nÃo hà / As discussÃes nessa narrativa tratam-se da aÃÃo educacional e do legado cultural de Gustavo Barroso para a Moderna Museologia Brasileira. Vincula-se ao grande tema da histÃria e memÃria da educaÃÃo brasileira, especialmente à histÃria e memÃria das instituiÃÃes escolares e culturais. A pesquisa busca a compreensÃo e interpretaÃÃo da aÃÃo social do sujeito Gustavo Barroso, nas distintas matÃrias da Museologia no Brasil, por meio de sua aÃÃo educacional, a partir, nomeadamente, da trÃade Museu HistÃrico Nacional (1922), Curso de Museus (1932) e Inspetoria de Monumentos Nacionais (1934), bem como de seu debate sobre folclore sertanejo, principalmente cearense, vinculado à sua proposta de museu ergolÃgico (1944). Utilizamos o conceito de modernidade sustentado nas apreciaÃÃes de Max Weber a respeito do tema. Na pesquisa recorreram-se a documentos institucionais, à revisÃo bibliogrÃfica de outros trabalhos sobre o assunto e à entrevista de ex-alunos do Curso de Museus, em que se buscava saber sobre suas memÃrias (Ricoeur) no tocante ao Curso de Museus e à sua experiÃncia de convivÃncia e/ou trabalho no MHN. O objetivo fundamental à apresentar uma interpretaÃÃo falseÃvel (Popper) de que Gustavo Barroso, a partir da trÃade retrocitada, contribuiu para a preservaÃÃo da memÃria nacional, na medida em que iniciou uma cultura de preocupaÃÃo do poder pÃblico com nossa histÃria educacional e nosso patrimÃnio cultural, ou seja, instalou-se uma nova concepÃÃo de Museologia no Brasil, justificadora de sua prÃpria visÃo de histÃria e conservadorismo. A fundaÃÃo do MHN foi em 1922, ano emblemÃtico para a HistÃria do Brasil, marcado por diversos acontecimentos polÃticos e culturais, ano que tambÃm correspondia ao centenÃrio da IndependÃncia do Brasil, em que se vivia grande crise de popularidade e aceitaÃÃo do governo de EpitÃcio Pessoa. O MHN resultou em um libelo nacionalista e ufanista, necessÃrio para clamar ao povo o amor pela naÃÃo e a salvaguarda das relÃquias das elites imperiais na jovem repÃblica, jà na condiÃÃo de repÃblica velha. Concluiu-se que o projeto museolÃgico de Gustavo Barroso teve imensurÃvel contribuiÃÃo para a formaÃÃo de uma museologia moderna no Brasil, porque inaugurou um museu exclusivamente histÃrico, o primeiro curso de museus e ainda a primeira instituiÃÃo de salvaguarda do patrimÃnio do paÃs, de carÃter nacional, ligada à administraÃÃo federal.

Ce mémoire explore l’influence de l’évolution des représentations historiques des rébellions des patriotes, telles que formulées par les historiens réputés, sur les manuels scolaires québécois publiés entre 1982 et 2006. Il démontre qu’entre ces deux années, qui correspondent à deux réformes scolaires successives, les conceptions des rébellions de 1837 ont beaucoup évolué dans l’historiographie universitaire. Ce mémoire montre pourtant que les manuels scolaires issus de la réforme de 2006 demeurent attachés à un récit historique caractéristique d’une historiographie plus ancienne. / This thesis studies the effect on Québec history textbooks published between 1982 and 2006, of the changing historical representations of the Lower Canada Rebellions visible in the works of renowned historians. It shows that in the historiography, the perception of the 1837 Rebellions evolved in this period, which saw two reforms of the high-school history curriculum. It concludes, however, that the textbooks published after the 2006 school reform remain attached to a historical construct typical of an older historiography.

Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / This paper proposes an analysis on the novel Pedro Páramo, by Juan Rulfo, in which elements such as the conception of future and past defended by Modernity, the allegorical construction and the work of mourning arise as central axis. Throughout four chapters we sought to answer the following question: How, in Pedro Páramo, the Mexican revolutionary process and future prospects arising from Modernity are expressed? In the first, based on authors like Carlos Fuentes, Alejo Carpentier, Jorge Alberto Vital and Ruffinelli, we linked the author, the work and the context of production in an attempt to apprehend the formation of the Mexican historical-social-economic reality. Also at this stage, we make some considerations about the processes of cultural encounters experienced by Mexico (since the arrival of the Spanish to the mexican revolution) in order to relate issues of modernity and the constitutive process of the novel studied. In the second chapter, we detailed the process of the narrative construction, associating the external to the internal elements in a process of entry and exit of the novel, adding the literary text to the Mexican political-historical-social context. Also, we used the concept of literary transculturation proposed by the Uruguayan critic Ángel Rama, who helped us understand the narrative structure of Rulfo s novel, especially in relation to the historical moment in which it was produced. In the third chapter, we approached the cultural elaboration of death in Mexico, in its condition as national totem. Furthermore, based on the studies developed by Walter Benjamin, Jürgen Habermas, Octavio Paz and Darcy Ribeiro, we related, to the narrative analyzed, Benjamin s concept of allegory and the temporal conception adopted in Modernity. In the fourth and final chapter, the writings of Theodor Adorno and Idelber Avelar helped us with concepts such as mourning, loss, defeat, tension - associated to negative dialectics - taking Pedro Páramo as an open system in which the tension leads to a conception of future that subverts the conception presented by Modernity: a future in ruins. The projection of a future in ruins turns active the past, the present and the future. In this light, the different narrative voices in Pedro Páramo are taken as different possibilities, singular and incomplete, which propose the revision of the constitution of the Great National Report of Mexico related to the Revolution, starting from the recognition of the past as heterogeneous and fragmented, breaking with the homogenizing and totalizing visions of history and taking diversity and opposition as positive aspects. / Este trabalho apresenta uma proposta de análise do romance Pedro Páramo, de Juan Rulfo, na qual a concepção de futuro e de passado defendida pela Modernidade, a construção alegórica e o trabalho de luto erigem-se como eixos centrais. Ao longo de quatro capítulos, buscamos responder a seguinte pergunta: Como, em Pedro Páramo, o processo revolucionário mexicano e a perspectiva de futuro decorrente da Modernidade estão expressos? No primeiro, os escritos de Carlos Fuentes, Alejo Carpentier, Alberto Vital e Jorge Ruffinelli nos ajudaram a relacionar o autor, a obra e o contexto de produção, na tentativa de apreender a formação da realidade histórico-social-econômica mexicana. Ainda nesta etapa, tecemos algumas considerações sobre os processos de encontros culturais vivenciados pelo México (desde a chegada dos espanhóis até a revolução mexicana) com o intuito de abarcarmos questões relativas à Modernidade e à constituição do romance estudado. No segundo capítulo, analisamos a construção da narrativa, associando os elementos externos aos internos em um processo de entrada e saída do romance, somando o texto literário ao contexto político-histórico-social mexicano. Também, empregamos o conceito de transculturação literária proposto pelo crítico uruguaio Ángel Rama, o qual nos ajudou a compreender a estrutura narrativa de Pedro Páramo, principalmente, face ao momento histórico em que foi produzida. No terceiro capítulo, a partir de autores como Claudio Lomnitz, Carlos Monsiváis e Octavio Paz, abordamos a elaboração cultural da morte no México, em sua condição de totem nacional. E, partindo dos estudos desenvolvidos por Walter Benjamin, Jürgen Habermas, Octavio Paz e Darcy Ribeiro, relacionamos ao romance analisado o conceito benjaminiano de alegoria e a concepção temporal moderna. No quarto e último capítulo, os escritos de Theodor Adorno e de Idelber Avelar auxiliaram-nos com conceitos como luto, perda, derrota, tensão - associados à dialética negativa , a partir dos quais tomamos Pedro Páramo como um sistema aberto no qual a tensão conduz para uma concepção de futuro que subverte a apresentada pela Modernidade: um futuro em ruínas. A projeção de um futuro de ruínas torna atuante tanto o passado quanto o presente e o futuro. Sob esse prisma, as distintas vozes narrativas de Pedro Páramo são possibilidades diversas, singulares e incompletas que propõem a revisão da constituição do grande relato nacional mexicano relacionado à revolução, partindo do reconhecimento do passado como heterogêneo e fragmentado, rompendo com as visões homogeneizantes e totalizantes da história e tomando a diversidade e a oposição como aspectos positivos.

