no / Cultural encounters form a dominant theme in the study of Iron Age Europe. This was particularly acute in regions where urbanising Mediterranean civilisations came into contact with ‘barbarian’ worlds. This volume presents preliminary work from the ENTRANS Project, which explores the nature and impact of such encounters in south-east Europe, alongside a series of papers on analogous European regions. A range of theoretical perspectives and methodological approaches are offered in an effort to promote dialogue around these central issues in European protohistory. / HERA / Only the cover and contents pages are available on Bradford Scholars.

This dissertation explores multiple episodes of interaction between Ethiopians and Europeans throughout the early modern era. After overviewing the Ethiopian exploration of Europe in the 15th century and the first Catholic attempts to reconnect to the Ethiopian Church at the turn of the 16th century, it focuses on the Ethio-Lusophone encounter by considering the emergence of Ethiopian studies in early modern Lisbon, the Portuguese military intervention in the Ethiopian-Adal War (1529-1543) and the Jesuit mission to Ethiopia (1555-1632). This dissertation argues that in the context of the early-modern Ethio-European encounter, faith trumped skin color in the discourse on sameness and otherness: throughout the 15th and 16th centuries Europeans and Ethiopians perceived each other as belonging to the same Christian world and collaborated to defy the perceived Muslim threat. Starting in the late 16th century however, Counter-Reformation Catholicism and Jesuit proselytism transformed Ethiopians into others, and--in Ethiopian eyes--Europeans became a threat. The Jesuit mission engendered an era of turmoil that crippled both the Ethio-European encounter and the Ethiopian monarchy: in its aftermath, the Ethiopian elites maintained a policy of isolation from Europe, barred Europeans from entering their country and redirected their attention to the Muslim societies of the Red Sea and Indian Ocean basins. / History

No / Cultural encounters form a dominant theme in the study of Iron Age Europe. This was particularly acute in regions where urbanising Mediterranean civilisations came into contact with ‘barbarian’ worlds. This volume presents preliminary work from the ENTRANS Project, which explores the nature and impact of such encounters in south-east Europe, alongside a series of papers on analogous European regions. A range of theoretical perspectives and methodological approaches are offered in an effort to promote dialogue around these central issues in European protohistory.

