Ce travail se veut d’un rapprochement aux pratiques et savoirs des peuples amazoniens à partir de discours produits par ces nations. Nous y interpréterons des chants sacrés, des narrations ancestrales et des textes académiques de penseurs autochtones. Ce travail indique que les pratiques amazoniennes s’inscrivent dans un contexte de significations qui considèrent que tout être vivant possède des pensées et un esprit; qu’il existe des êtres spirituels qui défendent ces êtres vivants contre les abus possibles. Les êtres humains doivent transcender leur état de conscience, se déplacer vers les mondes invisibles et initier la communication avec ces esprits, pour ainsi maintenir l’équilibre existentiel. Selon les pensées de l’Amazonie, les communautés humaines ne peuvent pas se concevoir comme autosuffisantes; elles doivent plutôt maintenir de constantes relations avec les multiples êtres qui peuplent leur environnement visible et les mondes invisibles. Les trois concepts clés qui permettent de rendre compte des pratiques des peuples amazoniens sont la déprédation, la transformation et l’équilibre. Par déprédation, nous entendons les pratiques amazoniennes qui impliquent une destruction des autres êtres afin de sustenter la vie de la communauté. Selon les pensées de l’Amazonie, cette déprédation devrait être mesurée, dans le but de ne pas tuer plus que nécessaire à la survie. La déprédation est régulée par les êtres spirituels. Les pratiques amazoniennes de transformation sont destinées à la sauvegarde des liens de la communauté, en transfigurant tout ce qui entre ou sort de cette dernière, de manière à ce qu’aucun agent externe ne mette en péril les liens affectifs. Les pratiques de déprédation et de transformation sont complémentaires et elles requièrent toutes les deux de se produire de manière équilibrée, en respectant les savoirs ancestraux et les lois cosmiques établies par les esprits supérieurs. En ce qui a trait à la méthode d’analyse, nous aborderons les discours de l’Amazonie à partir leur propre logique culturelle, sans imposer des méthodologies préétablies, ce qui donne comme résultat un travail académique qui approfondie la production intellectuelle interculturelle, puisque ce sont les voix indigènes qui expriment elles-mêmes leurs conceptions et le sens de leurs pratiques. Dans son ensemble, le travail engage un dialogue critique avec son champ d’étude en discutant ou en approfondissant certaines conceptions forgées par la littérature anthropologique consacrée à l’étude de la région, à partir des savoirs ancestraux amazoniens qui nourrissent les pratiques de ces nations. / This dissertation delves into the knowledge-practices of Amazonian peoples, drawing on discourses produced by members of these nations. It explores sacred songs, stories and academic texts of ancient Indian thinkers. The dissertation signals that Amazonian practices belong to a context of meanings which consider that all living beings have thoughts and spirit; that spiritual beings defend these living beings against possible abuses. Human beings must transcend their state of consciousness, navigate the invisible worlds and establish communication with these spirits to uphold existential balance. According to Amazonian thought, human communities are not self-sufficient and must maintain a constant relationship with the multiplicity of beings that populate the visible environment and invisible worlds. Three key concepts account for the practices of Amazonian peoples: depredation, transformation and balance. Depredation refers to Amazonian practices involving the destruction of other beings in order to sustain the life of the community. According to Amazonian thought, depredation should be measured and only that which is necessary for survival should be killed. Depredation is governed by spiritual beings. Amazonian transformation practices are designed to safeguard community ties, transfiguring all that enters or leaves it, so that no external agent may jeopardize these ties of affection. The practices of depredation and transformation are complementary and both must be carried out in a balanced manner, respecting ancestral knowledge and cosmic laws established by higher spirits. With regard to the method of analysis, the dissertation considers Amazonian discourses from their own cultural logic and does not impose pre-established methodologies on them. Consequently, the present scholarly work makes a profound attempt at achieving an intercultural intellectual production; as it is indigenous voices themselves that express their ideas and the meaning of their practices. Overall, the dissertation enters into a critical dialogue with its field of study, both challenging and broadening certain concepts forged by the anthropological literature dedicated to the region’s study, drawing on the ancient Amazonian knowledge that nurtures the practices of those nations. / El presente trabajo es una aproximación a los saberes-prácticas de las naciones de la Amazonía occidental, a partir de discursos producidos por miembros de esas mismas naciones. Se interpretarán cantos sagrados, narraciones ancestrales y textos académicos de pensadores indígenas. El trabajo señala que las prácticas amazónicas occidentales se enmarcan dentro de un contexto de significaciones que consideran que todo ser vivo tiene pensamientos y espíritu; que existen seres espirituales que defienden a estos seres vivos contra posibles abusos. Los seres humanos deben trascender su estado de conciencia, desplazarse a los mundos invisibles y entablar comunicación con estos espíritus, para de esa manera mantener el equilibrio existencial. Para los pensamientos amazónicos occidentales, las comunidades humanas no pueden pensarse autosuficientes, sino que deben mantener constantes relaciones con la multiplicidad de seres que pueblan su entorno visible y los mundos invisibles. Tres conceptos claves que permiten dar cuenta de las prácticas de los pueblos de la Amazonía occidental son depredación, transformación y equilibrio. Por depredación se entienden las prácticas amazónicas que implican una destrucción de otros seres para sustentar la vida de la comunidad. Según los pensamientos amazónicos occidentales, esta depredación debe ser medida, sin asesinar más de lo necesario para subsistir. La depredación se encuentra regulada por los seres espirituales. Las prácticas