Photographs traverse the world in many forms and for many purposes. They follow and trace movements and networks of people, and have become essential objects in linking the past, present, and future of migrating communities. Vernacular photographs found in the home, encompass a substantial field of neglected knowledge and should be accorded greater attention and analysis in social science research. Vernacular images in academic research are often described as ordinary and mundane, their representational aspects are perceived to be repetitive and unremarkable (portraits, family snapshots etc.). However, this thesis argues that vernacular photographs are privileged objects and it is their universality and social embeddedness that elevates their significance in social science research. Unlike public or institutionalised photographic archives, vernacular archives operate within active social contexts and are alive with social agency. In this thesis, I use Alfred Gell’s anthropological theory of Art and Agency as the framework for conceptualising the social agency of photographs. To support these claims, this research examines the personal photographs found in the vernacular archives of a Gujarati migrant group in Christchurch, New Zealand. The photographs presented by members of this group are found at the centre of their social lives, mirroring their experiences and relationships in visual form. I use the Chakra Wheel as a visual metaphor to symbolise the nature of this group and their photographs. This metaphor speaks directly to the phenomenon of transnationalism and acknowledges that, for migrant communities, these transitioning processes are complex and elaborate, where the foundations of kinship and homemaking are constantly shifting. Vernacular photographs are at the centre of these transnational exchanges and networks, shifting from place to place, creating tangible and virtual threads between individuals, families, villages, and communities. They anchor these relationships at various sites, such as the wall in the family home, in albums, wallets, and on the internet. Vernacular photographs mirror these complex processes, and silently record and embody the social lives of people in a visual way. The mirrored reflection of the vernacular photograph can be both objective and subjective. By using the vernacular photograph as a research medium, in ethnographic research, we can get closer to the lived reality of people’s social lives. To emphasise the privileged position of vernacular photographs, I have chosen to use the methodology of photo-elicitation to position the photograph at the centre of enquiry. The methodology used in this thesis borrows some essential concepts from the discipline of phototherapy. Phototherapy claims that photographs can open up an exploration of us and others and, when the participant has primary agency, the affective force of the photograph is powerful and insightful. This thesis strongly supports these assumptions. Phototherapy uses photographs to explore the thoughts and unconscious processes of individuals. I argue that, in social research, photographs can also be used to explore and ‘open up’ the social world, by positioning the participant as the prime authority of their images, and their images as the vehicle of engagement and communication. By using vernacular photographs in this way, I look at both ‘on the surface’ and ‘below the surface’ of the image, making links with Barthes’ photographic theory and his concepts of ‘studium’ and ‘punctum’. In this thesis, the participants are the curators of their own personal archives. Their photographs give an emic view of their world, emphasising the importance of their migrant history, ancestors, village home, community, and cultural identity. Their photographs mediate agency between persons and places: keeping alive personal and spiritual relationships in the here and now; reinforcing essential familial knowledge systems; and assisting in creating and maintaining community identity and belonging.

Cette thèse propose de comparer et d’analyser les conditions d’existence des écoles communautaires en milieu urbain et rural au Mali. Ce travail qui comporte un texte et une étude filmique examine, à travers les données recueillies auprès des populations enquêtées, les difficultés auxquelles les écoles communautaires de Sabalibougou à Bamako et de ’Korobougou sont confrontées. La vie dans le quartier de Sabalibougou n’est pas facile comme dans le village de ’Korobougou, c’est la raison pour laquelle donner une éducation aux enfants d’une communauté vivant dans une pauvreté extrême devient difficile pour les parents d’élèves ainsi que pour les membres des comités de gestion scolaire des écoles communautaires. Les écoles communautaires deviennent finalement l’otage des conflits entre parents d’élèves et membres des comités de gestion qui s’accusent mutuellement soit de non-payement de cotisation mensuelle soit de mauvaise gestion. Convaincu que lorsque l’éducation fonctionne bien, elle peut permettre aux communautés de changer leurs conditions de vie et de relever les défis auxquels elles sont confrontées (en lien avec leur manque de formation), nous avons décidé de nous consacrer à cette question. / This work compares and analyses the condition of community schools in both urban and rural contexts in Mali. Based on data collected through extensive fieldwork among local communities, this thesis - consisting of both text and a documentary film – examines, in particular, the hardships faced by the community school in the Sabalibougou quarter of Bamako city and its counterpart in the village of N’Korobougou. The pursuit of a happy life in suburban Sabalibougou is just as challenging as it is in N’Korobougou village. Providing education for their children is always a major problem for communities in extremepoverty. It can be a huge stress on parents and, equally, on those tasked with school management. Furthermore, educational and political authorities seem to be achieving very little by way of overcoming the well-known obstacles to success. As a result, relations are commonly strained between management and parents - who are, after all, in the case of community schools, both proprietors and immediate clients. There tends to be constant miscommunication and misunderstanding causing community schools to become trapped in a vicious cycle rather than steadily improving and fulfilling their raison d’être. My decision to research these issues stems from a firm belief that basic community education, properly implemented, is the way for the people themselves to overcome the very lack at the root of their hardship.

