[pt] Análise de Bodenlos, uma autobiografia filosófica, de Vilém Flusser. A abordagem discute três pontos importantes para compreensão da construção das identidades do filósofo judeu, natural de Praga, que se exilou no Brasil devido à perseguição nazista: a ruptura com a noção de tempo historicista e a possibilidade de identidades múltiplas convivendo simultaneamente; o clima de absurdo e aqueles sujeitos que estão sempre fora do lugar; e a língua como espaço onde as identidades podem ser construídas e pensadas. / [en] This article is a analysis of Bondelos, a philosophical autobiography, from Vilém Flusser. The approach discusses three important points for understanding the construction of the Jewish philosopher’s identities, a native from Prague, who was exiled in Brazil due Nazism persecution: first – He breaks with the historicista notion of time and the possibility of multiple identities coexisting simultaneously; second - the climate of absurdity and those who are always out of place; and thirdthe language as a space where identities can be constructed and thought out.

Nzayabino, Vedaste. 0419340w. Research report submitted to Faculty of Arts in partial fulfilment of the requirements for the degree of Master of Arts. Johannesburg 2005 / ‘Making things our own’. This is one of the ultimate goals pursued in establishing churches within refugee communities. The refugee church has become both a channel of material support and spiritual factory where social and emotional fabrics are strongly rewoven among people linked together by a common culture and shared experience. This is a qualitative case-study of the Word of Life Assembly (WOLA), one of the independent churches established by forced migrants in Yeoville, Johannesburg. Established by a Congolese pastor, the church counts a total of about 450 members, mostly refugees (about 98%), predominantly from the Democratic Republic of Congo (more than 95%). The study seeks to explore the role of the church in the lives of refugees, and determine the ways forced migrants understand this role. More importantly, it was found that WOLA has been able to integrate refugees who could not otherwise integrate in local or domestic churches in Johannesburg. Language and spiritual problems have been identified as the major barriers to integration. In this respect, the study has revealed four levels of integration within WOLA church; that is, integration of a refugee into a refugee community, religious integration, and cultural integration. The fourth level of integration consists of integration of the refugee church itself. In this regard, it was revealed that, as far as refugee church is concerned, not only church members are to integrate into host community and/or churches, but the [refugee] church itself – labelled thus as a ‘foreign’ entity – is to seek its own integration into and approval from the South African community in general, and host faith-based institutions in particular. Moreover, the study revealed that, in an attempt to meet the diverse needs of its members, WOLA offers a wide range of special services and activities, notably material and social assistance, and pastoral counseling. Finally, WOLA has become a strategic place where religious and socio-cultural identities are easily built and maintained among members, and where social networks are interwoven among refugees themselves, and between refugees and their country of origin.

This study explores from the perspective of deaf persons, how the identity of deaf persons is shaped by their educational experiences. Previous studies on identity by Erickson (1984) and Leigh (2001) on deaf persons have located identity within either the medical model, as a discourse of assimilation, or within the reactive social model, as a discourse of human rights. It is argued that the ‘first wave of deaf identity politics’ (Wrigley, 1996) of the medical and social model binary are sites of oppression and resistance. This binary provides both an insufficient and a static explanation of deaf identity as a victim is increasingly at odds with the lives of deaf persons in a post-modern ontology. Subsequently, this study engages in exploring the post-modern driven ‘second wave of identity politics’ and proposes a bi-cultural Dialogue model that recognises and explores, through cross-cultural exploration, the complexity and fluid construction of a DeaF identity. Later, the contributions of Bat-Chava (2000); Glickman (1993) and Ohna (2006) towards deaf identity are discussed within the post-modern educational framework. This ethnographic study explores the identity development of nine deaf participants through their narratives. The inclusion of the researcher as a DeaF participant in this study provides an auto-ethnographic gateway into exploring the lives of deaf/Deaf/bi-bi DeaF persons. The themes of ‘significant moments’; ‘connections at home and school’ and ‘deaf identity development’ were investigated. This study investigated the educational experiences of both deaf learners who attended regular mainstream schools and also deaf learners who attended schools for the Deaf. The findings suggest that deaf identity is not a static concept, but a complex ongoing quest for belonging and acceptance of being deaf through ‘finding ones voice’ in a hearing dominant society. This study challenges educators, parents and researchers through using dialogue and narrative tools to broaden their understanding of deaf identity and the dignity associated with being a deaf person.