amazónicas de transformación están destinadas a salvaguardar los vínculos de la comunidad, transfigurando todo aquello que entra o sale de la misma, de tal manera que ningún agente externo ponga en peligro los vínculos de afecto. Las prácticas de depredación y transformación son complementarias y ambas requieren hacerse de manera equilibrada, respetando los saberes ancestrales y las leyes cósmicas establecidas por los espíritus superiores. En cuanto al método de análisis, se abordan los discursos amazónicos occidentales a partir de sus propias lógicas culturales, sin imponerles metodologías pre-establecidas, lo que da como resultado un trabajo académico que sigue ahondado en el intento de llegar a una producción intelectual intercultural, siendo las voces indígenas mismas las que expresan sus concepciones y los sentidos de sus prácticas. En su conjunto, el trabajo entabla un diálogo crítico con su campo de estudio, discutiendo o ahondando ciertas concepciones forjadas por la literatura antropológica dedicada al estudio de la región, a partir de aquellos saberes ancestrales de la Amazonía occidental que nutren las prácticas de esas naciones.

Frente à necessidade emergente de se esclarecer os obscuros períodos de ditaduras e violência de Estado na América Latina ou de construir e manter versões que os neguem surge em diversos países um novo conflito entre os diferentes setores da sociedade, que agora disputam qual versão sobre o passado ascenderá ao status de verdade. A memória coletiva, como fenômeno construído a partir de relações sociais e constituidor dessas mesmas relações, ao ser transformada em memória histórica, aquela que é legitimada institucionalmente, parece ser um meio de determinar o que deve e o que não deve ser recordado, possibilitando o reconhecimento ou o apagamento de identidades. Muitos dos processos de reconstrução e recuperação de memória desenvolvidos nos últimos anos reproduzem modelos ocidentalocêntricos de pensar e fazer, excluindo o saber de grupos historicamente marginalizados. A produção de informes e publicações com dados sobre os eventos violentos do passado, ganha mais relevância que as vidas que relataram tais eventos. Estratégias para que se rompa o silêncio são elaboradas sem que se questione como fazer falar o silêncio sem que ele fale necessariamente a língua hegemônica que o pretende fazer falar. Muitas comunidades cansadas de esperar que se cumpram seus direitos por parte do governo, decidem levar a cabo suas próprias formas de reparação do tecido social, desenvolvendo processos de recuperação e reconstrução de memória particulares, destinados à reorganização e remotivação, a partir, sobretudo, das memórias de suas resistências. A Guatemala, como país tremendamente afetado por 36 anos de conflito armado interno, tem concentrado em seu pequeno território, uma imensidão de processos de memória. Sendo a população indígena a mais atingida pela violência do conflito armado, pelo racismo e pela discriminação até os dias de hoje, muitos destes processos não visam tratar causas estruturais da violência, e as próprias comunidades terminam por desenvolver estratégias para seguir resistindo. A partir das memórias destas resistências, lidas, escutadas e vividas ao longo da presente pesquisa, pretende-se refletir sobre os efeitos das políticas de recuperação e reconstrução de memória como modos de reparar os danos causados pela violência política. Para tal, serão propostas algumas relações entre racionalidade colonial e memória histórica, a partir do recente movimento descolonial latino americano; será traçado um caminho de leitura pela história da Guatemala, para chegar-se às contribuições que podem ser feitas ao campo, a partir de um caso específico de recuperação e reconstrução de memória histórica na Guatemala. / Regarding the emerging need to clarify the hazy periods of dictatorships and State violence in Latin America or the need to build and maintain versions that deny them in many countries a new conflict emerges, between the different sectors of society, which now dispute which version about the past will earn the status of truth. Collective memory, as a phenomenon built over social relationships and something which constitutes these very relationships, when transformed in historical memory, the one which is institutionally legitimated, seems like a mean to determine what should and what should not be remembered, allowing the recognition or the erasure of identities. Many of the processes of reconstruction and recuperation of memory developed in the last years reproduce Western-centric models of thinking and doing, ruling out the knowledge of historically marginalized groups. The production of reports and publications with data regarding violent events of the past gains more relevance than the lives that reported such events. Strategies to break the silence are elaborated without questioning how to make silence speak without it speaking necessarily the hegemonic language that intends to make it speak. Many communities, tired of waiting for their rights to be fulfilled by the government, decide to perform their own ways of repairing the social tissue, developing processes of recuperation and reconstruction of particular memories, aiming to the reorganization and remotivation, from, above all, the memories of their resistances. Guatemala, as a country tremendously affected by 36 years of internal armed conflict, has been concentrating in its small territory a huge amount of memory processes. Being the indigenous population the most affected by the violence of the armed conflict, by racism and discrimination until nowadays, many of these processes do not aim to treat the structural causes of violence, and communities themselves end up developing strategies to keep resisting. From the memories of these resistances, read, listened and lived throughout the present research, it is intended to reflect upon the effects of the policies of recuperation and reconstruction of memory as means to repair the damage caused by political violence. For such, some relations will be proposed between colonial rationality and historical memory, a reading scrip will be traced through the history of Guatemala aiming to reach out to the contributions that can be made to the field, from a specific case of recuperation and reconstruction of historical memory from Guatemala.