Submitted by Gilvan Almeida (gilvan.almeida@icict.fiocruz.br) on 2016-09-26T14:06:06Z No. of bitstreams: 2 license.txt: 1748 bytes, checksum: 8a4605be74aa9ea9d79846c1fba20a33 (MD5) 141.pdf: 1882141 bytes, checksum: 9cb78388e19bfda67ea16ae184427211 (MD5) / Approved for entry into archive by Barata Manoel (msbarata@coc.fiocruz.br) on 2016-10-21T14:23:12Z (GMT) No. of bitstreams: 2 license.txt: 1748 bytes, checksum: 8a4605be74aa9ea9d79846c1fba20a33 (MD5) 141.pdf: 1882141 bytes, checksum: 9cb78388e19bfda67ea16ae184427211 (MD5) / Made available in DSpace on 2016-10-21T14:23:12Z (GMT). No. of bitstreams: 2 license.txt: 1748 bytes, checksum: 8a4605be74aa9ea9d79846c1fba20a33 (MD5) 141.pdf: 1882141 bytes, checksum: 9cb78388e19bfda67ea16ae184427211 (MD5) Previous issue date: 2012 / Fundação Oswaldo Cruz. Casa de Oswaldo Cruz. Rio de Janeiro, RJ, Brasil. / João Capistrano de Abreu (1853 – 1927) viveu as grandes transformações da história do Brasil na passagem do Império à República. Não somente isto, o autor se deparou com diversas interlocuções que abriam inúmeras possibilidades quanto à disputa pela hegemonia do saber histórico. Desde a sua juventude, Capistrano circulou pelo cientificismo característico de fins do século dezenove. Na sua formação entrou em contato com autores como Henry Thomas Buckle (1821 – 1862), Hippolyte Adolphe Taine (1828 – 1893), Herbert Spencer (1820 – 1903) e Auguste Comte (1798 – 1857). Na interlocução com os autores do Velho Mundo, Capistrano tinha em mente a formação do caráter nacional, questão essencial para os intelectuais do seu tempo no jovem império brasileiro. Alguns temas que se colocaram nesses primeiros diálogos tiveram longa permanência na historiografia construída por Capistrano ao longo de sua vida, ainda que, com o passar dos anos, sofressem transformações em sua abordagem. Outras questões abraçadas pelo autor na juventude foram posteriormente descartadas na medida em que o historiador travava contato com novos autores dentro e fora do Brasil, e também com a documentação histórica. Dentre os temas que poderiam ser tomados como permanências na obra do historiador foram: a importância do elemento indígena na formação do caráter nacional, igualmente a relevância do meio físico na formação do brasileiro, a concepção da humanidade única frente à visão racialista do ser humano e a produção artística e cultural como representação da sociedade que a origina. Algum tempo após deixar a sua terra natal, o Ceará, e instalar-se na corte imperial, Capistrano entrou em contato com a vasta documentação referente ao Brasil colonial e, paralelamente, com autores ligados à história cultural e ao historicismo alemão, tais como: Leopold von Ranke (1795 – 1886), Friedrich Ratzel (1844 – 1904) e Eduard Meyer (1855 – 1930). A sua produção seria profundamente afetada por tais experiências; o que não caracterizaria, contudo, um tipo de “conversão” a novos paradigmas, posto que os temas mais caros ao estudioso e ainda as suas mais profundas crenças continuariam presentes em seus escritos. No entanto, enriquecidos e com maior sofisticação do que sob a ótica cientificista que o atraiu em sua juventude. A maneira pela qual o autor se constrói como profissional do campo da história concomitantemente com a construção da História Pátria é questão central no desenvolvimento deste trabalho. Para tal, faz-se imprescindível na análise a interlocução de Capistrano com os autores clássicos do seu tempo, sem perder de vista, contudo, o diálogo que mantinha com seus pares brasileiros, a rede de troca de documentações históricas da qual se valia em seus estudos históricos, a sua vinculação às instituições como o IHGB - Instituto Histórico e Geográfico Brasileiro - e a Biblioteca Nacional, e, ainda, além das experiências pessoais que fizeram parte de seu vivido. / This paper deals with João Capistrano de Abreu (1823 – 1927), who lived at a time of many changes in Brazilian history, as it was the passage from Monarchy to Republic. Moreover, he was in touch with a great number of different dialogs, which opened many possibilities of the History he intended to do. Since his youth, Capistrano had been in contact with the subjects of the scientism of the late nineteenth century. In this period he was in touch with the production of authors as Henry Thomas Buckle (1821 – 1862), Hippolyte Taine (1828 – 1893), Herbert Spencer (1820 -1903) e Auguste Comte (1798 – 1857). In the interlocution with the authors of the Old World, Capistrano had in his mind the construction of the character of the Brazilians, with was a kind of essential question to the intellectuals of the young Brazilian Empire. Some subjects present in those firths dialogs were also present in the historiography that Capistrano constructed during his long life, albeit with different approaches over the years. On the other hand, other subjects present in the