A diferença suscita curiosidade, para dizer o mínimo. Desde a formalização do conhecimento universitário, a sistematização da investigação do humano veio acompanhada de um pertinente inconveniente: trata-se da alteridade entre homens, entre homens e mulheres, entre adultos e crianças, entre civilizados e primitivos, entre os homens e os animais. O endereçamento dessa diferença se deu por diversos ângulos. Escolheu-se ignorá-la, achatá-la, excluí-la e até mesmo demonizá-la. O presente estudo se endereça a esse tema e se dispõe a investigar como antropologia e psicanálise lidaram com o estudo da alteridade. O objetivo do presente trabalho foi o de comparar o movimento psicanalítico e antropológico no seu uso do ontológico como operador para manejar a questão da investigação da alteridade no fazer etnográfico. A justificativa se deu pela ideia, cunhada por George Devereux, de que antropologia e psicanálise, por sua não-redutibilidade uma a outra, aparelham a etnopsicanálise de maneira complementar. Entretando, à diferença da proposta de Devereux, esse texto se guia não pelo desígnio de esquarinhamento de uma cientificidade para o método etnopsicanalítico. Tratou-se, antes, de mostrar como as duas disciplinas manejam a alteridade sem recair no problema do realismo naturalista e da crise da representação dos pós-modernos. Para tanto, escolhemos como recorte o par ontologia-alteridade, que tem aparecido com frequência no contexto acadêmico psicanalítico e antropológico. O método escolhido foi o da leitura psicanalítica. Os resultados são compostos pela análise de quatro etnografias da virada ontológica. Do lado psicanalítico os conceitos de Lacan sobre escuta psicanalítica e o ser sujeito foram analisados. Na discussão mostramos a relação tímida, porém importante, que pode ser traçada entre os métodos etnográficos e o método de escuta psicanalítica. / Difference arouses at least curiosity. Since the formalization of knowledge, the systematization of the investigation of man was followed by a pertinent inconvenient: otherness between men; men and women; adults and children; civilized people and primitives; men and animals. This issue was addressed by different angles. Otherness was ignored, flattened, excluded and even demonized. The present studys objective is to compare the psychoanalytical and anthropological movements usage of the ontological as a tool to deal with the investigation of otherness in the context of the ethnographic method. The justification was found in Deveureuxs work. In his etnpsychoanalysis, the author proposes a non-reducibility of one field of knowledge to the other. They are complementary. Nonetheless we do not seek an ideal of scientificity, as Deveureux did, for etnpsychoanalysis method. We seek to show how both disciplines deal, in different ways, with alterity without reducing it to natural realism or representation. The angle we chose revolves around the pair alterity-ontology. The results are composed by the analysis of four ethnographies of the ontological turn. In the side of psychoanalysis, we chose to analyze the lacanian notion of subject and listening. In the discussion we show that there are possibilities of relation between the psychoanalitycal listening and entographic method.

Thesis advisor: Maria E. Brisk / Drawing on Collins' (2009) framework on domination and seeing language as a signifier (Bhaba, 1994), this critical ethnography explores the relationship between language and power within the context of a school focused on serving the needs of newcomer immigrant youth in the United States, a country that has increasingly become polarized around issues of immigration, social, and educational policy. Conducting observations in multiple social contexts and informal/semi-structured interviews, the study focuses on six non-Spanish speaking newcomer immigrant youth navigating a particular phenomenon - English and Spanish being dominant languages in their social contexts inside and outside of school. Data were analyzed using guidelines of critical ethnography (Carspecken, 1996). Salient findings include issues of assimilation, meritocracy, and invisibility at the school. The importance of transnational connection, restoration, and accessing social and cultural capital outside of school were also noteworthy. Suggested additions to theorizing work and research with this population as well as critical implications for newcomer schools are also presented. / Thesis (PhD) — Boston College, 2016. / Submitted to: Boston College. Lynch School of Education. / Discipline: Teacher Education, Special Education, Curriculum and Instruction.