A recurring question in science and engineering education is why the students do not link knowledge from theoretical classes to the real world met in laboratory courses. Mathematical models and visualisations are widely used in engineering and engineering education. Very often it is assumed that the students are familiar with the mathematical concepts used. These may be concepts taught in high school or at university level. One problem, though, is that many students have never or seldom applied their mathematical skills in other subjects, and it may be difficult for them to use their skills in a new context. Some concepts also seem to be "too difficult" to understand. One of these mathematical tools is to use Laplace Transforms to solve differential equations, and to use the derived functions to visualise transient responses in electric circuits, or control engineering. In many engineering programs at college level the application of the Laplace Transform is considered too difficult for the students to understand, but is it really, or does it depend on the teaching methods used? When applying mathematical concepts during lab work, and not teaching the mathematics and practical work in different sessions, and also using examples varied in a very systematic way, our research shows that the students approach the problem in a very different way. It shows that by developing tasks consequently according to the Theory of Variation, it is not impossible to apply the Laplace Transform already in the first year of an engineering program. The original aim of this thesis was to show: how students work with lab-tasks, especially concerning the goal to link theory to the real world how it is possible to change the ways students approach the task and thus their learning, by systematic changes in the lab-instructions During the spring 2002 students were video-recorded while working with labs in Electric Circuits. Their activity was analysed. Special focus was on what questions the students raised, and in what ways these questions were answered, and in what ways the answers were used in the further activities. This work informed the model ”learning of a complex concept”, which was used as well to analyse what students do during lab-work, and what teachers intend their students to learn. The model made it possible to see what changes in the lab-instructions that would facilitate students learning of the whole, to link theoretical models to the real world, through the labactivities. The aim of the thesis has thus become to develop a model: The learning of a complex concept show how this model can be used as well for analysis of the intended object of learning as students activities during lab-work, and thus the lived object of learning use the model in analysis of what changes in instruction that are critical for student learning. The model was used to change the instructions. The teacher interventions were included into the instructions in a systematic way, according to as well what questions that were raised by the students, as what questions that were not noticed, but expected by the teachers, as a means to form relations between theoretical aspects and measurement results. Also, problem solving sessions have been integrated into the lab sessions. Video recordings were also conducted during the spring 2003, when the new instructions were used. The students' activities were again analysed. A special focus of the thesis concerns the differences between the results from 2002 and 2003. The results are presented in four sections: Analysis of the students' questions and the teachers' answers during the lab-course 2002 Analysis of the links students need to make, the critical links for learning Analysis of the task structure before and after changes Analysis of the students' activities during the new course The thesis ends with a discussion of the conclusions which may be drawn about the possibilities to model and develop teaching sequences through research, especially concerning the aim to link theoretical models to the real world. / En stående fråga som lärare i naturvetenskapliga och tekniska utbildningar ställer är varför elever och studenter inte kopplar samman kunskaper från teoretiska kursmoment med den verklighet som möts vid laborationerna. Ett vanligt syfte med laborationer är att åstadkomma länkar mellan teori och verklighet, men dessa uteblir ofta. Många gånger används avancerade matematiska modeller och grafiska representationer, vilka studenterna lärt sig i tidigare kurser, men de har sällan eller aldrig tillämpat dessa kunskaper i andra ämnen. En av dessa matematiska hjälpmedel är Laplacetransformen, som främst används för att lösa differentialekvationer, och åskådliggöra transienta förlopp i ellära eller reglerteknik. På många universitet anses Laplacetransformen numera för svår för studenterna på kortare ingenjörsutbildningar, och kurser eller kursmoment som kräver denna har strukits ut utbildningsplanerna. Men, är det för svårt, eller beror det bara på hur man presenterar Laplacetransformen? Genom att låta studenterna arbeta parallellt med matematiken och de laborativa momenten, under kombinerade lab-lektionspass, och inte vid separata lektioner och laborationer, samt genom att variera övningsexemplen på ett mycket systematiskt sätt, enligt variationsteorin, visar vår forskning att studenterna arbetar med uppgifterna på ett helt annat sätt än tidigare. Det visar sig inte längre vara omöjligt att tillämpa Laplacetransformen redan under första året på civilingenjörsutbildning inom elektroteknik. Ursprungliga syftet med avhandlingen var att visa hur studenter arbetar med laborationsuppgifter, speciellt