Existem no Rio de Janeiro cento e oito grupos que produzem remédios com ervas medicinais de maneira voluntária. Desde 2000, formam a Rede Fitovida para transmitir conhecimento e debater soluções conjuntas para as dificuldades que enfrentam. É um movimento sem filiação partidária ou religiosa cujas características principais são o trabalho voluntário e a venda de preparações medicamentosas a preço de custo. É composto por mulheres com 50 anos ou mais, de camadas populares, que se reúnem em cozinhas comunitárias. O objetivo da pesquisa é analisar os aspectos culturais práticas curativas e transmissão de conhecimentos  de um grupo que integra a Rede Fitovida. Através da metodologia antropológica e do registro audiovisual, o que possibilita um olhar mais cuidadoso sobre os fenômenos sociais, esta pesquisa visa compreender quem são essas mulheres, o que fazem e por que o fazem. Na medida em que participam de uma rede de trocas, além de cuidarem da saúde de si, dos familiares e vizinhos, as mulheres da Rede Fitovida se constituem como um movimento social reivindicatório  pois demandam o reconhecimento do Estado pelo saber que detêm  e transformam a própria percepção enquanto sujeitos em processo de envelhecimento, resignificando alguns estigmas negativos da velhice. / In Rio de Janeiro State, there are one hundred and eight groups of women who produce medicines with herbs. Since 2000, they are organized in a network called Rede Fitovida to transmit their knowledge and debate how to deal with their common difficulties. Its a social movement without party or religion affiliation composed by old women from popular layers that get together at kitchens of communitarian centers. None of them receive money or any other kind of payment for their work. Their activity is volunteer and non- profitableThe objective of this ethnography is to analyze cultural aspects of a group that belongs to this network, such as healing practices and knowledge transmission. Through an anthropological methodology and audiovisual documentation  which allows a more careful look on the social phenomena  this research aims to understand who are those women, what they do and why. As part of a network of exchanges, besides taking care of their health and of their neighborhoods, these women create a social movement that demands the recognition for their traditional knowledge by the State. They also change their own perception of individuals in aging process, overcoming the negative elderly stigmas

Existem no Rio de Janeiro cento e oito grupos que produzem remédios com ervas medicinais de maneira voluntária. Desde 2000, formam a Rede Fitovida para transmitir conhecimento e debater soluções conjuntas para as dificuldades que enfrentam. É um movimento sem filiação partidária ou religiosa cujas características principais são o trabalho voluntário e a venda de preparações medicamentosas a preço de custo. É composto por mulheres com 50 anos ou mais, de camadas populares, que se reúnem em cozinhas comunitárias. O objetivo da pesquisa é analisar os aspectos culturais práticas curativas e transmissão de conhecimentos  de um grupo que integra a Rede Fitovida. Através da metodologia antropológica e do registro audiovisual, o que possibilita um olhar mais cuidadoso sobre os fenômenos sociais, esta pesquisa visa compreender quem são essas mulheres, o que fazem e por que o fazem. Na medida em que participam de uma rede de trocas, além de cuidarem da saúde de si, dos familiares e vizinhos, as mulheres da Rede Fitovida se constituem como um movimento social reivindicatório  pois demandam o reconhecimento do Estado pelo saber que detêm  e transformam a própria percepção enquanto sujeitos em processo de envelhecimento, resignificando alguns estigmas negativos da velhice. / In Rio de Janeiro State, there are one hundred and eight groups of women who produce medicines with herbs. Since 2000, they are organized in a network called Rede Fitovida to transmit their knowledge and debate how to deal with their common difficulties. Its a social movement without party or religion affiliation composed by old women from popular layers that get together at kitchens of communitarian centers. None of them receive money or any other kind of payment for their work. Their activity is volunteer and non- profitableThe objective of this ethnography is to analyze cultural aspects of a group that belongs to this network, such as healing practices and knowledge transmission. Through an anthropological methodology and audiovisual documentation  which allows a more careful look on the social phenomena  this research aims to understand who are those women, what they do and why. As part of a network of exchanges, besides taking care of their health and of their neighborhoods, these women create a social movement that demands the recognition for their traditional knowledge by the State. They also change their own perception of individuals in aging process, overcoming the negative elderly stigmas