The research investigated how men perceive constructions of masculinity in the talk of male rape. Research on gender relations and masculinities is a growing area of interest. The topic of male rape however, remains underrepresented within this. Male rape draws on discourses of gender, trauma, sex, sexuality and violence. It further offers a controversial topic that participants could engage in to further make sense of the multitude of masculine identities that exist, and how these directly influence responses to gendered phenomena. It is therefore likely to elicit significant constructions of masculinities and hence was used as a vehicle to further add insight into the constructed nature of masculinities. This was achieved through the use of a group of thirteen men who were divided into three focus groups. Each focus group made use of a vignette and a semi-structured interview schedule. Through this method the masculine identities that arose in their talk on male rape were examined. Data were analysed using thematic content analysis in which a social constructionist perspective was applied. It was found that participants strongly adhered to a hegemonic masculine point of reference in discussions. The patriarchal nature of this masculine identity that is subordinating of both women and other masculine identities was consistently used in discussions, thus representing the relatively stable influence of hegemony in gendered relations. Subordinated masculinities emerged more subtly, illustrating a growing acceptance of multiple forms of masculine identities. The results were understood as largely representative of broader society that still elevates the constructed standards of hegemony in conceptualising masculinities. This study thus sheds light on the social constructionist nature evident in society that continually influences the connotations attached to gendered identities within it. The significance in considering the masculine influences in responding to male rape lies in the multiplicity of factors that each involves as these collectively shape society's continued gendered understanding in shaping reality. A topic such as male rape, that directly threatens constructed notions of masculinities, thus allows for a new understanding to emerge in its consideration of the masculine identities that arise in responding to this traumatic experience.

Este texto refere-se à pesquisa de doutorado que teve como objetivo conhecer as infâncias de meninas e meninos da Ala Pura Alegria, da Associação Cultural Social Escola de Samba Mocidade Camisa Verde e Branco, da cidade de São Paulo, trazendo suas vozes e de outras/os componentes da agremiação para problematizar o papel da Escola de Samba no processo de construção das identidades negras e da Educação das crianças da referida Ala. O objeto de pesquisa propôs a intersecção entre infâncias, identidades negras, Escola de Samba e Educação, apresentando a interrogação: Seria a Escola de Samba um espaço onde é possível se reconhecer a existência de elementos simbólicos e concretos para a construção das identidades negras de meninas e meninos? A investigação teve como principais campos teóricos de referência a Pedagogia e as Ciências Sociais, com destaque para os Estudos Sociais da Infância e a Antropologia. O método de pesquisa etnográfica buscou o levantamento de dados por meio da observação participante nas atividades da Ala das Crianças, em outros eventos da agremiação e de conversas informais, com registros em caderno de campo, além de entrevistas semiestruturadas com as crianças e seus familiares, com a Coordenadora e com o Apoio da Ala. As análises dos dados revelam que a Escola de Samba pesquisada consolida-se como um dos pedaços do Samba na cidade de São Paulo, entendendo o Samba como cultura negra de resistência, caracterizado como um terreiro para as vivências das infâncias de meninas e meninos, que possibilita o acesso às culturas do Samba, através de diferentes linguagens, com destaque para a música e para a dança, elementos para o reconhecimento e valorização de nossa negritude. A partir das relações com diferentes sujeitos, há a construção das identidades étnico-raciais, de idade/geração e de sexo/gênero notando-se elementos de afirmação e contradição relativos às categorias destacadas. Há também aspectos que apontam para um protagonismo infantil, ainda restrito, todavia, em razão da estrutura da agremiação, que se respalda em relações hierárquicas, limitando a troca de ideias, opiniões, conhecimentos e saberes entre as/os envolvidas/os. Desconstruindo um discurso de vir-a-ser, meninas e meninos demonstram que são sambistas na atualidade, independentemente de suas idades, respondendo com grande empenho e dedicação e tornando-se referências para os demais segmentos da Escola ao colaborarem com a manutenção e a afirmação da sua agremiação carnavalesca. Assim, mais do que se iniciarem no Samba, enunciam uma educação através dele e por ele. / The present paper refers to research of doctorate which aimed to know girls\' and boys\' childhood \"Pura Alegria\" Ala of Associação Cultural Social Escola de Samba Mocidade Camisa Verde e Branco, in the city of São Paulo, bringing their voices and others components of the association to problematize the role of the Samba School in the process of constructing black identities and the children\'s education with in Ala. The research goal proposed the intersection between childhood, black identities, Samba school and education. Presenting the question: would it to be possible recognize the existence of symbolics and concrete elements for the construction of black identities of girls and boys in the environment of Samba School. The study had main theorical fields of reference Pedagogy and Social Sciences, with emphasis on Social Studies of Childhood and Anthropology. The ethnographic research method collected data through participant observation in the \"Ala das crianças\" activities, in other association events and informal conversations, as well as records in class books and semi-structured interviews with children, their families, a Cordinator and the \"Ala\'s support. The data analysis reveals that the Samba School researched consolidates it as one the Samba\'s pieces in the city of São Paulo, understanding Samba as a black culture resistance, characterized as a \"terreiro\" for the childhood experiences of girls and boys, which allows the access to Samba cultures through different languages, with an emphasis on music and dance, elements of recognition and appreciation of our blackness. From the relations between different subjects, there is the construction of ethnic-racial identities, based on age/generation and sex/gender, observing elements of affirmation and contradiction related to the categories highlighted. There also aspects that point to a child protagonis, still restricted, because of the association\'s structure, which is supported by hierarchical relations, limiting the exchange of ideas, opinions, knowledge among those involved. Descontruing a \"coming-to-be\" speech, girls and boys demonstrate that they are sambists, nowadays, regardless of their ages the respond with great commitment and dedication. They became references to the other School\'s section collaborating with the maintenance and affirmation of it carnival association. Therefore, more than starting in Samba, they discover and share education through it and by it.