i relation till målet att länka samman teori och verklighet hur man kan förändra studenternas aktivitet, och därmed studenternas lärande, genom att förändra laborationsinstruktionen på ett systematiskt sätt. Under våren 2002 videofilmades studenter som utförde laborationer i en kurs i elkretsteori. Deras aktivitet analyserades. Speciellt studerades vilka frågor studenterna ställde till lärarna, på vilket sätt dessa frågor besvarades, och på vilket sätt svaren användes i den fortsatta aktiviteten. Detta ledde fram till en modell för lärande av sammansatta begrepp, som kunde användas både för att analysera vad studenterna gör och vad lärarna förväntar sig att studenterna ska lära sig. Med hjälp av modellen blev det då möjligt att se vad som behövde ändra i instruktionerna för att studenterna lättare skulle kunna utföra de aktiviteter som krävs för att länka teori och verklighet. Syftet med avhandlingen är därmed att ta fram en modell för lärande av ett sammansatt begrepp visa hur denna modell kan användas för såväl analys av önskat lärandeobjekt, som av studenternas aktivitet under laborationer, och därmed det upplevda lärandeobjektet använda modellen för att analysera vilka förändringar som är kritiska för  studenters lärande. Modellen användes för att förändra laborationsinstruktionerna. Lärarinterventionerna inkluderades i instruktionerna på ett systematiskt sätt utifrån dels vilka frågor som ställdes av studenterna, dels vilka frågor studenterna inte noterade, men som lärarna velat att studenterna skulle använda för att skapa relationer framför allt mellan teoretiska aspekter och mätresultat. Dessutom integrerades räkneövningar och laborationer. Videoinspelningar utfördes även våren 2003, då de nya instruktionerna användes. Även dessa analyserades med avseende på studenternas aktiviteter. Skillnader mellan resultaten från 2002 och 2003 står i fokus. Avhandlingens resultatdel består av: Analys av studenternas frågor och lärarnas svar under labkursen 2002 Analys av de länkar studenterna behöver skapa för att lära Analys av laborationsinstruktionerna före och efter förändringarna Analys av den laborationsaktivitet som blev resultatet av de nya instruktionerna, och vilket lärande som då blev möjligt Avhandlingen avlutas med en diskussion om de slutsatser som kan dras angående möjligheter att via forskning utveckla modeller av undervisningssekvenser för lärande där målet är att länka samman teori och verklighet

Supervisors: Luis Urrieta and Noah De Lissovoy This qualitative and sociohistorical study examines the lives and experiences of Chicana/o educators in Texas and the ideological and political discourses of equity and social justice that they draw from to shape their practice in three educational sites: the Llano Grande Center (LGC), Red Salmon Arts/Resistencia Bookstore (RSA), and the Advanced Seminar in Chicana/o Research (ASCR). I document their work based on the oral narratives of fifteen educators, site document analysis, and ethnographic work I conducted as observant participant associated with these organizations. This project extends recent scholarship that links critical pedagogy, social and cultural theories of identity formation and new social movement scholarship to understand the multiple cultural, social and political dimensions of activist education. My principal findings indicate new senses of individual and collective identity practice, reframed critical and culturally relevant pedagogies, and a reconceptualization of indigenous discourse and practice. These findings have important implications for activists, educators and researchers by rearticulating scholar activist work in new more emancipatory ways that considers place-based models of critical and cultural relevant teaching and learning and more radically democratic research practices. / text

Ce travail se veut d’un rapprochement aux pratiques et savoirs des peuples amazoniens à partir de discours produits par ces nations. Nous y interpréterons des chants sacrés, des narrations ancestrales et des textes académiques de penseurs autochtones. Ce travail indique que les pratiques amazoniennes s’inscrivent dans un contexte de significations qui considèrent que tout être vivant possède des pensées et un esprit; qu’il existe des êtres spirituels qui défendent ces êtres vivants contre les abus possibles. Les êtres humains doivent transcender leur état de conscience, se déplacer vers les mondes invisibles et initier la communication avec ces esprits, pour ainsi maintenir l’équilibre existentiel. Selon les pensées de l’Amazonie, les communautés humaines ne peuvent pas se concevoir comme autosuffisantes; elles doivent plutôt maintenir de constantes relations avec les multiples êtres qui peuplent leur environnement visible et les mondes invisibles. Les trois concepts clés qui permettent de rendre compte des pratiques des peuples amazoniens sont la déprédation, la transformation et l’équilibre. Par déprédation, nous entendons les pratiques amazoniennes qui impliquent une destruction des autres êtres afin de sustenter la vie de la communauté. Selon les pensées de l’Amazonie, cette déprédation devrait être mesurée, dans le but de ne pas tuer plus que nécessaire à la survie. La déprédation est régulée par les êtres spirituels. Les pratiques amazoniennes de transformation sont destinées à la sauvegarde des liens de la communauté, en transfigurant tout ce qui entre ou sort de cette dernière, de manière à ce qu’aucun agent externe ne mette en péril les liens affectifs. Les pratiques de déprédation et de transformation sont complémentaires et elles requièrent toutes les deux de se produire de manière équilibrée, en respectant les savoirs