studies of his youth had been disposed along the way, as he came in contact with new authors from Brazil or from abroad, so as the contact with the documentation over the national history. Some subjects that would be taken as permanent in the work of Capistrano de Abreu were: the Brazilian Indians as essential to the construction of a national character, so as the environment for the configuration of the Brazilian society, the conception of the unity of Mankind facing to the concepts of different races and thinking the artistic and cultural production as a representation of the society in which they were conceived. After some time that he moved to the Imperial Court, he was also in touch with writers from German historicism and cultural history such as: Leopold von Ranke (1795 –1886), Friedrich Ratzel (1844 – 1904) e Eduard Meyer (1855 – 1930). Certainly his intellectual production was affected by those news experiences. However it doesn’t mean a kind of “conversion” to new paradigms, since the essential themes and the deepest principals of his early writings was preserved in his historiography at that time. Albeit, more elaborated and in a sophisticated way. The trajectory of this historian, how he made himself as a historian in parallel of his production of the history of Brazil is the central question of this paper. For that the main point was to bring light to the interlocutions of Capistrano de Abreu and some classics writers of his time. Notwithstanding, other subjects made part of the argumentation as: the dialog with the Brazilian intellectuals, the network of changing historical documents that he used in his research, his linking to institutions as IHGB – Brazilian Historical and Geographical Institute - or to the National Library and also the personal experiences of his life.

The article takes up the question of the meaning and function of borders and their regions from a medieval perspective. In a diachronic overview, the emergence of the borders of the later German Empire and their not always linear development are traced. It turns out that often retrospective research results in the sense of a national historiography were used for geographical legitimations rather than a retrospective view of an intertwined genesis of borders. Even though more recent research on the Middle Ages has turned away from approaches based purely on modern states, the national master narratives remain quite effective.

À partir des années 1960, avec l’apparition d’un « nous » québécois territorialement défini, intellectuels et groupes de pression se mettent à construire le « problème » de la sous-représentation des autochtones dans l’enseignement de l’histoire nationale à l’école au Québec. Nous comparons la place de ce « problème » à l’agenda des concepteurs des deux derniers programmes d’enseignement de l’histoire nationale à l’école secondaire au Québec : Histoire du Québec et du Canada (1982-2008) et Histoire et éducation à la citoyenneté (2007/2008-). Nous montrons que ce « problème » n’a été inscrit avec proéminence qu’à l’agenda des concepteurs du nouveau programme. Comment expliquer cette différence entre l’agenda des concepteurs de ces deux programmes? En se basant sur l’approche des courants multiples développé par John Kingdon, nous montrons qu’à partir des années 1990, tous les éléments étaient réunis pour favoriser la mise à l’agenda de ce « problème » - courant des problèmes, courant des solutions, courant de la politique, entrepreneur politique et fenêtre d’opportunité. Par contraste, nous arguons qu’à la fin des années 1970, un élément manquait : le courant de la politique, et en particulier le « national mood ». Pour rendre ce concept moins a-historique, nous déclinons le « national mood » en trois niveaux hiérarchiques de croyances, selon la typologie de Sabatier et Jenkins-Smith (1993). Nous montrons qu’il y a eu un changement au niveau des croyances les plus fondamentales et inaltérables des élites intellectuelles et politiques québécoises entre la fin des années 1970 et les années 1990 consistant à reconnaître les peuples autochtones. / With the emergence of a territorially-based Quebec identity in the 1960s intellectuals and pressure groups began to construct the “problem” of aboriginal under-representation in Quebec’s national history program. We compare the importance of this “problem” on the agenda of the designers of the last two high school national history teaching programs in Quebec: History of Quebec and Canada (1982-2008) and History and Education Citizenship (2007/2008-). We show that this “problem” only gained prominence on the agenda of the second program’s designers. To explain this difference between the agenda of the two programs’ designers, we use John Kingdon’s Multiple Streams approach. We show that in the 1990s and 2000s, all the elements favouring the agenda setting of this “problem” were present: the problem stream, the policy stream, the politics stream, the political entrepreneur and the policy window. In contrast, we argue that in the late 1970s, one element was missing: the politics stream, more specifically the national mood. To make the concept of national mood less a-historical, we use Sabatier and Jenkins-Smith’s typology (1993) and distinguish three levels of beliefs constitutive of the national mood. We assert that a change occurred at the deepest and most unalterable level of beliefs held by Quebec’s intellectual and political élite between the late 1970s and the 1990s in favour of the recognition of aboriginal peoples.