Este estudo trata-se de uma etnografia sobre formas sagradas. O nosso campo empírico foi a cidade de Juazeiro do Norte, município situado no sul do Ceará, um dos maiores centros de romaria popular do Brasil, enfocando em particular a Ladeira do Horto, caminho velho que conduz à estátua do Padre Cícero. A partir de uma cooperação teórica entre os campos da etnomusicologia e da antropologia visual, realizamos uma reflexão sobre processos não narrativos de enunciação e produção de poder sagrado. A provocação empírica que move esta discussão foi identificada durante a nossa pesquisa de mestrado, concluída no ano de 2002, questão inicialmente circunscrita ao âmbito da significação musical. Percebemos, naquela época, que algumas músicas do repertório religioso tradicional, verdadeiros tesouros para os devotos mais idosos, eram rechaçadas pelos católicos modernos, sendo seu canto considerado um chamariz de infortúnios, prenúncio de má sorte. Retomada nesta pesquisa de doutorado, a velha provocação mostrou uma envergadura infinitamente maior, transcendendo o domínio sonoro e abrangendo todo um conjunto de expressividades relacionadas a uma prática devocional voltada para o cultivo da penitência como principal preceito religioso na economia de salvação das almas. Esta pesquisa procura mostrar como foi possível a esses devotos idosos preservarem a sua identidade penitencial sem prejuízo do sentimento de unidade religiosa com a Igreja Católica, cuja orientação doutrinária atual constrange as práticas devocionais centradas no exercício da penitência e da mortificação do corpo. Alvitramos a existência de uma doutrina penitencial apócrifa que apesar de não ser propalada nos discursos sobre religião está consignada no repertório musical dos antigos benditos, nos altares domésticos e na corporeidade das velhas beatas, instâncias que elaboram um espaço estético de plausibilidade capaz de legitimar o valor sagrado da penitência e de preservar nos devotos a convicção sobre obediência e unidade católica. / This study is an ethnography regarding sacred forms. Our empirical field was the city of Juazeiro do Norte, which is located in the south of Ceará, one of the biggest centers of popular pilgrimage in Brazil, emphasizing the old path that leads to the statue of Padre Cícero called Ladeira do Horto. By means of a theoretical cooperation between the fields of ethnomusicology and visual anthropology, we carried out a reflection on non-narrative processes of enunciation and production of sacred power. The empirical provocation that guides this discussion was identified during our previous research for the masters degree back in 2002. At that time, the point of the study was musical significance, and we realized that some songs of the traditional religious repertoire, considered to be real treasures for the older devotees, were refused by the modern catholics, since they were thought to attract bad things. The old provocation resumed on this doctoral research has shown a wider scope, transcending the sound domain and incorporating now a number of means of expression related to a devotional practice that considers penitence as the main religious rule on the economy of salvation of the souls. This research aims to show how it was possible for these old devotees to preserve their penitential identity without any loss as to the feeling of religious unity with the Catholic Church, whose doctrinaire orientation nowadays reproves the devotional practices based on penitence and mortification of the body. We suggest the existence of an apocryphal penitential doctrine that, in spite of not being mentioned on religious speeches, is present on the musical repertoire of the old benditos, as well as in the home altars and on the corporeal image of the old beatas, instances that create an aesthetic space of plausibility that is able to legitimate the sacred value of penitence and preserve on the devotees the conviction regarding obedience and catholic unity.