ancestraux et les lois cosmiques établies par les esprits supérieurs. En ce qui a trait à la méthode d’analyse, nous aborderons les discours de l’Amazonie à partir leur propre logique culturelle, sans imposer des méthodologies préétablies, ce qui donne comme résultat un travail académique qui approfondie la production intellectuelle interculturelle, puisque ce sont les voix indigènes qui expriment elles-mêmes leurs conceptions et le sens de leurs pratiques. Dans son ensemble, le travail engage un dialogue critique avec son champ d’étude en discutant ou en approfondissant certaines conceptions forgées par la littérature anthropologique consacrée à l’étude de la région, à partir des savoirs ancestraux amazoniens qui nourrissent les pratiques de ces nations. / This dissertation delves into the knowledge-practices of Amazonian peoples, drawing on discourses produced by members of these nations. It explores sacred songs, stories and academic texts of ancient Indian thinkers. The dissertation signals that Amazonian practices belong to a context of meanings which consider that all living beings have thoughts and spirit; that spiritual beings defend these living beings against possible abuses. Human beings must transcend their state of consciousness, navigate the invisible worlds and establish communication with these spirits to uphold existential balance. According to Amazonian thought, human communities are not self-sufficient and must maintain a constant relationship with the multiplicity of beings that populate the visible environment and invisible worlds. Three key concepts account for the practices of Amazonian peoples: depredation, transformation and balance. Depredation refers to Amazonian practices involving the destruction of other beings in order to sustain the life of the community. According to Amazonian thought, depredation should be measured and only that which is necessary for survival should be killed. Depredation is governed by spiritual beings. Amazonian transformation practices are designed to safeguard community ties, transfiguring all that enters or leaves it, so that no external agent may jeopardize these ties of affection. The practices of depredation and transformation are complementary and both must be carried out in a balanced manner, respecting ancestral knowledge and cosmic laws established by higher spirits. With regard to the method of analysis, the dissertation considers Amazonian discourses from their own cultural logic and does not impose pre-established methodologies on them. Consequently, the present scholarly work makes a profound attempt at achieving an intercultural intellectual production; as it is indigenous voices themselves that express their ideas and the meaning of their practices. Overall, the dissertation enters into a critical dialogue with its field of study, both challenging and broadening certain concepts forged by the anthropological literature dedicated to the region’s study, drawing on the ancient Amazonian knowledge that nurtures the practices of those nations. / El presente trabajo es una aproximación a los saberes-prácticas de las naciones de la Amazonía occidental, a partir de discursos producidos por miembros de esas mismas naciones. Se interpretarán cantos sagrados, narraciones ancestrales y textos académicos de pensadores indígenas. El trabajo señala que las prácticas amazónicas occidentales se enmarcan dentro de un contexto de significaciones que consideran que todo ser vivo tiene pensamientos y espíritu; que existen seres espirituales que defienden a estos seres vivos contra posibles abusos. Los seres humanos deben trascender su estado de conciencia, desplazarse a los mundos invisibles y entablar comunicación con estos espíritus, para de esa manera mantener el equilibrio existencial. Para los pensamientos amazónicos occidentales, las comunidades humanas no pueden pensarse autosuficientes, sino que deben mantener constantes relaciones con la multiplicidad de seres que pueblan su entorno visible y los mundos invisibles. Tres conceptos claves que permiten dar cuenta de las prácticas de los pueblos de la Amazonía occidental son depredación, transformación y equilibrio. Por depredación se entienden las prácticas amazónicas que implican una destrucción de otros seres para sustentar la vida de la comunidad. Según los pensamientos amazónicos occidentales, esta depredación debe ser medida, sin asesinar más de lo necesario para subsistir. La depredación se encuentra regulada por los seres espirituales. Las prácticas amazónicas de transformación están destinadas a salvaguardar los vínculos de la comunidad, transfigurando todo aquello que entra o sale de la misma, de tal manera que ningún agente externo ponga en peligro los vínculos de afecto. Las prácticas de depredación y transformación son complementarias y ambas requieren hacerse de manera equilibrada, respetando los saberes ancestrales y las leyes cósmicas establecidas por los espíritus superiores. En cuanto al método de análisis, se abordan los discursos amazónicos occidentales a partir de sus propias lógicas culturales, sin imponerles metodologías pre-establecidas, lo que da como resultado un trabajo académico que sigue ahondado en el intento de llegar a una producción intelectual intercultural, siendo las voces indígenas mismas las que expresan sus concepciones y los sentidos de sus prácticas. En su conjunto, el trabajo entabla un diálogo crítico con su campo de estudio, discutiendo o ahondando ciertas concepciones forjadas por la literatura antropológica dedicada al estudio de la región, a partir de aquellos saberes ancestrales de la Amazonía occidental que nutren las prácticas de esas naciones.