Les manuels scolaires sont plus que de supports exclusivement pédagogiques au service du huit clos de la salle de cours. Leur richesse se constate dans la façon de raconter le témoignage d'une époque. Ils servent aussi à véhiculer le discours d'une élite dominante, ainsi que reproduire des pratiques de représentation. Les enjeux des sciences sociales sont en accord avec des enjeux éthiques, politiques, sociaux, culturels et civiques qui renvoient à la définition de nation. Dans notre sujet de recherche nous avons l'ambition de rendre évident les représentations identitaires des afro-descendants à l'intérieur du discours et de l'iconographie des manuels scolaires colombiens de la période 1996-2016. Pour se faire, nous mettons en exergue plusieurs expériences éducatives et quelques projets entrepris par des acteurs sociaux et éducatifs. Ceux-ci proposent des changements sur le système éducatif colombien et la « réintégration ontologique » et politique des peuples noirs. A partir d'une étude transdisciplinaire, nous prendrons en tant que support théorique la représentation, les études décoloniales, afro-diasporiques et la sociologie de l'éducation qui veux répondre aux questions suivantes : comment est représentée l'identité des peuples afro-descendants colombiens dans le discours et l’iconographie des manuels scolaires, de 1996 à 2016 dans une Colombie définie en tant que nation pluriethnique et multiculturelle ?, de quelle façon les manuels scolaires colombiens rendent compte des transformations sociales et politiques dans les programmes scolaires officielles ?, quelles sont les propositions des communautés afro-descendants, des enseignants, des activistes, et des acteurs sociaux qui habitent la Région du fleuve Atrato, les villes de Medellin et Bogotá ? / Textbooks are more than just educational materials for the eight closets of the classroom. Their richness can be seen in the way of telling the testimony of an era. They also serve to convey the discourse of dominant elite, as well as to reproduce practices of representation. Social science issues are in line with ethical, political, social, cultural and civic issues that refer to the definition of nation. In our research topic we aim to make visible the identity representations of Afro-descendants within the discourse and iconography of Colombian textbooks from 1996-2016. To do so, we highlight several educational experiences and some projects undertaken by social and educational actors. These propose changes to the Colombian education system and the "ontological reintegration" and politics of the black peoples. From a transdisciplinary study, we will take as a theoretical support the representation, the decolonial, Afro-diasporic studies and the sociology of education that want to answer the following questions: how is represented the identity of Afro-descendant peoples Colombians in the discourse and iconography of textbooks, from 1996 to 2016 in a Colombia defined as a multi-ethnic and multicultural nation ?, how do Colombian textbooks report social and political transformations in official school curricula? What are the proposals of Afro-descendant communities, teachers, activists, and social actors living in the Atrato River Region, the cities of Medellin and Bogotá?