Orientador: Ana Angelica Medeiros Albano / Dissertação (mestrado) - Universidade estadual de Campinas, Faculdade de Educação / Made available in DSpace on 2018-08-13T13:59:09Z (GMT). No. of bitstreams: 1 Giannella_EsterMalkaBroner_M.pdf: 59842501 bytes, checksum: 1c2fb1c02f4055041da6e6fe7bf9fa04 (MD5) Previous issue date: 2009 / Resumo: Este trabalho traz um convite - olharmos atentamente para os registros elaborados por educadores na escola, mas, em especial, para as imagens fotográficas produzidas por eles, como um forte recurso narrativo e reflexivo do fazer pedagógico. No fluxo das inovações da tecnologia digital constata-se que a fotografia tem sido utilizada cada vez mais em profusão por educadores, seja da rede pública ou privada, como forma de registrar momentos significativos do trabalho com as crianças. A facilidade e o prazer do reencontro ainda que fugaz com a experiência parecem incitar à multiplicação das imagens fotográficas que passaram a fixar-se em murais, circular entre educadores, pais e crianças, em álbuns e não raro, em páginas eletrônicas referentes à escola e seus serviços. De certa forma, esse pequeno movimento, o clique, em tão grande escala, contribuiu para que esse cenário, a escola e as cenas de seu cotidiano pudessem ser reapresentadas, para dentro e para fora dele, por imagens escolhidas pelos seus atores e produtores. Uma coordenadora pedagógica olha para essas imagens e reconhece em suas configurações, um professor que com espontaneidade, escolhe e congela uma situação sobre a qual, de algum modo e com alguém, deseja compartilhar. Reconhece também que se trata de uma perspectiva que é única, singular e apresenta indícios de narrativas mobilizadas por concepções pedagógicas em movimento, mas que se encontram represadas e silenciosas em seus enquadramentos enquanto não se olha para ela como anotações, como pensamento. E então se pergunta - Pode a linguagem fotográfica tornar-se formativa, refinando o olhar e a reflexão dos educadores sobre as experiências do cotidiano escolar? / Abstract: This work is an invitation to look carefully to registers produced by educators at school, especially to the photographic images taken by them as a powerful narrative and reflective resource of pedagogic work. In the flux of the digital innovations of technology, it is considered that photograph has been used by educators in profusion in public or private schools as a way to register meaningful moments of the work with children. An easy and pleasant brief meeting with the experience seems to stimulate the multiplication of photographic images that have been fixed in boards, circulated among educators, parents and children in albums and not only but also in electronic pages related to schools and their services. In a way, this short moment _the click _ in a so large scale contributes to this scenery, in which school and its daily scenes could be represented _ inside and outside _ by images chosen by their authors and makers. A school coordinator looks to these images and recognizes in their configurations a teacher that spontaneously chooses and registers a situation that he or she wants to share in a way and with someone. Moreover, the coordinator recognizes that the images represent a unique, singular perspective that presents signs of the mobilized narratives by pedagogic conceptions in movement. These conceptions have been enclosed and silenced in their framing, as they are not seen as notes, as thought. The question proposed is if the photographic language can become formative refining the point of view and the reflection of educators about school. / Mestrado / Educação, Conhecimento, Linguagem e Arte / Mestre em Educação

Submitted by Renata Lopes (renatasil82@gmail.com) on 2016-02-02T11:00:08Z No. of bitstreams: 1 marinabarbosanogueirasilva.pdf: 2827714 bytes, checksum: f685debf83c8d83f4b59615a90a92800 (MD5) / Approved for entry into archive by Adriana Oliveira (adriana.oliveira@ufjf.edu.br) on 2016-02-02T11:44:00Z (GMT) No. of bitstreams: 1 marinabarbosanogueirasilva.pdf: 2827714 bytes, checksum: f685debf83c8d83f4b59615a90a92800 (MD5) / Made available in DSpace on 2016-02-02T11:44:00Z (GMT). No. of bitstreams: 1 marinabarbosanogueirasilva.pdf: 2827714 bytes, checksum: f685debf83c8d83f4b59615a90a92800 (MD5) Previous issue date: 2014-06-16 / CAPES - Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / Esta pesquisa pretendeu analisar as formas de sociabilidade, tais quais o jogo e a conversação, desenvolvidas por aposentados que frequentam o calçadão da rua Halfeld, em Juiz de Fora – MG, partindo da ideia de sociabilidade elaborada por George Simmel. Assim como, entender se há, por meio dessas redes de sociabilidade, a criação naquele espaço da noção de pertencimento que os permite estabelecer-se enquanto grupos que, por sua vez, sustentam lembranças particulares, utilizando a noção de memória coletiva de Maurice Halbwachs como guia. Para a realização da etnografia foi escolhido como método a observação participante somada a elementos da antropologia visual, como a câmera de vídeo e uso de fotografias. Compreendeu-se que há regras de convivência e lembranças próprias a cada grupo e que a conversação e o jogo criam entre o seus participantes e o calçadão um elo simbólico vivenciado no dia a dia. / This research sought to examine the forms of sociability, such as the gambling and conversation, developed by retirees who frequent the Halfeld St. boardwalk in Juiz de Fora -MG, on the ideia of George Simmel's sociability concept. As well as to understand if there is, through these social networks, the creation of that notion of belonging that allows them to establish themselves as groups which, in turn, sustain private memories, using the Maurice Halbwachs's notion of collective memory of space as tab. The chosen method for the ethnography's production was the participant's observation coupled with elements of visual anthropology, such as video and photographs. It was understood that there are rules of coexistence and own recollections groups, endowed with private values and forms. It was also understood that the conversation and gambling creates a symbolic link between the participants and the boardwalk, experienced in everyday life.