Thesis advisor: Marilyn Cochran-Smith / In this study I asked two questions: "How does the ideological stance of two White elementary school teachers inform their construction of race?" and, "How do teachers' ideological stances and constructions of race influence teaching practice?" The purpose of this study was to understand the ways that White teachers negotiated the meaning of race and racism within their personal lives and professional practice. Using a critical ethnographic approach, I examined the experience of two White teachers from a variety of perspectives. Data included semi-structured interviews, participant observations and selected classroom artifacts. In order to look at the data, I developed a conceptual framework referred to as the "racial geography of teaching." This framework emerged from Frankenberg's (1993) conception of the sociology of race, Rousmaniere's (2001) interpretation of racial biography, theoretical and empirical work about White teachers, and repeated readings of the collected data. Findings suggested that White teachers are worried about race and this worry is negotiated through discursive repertoires such as color-blindness and race cognizance. For the color-blind White teacher, practice is shaped by avoidance and silence about race, which prevents him or her from fully knowing his or her students. For the race cognizant teacher, practice is shaped by the idea that practice is far more expansive than what goes on in the classroom or the school community at-large. / Thesis (PhD) — Boston College, 2009. / Submitted to: Boston College. Lynch School of Education. / Discipline: Teacher Education, Special Education, Curriculum and Instruction.

Thesis advisor: Candace Jones / Online communities support collective action without many of the constraints that have belied collective actors and formal organizations in the past. They have become increasingly pervasive platforms for activism as well as potential catalysts for novelty in organizing practices. Scholars have shown that by leveraging affordances of the Internet, these communities have displaced or become complements to face-to-face organizations such as churches, community centers, labor unions and political groups that have traditionally structured civic engagement. Few empirical studies, however, systematically address how processes ranging from mobilization to the coordination of complex, large-scale collective action and practices that enable and support these processes are different in online environments. In this dissertation, I provide conceptual background that supports the study of online communities as dynamic and diverse modes of civic engagement. I reveal how locations, boundaries, interactions and identities are instantiated differently in online communities, influencing processes and practices that are crucial to social change. Using Internet-based ethnographic methods, I examine: (1) how an online community called `Anonymous' experiences shifts in purpose as it transitions from being focused on recreation to becoming both an incubator and support system for several social change projects and (2) how the community adopts a repertoire of coordinating practices that allows it to organize complex projects. / Thesis (PhD) — Boston College, 2013. / Submitted to: Boston College. Carroll School of Management. / Discipline: Management and Organization.

Esta dissertação apresenta versão para o vernáculo do texto latino de Germania, obra trazida a lume em 98 d. C. pelo historiador Tácito e que compõe o conjunto das opera minora desse autor. Tal tradução é acompanhada do texto em latim e de notas para justificar determinada opção de versão, ante outras possibilidades de leitura da mesma palavra/passagem. A seguir, são tecidos comentários sobre a composição genérica de Germania, verificando as características que permitem inseri-la na tradição etnográfica e periegética e o contato com outros gêneros literários, mas também sobre a debatida questão da interpretação dessa obra única na literatura romana. / This dissertation presents a version in Portuguese of the Latin text of Germania, which was brought out in 98 a. D. by the historian Tacitus and integrates the opera minora of that author. This translation is accompanied by the Latin text and notes that justify such version option in face of other readings of the same word/passage. Next, commentaries about the generical composition of Germania are made, verifying the caracteristics that allow insert it in the ethnographic and periegetic tradition and the contact with other literary genders, but also about the debated question of the interpretation of this unique work in the Roman literature.

