There are many aproaches to coexistence people from different culture, in the context of modern world. One of the aproaches is multicultural education. Significant attention has been given to multicultural education in school context, but only little attention has been given to multicultural education in context out of school environment. The aim of this work is presented view to field multicultural education in context out of school environment, specifically in youth club using the treshold principles. Main research method is semi-structure interviews with coordinators of youth club using the treshold priciples in Plzeňský and Karlovarský region, next method is document analysis.

There are many aproaches to coexistence people from different culture, in the context of modern world. One of the aproaches is multicultural education. Significant attention has been given to multicultural education in school context, but only little attention has been given to multicultural education in context out of school environment. The aim of this work is presented view to field multicultural education in context out of school environment, specifically in youth club using the treshold principles. Main research method is semi-structure interviews with coordinators of youth club using the treshold priciples in Plzeňský and Karlovarský region, next method is document analysis.

馬來西亞至今已獨立58年，國內族群的問題一直備受矚。然而，回顧馬來西亞華人身份認同研究，主要從歷史脈絡結構下詮釋，缺乏經驗性研究。伴隨著世代的改變，馬來西亞華人身份認同亦可能隨之改變。本研究主要探究當今馬來西亞華人是否仍強調華人的概念以及在文化認同上是否認知為中華文化，以及影響該認同之因素。協商式認同是一種建構式認同，主要認為透過國家的主導以及社會環境可影響民眾的認同。有鑑於此，吾人認為不同世代華裔隨著國家政策與社會環境影響下，年長世代華裔與年輕世代華裔在身份與文化認同上有所差異。本文研究以馬六甲為例，在研究途徑上分成三種方式，分別是「非結構性訪談」、「內容分析法」、「參與觀察法」以探究該因果關係。吾人發現，在身份認同上，年長世代認為華人與中國人沒有差別，且他們較重視華人身份。反觀，年輕世代則認為兩者皆有差別，同時他們不太重視華人認同，傾向強調馬來西亞國家認同。至於在文化認同方面，年長世代認為中華文化等同於華人文化，且較重視華人文化，反之年輕世代則認為華人文化屬於馬來西亞文化一部分並不太重視華人文化。造成各世代認同的差異的因素主要是家庭教育、教育類別、接觸非華裔頻率、居住地區等。另一方面，倘若觀察年輕世代會館參與狀況，亦可顯現出年輕世代華裔缺乏華人文化認同，因而不投入會館，促使會館無法透過活動強化年輕世代對於華人文化的認同，並造成會館沒落的趨勢。最後，從馬來西亞報章脈絡變化，從早期偏中國化報章並於獨立時期轉向偏馬來西亞化，無論是編寫格式或內容版面差異，亦可了解年輕世代華裔缺乏華人身份與文化認同的原因。由於年長世代經歷中國模式報章，因此強化他們華人認同。反之，年輕世代則浸溺在馬來西亞模式的報章中，強化了他們的馬來西亞人認同。綜合而言，基於國家的政策主導與社會環境的影響，促使年輕世代的華裔產生新的認同，即：不太重視華人認同，反之被國族認同取代。反觀，年長世代則維繫著以往研究成果所指出，較強調華人認同。 / Malaysia had already independence for 58 years, but the ethnic problem is still the most important issue. When reviewing the research about the Malaysia Chinese identity, we can know that, most of the researches were from the historical structure annotation, therefore which lack of experience research. The main of this thesis is to explore the Malaysia Chinese will emphasize the Chinese identity or not based on the difference in generation and ideas. And what’s the reason affect the difference generation self-identity? Furthermore, in the idea of culture, what is the differences between Malaysia culture and Chinese culture thinking by Malaysia Chinese? And what’s the reason affect the difference generation thinking about the culture? Negotiating identity is an identity which constructs with civil society and political life, thus I think Malaysia Chinese in self-identity might be changed by the generation differences. This thesis use a case of Malacca city, in approaches, use the “nondirective interview”, “participant observation”, “content analysis”, to explore the relationship between Chinese identity and the affect reason. We found that, difference in generation who culture identity and Chinese identity are different, older generations think Malaysian Chinese & China people are the same and they will emphasize more on Chinese identity. On the contrary, younger generations think Malaysian Chinese & China people are different, and they won’t emphasize on Chinese identity conversely emphasize more on the national identity (Malaysia identity).The factor of affecting are family effects, educational effects, relationship with another ethnic, the region which stay, etc. Moreover, through observed the Chinese group also realized that, younger generations lack of participation in the Chinese group. This means younger generation scarcity the Chinese identity, thus Chinese group becomes wane. Finally, the analysis of Malaysian newspapers also ascertain that, older newspapers reported more on the news of China, thus strengthen older generations emphasize the Chinese identity. The other hand, newer newspapers reported more on the news of Malaysia, thenceforth created younger generations who are more emphasize on Malaysian identity.

