CoordenaÃÃo de AperfeÃoamento de Pessoal de NÃvel Superior / O objetivo dessa pesquisa à analisar a produÃÃo de saber no contexto da vida do povo do mar de Canto Verde, a partir da perspectiva das lutas pelo territÃrio. Isso permitirà dar visibilidade aos conhecimentos produzidos pelas populaÃÃes mais simples, que muitas vezes sÃo oprimidas e desconsideradas por nÃo fazerem parte de um processo cultural hegemÃnico (SANTOS, 2005). A pesquisa referencia-se nos estudos de Freire (1983; 1992; 1996; 2000; e 2007), em suas Pedagogias: Pedagogia da Autonomia; Pedagogia do Oprimido; Pedagogia da TolerÃncia; Pedagogia da EsperanÃa; Pedagogia da IndignaÃÃo. Considera-se, precipuamente, os saberes de âexperiÃncia feitaâ no contexto de âsituaÃÃes-limiteâ com seus âatos limitesâ, que sÃo, respectivamente, reflexÃes sobre o vivido ou experienciado em situaÃÃes que exigem transformaÃÃo, junto aos atos que as realizam. Encontra-se na ecologia dos saberes de Santos (2005, 2010) a afirmaÃÃo da importÃncia de dar visibilidade à produÃÃo de saber das populaÃÃes espoliadas e que viram suas culturas serem invisibilizadas por nÃo serem hegemÃnicas. A pesquisa ancora-se tambÃm em Dewey, (2010), por ler a arte e suas manifestaÃÃes como experiÃncia. Se entrelaÃa tambÃm nos passos de Diegues (1994;1995; e 2007), que constrÃi o conceito de Povos do Mar, desenvolvendo a atenÃÃo Ãs particularidades da vida das comunidades pesqueiras em sua maritimidade, lugar das relaÃÃes com o ambiente fÃsico e humano do litoral. O presente estudo, pois, que tem como locus a comunidade de Canto Verde, situada no municÃpio de Beberibe-CE, calÃa-se na abordagem qualitativa e elege o mÃtodo etnogrÃfico como caminho, considerando que essas duas vertentes nos possibilitarÃo a descritividade atenta à anÃlises, bem como um detalhamento maior sobre o objeto investigado, em contextos naturalÃsticos, o que mostra a pulsaÃÃo das lutas e seus saberes, capazes de compor um campo analÃtico ao modo de um Memorial de Canto Verde. / This dissertation seeks to present the production of knowledge in the context of the life of the people of the Canto Verde, from the perspective of the struggles for the territory. The emphasis is on the knowledge produced by the simpler populations, who are often oppressed and disregarded for not being part of a hegemonic cultural process (SANTOS, 2005). This work is referenced in the studies of Freire (1983; 1992; 1996; 2000; and 2007), in their Pedagogy: Pedagogy of Autonomy; Pedagogy of the Oppressed; Pedagogy of Tolerance; Pedagogy of Hope; Pedagogy of Indignation. The knowledge of "experience made" in the context of "limiting situations" with their "limiting acts", which are, respectively, reflections on what is experienced or experienced in situations that require transformation, Perform. In the ecology of Santos (2005, 2010), the importance of giving visibility to the production of knowledge of the spoiled populations and that their cultures are invisibilized because they are not hegemonic, is verified in the ecology of the Santos (2005, 2010). The research is also anchored in Dewey, (2010), for reading art and its manifestations as experience. It is also interwoven in the footsteps of Diegues (1994, 1995, and 2007), which builds the concept of seafaring peoples, developing attention to the particularities of the life of the fishing communities in their maritimity, place of relations with the physical and human environment of the coast. The present study, therefore, which has as locus the Prainha do Canto Verde, located in the city of Beberibe-Ce, was based on the qualitative approach and chose the ethnographic method as a path, considering that these two strands allowed the descriptiveness attentive to the analyzes , As well as a greater detail on the investigated object, in naturalistic contexts, which shows the pulsation of the struggles and their knowledge, able to compose an analytical field in the manner of a Canto Verde Memorial.

This study presents a conceptual and theoretical framework for peace building and restorative action in the Arctic Barents Region where the Sami of the Scandinavian region live. Based on Johan Galtung´s theory of peace, the study approaches the issue of peace building and restorative action by considering the history of colonialism and the meaningful lessons drawn from it as a pedagogic field and with human development as the goal. Central to this imperative is the issue of cognitive justice. The study explores the peace potential in including indigenous knowledge systems and the ethics embedded in them in the developmental discourse going forward. The word “ethics” is explored within this imperative, with the study arguing that developing an ethical rationality compatible with the goal of peace and human development in this context is not primarily about the mastering of rules and principles or adjusting to modernity´s mores but about something far more fundamental, namely, the work of re-establishing the esteem for the Other – the very fundamental condition of human community – in a context in which respect for the intrinsic value, dignity and individual autonomy of others and therein their active participation in the world, are under severe strain. The remote space that is devoted to this fundamental relation with the Other in today's leading moral-philosophical discourse thus stresses the need to open up new “cognitive spaces” so that wisdom may emanate more freely from non-western traditions in order to expand the range of ethical rationality. This argument is supported by hermeneutical theory, especially that of Gadamer, the core of which is that communicative acknowledgement of the Other must be based exclusively on the Other’s premises, where the world of the Other is prioritised as the key for understanding oneself. The arbitrative lesson of hermeneutics is that true comprehension is not possible by evading the Other. It is at this point that Levinas’ analysis of the “face” becomes central: The Other is experienced “face-to-face”, meaning “without horizons” and refers to an experience before my will and freedom and which implies that I transcend myself when I acknowledge my responsibility for my Self as the responsibility for the Other. The study concludes that building peace by restoring indigenous systems of trust and hospitality is vital in any attempt to cope with current difficulties and for moving forward in a restorative paradigm. / Educational Studies / D. Ed. (Philosophy of Education)