Retratos de uma Casa de Candomblé na cidade de São Paulo, traz uma pesquisa que trabalha com a etnografia como forma de aferir o cotidiano de um Ilê (Casa de Candomblé) urbano, que sobrevive em São Paulo desde 1988, em uma região de classe média, cercado de edifícios, preconceitos e intolerância religiosa. Muitos registros fotográficos foram realizados e parcela deles compõe a iconografia da pesquisa, essas imagens expressam a forma de ver e de viver do povo do santo na cidade, mas que possui ligações com as casas ancestrais no Recôncavo Baiano e em Salvador, além de fazer parte de uma Família de Santo que se ramifica através de outros Ilês. A pesquisa procurou ter um olhar voltado para os Filhos de Santo e buscou escutar o que os Iyawôs , Abians, Ebomis, dirigentes do Ilê, dirigentes de casas ancestrais e pessoas públicas, tinham a falar sobre as relações vividas e como essas vivencias afetavam suas vidas, como era a construção dessa Família de Santo e como solidificavam as relações de parentesco dentro do Ilê, partindo da observação participante e das imagens fotográficas, o processo segue realizando entrevistas que foram fundamentais para o entendimento desse sentimento que é ser do santo, ser uma pessoa iniciada ou prestes a passar pelos ritos de iniciação, tudo isso comparado com uma vasta bibliografia sobre o assunto, o texto que compõe essa dissertação foi construído. Foram entrevistadas 25 pessoas em um universo de 55 adeptos e partindo do questionamento de como o Candomblé entrou na vida deles e delas, cada um contou sua história para formar um mosaico de diversidade. As vivências, a forma de ensinar e aprender, os sentimentos antes de se iniciarem os ritos e a intolerância religiosa, foram preocupações observadas e retratadas no trabalho de campo. A pesquisa teve a oportunidade de acompanhar o processo de iniciação de duas Iyawôs desde o momento que elas se preparavam para os ritos de iniciação(2016) até o ano de 2018, onde passaram pelos primeiros rituais e na hora que estavam se recolhendo, na saída de santo, no final do preceito e um ano após realizarem a iniciação foram entrevistadas, pois a ideia era expressar o sentimento vivido naqueles momentos. Os trânsitos territoriais e religiosos foram detectados, e um fator recorrente na vida da maioria dos entrevistados foram suas vivencias na Umbanda. Outra questão interessante que a pesquisa aferiu foi a introdução das crianças no ambiente e nos ritos do Candomblé e por último a questão da intolerância religiosa que aparece como uma constante na vida das pessoas e na Casa de Candomblé. / Portraits of a Candomblé House in the city of São Paulo brings a research which works with ethnography as a way to measure the daily life of an urban Ilê (Candomblé House), which remains in São Paulo since 1988, in a middle-class region, surrounded by buildings, prejudices and religious intolerance. Many photograph logs were realized and some of them compose the iconography of the research. This image expresses a way of seeing and living of the people of saint group in the city, which has connections with ancestral houses at Recôncavo Baiano and Salvador, besides being part of a Sant´s Family, which branches through other Ilês. The research aimed to look at the Children of Saint and listen what the Iyawôs, Abians, Ebonis, respectively the leaders of Ilês, the leaders of ancestral houses and public people, had to say about the lived relations and how these livings affected their lives, how was the construction of this Sant´s Family and how they solidified the family relations inside the Ilê. Beginning with participant observations and photographs, the process follows realizing interviews which were fundamental to understand this feeling which is being of the holy, being an initiated one or a person about to pass through the initiation rites, all of this compared with a wide bibliography about this subject, building this work. A total number of 25 people were interviewed inside a group of 55 people, beginning with a question about how the Candomblé entered in their lives, each one told their history to form a diversity mosaic. The livings, the way of teaching and learning, the feelings before the beginning of the rites and the religious intolerance were concerns observed and portrayed in the field work. The research had the opportunity to go along the process of initiation of two Iyawôs, since the moment they were preparing to the rites (2016) to the year of 2018, when they passed through the first rites and in the hour, they were gathering, in the saints exit, at the end of the precept and one year after they realized the initiation. At each one of these moments, they were interviewed, since the idea was to express the feelings, they lived at each one. The territorial and religious moving were detected, and a frequent variable in the life of the subjects were their livings at the Umbanda. Other interesting question which the research measured were the introduction of children in the environment and the rites of the Candomblé and the religious intolerance question, which appears as a constant in the peoples life and at the Candomblé House.