[pt] A presente dissertação pretende discutir duas representações distintas da Ibéria, presentes no pensamento social brasileiro, a partir do debate travado entre Simon Schwartzman e Richard Morse, por ocasião do lançamento do livro deste último, O Espelho de Próspero. Entende-se que a representação de uma sociedade é marcada pelo discurso construído a respeito dela. A compreensão de como discursos divergentes competem entre si, aliado à perspectiva de que o discurso é construído e funciona como instrumento de poder, poderá enriquecer o debate em torno da nossa, sempre em construção, identidade, produzindo uma compreensão mais rica sobre nós mesmos. / [en] This dissertation discusses two distinct representations of Iberia, illustrated in brazilian social thought, from the debate between Simon Schwartzman and Richard Morse, due to the occasion of the book release of the latter, O Espelho de Próspero. It is understood that the representation of a society is marked by a discourse constructed about it. The comprehension of how divergent discourses compete with each other, allied to the perspective that discourse is constructed and works as an instrument of power, will be able to enrich the debate of our everbuilding identity, producing a richer understanding about ourselves.

Submitted by admin tede (tede@pucgoias.edu.br) on 2016-09-12T19:22:46Z No. of bitstreams: 1 AIDENOR AIRES PEREIRA.pdf: 802412 bytes, checksum: 37af8d62f3d2390a39c737439c7f5bd6 (MD5) / Made available in DSpace on 2016-09-12T19:22:46Z (GMT). No. of bitstreams: 1 AIDENOR AIRES PEREIRA.pdf: 802412 bytes, checksum: 37af8d62f3d2390a39c737439c7f5bd6 (MD5) Previous issue date: 2015-09-02 / This dissertation has as its object the study of the life and work of César Vallejo and objective tries to understand the transitional moments in the history and culture of Latin America, from the look on the Peruvian reality granted in lyric discourse of César Vallejo. It discusses the shock/coexistence: pre-columbian past in the face of settler phenomenon and the contemporary questions. Seeks to understand the permanence of these historicidades in the construction of a post-colonial discourse, released from memory restore nostalgic, utopian Eden Tauantinsuyo, and the assenhoramento of the Western Christians and the trajectory of the existential poet Cesar Vallejo to unveil his speech to border beckons to different worlds, different banks and open horizons, where the power of his innovative literary diction contemplates the emerging identities on the Mainland, the hybridism of their ethno-cultural convergences. His life and the strength of his work through the Latin American soul, estuam in Peru, costa, chainsaw will resonate in generous corner in the old world, in fighting against oppression, taking the message of a happy future humanity, by the advent of the socialist utopia. / Esta dissertação tem como objeto o estudo da vida e obra de César Vallejo e como objetivo busca compreender os momentos transicionais da historia e da cultura da América Latina, a partir do olhar sobre a realidade peruana presentificada no discurso lírico de César Vallejo. Discute-se o choque/convivência: passado pré-colombiano em face do fenômeno colonizador e as indagações contemporâneas. Procura-se compreender as permanências dessas historicidades na construção de um discurso pós-colonial, liberado da utópica restauração da memória nostálgica, o éden do Tauantinsuyo, do assenhoramento dos marcos cristãos ocidentais e a trajetória existencial do poeta Cesar Vallejo. Desvelar seu discurso fronteiriço que acena pra diferentes mundos, diversas margens e abre horizontes, onde o poder de sua dicção literária inovadora contempla as identidades emergentes no continente, o hibridismo das suas convergências etno-culturais. Sua vida e a pujança de sua obra atravessam a alma latino-americana, estuam no Peru, de serra a costa, vão repercutir em canto generoso no velho mundo, em combate contra a opressão, levando a mensagem de uma feliz humanidade futura, pelo advento da utopia socialista.