”Människan är den enda varelse som i någon intressant och utvecklad mening undervisar sin avkomma” (Säljö, 2015, s. 11). Ur existentiell synvinkel är frågan varför lätt att besvara. Människans överlevnad i samtiden och barnens livschanser och överlevnad i framtiden, ökar genom undervisning. I Sverige har simförmåga och simkunnighet fått ett stort kulturellt värde i såväl primär socialisation (undervisning av familj, släkt och vänner) som sekundär socialisation (läroplansstyrd undervisning i skola). Under de senaste åren har många människor anlänt till Sverige, för att undkomma krig och förföljelse i hemländerna. I skolan visar det sig att många nyanlända barn och ungdomar inte kan simma. I kunskapskraven för åk 6 och åk 9 i ämnet idrott och hälsa står det tydligt “Eleven kan även simma 200 meter varav 50 meter i ryggläge” (Skolverket, 2011, s. 51-54). Detta måste eleven kunna för att minst få betyget E i ämnet idrott och hälsa. En viktig fråga är då vilka erfarenheter av vattenvana och simning som dessa barn och ungdomar bär med sig från sina tidigare hemländer. Forskningsingången i denna studie är att utveckla yrkeskompetensen genom att få förståelse för och kunskap om nyanländas förförståelse av momentet simning och vilka anpassningar som behöver göras för att eleverna ska klara momentets kunskapskrav.I en mixad studiedesign genomfördes inledningsvis en kartläggning av uppfattningar och erfarenheter i simning via en explorativ enkät och därefter uppföljande kvalitativa forskningsintervjuer med nyligen migrerade ungdomar i åldern 12-16 år. Avslutningsvis  genomfördes kvalitativa forskningsintervjuer med sakkunniga vuxna som arbetar i svenska skolor och delar de nyanländas kulturella bakgrund. Kvalitativa data analyserades sedan med kategorisk innehållsanalys. Statistisk data från enkäten triangulerades mot barnen/ungdomarnas och de vuxna informanternas berättelser. Resultaten visar bristande erfarenhet av vattenvana både inom primär- och sekundär socialisation; en uttalad effekt av socioekonomisk status; tradition kombinerat med religiösa drag kan också vara hämmande faktorer för simkunnighet, särskilt utifrån kön. Resultaten är viktiga för lärare som utbildar nyanlända elever i idrott och hälsa för att anpassa lärandesituationer. / "Man is the only creature that in some interesting and developed sense educate their offspring." (Säljö, 2015, p. 11). From an existential point of view, the question why is easy to answer. Human beings´ survival in the present and their offspring's life chances and survival in the future increases by education. In Sweden, the ability to swim and knowledge about swimming have been given a great cultural value both in primary socialization (education by the family, relatives and friends) as well as in secondary socialization (curriculum-driven education in school).In more recent years, many people have migrated to Sweden, to escape war and persecution in their home countries. In school, it becomes evident that many children and adolescents who have recently migrated to Sweden cannot swim. In the learning outcomes for grade 6 and grade 9 in physical education, it states clearly that: "Students can also swim 200 meters with 50 meters in the supine position" (Skolverket, 2011, pp. 51-54). The student must be able to fulfil this requirement in order to at least achieve the grade E in physical education. An important issue is then to understand the kinds of experiences with swimming and more in general their confidence with water that these children and adolescents carry from their countries of origin. The aim of this study is to develop teachers professional skills by gaining knowledge and understanding of young migrants prior understanding of swimming and what adjustments need to be made for students to meet proficiency requirements to fulfil the learning outcomes concerning swimming in the Swedish school system for year 6 and year 9.Undertaken was a mixed design study were initially a explorative survey of perceptions and experiences in swimming and later follow-up qualitative research interviews with newly migrated adolescents, aged 12-16 years. Finally, qualitative research interviews were conducted with expert adults working in Swedish schools and sharing the migrants´ cultural background. Qualitative data was analysed using a categorical content analysis. The statistical data from the survey was triangulated against the adolescent informants´ and the adult informants´ stories. The results show lack of aquatic experience both in primary and secondary socialization; a pronounced effect of socio-economic status; tradition combined with religious traits can also be inhibiting factors for swimming ability, especially by gender. Results are important for teachers educating migrants in physical education and adapting learning situations.

O estudo da religião e da religiosidade é fundamental para a compreensão da formação da cultura brasileira suas práticas e representações. No aprofundamento da análise sobre a questão da construção de novas identidades pelos africanos e seus descendentes forjadas no contexto da escravidão na colônia portuguesa na América , as irmandades leigas de negros podem ser tomadas como espaços de devoção e sociabilidade. Portanto, a presente pesquisa teve como objeto de estudo as irmandades leigas de negros na cidade de São Paulo, durante a segunda metade do século XVIII e o século XIX. Partindo de aportes teóricometodológicos oferecidos pela história cultural, o estudo teve como objetivo apreender o cotidiano no interior destas associações e, a partir dele, o encontro das culturas africanas e européias que ali ocorreram, bem como compreender as alianças forjadas e os laços de solidariedade criados na intercessão dessas diversas relações sociais e culturais. Acredito que a análise das fontes e da bibliografia selecionada possibilitou compreender um pouco mais o universo social e cultural dos africanos e seus descendentes na cidade de São Paulo, bem como os códigos culturais compartilhados entre as culturas africanas e a européia, no decorrer dos séculos XVIII e XIX. / The study of the religiosity is fundamental to the understanding of the Brazilian culture constitution - its practices and representations. To a deeper analysis about the construction of new identities by the Africans and theirs descendents forged in the context of slavery in the American Portuguese colony the lay brotherhoods of blacks can be taken as spaces of devotion and sociability. With that in mind,. this research had as object the Black lay brotherhoods in the city of Sao Paulo during the second half of the XVIIIth century and the XIXth century, and as a theoretical departure the principles of the cultural history. In that way, the study aim to apprehend the daily life of these associations, the encounter of African and European cultures present in it, and the partnerships and the links of solidarity created by t he intercession of the many cultural and social relations that happened there. l believe that the analysis of the documentation and of the selected bibliography took to a better understanding of the cultural and social world of Africans and their descendents living in the city of São Paulo, as well as the cultural codes shared by Brazilian and European cultures through XVIIth and XlXth centuries.