O presente estudo teve como objetivo compreender os sentidos da experiência da radioterapia oncológica para o paciente e o familiar cuidador, e integrá-los em significados socialmente construídos, por meio da análise etnográfica interpretativa. Para isso tomou-se apoio no referencial teórico da antropologia interpretativa de Clifford Geertz, da corrente da antropologia médica e do método da etnografia em centros urbanos. Foi uma pesquisa com abordagem metodológica qualitativa, realizada no Centro Regional de Oncologia em um município do sul do Brasil. Participaram do estudo 20 informantes, sendo 10 pacientes e 10 familiares cuidadores, que freqüentaram o serviço no período de março a agosto de 2007. Para a coleta de dados foram realizadas observações participantes e entrevistas semi-estruturadas no domicílio dos informantes, durante o período da radioterapia e trinta dias após o seu término; também foram elaborados os genograma e ecomapa para a contextualização dos informantes. A análise dos dados apoiou-se nos pressupostos analíticos de Hammersley e Atkinson, dentre outros autores. Foram identificados os códigos que apontaram o sentido da experiência para os informantes e que, posteriormente, serviram de guia para as unidades de sentidos e a construção dos núcleos de significados: \"Do adoecer por câncer à radioterapia - uma trajetória construída\"; \"A experiência da radioterapia: remédio e veneno\" e \"As teias da sobrevivência oncológica\". No primeiro núcleo, abordo os sentidos atribuídos para a trajetória do diagnóstico do câncer e o seu sentido impactante de morte, a via crucis pelo serviço de saúde público e as decisões terapêuticas, além da incorporação da identidade da pessoa como paciente oncológico, com o apoio das redes sociais, como a família, os amigos e a religião. O segundo tema versa sobre a entrada dos informantes no mundo da radioterapia, que se revelou como um momento desgastante, angustiante e sofrido; porém, também teve o sentido de um combate, uma vez que os pacientes submeteram-se à terapêutica com a visão de um remédio-veneno, poderoso e capaz de aniquilar o câncer e possibilitar a cura. No terceiro tema, abordei o tecer da teia para os informantes se ajustarem à nova vida e ao surgimento da nova identidade: a de sobrevivente do câncer. Nessa nova identidade, eles retomaram as atividades diárias e planejaram o futuro com esperança, apesar de uma sombra de incerteza em relação à cura. Finalizei com a consideração de que o significado da experiência da radioterapia oncológica para esse grupo de pessoas, da classe popular, significou a necessidade de submeter-se a uma terapêutica com uma característica de remédio-veneno que causa temor, mas que é necessária, se a perspectiva de vida é a cura ou mesmo a sobrevivência ao câncer. / The study aimed at understanding the senses of the experience of the radiotherapy oncologyc for the patient and the relative caretaker, and to integrate them in meant socially built, through the analysis interpretative ethnographic. For that was taken support in the theoretical referential of Clifford Geertz\'s interpretative anthropology, of the current of the medical anthropology and of the method of the ethnography in urban centers. It was a research with qualitative methodological approach, accomplished in the Regional Center of Oncology and Radiotherapy in a municipal district of the south of Brazil. Took part of the study 20 informers, being 10 patient and 10 family caretakers, which frequented the service in the period of March to August of 2007. For the collection of data, participant observations and semi-structured interviews were accomplished in the home of the informers, during the period of the radiotherapy and thirty days after the end of the treatment, and also elaborated genogram and ecomap for the contextualization of the informers. The analysis of the data was supported on the analytical presuppositions of Hammersley and Atkinson, among other authors. It was identified the codes that pointed the sense of the experience for the informers and that, later, they served as guide for the units of senses and the construction of the meanings nucleus: \"Of getting sick for cancer to the radiotherapy - a trajectory built\"; \"The experience of the radiotherapy: medicine and poison\" and \"The webs of the survival oncologic\". In the first nucleus, were approached the senses attributed for the trajectory of the diagnosis of the cancer and its sense of impact of death, the via crucis for the public service of health and the therapeutic decisions, besides the incorporation of the person\'s identity as a oncological patient with the support of the social nets, as the family, the friends and the religion. The second turns on the entrance of the informers in the world of the radiotherapy, that was revealed as a moment stressful, distressing and suffered; however, it also had the sense of a combat, once the patients underwent the therapeutics with the vision of a medicine-poison, powerful and capable of to annihilate the cancer and to make possible the cure. In the third theme, it was approached weaving of the web for the informers if they adjust to the new life and the appearance of the new identity: the one who survivor to the cancer. In that new identity, they retook the daily activities and they planned the future with hope, in spite of an uncertainty shadow in relation to the cure. It was concluded with the consideration that the meaning of the experience of the radiotherapy for that group of people, of the popular class, meant the need to submit to a therapy with a characteristic medicine-poison that causes fear, but that is necessary, if the life perspective is the cure or even the survival to the cancer.