Bibliographic record SVÍTEK, Filip. Securitizing Culture: Normative Behavior and the US Central Intelligence Agency in the Global War on Terror. Prague, 2016. 82 p. Diploma work (Mgr.) Charles University, Faculty of Social Sciences, Institute of Political Studies. Department of Security Studies. Diploma work supervisor JUDr. PhDr. Tomáš Karásek, Ph.D. Abstract This monograph attempts to explore the system the intelligence community in the US from a constructivist perspective to understand domestic security policy as applied to international threats. The research questions examine how the US Central Intelligence Agency is able to functionally employ controversial tactics such as coercive interrogations and extrajudicial detention within a society that represents liberal normative democracy - one that in theory should prefer to uphold norms of human rights rather than infringe upon them. There appear to be two main concepts at play: security as an underlying culture (as a product) and security as a subjective act (as a process). Thus, this work will apply concepts of National Security Culture and securitization as product and process, respectively, using interrogations of suspected terrorists as a case example. The underlying results show that norms, rules, and culture of national security, utilized through...

第一章 開宗明義質問人類學與民族誌的排灣族如何與現今的自我認同相連？今日的排灣族「民族意識」很清晰的源頭不是出於主觀認同，而是出於外力強加。在人類學出現之前，其實今日被指稱為排灣族的人群，根本沒有「民族」的想像共同體存在。而是許多個以部落或部落同盟作為想像共同體的人群；這概念不同於民族的定義，不該被外來知識當作「必要的客體」而粗暴分類。而「台灣原住民族」分類之演變是基於日本帝國主義的殖民需求，由早期台灣殖民地人民的「原漢分類」輪廓，並以「高砂族」之改造為最終目的。列舉所引用的有關排灣族傳統文化的特徵，也試著回到本論文的主題「民族傳統文化」的辯證假設。借用部份人類學的知識文本，來開啟本論文場域中特定人群之民族邊緣、文化認同與社會變遷的探討。 第二章 就本論文所限定的區域範圍提供背景論述，以利讀者作為認知與思考的必要參考。包括一般性的地理與人文，以呈現其多重邊緣位置的特色。在被殖民統治前，其神話傳說建構的「我群」與權力體系之介紹，表明其有完整的知識系統以及對應的權力結構。而後敘及獅子鄉各村之行政沿革，新身份符號所使用的新概念系統，本文是以「鄉」作為一個觀察單位，以「鄉民」的認同與「族藉」認同再作另一層的觀察對比。 第三章 回顧歷史上發生在本區域的異文化接觸與外來統治。文化接觸在此分為兩個層面，即輭性的自然互動狀態以及武力對抗時期。當傳統文化優勢不再，民族邊緣的消長於是發生，民族認同的需要也進入當地人的心智中。而後更強烈的文化衝擊，來自異族的政治改造；使得傳統文化的優勢不但不可能繼續存在，反而有可能遭到根本的鏟除。 第四章 權力、知識、信仰與理論的興替：簡而言之就是不同的知識邏輯在強烈的競爭，建立自己的領域與穩固其優勢。而信仰、知識與權力是三位一體的，且三者之間運用各種理論來加強與包裝。本章試從三個角度解析，第一是頭目家庭權力勢微，並使得傳統的知識邏輯不再能執行應用程式之改寫。第二是國民教育取代傳統，新舊知識與權力鬥爭下此消彼長。第三當外來統治勢力更易後，處於信仰空窗期的人們受到新的、有組織的宗教團體所帶來的新文化刺激；祖靈信仰改宗基督，又一次的知識邏輯重組，族群與認同邊緣的形成受到更深度的影響。最後是與世界接軌後，多元文化思想論戰隨著台灣內部之民主化而成熟，傳統與新興勢力兩邊同時得到大量的知識擙援，新一輪的權力攻守值得進一步觀察。 第五章 文化認同與社會變遷實為一體之兩面，因為社會變遷的發生，迫使文化需要有新的程式來執行新的工作。例如新的法律身份、歷史意識建構等，而身份與文化認同的轉換又取決於外部社會的客觀條件。由傳統身份轉為現代身份，新的認同產生了重疊與多元的情況。尤其是民生需求之取得方式，出現了斷裂式的轉換。有關民族傳統文化風貌的變遷，藉由直接呈現獅子鄉現時的文化面貌，以對比的方式顯示截然異於同樣擁有「族藉身份」的北排灣區域人群，希望能引發進一步的思考。尤其出人意外，在最沒有「原味」的「原鄉」，竟舉辦國內規模空前絕後的全國原住民族嘉年華「麻里巴狩獵祭」，無疑是一個值得觀察與探討的重點。 第六章 反思與回顧，希望能藉由思辯的方式進一步對本論文所建構的民族邊緣、文化認同與身份認同間的互動關係與社會變遷作整體性再思考。由對「民族傳統文化」的認同力度，去思考民族邊緣的移動。有關人類學與民族認同，是否該回到「想像共同體」的論述脈絡中，重新檢視一個被人類學所建構的民族邊緣。而這個民族的邊緣經過一個世紀的煅煉是否有了民族意識或文化內涵之「中央」與「邊陲」的相對性出現。