Plusieurs recherches en didactique de l’histoire se sont intéressées à la faible présence des femmes dans les manuels. Toutefois, aucune ne s’est penchée sur la compréhension des questions reliées au genre dans les récits historiques par les élèves. Cette étude propose de combler cette absence grâce à une étude de cas exploratoire auprès d’élèves de quatrième secondaire en histoire nationale. Nous avons interrogé les adolescents sur leurs conceptions du manuel d’histoire et du féminisme par voie de questionnaire (n=595) et à l’aide d’entretiens individuels (n=9). Durant ces entrevues, des extraits de manuels offrant des discours divergents sur le féminisme leur étaient présentés. Ce travail décrit et analyse les usages du manuel par les élèves, leurs conceptions des luttes féministes dans l’histoire, de même que leur compréhension du rôle accordé aux femmes dans les récits historiques (agentivité). Les élèves perçoivent le manuel d’histoire comme véridique et neutre. Ils l’utilisent d’abord et avant tout afin de répondre à des questions de repérage d’informations historiques. Ils sont peu enclins à le remettre en question, même lorsqu’ils sont confrontés à des récits contradictoires. Ils ont plutôt tendance à amoindrir les différences retrouvées dans les récits afin que le discours corresponde à leurs conceptions initiales de la matière. Pour une majorité d’élèves, les luttes féministes sont associées au passé et il y a peu de liens à faire avec le présent. Le mouvement féministe est associé de manière prépondérante à l’obtention du droit de vote et à quelques évènements ponctuels dénués de contextualisation. Les stéréotypes de genre sont perceptibles dans les réponses de nombreux adolescents, de même que l’antiféminisme, dans une moindre proportion. Cependant, la majorité des élèves rencontrés en entrevue a été en mesure de déceler des différences en fonction de l’agentivité dans les extraits de manuels proposés. Cela nous porte à croire que le développement d’habiletés liées à la pensée historienne en classe pourrait mener les élèves à réfléchir de manière critique aux rapports de genre dans l’histoire. Mots-clés : manuels ; féminisme ; histoire des femmes ; genre ; histoire nationale ; école secondaire ; agentivité ; pensée historienne. / Several research in history education have focused on the low number of women found in textbooks. However, none has looked at the issues of gender in the historical understanding of students. This study proposes to address these questions through an exploratory case study conducted with grade 10 students of national history. We asked these teenagers about their conceptions of the history textbook and feminism; first by using a questionnaire (n = 595) and then with the help of individual interviews (n = 9). During these interviews, excerpts of textbooks offering divergent narratives on feminism were presented. This thesis describes and analyzes the use of the textbooks by students, their conceptions of feminist struggles in history, as well as their understanding of the role of women in historical accounts (agency). Students perceive the history textbook as true and neutral. They first and foremost use it to answer queries related to specific historical content. They are reluctant to question it, even when faced with conflicting accounts. They tend to lessen the differences found in the narratives so that it reflects their initial conceptions of the subject. A majority of student associate the feminist movement with the past and make little links with the present. Their knowledge of feminism is predominantly limited to the right to vote and a very few other events, all devoid of context. Gender stereotypes are evident in the responses of many teenagers as well as anti-feminism, to a lesser extent. However, the majority of students interviewed were able to identify some differences in terms of the agency of women found in textbooks. This leads us to believe that the development of historical thinking in a classroom context could lead students to think more critically about gender issues in history. Keywords: textbooks; feminism; women’s history; gender ; national history; high school; agency; historical thinking.