Essa dissertação é fruto de uma etnografia realizada por pouco mais de três anos na unidade da Missão Paz, uma instituição do terceiro setor vinculada à Igreja Nossa Senhora da Paz, no Glicério, centro de São Paulo, onde trabalhei como professor voluntário de português para imigrantes, além de auxiliar em outros serviços. Meu estudo enfoca as diversas relações de sociabilidade, permeadas pela noção de ajuda, dos imigrantes haitianos em São Paulo em confronto com diversos tipos de preconceito social, entre os quais aqueles marcados pela raça, pela classe, pela etnia, pala nacionalidade e pelo gênero. Trata-se de uma etnografia que analisa a formação de grupos imigrantes na cidade; os enquadramentos, os estereótipos e as categorias brasileiras sobre os haitianos; o contexto da marginalização social de imigrantes no espaço urbano; as sociabilidades haitianas citadinas; as aulas de português para estrangeiros; e as relações de ajuda e preconceito a nível público, institucional e social em São Paulo. / This M.A. thesis is the result of an ethnography carried out for more than three years at the Peace Mission unit of Nossa Senhora da Paz Church, a third sector institution, at the neighborhood of Glicério, central São Paulo, where I worked as a volunteer teacher of Portuguese for immigrants, as well as assisting in other services. My study focuses on the various social relations permeated by the notion of help, in which Haitian immigrants in Sao Paulo confronted various types of social prejudice, including those marked by race, class, ethnicity, nationality and gender. This ethnography analyzes the formation of immigrant groups in the city of São Paulo; the frames, stereotypes and categories about Haitians mobilized by local Brazilians; the context of social marginalization of immigrants in the urban space; the Haitian sociability; the Portuguese classes for foreigners; and the relations of help and prejudice at the public, the institutional and the social levels.

A composição desta pesquisa desenvolvese em dois sentidos complementares: 1. observação participante, segundo o regime de uma pesquisa etnográfica; 2. histórias de vida, obtidas através de relatos orais. Este trabalho visa dar seqüência à dissertação de mestrado defendida em 2002 e que, para sua realização, supôs o desempenho do ofício de gari dez anos, semanalmente (um ou dois dias). Estabelecer um diário de campo, descrever fenômenos psicossociais e interpretá-los foram os objetivos gerais da pesquisa anterior. A investigação no mestrado quis estimar traços sociais e psicológicos assumidos por uma forma de trabalho não-qualificado e subalterno: o trabalho de garis. Discutimos problemas de humilhação social ali reconhecíveis, especialmente aquele então designado como invisibilidade pública (problema singular que polarizou toda a investigação). O pesquisador testemunhou muitas vezes o fato de que os garis não simplesmente padeciam pancadas de humilhação social, mas respondiam aos golpes: ressentindo, conversando e agindo. As ações nunca alcançaram a figura plena de reações coletivas politicamente organizadas. Entretanto, os sentimentos, as opiniões e atitudes testemunhados mostraram-se de tal modo significativos que o pesquisador não pôde deixar de, todo tempo, também assinalar a resistência e o ponto de vista daqueles trabalhadores. O diário de campo e seu estudo, os dados obtidos e sua discussão serviram como importantes balizas para definição da etapa atual de pesquisa. O mestrado iniciou-se reconhecendo um problema vinculado ao antagonismo de classes, o que conduziu à orientação de um estudo encorpado por preocupações que tomavam os sujeitos um a um, mas, de qualquer maneira, tendo como objetivo testemunhar e ouvir o que os garis pessoalmente e como grupo social poderiam nos ensinar sobre o fenômeno da invisibilidade pública. A realização e o aprofundamento da pesquisa e, sobretudo, os vínculos pessoais de amizade estabelecidos entre mim e os garis foram deslocando cada vez mais minha atenção: a atenção para o que é retirado deles, política e moralmente, foi sendo ultrapassada pela atenção para o que eles trazem. Neste doutorado, escolhemos como regime metodológico aquele que se propõe obter histórias de vida através de relatos orais. Aqui, nossos autores de referência foram especialmente Ecléa Bosi e José Moura Gonçalves Filho. Situações crônicas de disparidade social e econômica, em geral fundadas sobre vínculos de mandonismo e