另外，「教育、教化與同化」過程中，從知識的生產與再生產去觀察，進一步探討民族認同與文化認同間的互動關係。甚至應該思考所謂的國民教育是為了建構「現代國家」認同或是「民族傳統文化」認同。本地區的另一大特色是戰爭與文化重生，這項因素遠大於一般性的社會變遷，對於初民社會人群與民族國家體制直接戰爭對抗時，所產生的傳統知識邏輯斷裂之可能性，以及族群對歷史選擇性的遺忘，作反思探討並回顧學界漢化、土著化、在地化等論述的實地驗證，並提出本論文所獲之研究心得「權力化」觀點，供思考目前台灣「民族問題」與「認同問題」時另一新視野。 結論 作全篇寫作精神、信念、風格與意義的總結。 / Since 1872 Japanese troop invaded this area, for the first time, the indigenous people in the mountain tribes met the nation’s force of the outside world. In 1895 Japanese occupied Taiwan, and started its colonial careers, the indigenous peoples in the mountain area were treated as wild beast never been protected under the constitution or law. After 10 years military suppression in 1915 all the weapons of indigenous people had been taken away, and strictly police control system had set up. In 1942, after the Japanese stated the Pacific War. Thousands of what so called volunteers had been leaded to the front line of jungle battlefield from the indigenous people’s tribes, more than 70% died, the others almost all of them wounded when they were sent back in 1946. In 1949, the Chinese ruler party KMT lost the civil war and slipped to Taiwan. Since then by the excuse of anticommunist, millions of people in this island live under the martial law for 40 years, of course those indigenous peoples were included. After the dictatorial president Chiang died in 1989, some of the Taiwanese tried to found an independent nation, Culture identity and nation identity became the biggest issue in this island especially during the campaign of voting seasons. Unfortunately, more than half million indigenous people can’t stay away from the arguing, and somehow be used to prove that Taiwanese is not Chinese. In 2000, for the first time what so called the president of Republic of China, has been taken by a 13 years old young party from the one who is already more than 100 years old. But almost more than 90% of the indigenous people’s voting were not supporting this young party, the ironic result push the new ruler has to face his idol with a much more serious attitude, and the latter aware of his un-replaceable value in this new political market. The culture identity especially for the traditional part has been changed more than twice in last century, the article is trying to find out the relations between indigenous people’s psychological activities inside and the social’s reforming outside during last 100 years. Shih Tzu country (which is a basic administrative unit comprising 8 villages about 5,500 in population) of Ping Tung country in southern Taiwan, people here were identified as Paiwan, they use the same dialogue as well as the other Paiwan, but except that there is almost no other traditional culture has left. From this very particular aspect caused the research in this title ahead.