Depuis toujours, les peuples ont éprouvé le besoin de se différencier les uns des autres et, en même temps de trouver ce qui leur était propre, c’est-à-dire leur identité (culturelle d’abord et puis nationale). Une première définition d’identité est faite grâce aux réflexions des savants du XVIIIe siècle même si cette définition répond essentiellement aux besoins des élites au sein desquelles elle est néé. Cette utilisation de la part des élites sera plus évidente au siècle suivant lors de la formation des Etats-nations. Dans ce contexte, ce qui auparavant était « identité culturelle » deviendra dans plusieurs cas « identité nationale ». En considérant l’identité nationale comme le résultat d’un processus de création plus que comme un sentiment inné à l’intérieur des communautés, nous pouvons entreprendre la comparaison de ce qui peut sembler à simple vue « incomparable ». Pour montrer que cette étude comparative est possible, voire intéressante, pour mieux comprendre la façon dans laquelle les Etats-nations ont créé le « mythe » de l’esprit national, nous avons choisi les exemples de la Grèce et du Japon parce que, malgré leurs différences et leur éloignement culturel et géographique, leur évolution est presque parallèle. Utilisant la langue, l’histoire, les croyances, la littérature et les « traditions » ainsi que des modèles extérieurs, les intellectuels grecs et japonais vont créer leurs propres réflexions sur l’identité culturelle au XVIIIe siècle ; une identité qui deviendra le fondement de leur identité nationale lorsque l’Etat-nation adviendra dans les deux territoires au XIXe siècle. Avec cette thèse notre objectif est de répondre à la question de la création identitaire en Grèce et au Japon en examinant les raisons, les auteurs, les éléments (aussi bien externes –éléments communs- qu’internes –éléments distinctifs-) et les résultats de ce processus. / Since Antiquity, people have felt the need to establish difference between them employing various elements. At the time, they try to discover the common elements between them: that is, their identity. Thanks to the reflexion made by 18th century savants, the first definition of cultural identity was accorded. But this definition was born until the elite class and was employed by these elite in reaching their political objectives. However, elite have employed the elements that were common with the lower classes people as well.If we see the national identity as the outcome of a process thus we can compared it is “incomparable”. To montred that this comparative study is possible, we have choised the examples of Greece and Japan because they have specially interesting. Despite of geographical and cultural distance and political and historical difference, these territories showed parallel developpments in their reflexiion of identity. Employing language, history, beliefs, literature and external models, Japanese and Greel intellectuals created in 18th century their own reflexion on cultural identity. This reflexion become the fundament of the national identity at the middle of 19th century whem Japan and Greece become Nation-Etat.With this study, we can try to answer the question of identity creation by examining reasons, actors, elements both internal (distinctives elements) and external (common elements) and outcome into the process.