subalternidade, prejudicam e até mesmo interrompem o poder de comunicação que é próprio aos seres humanos. Todos calam. Ninguém conversa. A comunicação retrai-se. Acabamos habituados às conversas magras e pálidas, anoréxicas. É porque ficamos todos nós também anoréxicos, recusando o sabor dos outros azedume ou doçura, não importa sem que seja possível alimentar-se da presença do outro. A conversa econômica, magra por assim dizer, é resultado de olhar estreito também magro que no mundo mercantil admitimos, em geral, anestesiados. Na sociedade de classes, deslocar-se para o lado dos oprimidos é o que possibilita enxergar o mundo de um lugar diferente do meu, um lugar o mais próximo possível do ponto a partir do qual a vida se abre para meu interlocutor. É aqui, finalmente, que podemos conversar. Conversa livre tensa ou não, não importa. Conversar é o que pode mudar meus sentimentos e imprimir marcas em minhas ações, pode me fazer recuar. Pode me fazer contestar o que antes eu considerava óbvio, pode me deixar inseguro sobre minhas convicções. Mas pode, sobretudo, inspirar simpatia entre eu e o outro. Escolhemos entrevistar Nilce e Moisés, exgaris aposentados pela Universidade de São Paulo. Entrevistá-los representa o intuito de fazer retratos, é a tentativa de fotografá-los por meio das suas vozes com o máximo de fidelidade possível. É o rosto deles que deve aparecer. O sentido primeiro da tarefa a que me propus é que o leitor possa relacionar-se com os depoentes que vão lhe falar. Desejo que o leitor tenha o sentimento de estar ele próprio frente a frente com meus amigos garis. Para tanto, as entrevistas não foram amarradas por perguntas seguidas de perguntas que já indicassem respostas pretendidas. Foi preciso não pretender senão as narrativas de Nilce e Moisés. O tom de voz, as pausas, os lapsos, as contradições, os esquecimentos. O riso e o choro. Tudo contou. Nada foi dispensado. Passado para o papel, o depoimento configurou-se como uma espécie de debate, uma discussão viva confrontando a lembrança do depoente com nossa própria lembrança e discussão do fenômeno, confrontando-as também com autores dedicados ao tema. Uma tese possível deverá ser sempre o que houver decididamente percorrido a memória do fenômeno e o diálogo alargado. / This research has been developed in two complementary meanings: 1. Participant observation, according to the scheme of an ethnographic method; 2. Stories of life, obtained through oral reports. This work aims to give the sequence a dissertation defended in 2002 and that for their achievement, depended of working as a street sweeper - ten years, weekly (one or two days). Establish a daily field, describe psychosocial phenomena and interpret them were the general goals of the previous research. The investigation adopted for the previous paper wanted to estimate social and psychological traces assumed in an unqualified and subaltern kind of work: the work of street sweeper. The survey found, and gradually clarified as soon describe discuss problems of social humiliation there recognizable, especially one so designated as public invisibility (singular problem that polarized any research). The researcher had testified lots of times the fact that street sweepers not simply suffering shots of social humiliation, but responded to the attacks: hurting, talking and acting. The stock never reached the full picture of reactions collective politically organized. Meanwhile, the feelings, opinions and attitudes witnessed showed to be so significant that the researcher could not stop, every time, also noted the resistance and the point of view of those workers. The daily field in their study, the data obtained and its discussion served as beacons important to define the current stage of research. The dissertation started acknowledging a problem linked to the antagonism of classes, which led to the guidance of a study including concerns by taking the subjects one by one, but, in any way, with the objective witness and hear what the street sweeper - personally and as a social group - could teach us about the phenomenon of public invisibility. The performance and deepening of the research and especially the personal ties of friendship established between me and street sweeper were increasingly shifting my attention: attention to what is withdrawn them, politically and morally, it was being overtaken by attention to what they bring. In this doctorship, chosen as methodological scheme