ans purposes the effect of an ethnocentric and homogenizing globalization (monological universalism), and faced with the demands of differences as identities that are predetermined and closed to fundamentalism risks, a new and genuine universalism as intercultural dialogue presents itself as an interesting alternative to the dilemma between universalism and particularity. On the other hand, our purpose is to present crtical thinking in Latin America today, in this sense, our work is organized around a single figure, namely Enrique Dussel, in order to deepen ties between Latin American philosophy of liberation and certain currents of European (Emmanuel Levinas's metaphysics of alterity and Karl-Otto Apel's discourse ethics in particular) and Latin American philosophy (Leopoldo Zea and Augusto Salazar Bondy on one hand, and the current names « Modernity/Coloniality group », « post-Occidentalism » or « decolonial theories » on the other). To see these research perspectives through, the following plan will be adopted. To understand the intention of the paradigm shift claimed by Dussel's philosophy of liberation, this work takes as its starting point the presentation of different contexts (philosophical, historical, political, economic, cultural,etc) and the origins of philosophy of liberation. In the second part, we study a specific way, using a diachronic approach of Dussel's ethics of liberation, which was developed through dialogue with various authors. We specifically and critically study Levinas's influence on philosophy of liberation, and of its extensive dialogue with Apel's discourse ethics. Finally, the last part of our research raises the question of timeliness, or rather the current problems of philosophy of liberation, through internal and external criticism that has been directed at the school of thought over the last four decades. Using these issues, our research aims to contribue to the task, from our point of view both urgent and necessary, of thinking philosophically from within a global mindset. / Nuestro propósito en esta investigación es doble. Por un lado, se trata de examinar las relaciones que mantiene el concepto de universalidad con la propuesta latinoamericana de una filosofía situada, « inculturada », y, por lo tanto, de examinar los aportes de las filosofías críticas latinoamericanas a los debates sobre universalismo y particularismo cultural. En un contexto en el que el universalismo fáctico es resultado de una globalización homogeneizadora y etnocéntrica (universalismo monológico), y frente a las reivindicaciones de la diferencia como identidad prefijada y cerrada con riesgos fundamentalistas, un nuevo y verdadero universalismo como diálogo intercultural se presenta hoy como una alternativa a la oposición entre universalismo y particularidad. Por otro lado, nuestro propósito es presentar el pensamiento crítico latinoamericano actual. Ahora bien, este trabajo queda nucleado en torno a la sola figura de Enrique Dussel, con el fin de poder profundizar en la relación entre la filosofía latinoamericana de la liberación y determinadas corrientes de filosofía europeas (en concreto, la metafísica de la alteridad de Emmanuel Levinas y la ética del discurso de Karl-Otto Apel) y latinoamericanas (Leopoldo Zea y Augusto Salazar Bondy de un lado, y la corriente llamada « grupo Modernidad/Colonialidad », « posoccidentalismo » o también « teorías decoloniales » de otro. Para conseguir los objetivos propuestos, el trabajo quedará estructurado de la manera siguiente. Con la finalidad de facilitar la comprensión del cambio de paradigma que pretende la filosofía de la liberación en América latina, tomaremos como punto de partida la exposición de los diferentes contextos (filosófico, histórico, político, económico, cultural, etc.) y de los orígenes de la filosofía de la liberación. En la segunda parte estudiamos de manera específica, siguiendo un enfoque diacrónico, la ética de la liberación que Dussel ha desarrollado en diálogo con diferentes autores. Estudiamos especialmente, y de manera crítica, la influencia de Levinas en la filosofía de la liberación así como el largo diálogo entre la ética de la liberación (Dussel) y la ética del discurso de Apel. Cierra el trabajo una tercera parte donde se plantea la cuestión de la actualidad, o más bien de la problematicidad actual de la filosofía de la liberación a través de las críticas, internas y externas, que esta corriente de pensamiento ha recibido a lo largo de las últimas cuatro décadas. A partir de la problemática planteada, esta investigación quiere contribuir a la tarea, desde nuestro punto de vista urgente y necesaria, de pensar filosóficamente desde un horizonte mundial.