The university habitus is not comprised of neutral structures but carries with it a history of privileging certain ways of doing, learning and being. Students who identify as Aboriginal draw from a number of identities at the University that become more or less relevant depending on the context. In this narrative study, seven students who identify as Aboriginal are interviewed about their experiences at the University of Saskatchewan. As a result of these interviews, a perspective of the university takes shape where Aboriginal culture welcomes and comforts students in a supporting role but does not always seem relevant in an academic context. Connections to others and to oneself can impact a student’s engagement in classroom curricula and stereotypes about Aboriginal peoples and grades play an important role in shaping the experiences of students who identify as Aboriginal at university, their definition of success and even their decision to attend university. The “narrative of struggle” can influence students’ choices to frame themselves either in relation to a non-Aboriginal reference group or question why Aboriginal educational success is framed in terms of exceptional individual cases rather than as a group norm. While students’ experiences at the university vary, their purpose for attending university is closely connected to their identities both now and their hopes for creating a better self in the future.

Ally literature suggests processes and guidelines that non-Indigenous researchers can follow in order to establish respectful relationships (Battiste, 1998; Wilson, 2008; Edward, 2006; Margaret, 2010). It also states the importance of preparedness for engaging and sustaining long term alliances (Lang, 2010; Brophey, 2011); however specific training methods; modalities that support long-term relationships; practices to develop desired qualities; or self-care approaches for Allies have not been addressed in the literature. Through autoethnographic work I sought to explore this gap in literature. This study is situated within decolonizing methodologies looking to contribute to legitimizing traditional ways of knowing; and within Anzaldúas (1987) philosophical view of “Doing Mestizaje” (1987). My work is a personal account of the complicated and conflicted situation of working as an Ally, being both Mestiza and Buddhist in a culture of colonization/decolonization. Unique to this exploration are modalities I chose to help with a deeper understanding, and as possible approaches to address emotional stress and prevent burnout in Ally work: art, meditation, mindfulness practice, prayer, dream work, and narrative/poetry. My findings show that a Mestizo view of Allyhood presents differences with those of White Allies; that implementation of the Buddhist concepts of interdependence and selflessness can support Allies during a painful or stressful process of self-reflection, as well as through out the relationship; and that doing research as ceremony, and ceremony as research contributes to the revitalization of Indigenous traditional ways of knowing and its importance in Decolonizing work. / Graduate

Frente à necessidade emergente de se esclarecer os obscuros períodos de ditaduras e violência de Estado na América Latina ou de construir e manter versões que os neguem surge em diversos países um novo conflito entre os diferentes setores da sociedade, que agora disputam qual versão sobre o passado ascenderá ao status de verdade. A memória coletiva, como fenômeno construído a partir de relações sociais e constituidor dessas mesmas relações, ao ser transformada em memória histórica, aquela que é legitimada institucionalmente, parece ser um meio de determinar o que deve e o que não deve ser recordado, possibilitando o reconhecimento ou o apagamento de identidades. Muitos dos processos de reconstrução e recuperação de memória desenvolvidos nos últimos anos reproduzem modelos ocidentalocêntricos de pensar e fazer, excluindo o saber de grupos historicamente marginalizados. A produção de informes e publicações com dados sobre os eventos violentos do passado, ganha mais relevância que as vidas que relataram tais eventos. Estratégias para que se rompa o silêncio são elaboradas sem que se questione como fazer falar o silêncio sem que ele fale necessariamente a língua hegemônica que o pretende fazer falar. Muitas comunidades cansadas de esperar que se cumpram seus direitos por parte do governo, decidem levar a cabo suas próprias formas de reparação do tecido social, desenvolvendo processos de recuperação e reconstrução de memória particulares, destinados à reorganização e remotivação, a partir, sobretudo, das memórias de suas resistências. A Guatemala, como país tremendamente afetado por 36 anos de conflito armado interno, tem concentrado em seu pequeno território, uma imensidão de processos de memória. Sendo a população indígena a mais atingida pela violência do conflito armado, pelo racismo e pela discriminação até os dias de hoje, muitos destes processos não visam tratar causas estruturais da violência, e as próprias comunidades terminam por desenvolver estratégias para seguir resistindo. A partir das memórias destas resistências, lidas, escutadas