[pt] Esta dissertação se propõe a constituir uma práxis científico-acadêmica comprometida com a transformação geo-histórico-social de um corpo d´águaobjeto num corpo-d´água-sujeito, ou seja, no reconhecimento de um corpo d´água constituído pelas ações humanas em recortes culturais. Decidiu-se também pela visão biorregional com o objetivo de resgatar uma conexão entre as comunidades humanas (recuperação histórica, simbólica e cultural) e, uma comunidade biótica, pois é imprescindível a obtenção desse tipo de conhecimento para essa pesquisa. Evoca-se o rio Piraí enquanto ícone de pertencimento na construção das identidades socioambientais da população do município de Piraí-RJ, com o propósito de apontarmos elementos para ações afirmativas de cidadania. O curso do rio Piraí sofreu por duas ocasiões modificações significativas provocando grandes mudanças ambientais e conseqüentemente profundas alterações socioculturais. Buscou-se o resgate de sua história pela memória de seus sujeitos, socioambientais, sua sacralização velada e desvelada pelas representações identitárias dos mesmos, e fundamentalmente, sua profanação ambiental. Faz-se necessário a ressignificação dos conceitos de corpo e água, para enfocarmos o corpo-d´água em seu devir sócio-cultural, em seus cursos, percursos e transcursos de territorialidade e (des) territorialidade objetivando a construção de uma nova realidade tendo em vista a qualidade de vida de sua população. / [en] The purpose of this text is to be academic-scientific praxis commited with a geo-history-social transformation of a object body of water in a subject body of water, in other words, recognize the body of water as formed by human cultural scraps. It was decided for a bioregional vision with the purpose of rescue human community (simbolism, history and culture) and biotic community connection, since it is essential to get this kind of knowledge to this research. It´s necessary evoke the Piraí river as a icon of pertinence in the contruction of the social-environmental identity of the Piraí cintizens, to indicate elements for positive actions of citizenship. The Piraí river was subject of two major changes that resulte in large environmental changes and consequently, deep social-culture transformations. That is of acept rescue the river as body of water, its history redeemed by the memory of its enviromental subjects, its sacredness, veiled and unveiled by its representations of identities, and profanity. It´s necessary to remake the meaning of water and body concepts, to evoke the body of water in its social culture devir, in its streams, route and course of territoriality and (not) territoriality, with the purpose of constructing a new reality aiming at the quality of life of its population.

Referenciado no pensamento de Michel Foucault, mais precisamente no domínio da arqueologia do saber, este trabalho tem como objetivo descrever os regimes de verdade que orientam a queixa escolar, dimensionando sua positividade, ou seja, o que ela tem produzido. A análise arqueológica implica na exclusão do par ciência/ideologia, já que focaliza os saberes como produzidos historicamente e não como verdades invariantes. A queixa escolar tornou-se uma prática cotidiana na escola contemporânea, apresentando-se como alternativa privilegiada para solucionar os problemas escolares. Os estudantes, que não se apresentam conforme as normas escolares, não raras vezes, são posicionados como alunos-problema, e então, encaminhados para diversos profissionais da área da saúde, tais como: psicólogos, psicopedagogos, fonoaudiólogos, neurologistas, psiquiatras etc. Na encruzilhada do encontro entre o campo da educação e da saúde, os alunos com dificuldades escolares se tornam não raro portadores individuais de deficiências, e ao chegar aos consultórios se transmutam rapidamente em casos clínicos. O delineamento dessa pesquisa alicerça-se na problematização da prática da queixa escolar, que ora se apresenta como natural e necessária caracterizada pela culpabilização dos alunos pelo fracasso escolar. Abordamos também as similaridades encontradas entre as queixas escolares e as petições feitas ao rei no antigo regime (1660-1760), reproduzidas no texto escrito por Foucault em 1977, A vida dos homens infames. Neste período da história francesa se constitui a prática para-judiciária da letrre-de-cachet, uma ordem especial do rei, em geral com a função de correção das virtualidades das pessoas. O aspecto curioso deste instrumento destacado por Foucault é a emergência de um contra-poder, que possibilitava ao homem comum, usando a arbitrariedade do rei, garantir e manter a ordem. Encontramos semelhança funcional entre as lettres-de-cachet, os pareceres psicológicos e médicos, e seus correlativos encaminhamentos. Apresenta-se como as queixas são feitas e sob que regimes de verdade está sendo realizada esta prática. Para tal, nos valemos das regras de formação da prática discursiva da queixa escolar, apontando seu caráter construído e arbitrário, pois na perspectiva foucaultiana essas relações não são entendidas como causais. Assim visando dar visibilidade aos pequenos poderes que vão se imiscuindo no cotidiano escolar contemporâneo, procedemos ao exame dos enunciados dos protagonistas escolares, familiares, e profissionais da área da saúde, envolvidos na prática da queixa escolar. Apontamos quem é o reclamante, o que se pede, quem é a autoridade para quem são encaminhadas as queixas, de quem se queixa, e como se queixa, destacando três vetores em ação na prática da queixa escolar: a supervalorização da avaliação diagnóstica; as virtualidades dos alunos como impedimentos para o trabalho escolar; a tendência para a formação de bioidentidades. O intercambiamento destas ações sustenta práticas que classificam, diferenciam, e normalizam, dividindo as crianças e jovens, entre aqueles que podem e não podem ser alunos. Observa-se assim, uma tendência a descrever os fenômenos psíquicos e sociais em uma linguagem médico-fisicalista. Distingue-se no âmbito da biopolítica, um caso especial, a biopolítica da saúde, que tem propiciado novos padrões de disciplina, possibilitando a emergência de formas de biossociabilidade, de caráter apolítico e individualista. / Referencing the thought of Michel Foucault, more precisely in the field of archaeology of knowledge, this work aims to describe the regimes of truth underlying the school complaint, dimensioning their positivity, namely what it has produced. The archaeological analysis implies the exclusion of the pair science/ideology, as it focuses on knowledge as historically produced and not as invariant truths. The school complaint has become a daily practice in the contemporary school, presenting itself as an alternative to problem-solving in school. Students who do not conform to school rules, often are positioned as problem-students and then dispatched to various health care professionals, such as: psychologists, neuro-psychologists, speech therapists, neurologists, psychiatrists etc. At the crossroads of the field of education and health, school pupils with difficulties often become carriers of individual shortcomings, and arriving at clinics, transform quickly into clinical cases. The design of this research is based on the problematization of the practice of school complaints, which now presents itself as natural and necessary, characterized by scapegoating of students for school failure. We also found similarities between the school complaints and the petitions to the king in former times (1660-1760) which is reproduced in the text written by Foucault in 1977, \"The Lives of Infamous Men. This work shows how complaints are made and under what schemes truth is being presented in this practice. To this end, we value rules of the training of discursive practice of the school complaint, pointing to its arbitrary character-building, because the foucaultian perspective these relations are not construed as causal. Thus, to profile the small powers that will be mixed in the contemporary daily school, we set out to examine the protagonists of school, family and health care professionals, involved in the practice of school complaint. We show the positions of the subject that is created with those listed, inventorying the main actions involved in the practice of school complaint: the overestimating the diagnostic evaluation, the potential of students as impediments to school work, the trend towards the formation of bio-identities. The actions of these exchanges maintain practices that rank, differentiate and normalize, dividing the children and young people among those who can and can not be students. Thus there is a tendency to describe the psychological and social phenomena in a medical language. It distinguishes itself within the bio-policy, a special case, the health bio-policy, which has provided new standards of discipline, allowing the emergence of forms of bio-sociability, individualistic and apolitical character.