Esta tese trata sobre o ensino e aprendizagem de português considerado a priori língua estrangeira na fronteira Bolívia-Brasil, especificamente nos municípios confrontantes de Puerto Quijarro e Corumbá. Objetivamos investigar os conceitos que permeiam a noção de interculturalidade, assim como evocar seus significados e as marcas que eles imprimem no processo de aprender e ensinar línguas. Para começar, abordamos o contexto em duas perspectivas: detalhamos conceitos basilares de cultura(s), identidade(s) e interculturalidade(s) (ALBÓ, 2010; BAUMAN, 2005; BOSCHETTI; PEÑA CLAROS, 2008; GUERRERO ARIAS, 2002, 2010; WALSH, 2010) e investigamos o lugar e as línguas ancestrais, transnacionais e de contato dada sua peculiaridade liminar (CALLISAYA APAZA, 2012). As noções de fronteira e contexto foram balizadas em Camblong (2012); Costa (2013, 2015, 2016) e Van Djik (2012). Tomamos como base os estudos de Almeida Filho (1995; 2004; 2007; 2011); Carvalho (2002), Ferreira (2006) e Scaramucci (2010) para aprofundar conhecimentos no campo do ensino de português para falantes de outras línguas, em especial de espanhol. Esse suporte teórico configura-se fundamental para responder a questão: o processo de aprender e ensinar português como língua estrangeira em um contexto fronteiriço pode ser aprimorado utilizando-se estratégias e práticas interculturais, entendida a interculturalidade sob as perspectivas dos alunos e professores? Dessa pergunta derivaram as hipóteses desta tese: a análise aprimorada do contexto, considerando-se as especificidades da fronteira, pode contribuir para a formulação de conceitos interculturais; as práticas interculturais do cotidiano estão presentes no ensino e aprendizagem da língua do outro no espaço fronteiriço; as noções de interculturalidade que subjazem à compreensão dos aprendizes e professores expressam-se no ensino e aprendizagem de uma língua de fronteira; contextos específicos exigem metodologias de ensino específicas. A posteriori emergiu uma nova hipótese vinculada à formação do professor como mediador dos significados intertextuais entre os aprendizes e a língua alvo. Para responder a indagação central e verificar se as hipóteses se confirmavam ou deveriam ser refutadas, realizamos um curso de português em que estiveram envolvidos alunos bolivianos, falantes de castelhano e discentes brasileiros do curso de Letras português e espanhol da Universidade Federal do Mato Grosso do Sul, campus do Pantanal, na função de professores. Adotamos a metodologia da pesquisa-ação (THIOLLENT, 2009; TRIPP, 2005), consoante com a proposta deste trabalho que prima pelo desenvolvimento de uma pesquisa social (FRANCO, 2005; MCNIFF, 2002). Utilizamos os seguintes instrumentos de coleta de dados: entrevistas e questionários com perguntas abertas e fechadas, aplicados aos participantes da ação e diários de campo para o registro das suas ponderações e reflexões. A análise dos dados correspondeu à pesquisa explicativa, identificando fatores que relacionassem as informações coletadas às bases teóricas. Concluímos que a interculturalidade é um caminho que permite estar aberto ao outro para estabelecer uma comunicação dialógica; evidenciamos as práticas culturais como um meio de aprender línguas e observamos que a prática dos alunos proporciona subsídios importantes para a formação de professores. Nossas discussões e reflexões também nos levam a propor a designação português língua de fronteiras, como uma subespecialidade necessária para os contextos fronteiriços. / This thesis deals with the teaching and learning of Portuguese considered a priori foreign language in the Bolivia-Brazil border, specifically in the confronting municipalities of Puerto Quijarro and Corumbá. We aim to investigate the concepts that permeate the notion of interculturality, as well as to evoke their meanings and the marks they imprint on the process of learning and teaching languages. To begin with, we approach the context in two perspectives: we detail basic concepts of culture, identity and interculturality (ALBÓ, 2010; BAUMAN, 2005; BOSCHETTI ; PEÑA CLAROS, 2008; GUERRERO ARIAS, 2002, 2010 , WALSH, 2010), and we investigate the place and the ancestral, transnational and contact languages given their unique characteristic (CALLISAYA APAZA, 2012, CAMBLONG, 2012, COSTA, 2013, 2015, 2016, VAN DJIK, 2012). We take as base the studies of Almeida Filho (1995; 2004; 2007; 2011); Carvalho (2002), Ferreira (2006) and Scaramucci (2010) to deepen knowledge in the field of Portuguese teaching for speakers of other languages, especially Spanish. This theoretical support is fundamental to answer the question: Can the process of learning and teaching Portuguese as a foreign language in a frontier context be improved by using intercultural strategies and practices, understanding interculturality under the perspectives of students and teachers? From this question the hypotheses of this thesis were derived: the improved analysis of the context, considering the specificities of the border, can contribute to the formulation of intercultural concepts; the intercultural practices of daily life are present in the teaching and learning of the language of the \"other\" in the frontier space; the notions of interculturality that underlie the understanding of apprentices and teachers are expressed in the teaching and learning of a frontier language; specific contexts require specific teaching methodologies. A posteriori emerged a new hypothesis linked to the formation of the teacher as mediator of the intertextual meanings between the apprentices and the target language. In order to answer the central question and verify if the hypotheses were confirmed or should be refuted, we conducted a Portuguese course in which Bolivian students, speakers of Castilian and Brazilian students of the course of Portuguese and Spanish Literature of the Federal University of Mato Grosso do Sul , Pantanal campus, in the role of teachers. We adopted the methodology of action research (THIOLLENT, 2009; TRIPP, 2005), according to the proposal of this work that emphasizes the development of a social research (FRANCO, 2005; MCNIFF, 2002). We used the following data collection tools: interviews and questionnaires with open and closed questions, applied to participants in the action and field journals to record their weights and reflections. The analysis of the data corresponded to the explanatory research, identifying factors that related the information collected to the theoretical bases. We conclude that interculturality is a way that allows us to be open to the \"other\" to establish a dialogical communication; we evidence cultural practices as a means of learning languages and we observe that student practice provides important subsidies for teacher training. Our discussions and reflections also lead us to propose the designation Portuguese border language, as a necessary subspecialty for frontier contexts.