Esta pesquisa procurou compreender e comparar apresentações de reportagens do Jornal Nacional e de documentários sobre o Movimento dos Trabalhadores Rurais Sem Terra (MST). O material audiovisual - cobrindo o período entre 1981 e 2009 - foi analisado a partir de suas próprias imagens e sons e com o intuito de estudar posturas, linguagens e temas. Momentos marcantes na trajetória do MST foram contemplados, tais como o aumento das ocupações no Pontal do Paranapanema na metade da década de 1990, o massacre de Eldorado do Carajás, a marcha nacional a Brasília em 1997, a entrada na fazenda da família do então presidente Fernando Henrique Cardoso, o encontro com o presidente Luiz Inácio Lula da Silva após a marcha de 2005, as ações em relação às empresas Aracruz e Vale, os acontecimentos em Xinguara. / This research aimed at understanding and comparing the Landless Workers Movement (MST) presentations from Jornal Nacional and from documentaries. The audiovisual material - covering the period from 1981 to 2009 - was analyzed through its own images and sounds and with the intention of studying postures, languages and themes. Noticeable moments in the MST trajectory have been contemplated, such as the increase of land occupations in Pontal do Paranapanema in the middle of the 1990s decade, the Eldorado do Carajás massacre, the national march to Brasília in 1997, the occupation of former President Fernando Henrique Cardosos family farm, the encounter with President Luiz Inácio Lula da Silva after the national march in 2005, the actions towards Aracruz and Vale, the happenings in Xinguara.

A pesquisa que realizei se concentrou em minha avó materna Akie Sakasegawa Matsuyama e suas famílias: seus pais e irmãos (Sakasegawa) e seu marido e filhos (Matsuyama). Não conheci meu avô Hideo Matsuyama. Talvez este estudo seja a maneira que encontrei de conhecer um pouco de sua história. Concentrei-me principalmente no espólio de Akie Sakasegawa Matsuyama, que compreende cartas, fotos avulsas e álbuns fotográficos, e na coleção fotográfica de sua mãe, Ine Narita Sakasegawa. Conduzi entrevistas não estruturadas, com fotografias, com diversos membros de sua família, nuclear e estendida, no Brasil e no Japão. Através desse material, pude vislumbrar os meios pelos quais as relações familiares foram mantidas após a imigração para o Brasil. O principal intuito do trabalho foi questionar o papel da fotografia nas trocas interpessoais entre as famílias no Japão e no Brasil. E, dessa forma, entender as ligações entre os retratos fotográficos e a noção de identidade que os imigrantes tinham de si mesmos. Por se tratar de um estudo sobre a família, a minha família, tentei utilizar metodologias concernentes à antropologia reflexiva, ou seja, procurei deixar claro que sou eu quem faz as reflexões e escreve sobre elas. Assim, muitos pontos podem dar margens à discórdia, muitas afirmações são escolhas que tive de fazer em função do texto. Uma vez que este estudo se refere à vida íntima de membros de minha família que, em sua maioria, não tive o privilégio de conhecer, boa parte do texto está aberta a outras interpretações. Tentei não impor minha visão demasiadamente, procurei estar aberto o suficiente para ouvir sem preconceitos o que os informantes me comunicaram. Busquei, enfim, seguir os rastros deixados por meus antepassados e ser fiel ao que pude vislumbrar. Este é um trabalho cuja intenção é preservar a memória das histórias e dos afetos compartilhados pelos imigrantes japoneses e suas famílias. Através de materiais permeados por amor e amizade, fotos e cartas, tentei compreender as relações íntimas entre os imigrantes de minha família materna. / This research focused on my maternal grandmother, Akie Sakasegawa Matsuyama, and her families: her parents and siblings (Sakasegawa) and her husband and children (Matsuyama). I did not know my grandfather, Hideo Matsuyama. Maybe this study is a way I found to know a little about his life history. My main focus was on the state of Akie Sakasegawa Matsuyama, encompassing letters, photographs and photographic albums, and on the