O estudo da religião e da religiosidade é fundamental para a compreensão da formação da cultura brasileira suas práticas e representações. No aprofundamento da análise sobre a questão da construção de novas identidades pelos africanos e seus descendentes forjadas no contexto da escravidão na colônia portuguesa na América , as irmandades leigas de negros podem ser tomadas como espaços de devoção e sociabilidade. Portanto, a presente pesquisa teve como objeto de estudo as irmandades leigas de negros na cidade de São Paulo, durante a segunda metade do século XVIII e o século XIX. Partindo de aportes teóricometodológicos oferecidos pela história cultural, o estudo teve como objetivo apreender o cotidiano no interior destas associações e, a partir dele, o encontro das culturas africanas e européias que ali ocorreram, bem como compreender as alianças forjadas e os laços de solidariedade criados na intercessão dessas diversas relações sociais e culturais. Acredito que a análise das fontes e da bibliografia selecionada possibilitou compreender um pouco mais o universo social e cultural dos africanos e seus descendentes na cidade de São Paulo, bem como os códigos culturais compartilhados entre as culturas africanas e a européia, no decorrer dos séculos XVIII e XIX. / The study of the religiosity is fundamental to the understanding of the Brazilian culture constitution - its practices and representations. To a deeper analysis about the construction of new identities by the Africans and theirs descendents forged in the context of slavery in the American Portuguese colony the lay brotherhoods of blacks can be taken as spaces of devotion and sociability. With that in mind,. this research had as object the Black lay brotherhoods in the city of Sao Paulo during the second half of the XVIIIth century and the XIXth century, and as a theoretical departure the principles of the cultural history. In that way, the study aim to apprehend the daily life of these associations, the encounter of African and European cultures present in it, and the partnerships and the links of solidarity created by t he intercession of the many cultural and social relations that happened there. l believe that the analysis of the documentation and of the selected bibliography took to a better understanding of the cultural and social world of Africans and their descendents living in the city of São Paulo, as well as the cultural codes shared by Brazilian and European cultures through XVIIth and XlXth centuries.

Submitted by Jorge Silva (jorgelmsilva@ufrrj.br) on 2018-02-09T16:19:53Z No. of bitstreams: 1 2016 - Eliel Guimar?es Brand?o.pdf: 1573488 bytes, checksum: 91595715d575c0989c4ef215a1ffdab1 (MD5) / Made available in DSpace on 2018-02-09T16:19:53Z (GMT). No. of bitstreams: 1 2016 - Eliel Guimar?es Brand?o.pdf: 1573488 bytes, checksum: 91595715d575c0989c4ef215a1ffdab1 (MD5) Previous issue date: 2016-12-20 / The contribution of indigenous peoples to the country?s historical process, extends from the arrival of the first settlers to these lands. Although there was an exchange of knowledge between these indigenous and non-indigenous peoples, what prevailed were the concepts and practices implemented by the 'white men', which directly influenced the history of local agriculture. Thus, the present work aimed at accompanying an experience based on the proposal to promote the development of crops planted by local indigenous people. The present research was carried out in the indigenous community of Umaria?u II, located in Tabatinga-AM municipality. This work was aimed at observing and monitoring indigenous family farmers and / or indigenous collectors residing in the community of Umaria?u II, who were invited to participate in a demonstration unit in S?tio Homem Imitador. Based on the activities carried out in the demonstrative unit, contact points that were analyzed by this study were selected, as well as an iconographic section of the intercultural scenes lived there. The follow-up of this unit has continued throughout its implementation, from clearing the land, preparing the soil, planting and follow-up visits, as well as harvesting, socializing, returning the area to local farmers and the status of the unit after contributors. Thus, one can get to know the cultural encounters generated throughout the process, as well as the relationship built with the indigenous community, where scientific values and thoughts were communicated, seeking dialogue among cultures. / A contribui??o dos povos ind?genas, para o processo hist?rico do pa?s, se estende desde a chegada dos primeiros colonizadores ? essas terras. Embora tenha ocorrido uma troca de saberes entre essas ind?genas e n?o-ind?genas, o que prevaleceu foram os conceitos e pr?ticas implementados pelos ?homens brancos?, que influenciaram diretamente a hist?ria da agricultura local. Assim, o presente trabalho objetivou acompanha uma experi?ncia fundamentada na proposta de promover o desenvolvimento dos cultivos plantados pelos ind?genas locais. A presente pesquisa foi realizada na comunidade ind?gena de Umaria?u II, localizada no munic?pio Tabatinga-AM. Este trabalho destinou-se a observar e acompanhar agricultores familiares ind?genas e/ou coletores ind?genas, residentes na comunidade de Umaria?u II, que foram convidados a participar de uma unidade demonstrativa no S?tio Homem Imitador. Com base nas atividades realizadas na unidade demonstrativa, elegeu-se pontos de contato que foram analisados por esse estudo, al?m de realizar uma se??o iconogr?fica das cenas interculturais vividas ali. O acompanhamento dessa unidade prolongou-se por toda sua implanta??o, desde a limpeza do terreno, preparo do solo, plantio e visitas de acompanhamento, bem como a colheita, socializa??es, a devolu??o da ?rea para os agricultores locais e o estado da unidade ap?s repassada aos colaboradores. Assim, pode-se conhecer os encontros culturais gerados ao longo do processo, bem como o relacionamento constru?do com a comunidade ind?gena, onde foram comunicados ali valores e pensamentos cient?ficos, buscando o di?logo entre as culturas.