Este trabalho se propõe a investigar como foi formulado, pelos agentes e agências que atuavam no campo dos museus no Brasil, o papel educativo dessas instituições, em especial no Museu Histórico Nacional. A pesquisa compreende as décadas entre 1930 e 1950, com demarcações temporais precisas em 1932, quando ocorreu a implementação do Curso de Museus no Brasil e, 1958, ano em que foi realizado no País o Seminário Regional da UNESCO sobre a Função Educativa dos Museus. O estudo situa-se na interseção entre a História da Educação e a História dos Museus, e fundamenta-se nos pressupostos da História Cultural. Considerei que as relações a serem investigadas articulavam-se em um campo dos museus e, para a proposta analítica, tomei de empréstimo o conceito de campo definido por Pierre Bourdieu. A pesquisa partiu do pressuposto de que um processo de maturação da função social dos museus desenvolveu-se ao longo do século XX e, nessa dinâmica, o tema educação em museus ganhou destaque. Ao deter-me em uma análise do corpus documental referente ao período investigado (matérias de jornais, documentos oficiais, livros, artigos, relatórios, depoimentos de antigos profissionais de museus, por exemplo), identifiquei uma operação teórico-metodológica por parte dos agentes e agências, que atuaram no campo dos museus, para sua legitimação como espaços de aprendizado. A defesa do aprimoramento do papel educativo dos museus era sustentada por três abordagens: educação visual; educação para o povo; projeto de nação assegurado pela instrução pública. O diálogo com os autores François Hartog, Luis Gerardo Morales Moreno, Manoel Luiz Salgado Guimarães, Michel de Certeau, Paulo Knauss, Roger Chartier, Suely Moraes Ceravolo, Ulpiano Bezerra de Meneses, entre outros, contribuiu para aprofundar os conceitos e modos de operação fundamentados nas abordagens evidenciadas. Uma imersão empírica foi realizada em propostas e experiências de caráter educativo identificadas no Museu Histórico Nacional, instituição federal que se comprometeu explicitamente com a educação cívica e, entre seus projetos, criou o Curso de Museus, formação que estimulou a entrada de um novo agente no campo reconhecido pela diplomação. A pesquisa ressaltou uma produção engajada de múltiplos profissionais de museus sobre o papel educativo a ser assumido por essas instituições, bem como uma intensa articulação entre esses profissionais e os agentes do campo da educação. / The present dissertation is aimed at investigating the formulation by actors and institutions in the field of museology in Brazil of the educational role of Brazilian museums, especially the National Historic Museum. The research focuses on the period between 1930 and 1950, with precise temporal demarcations in 10932, when the Brazilian course on Museology was created, and 1958, when UNESCO’s first Regional Seminary on the educational role of museums occurred. The study combines elements of History of Education and the History of Museums, and is mainly based on the premises of Cultural History. I have assumed that the relationships under investigation belonged to the field of museums and, for my analysis, I have borrowed the concept of defined field from the Works of Pierre Bourdieu. The research starts from the premise that the social function of museums has evolved over the 20th century in a way that gave increasing importance to education. It has become clear from the analysis of the available records (newspaper articles, official documents, books, articles, reports, interviews with old museum professionals, etc.) that actors and institutions have made a conscious theoretical-methodological effort to legitimize museums as learning spaces. The educational role of museums was increased through three means: visual education, education for the general public, a national project that required public instruction. The works of authors such as François Hartog, Luis Gerardo Morales Moreno, Manoel Luiz Salgado Guimarães, Michel de Certeau, Paulo Knauss, Roger Chartier, Suely Moraes Ceravolo, Ulpiano Bezerra de Meneses, among others, were instrumental for the development of this dissertation. Empirical research was done at the National History Museum, a federal institution explicitly committed to civic education. Among several projects, special attention has been given to the creation of a diploma giving program in museology, which has stimulated the entry of a new agent in the field. Finally, the research has identified an extensive body of work by committed museum professionals about the educational role that ought to be given to museums, as well as intense Exchange between these professionals and those in the field of education. / El presente trabajo pretende investigar cómo fue formulado, por los agentes y agencias que actuaban en el campo de los museos en Brasil, el papel educativo de estas instituciones, en especial el Museo Histórico Nacional. La investigación está situada entre las décadas de 1930 y 1950, con una fecha de inicio en 1932, cuando se implementó el Curso de Museos en Brasil, terminando el análisis en 1958, año en que fue realizado en el país el Seminario Regional de la UNESCO sobre la Función