that proposes to obtain stories of life through oral reports. Here, our authors of reference were specifically Ecléa Bosi and José Moura Gonçalves Filho. Situations of chronic social and economic disparity, generally based on ties of prepotency and inferiority, prejudice - and even interrupt - the power of communication that is itself to humans. All impose the silence. Nobody talk about it. The communication retracts itself. We used to talk leanness and pale, anorexics. It is because we are also anorexics, refusing the taste of the other - sourness or sweetness, no matter - without it being possible food is the presence of the other. The conversation economic, lean as it were, is the result of close look - also lean - that the world market admits, in general, anesthetized. In the society of classes, move to the side of the oppressed is that it can see the world from a different place of my own, a place as close to the point from which the life up into to myself. It is here, finally, we can talk. Talk free - tense or not, no matter. Talk is what can change my feelings and print marks in my actions, it can make me back. Can I make that challenge before I considered obvious, I can leave unsure about my beliefs. But it can, especially inspire sympathy between me and the other. We chose interview Nilce and Moisés, exstreet sweeper retired from the University of São Paulo. Interview them represents an effort to make pictures, is the attempt to photograph them - through their voices - with the maximum possible fidelity. It is the face of them that should appear. The first order of the task to which I have proposed is that the reader can relate to with the interviewee ranging him speak. I want the reader has the feeling of being himself face to face with my friends street sweeper. Thus, the interviews were not tied by questions followed by questions that have answers indicate desired. It must not only claim the narratives of Nilce and Moisés. The tone of voice, the pauses, lapses, the contradictions, the forgetfulness. The laughter and crying. Everything said. Nothing was dispensable. The link with the interviewee has lasted thirteen years. Thats included displacements and strangeness, conversations and controversies, pleasures and displeasures: get ahead. What decides the success of this contract is the possibility victims by revive his memories. Related on the paper, the evidence set up as a kind of debate, a discussion confronting alive the memory of street sweeper with our own memory and discussion of the phenomenon, confronting them with authors also devoted to the subject. An argument can be what there always resolutely traveled the memory of the phenomenon and extended dialogue.

The aim of this study is to examine key features within the cultural context in a Canadian Paediatric Intensive Care Unit (PICU) environment as experienced by nurses, and to identify what these influences are and how they shape nurses’ intentions to remain at critically ill children’s bed-sides for the duration of their careers. This is a qualitative study which follows a critical ethnographic approach. Over 20 hours of observation and face-to-face semi-structured interviews were conducted. Approximately one third of the nursing population at the research site PICU were interviewed (N=31). Participants describe a complex process of becoming an expert PICU nurse that involved several stages. By the time participants became experts in this PICU they believed they had significantly narrowed the power imbalance that exists between nursing and medicine. This study illuminates the role both formal and informal education plays in breaking the power barrier for nurses in the PICU. This level of expertise and mutual respect between professions aids in retaining nurses in the PICU. The lack of autonomy and/or respect shown to nurses by administrators appears to be one of the major stressors in nurses’ working lives and can lead to attrition from the PICU. Family Centred Care (FCC) is practiced in paediatrics and certainly accentuated in the PICU as there is usually only one patient assigned per nurse, who thus afforded the time to provide comprehensive care to both the child and the family. This is considered one of the satisfiers for nurses in the PICU and tends to encourage retention of nurses in the PICU. However, FCC was found to be an inadequate term to truly encompass the type of holistic care provided by nurses in the PICU.