This thesis explores We Two Together, the unique dual autobiography of the reformers Margaret and James Cousins. It places this rich text in the context of the first half of the twentieth century and demonstrates its value as a source for Irish, Indian, gender, and global history. It investigates how the Cousinses represent their efforts to create and maintain a companionate marriage over a lifetime, depict their work as activists for women’s suffrage, Indian nationalism, educational reform, and other causes, and recount the impact of cross-cultural encounters on their cosmopolitan lives. We Two Together provides insight into the lives of two extraordinary individuals as they witnessed and participated in several key social and political movements in Ireland and India. In bringing attention to this book, I hope that other historians will make use of it and that librarians will preserve the rare copies in their possession.

The purpose of my study was to find out about the newly arrived students’ views and perceptions of the Swedish high school, how this vision and perception looked like before they moved here, and if it has changed. I also wanted to find out how they perceived the meeting with the Swedish school, and if they believed that this meeting should or could be improved. In this study, I used a qualitative research method, the phenomenological method, in which I have used qualitative research interviews to collect the empirical data and detect patterns in my research. The theory I used is cultural encounters, and with it, I try to understand how people with different cultural backgrounds create interactions to work together in communities. I also wanted to understand how the students thought and acted, based on their cultural backgrounds. What I concluded was that in all, the newly arrived students’ views and perceptions of the Swedish school before they moved here was relatively positive. The views and perceptions of most of the students consist quite well with the ones they have today. But for those that it doesn’t, the explanations could be many. One of the reasons was how they hade been treated by the school, another was the lack of existence of Swedish speaking students, that forced the newly arrived ones to associate with the ones that spoke the same mother tongue. Also, the educational level seemed to be too low for some students. The treatment they all received looked similar, but some of the students mentioned that the Swedish school needed to develop the introduction classes so that the students with similar expertise could develop in the same rate. It is to be mentioned that the title of my research is a quote from one of the students I interviewed.

This study examines how experiences with art promote healthy cultural identities of self and others, and focuses on the potentially mutual benefits to Peace Corps Volunteers (PCVs) and youth living in developing countries. As a returned Peace Corps Volunteer (RPCV) and current elementary art teacher, I combine personal insight with multicultural art education discourse to create a curriculum intended for PCVs to implement during their service. In order to gain relevant feedback on the curriculum's theoretical basis and potential usefulness, I conduct a focus group composed of six RPCVs whose primary or secondary Peace Corps project involved art education or youth development. While examining the critical relationship between the curriculum's meta-narrative, frame narrative, and task narrative, in addition to the unpredictable circumstances Peace Corps service inevitably entails, research findings expose the complex nature of cross-cultural pedagogy. In order to achieve the curriculum's intended goals, implications include emphasizing the PCV's dual role as the facilitator and participant.