photographic collection of her mother, Ine Narita Sakasegawa. I conducted several non-structured interviews, using photographs, with members of her family, nuclear and extended, in Brazil and in Japan. All this material helped me to understand the means by which the familial relationships were maintained after the migration to Brazil. The main purpose of this work was to question the roles of photography in the interpersonal exchanges between the families in Japan and in Brazil, and try to figure out the liaisons between photographic portraits and the sense of identity the immigrants had of themselves. Once this is a study about the family my family I felt the need to make use of methodologies within reflexive anthropology. I wanted to make it clear that I´m the one thinking about these issues and writing about them. In this aspect, in many instances, there is room for disagreements; many of the statements I support are choices I had to make in order to write a somewhat coherent text. Because this is a study about the intimate life of members of my family I did not have the chance to meet or interview, a lot of my assumptions are open to interpretation. Nonetheless, I tried not to force my points of view in an exaggerated fashion, I wanted to be open enough to listen without preconceptions what the interviewees told me. Thus, I tried to follow the threads left by my ancestors and be faithfull to everything I could find. The objective of this work is to preserve the memory of the histories and endearments shared by the Japanese immigrants and their families. Using materials that are fulfilled with love and friendship photos and letters I tried to comprehend the intimate relationships between the immigrants and their families.

Orientador: Etienne Ghislain Samain / Dissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Artes / Made available in DSpace on 2018-08-12T13:29:50Z (GMT). No. of bitstreams: 1 Akama_ReginaChiga_M.pdf: 63019936 bytes, checksum: 4bd7814ccb5a162ead5e5eb626907210 (MD5) Previous issue date: 2008 / Resumo: A pesquisa recupera a memória e a história de vida de ex-alunas do Internato "São Paulo Saihou Jogakuin", a importância desta instituição na formação de sua identidade feminina. O estudo é uma abordagem antropológicavisual que se debruça sobre fotografias de arquivos institucionais e pessoais das depoentes. A imagem dialoga com outros dois suportes comunicacionais da condição humana, a escrita e a oralidade, na realização desse trabalho. Os saberes adquiridos no internato e as temáticas abordadas pela educadora são comparados com a importância que tiveram na constituição histórica de vida das ex-alunas, definindo suas posturas segundo éticas (e estéticas) perante o casamento, o lar, a maternidade e a profissão. A reconstituição de suas histórias de vida permitiu às ex-alunas se posicionarem em relação ao mundo na atualidade, traçando comparações com as perspectivas femininas (ou do papel feminino) da sociedade na época em que ainda eram alunas da instituição (elementos da memória reminiscente). / Abstract: Research recovers the memory and history of life of Sao Paulo Saihou Jogakuin boarding school's ex-students, the importance of this institution on the development of their female identity. This study is a visual-anthropological approach that employs photographs of institutional and personal registers of the deponents. In this study, image dialogues with two other resources of the human condition which are the writing and the orality. The knowledge acquired at the boarding school and the subjects explored by the teacher are compared to the importance of the history of life of those ex-students, determining their behavior concerning to ethics (and aesthetics) toward marriage, home, maternity and occupation. The reconstitution of their history of life permitted to the ex-students to situate them in relation to the present time, making comparisons with the female perspectives (or of female role) of the society when they still were students of the boarding school (elements of the remaining memory). / Mestrado / Mestre em Multimeios