e vividas ao longo da presente pesquisa, pretende-se refletir sobre os efeitos das políticas de recuperação e reconstrução de memória como modos de reparar os danos causados pela violência política. Para tal, serão propostas algumas relações entre racionalidade colonial e memória histórica, a partir do recente movimento descolonial latino americano; será traçado um caminho de leitura pela história da Guatemala, para chegar-se às contribuições que podem ser feitas ao campo, a partir de um caso específico de recuperação e reconstrução de memória histórica na Guatemala. / Regarding the emerging need to clarify the hazy periods of dictatorships and State violence in Latin America or the need to build and maintain versions that deny them in many countries a new conflict emerges, between the different sectors of society, which now dispute which version about the past will earn the status of truth. Collective memory, as a phenomenon built over social relationships and something which constitutes these very relationships, when transformed in historical memory, the one which is institutionally legitimated, seems like a mean to determine what should and what should not be remembered, allowing the recognition or the erasure of identities. Many of the processes of reconstruction and recuperation of memory developed in the last years reproduce Western-centric models of thinking and doing, ruling out the knowledge of historically marginalized groups. The production of reports and publications with data regarding violent events of the past gains more relevance than the lives that reported such events. Strategies to break the silence are elaborated without questioning how to make silence speak without it speaking necessarily the hegemonic language that intends to make it speak. Many communities, tired of waiting for their rights to be fulfilled by the government, decide to perform their own ways of repairing the social tissue, developing processes of recuperation and reconstruction of particular memories, aiming to the reorganization and remotivation, from, above all, the memories of their resistances. Guatemala, as a country tremendously affected by 36 years of internal armed conflict, has been concentrating in its small territory a huge amount of memory processes. Being the indigenous population the most affected by the violence of the armed conflict, by racism and discrimination until nowadays, many of these processes do not aim to treat the structural causes of violence, and communities themselves end up developing strategies to keep resisting. From the memories of these resistances, read, listened and lived throughout the present research, it is intended to reflect upon the effects of the policies of recuperation and reconstruction of memory as means to repair the damage caused by political violence. For such, some relations will be proposed between colonial rationality and historical memory, a reading scrip will be traced through the history of Guatemala aiming to reach out to the contributions that can be made to the field, from a specific case of recuperation and reconstruction of historical memory from Guatemala.

Orientador: Grácia Maria Navarro / Dissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Artes / Made available in DSpace on 2018-08-26T14:55:44Z (GMT). No. of bitstreams: 1 Costa_DanielSantos_M.pdf: 16488446 bytes, checksum: 1c8379dbcd0464841316d500a8d233f2 (MD5) Previous issue date: 2014 / Resumo: Esta dissertação apresenta as encruzilhadas de um corpo em processo de criação, profanando possibilidades autorais para a produção de conhecimento nas artes da cena a partir de uma perspectiva dialógica a qual busca friccionar arte e vida. O corpo (em) processo, visto sob um prisma da autobiografia de um sujeito que fala de si, experimenta epistemologias locais advinda do universo da oralidade popular brasileira como tentativa de fuga dos processos centralizadores, além disso utiliza a autoetnografia como uma possibilidade metodológica para projetar seu ponto de vista sobre o mundo através das artes da cena. Nessa práxis, o corpo sensível percebe o mundo e dialoga com ele, destacando um peculiar modo de fazer-pensar a cena contemporânea neste entrelugar que é a encruzilhada, um espaço possível para o híbrido. De tal local, foi possível emergir um ponto de vista privilegiado no sentido da multiplicidade que o referido espaço provoca, seja na possibilidade do novo, do vir a ser, ou, mesmo, nas provocações e referenciais deste. A resultante experimental do processo em questão é apresentada na forma de uma dança-teatro brasileira a qual problematiza uma construção teórica a partir da prática. O diálogo revelou um sujeito/personagem singular que entrecruza, em seu cotidiano, devoções populares ¿ Umbandas e Folias de Reis, realidade e ficção, memória e presentificação, constituindo um personagem que apresenta comportamento cultural de "um brasileiro" dentre as tantas possibilidades de "ser brasileiro" que a pluralidade da cultura nacional promove. Elucida-se, então, a importância da instauração de processos de criação para a produção das especificidades que geram conhecimento nas artes da cena com levando em conta