Educativa de los Museos. El estudio se sitúa en la intersección entre la Historia de la Educación y la Historia de los Museos, fundamentándose en los presupuestos de la Historia Cultural. Se considera que las relaciones a ser investigadas se articulan bajo el concepto de campo definido por Pierre Bourdieu, y particularmente, el campo de los museos. La investigación partió de la afirmación de que un proceso de madurez de la función social de los museos se desarrolló a lo largo del s. XX, y en esa misma dinámica, el tema educación en los museos ganó un lugar especial. Al detenerse en el análisis del corpus documental referente al período investigado (artículos de periódico, documentos oficiales, libros, artículos, actas, testimonios de antiguos profesionales de museos, por ejemplo), se identificó una operación teórico- metodológica por parte de los agentes y agencias, que actuaron en el campo de los museos, para su legitimación como espacios de aprendizaje. La prioridad del papel educativo de los museos fue sustentada por tres abordajes: educación visual, educación para el pueblo y un proyecto de nación asegurado por la instrucción pública. El diálogo con los autores François Hartog, Luis Gerardo Morales Moreno, Manoel Luiz Salgado Guimarães, Michel de Certeau, Paulo Knauss, Roger Chartier, Suely Moraes Ceravolo, Ulpiano Bezerra de Meneses, entre otros, contribuyó para profundizar conceptos y modos de operación fundamentados en los abordajes evidenciados. La inmersión empírica fue realizada en las propuestas y experiencias de carácter educativo identificadas en el Museo Histórico Nacional, institución federal que se comprometió de lleno con la educación cívica, y que, entre sus proyectos, inauguró el Curso de Museos, el cual estimuló la entrada de un nuevo agente en el campo reconocido por el título creado. La investigación resaltó una producción articulada de diferentes profesionales de museos sobre el papel educativo que sería asumido por esas instituciones, así como una intensa relación entre estos profesionales y los agentes del campo de la educación.

À partir des années 1960, avec l’apparition d’un « nous » québécois territorialement défini, intellectuels et groupes de pression se mettent à construire le « problème » de la sous-représentation des autochtones dans l’enseignement de l’histoire nationale à l’école au Québec. Nous comparons la place de ce « problème » à l’agenda des concepteurs des deux derniers programmes d’enseignement de l’histoire nationale à l’école secondaire au Québec : Histoire du Québec et du Canada (1982-2008) et Histoire et éducation à la citoyenneté (2007/2008-). Nous montrons que ce « problème » n’a été inscrit avec proéminence qu’à l’agenda des concepteurs du nouveau programme. Comment expliquer cette différence entre l’agenda des concepteurs de ces deux programmes? En se basant sur l’approche des courants multiples développé par John Kingdon, nous montrons qu’à partir des années 1990, tous les éléments étaient réunis pour favoriser la mise à l’agenda de ce « problème » - courant des problèmes, courant des solutions, courant de la politique, entrepreneur politique et fenêtre d’opportunité. Par contraste, nous arguons qu’à la fin des années 1970, un élément manquait : le courant de la politique, et en particulier le « national mood ». Pour rendre ce concept moins a-historique, nous déclinons le « national mood » en trois niveaux hiérarchiques de croyances, selon la typologie de Sabatier et Jenkins-Smith (1993). Nous montrons qu’il y a eu un changement au niveau des croyances les plus fondamentales et inaltérables des élites intellectuelles et politiques québécoises entre la fin des années 1970 et les années 1990 consistant à reconnaître les peuples autochtones. / With the emergence of a territorially-based Quebec identity in the 1960s intellectuals and pressure groups began to construct the “problem” of aboriginal under-representation in Quebec’s national history program. We compare the importance of this “problem” on the agenda of the designers of the last two high school national history teaching programs in Quebec: History of Quebec and Canada (1982-2008) and History and Education Citizenship (2007/2008-). We show that this “problem” only gained prominence on the agenda of the second program’s designers. To explain this difference between the agenda of the two programs’ designers, we use John Kingdon’s Multiple Streams approach. We show that in the 1990s and 2000s, all the elements favouring the agenda setting of this “problem” were present: the problem stream, the policy stream, the politics stream, the political entrepreneur and the policy window. In contrast, we argue that in the late 1970s, one element was missing: the politics stream, more specifically the national mood. To make the concept of national mood less a-historical, we use Sabatier and Jenkins-Smith’s typology (1993) and distinguish three levels of beliefs constitutive of the national mood. We assert that a change occurred at the deepest and most unalterable level of beliefs held by Quebec’s intellectual and political élite between the late 1970s and the 1990s in favour of the recognition of aboriginal peoples.