<p>Cilj istraživanja je da pokažem prisustvo<br />implicitne rodne diskriminacije u skrivenom<br />kurikulumu osnovne &scaron;kole tokom<br />komunikacije između nastavnica i učenika i<br />učenica u razredu na srpskom jeziku (u kojem<br />postoje jasni jezički znaci za obeležje roda) i na<br />mađarskom jeziku (koji ne poznaje kategoriju<br />roda u tipolo&scaron;kom sistemu jezika).<br />Teorijski okvir čini teorija iz rodnih studija o<br />vi&scaron;estrukim identitetima (Batler 2010 [1990],<br />2001 [1993] ) i &bdquo;činjenje roda&ldquo; (West,<br />Zimmerman 1987), u kojem se analiza diskursa<br />afirmi&scaron;e kao najpogodnija.<br />Hipoteza je da je implicitna rodna<br />diskriminacija deo skrivenog diskursa i<br />eksplicitne diskursne upotrebe jezika nastavnica<br />u razredu.<br />Korpus empirijskih podataka čine: 1.<br />razgovor u razredu (transkripti video i audio<br />zapisa dva &scaron;kolska časa maternjeg jezika u<br />srpskom i mađarskom odeljenju 8. razreda u<br />dve osnovne &scaron;kole u Subotici); 2. tekstovi<br />nastavnih programa i čitanki za isti razred<br />srpskog jezika (kao maternjeg i nematernjeg) i<br />mađarskog (kao maternjeg) 3. neverbalno i<br />verbalno pona&scaron;anje učenika i učenica na<br />&scaron;kolskoj priredbi (dva video zapisa snimljena<br />na Danu &scaron;kole u dvojezičnoj osnovnoj &scaron;koli sa<br />nastavom na srpskom i mađarskom jeziku).<br />Rezultati pokazuju da: 1. nastavni čas<br />strukturiraju i vode nastavnice - njima pripada<br />govoreni prostor u oba odeljenja, postoje<br />razlike u njihovim diskursnim strategijama<br />(oslovljavanju, prekidanjima, preklapanjima)<br />prema učenicima i učenicama. 2. Rodno<br />osteljiva analiza nastavnih planova i čitanki<br />nije konstatovala integraciju rodne<br />ravnopravnosti u udžbeničke koncepcije i<br />sadržaje, nego potvrđuje rodne stereotipe i<br />implicitnu i eksplicitnu diskriminaciju po<br />polu/rodu; 3. Analiza sadržaja i oblika</p><p>osnovno&scaron;kolskih godi&scaron;njih priredbi potvrđuje<br />da je koncepcija priredbi u funkciji razvijanja<br />multikulturalizma, ali dijalog kultura izostaje.<br />Hipoteza je potvrđena.<br />Zaključujem da razgovor u razredu utiče na<br />formiranje rodnih, jezičkih i kulturnih identiteta<br />učenika i učenica po rodu kao komponenti<br />njihovog identiteta. Zato u dvojezičnim<br />&scaron;kolama treba organizovani posebne oblike<br />nastavnih sadržaja, strukture časa, razgovornog<br />i pisanog materijala kojim bi se ove kategorije<br />vrednosti i pona&scaron;anja i jezički uobličavali za<br />potrebe rodnog identiteta. Preporuka je da oni<br />koji kreiraju obrazovne politike i kurikulume za<br />obrazovanje nastavničkog kadra kao i autori_ke<br />nacionalnih kurikuluma za &scaron;kole i udžbenika<br />podignu svest o važnosti neposredne interakcije<br />u razredu.</p> / <p>The aim of the research is to show the<br />existence of implicit gender discrimination in the<br />hidden curriculum in primary education that is<br />reflected in the interaction between the teachers<br />and the pupils in the classes taught in Serbian<br />(with clear grammar gender markers) and<br />Hungarian (which does not recognize the gender<br />categories).<br />The theoretical framework is based on the<br />theory of multiple identities in gender studies<br />(Batler 2010 [1990], 2001 [1993]) and &ldquo;doing<br />gender&rdquo; (West, Zimmerman 1987), where<br />discourse analysis is considered to be the most<br />suitable tool for investigation of this topic.<br />The paper starts from the hypothesis that the<br />implicit gender-based discrimination is part of<br />the hidden classroom discourse and the explicit<br />language used by teachers in the classroom<br />setting.<br />The corpus consists of: 1.a classroom talk<br />(the fine transcript of two video and audio<br />recordings of mother tongue lessons in Serbian<br />and Hungarian classes made in the eighth grade<br />in two primary schools in Subotica), 2. texts<br />taken from the curricula and the eighth grade<br />textbooks used in classes in Serbian (taught<br />either as a mother tongue or a second language)<br />and Hungarian (taught as mother tongue); 3.<br />nonverbal and verbal behaviour of pupils during<br />the school events (two video recordings made<br />during &ldquo;The School Day&rdquo; in a bilingual primary<br />school where teaching is conducted in both<br />Serbian and Hungarian).