as possibilidades de descobrir caminhos próprios, singulares, além de questionar a inversão ou o descarte de hierarquias, problematizando suas essências e produzindo uma cena pautada na diferença, na desestabilização dos centros reguladores do pensamento dominante / Abstract: This master¿s thesis presents the crossroads of a body in a creation process, profaning authorial possibilities for the production of knowledge in the performing arts, from a dialogic perspective, which desires to friction art and life. The body (in) process, seen by the prism of an autobiographical individual that speaks of himself, experiences local epistemologies coming from the universe of Brazilian popular orality as an attempt to escape from centralizing processes. Moreover, he uses autoethnography as a methodological possibility to project his point of view about the world through the performing arts. On this praxis, the sensible body realizes the world and dialogues with it, highlighting a peculiar way of doing - and thinking over - the contemporary scene in this in-between place, the crossroads, a possible space for the hybrid. From such position, it was possible to emerge a privileged point of view in the sense of the multiplicity that the reported space provokes, either when it comes to the possibility of the new, of something that comes to become something else, or even when related to its provocations and references. The experimental process result under discussion is presented in the form of a Brazilian dance-theater, which will be capable of problematizing a theoretical construction through practice. The dialogue revealed a singular subject/character that intersects in their daily life, popular devotions - Umbanda and Folia de Reis, reality and fiction, memory and presentification, constituting a character presenting cultural aspects of a "Brazilian" among the many possibilities "be Brazilian" that the diversity of national culture promotes. Hence, it is elucidated the importance of establishing creation processes for the production of specificities that beget knowledge in the performing arts taking into account the possibilities of discovering personal, singular ways, besides questioning the inversion or the discard of hierarchies, problematizing their essences and producing a scene based on difference, on the destabilization of centers that regulate dominant thinking / Mestrado / Teatro, Dança e Performance / Mestra em Artes da Cena

Orientadora: Profª. Drª. Maria Gabriela Silva Martins da Cunha Marinho / Dissertação (mestrado) - Universidade Federal do ABC, Programa de Pós-Graduação em Ciências Humanas e Sociais, São Bernardo do Campo, 2018. / Este trabalho parte da concepção de que, apesar de findada formalmente com a independência, a situação colonial persiste no Brasil econômica, social e pistemologicamente (assim como em outros países). Compreende ainda que a relação colonial institui linhas abissais entre metrópole e colônia (SANTOS, 2002c). Esta divisão abissal produz não-existências, apagando os saberes, racionalidades e pessoas do lado colonial da linha abissal. Este trabalho se centra no apagamento epistêmico, tendo como objeto a universidade, que tem papel de destaque na afirmação do pensamento abissal que classifica o saber científico moderno como o único válido (SANTOS; MENESES, 2009). Buscando compreender como o pensamento de Boaventura de Sousa Santos tem se inserido neste debate no Brasil a dissertação analisa teses e dissertações que tratam do pensamento pós-colonial/decolonial, e têm como referencial teórico o autor. Foram identificadas contribuições valiosas de Santos tanto no sentido do diagnóstico das relações de dominação e colonialidade, evidenciando suas diferentes expressões em diferentes contextos (principalmente no caso luso-brasileiro), quanto de forma mais propositiva, a partir de sua noção de ecologia de saberes visando um pensamento pós-abissal. / This paper starts from the principle that the colonial situation, although formally ended with independence, persists in Brazil economically, socially and epistemologically (as in other countries). It also comprises that the colonial relationship establishes abyssal lines between metropolis and colony (SANTOS, 2002c). This abyssal line produces non-existences, erasing the knowledge, rationalities and people from the colonial side. This paper focuses on that epistemic erasure, having as object the University, which plays a prominent role in the affirmation of the abyssal thinking that classifies the modern scientific knowledge as the only valid one (SANTOS; MENESES, 2009). In order to comprehend how Boaventura de Sousa Santos thinking has been inserted in this debate in Brazil, the dissertation analyzes other theses and dissertations that deal with postcolonial/decolonial thinking and have, as theoretical reference, the author. Santos' valuable contributions were identified both in the sense of diagnosing the relations of domination and coloniality, highlighting their different expressions in different contexts (mainly in the Portuguese-Brazilian case) and, in a more purposeful way, based on their notion of ecology of knowledges seeking a post-abyssal thinking.