<br />The results of the empirical investigation are<br />as follows: 1. classes in both classrooms were<br />structured and led by teachers &ndash; classroom<br />interaction time was mostly taken by teachers.<br />Also, certain differences have been identified<br />concerning the teacher-pupil discourse strategies<br />in terms of addressing pupils, interruptions and<br />overlaps; 2. the gender sensitive analysis of curricula and textbooks has shown that gender<br />equality principle is not their integral part.<br />Instead, textbooks reflect gender bias and<br />discrimination by gender/sex; 3. the analysis of<br />the types and content of school events has shown<br />that although these events were aimed at<br />developing multiculturalism, the dialogue<br />between cultures was missing.<br />Therefore, the hypothesis has been<br />confirmed.<br />It has been concluded that classroom<br />interaction influences the formation of gender,<br />linguistic and cultural identities of both female<br />and male pupils. Hence, bilingual schools should<br />pay attention to class structure, devising specific<br />teaching contents, and creating spoken and<br />written materials which would help to develop<br />the aforementioned values and types of<br />behaviour. The general recommendation is that<br />educational policy makers as well as national<br />curriculum and textbook authors should make<br />effort to raise awareness about the importance of<br />immediate classroom interaction.</p>

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Made available in DSpace on 2016-04-27T19:31:22Z (GMT). No. of bitstreams: 1 Dissertacao NIRLENE NEPOMUCENO.pdf: 1745866 bytes, checksum: 150a4dae56efe46539196eaccdca7a04 (MD5) Previous issue date: 2006-06-27 / Fundação Ford / The objective of this dissertation is to catch organizations formed by black people between the last years of the 19th Century and the first decades of the 20th Century in Rio de Janeiro. Disregarded by the European immigrants in the post abolition period, the black man was forced to create his own identity and cultural reference. He became present in several places and urban activities. He discovered an alternative means of survival such as the entertainment world which started in Rio de Janeiro. There was a surprisiling predominance in show business of popular Brazilian black artists and other black artists from African Diaspora in Europe-The United States-Caribbean-Brazil circuit. This presence showed in an interweaving changing of contacts and tension. People influenced themselves, changed and broadcasted their own cultural products. Brazilian black artists used the amusement to expand discussions about important themes to all black people in the first decades after slavery ended / Esta dissertação procurou apreender formas de organização não institucionais da população negra no Rio de Janeiro, no período compreendido entre os últimos anos do século XIX e as três primeiras décadas do XX. Preterido pelo imigrante europeu no mundo do trabalho livre, o negro não se acomodou. Marcou sua presença em múltiplos espaços e afazeres urbanos, forçou brechas, movimentou-se de várias maneiras, inventando e conquistando lugares a partir de seus referenciais culturais de vida, criando alternativas de inserção que não foram reconhecidas pela lógica formal do trabalho moderno , como o mundo do entretenimento que começava a formar-se no Rio de Janeiro. Surpreendemos, nos palcos do espetáculo-negócio , uma presença predominantemente negra, reforçada por artistas afro-descendentes no que poderia ser chamado de circuitos Europa-Estados Unidos- Caribe-Brasil. Evidenciando entrelaçamentos e contínuos contatos, trocas e tensões entre diásporas negras de diferentes partes do mundo, que se influenciavam mutuamente, transformando e difundindo produtos culturais uns dos outros, artistas negros valeram-se do divertimento para ampliar discussões em torno de temas que afetavam diretamente o segmento negro da população nas décadas que se seguiram ao pós-abolição. Como grande expressão dessas dinâmicas de culturas negras acompanhamos a emergência, as relações e os enfrentamos de De Chocolat e a Companhia Negra de Revista no Rio de Janeiro, no período de 1926/27