Estudamos como as representações televisivas construídas em narrativas brasileiras e consumidas por brasileiros, paraguaios, argentinos e uruguaios , participam da articulação das identidades culturais nas fronteiras entre o Brasil e os países vizinhos Paraguai (Foz do Iguaçu-Ciudad del Este), Argentina (Uruguaiana-Paso de los Libres) e Uruguai (Santana do Livramento-Rivera). Concretizamos esta pesquisa sob a orientação teórico-metodológica de uma abordagem contemporânea no campo da Comunicação, representada pelos Estudos Culturais Britânicos e Latino-Americanos, explorando suas aproximações, no que diz respeito à interculturalidade, com a Antropologia Cultural. Realizamos três estudos de caso dentro de uma perspectiva qualitativa, desenvolvendo dois tipos de entrevistas com quarenta fronteiriços, montando e utilizando um banco de dados com as narrativas televisivas que se tornaram relevantes ao longo deste trabalho, e recorrendo, ainda, à observação participante e às anotações efetuadas em diário de campo. / We studied how television representations built on brazilian narratives and consumed by brazilians, paraguayan, argentines and uruguayan , participate in the articulation of cultural identities on the boarders between Brazil and neighbor countries Paraguay (Foz do Iguaçu-Ciudad del Este), Argentina (Uruguaiana-Paso de los Libres) and Uruguay (Santana do Livramento-Rivera). We completed this research under theoretical and methodological guidance of a contemporary approach in the field of Communication, represented by British and Latin American Cultural Studies, exploring their similarities, concerning intercultural, to Cultural Anthropology. Three case studies were conducted within a qualitative perspective, developing two types of interviews with forty boarders, assembling and using a database with the television narratives which became relevant throughout this study, and yet, calling upon participant observation and notes taken in the field diary.

L' essentiel de ce travail se situe dans l`intersection entre le déroulement des mouvements sociaux ruraux et les expériences révolutionnaires armées, en partant d`un cas spécifique dans lequel un mouvement communautaire, ayant une forte base ethnique, a dû faire face à une situation de violence généralisée à cause de la présence simultanée d`un conflit social en évolution et d`acteurs insurgés armés qui se disputaient le territoire et la population. Il s`agit du Mouvement Armé Quintín Lame, organisation ayant agi entre 1985 et 1991 dans le nord du département du Cauca, au sud-ouest de la Colombie. Dans ce territoire d`environ 250.000 habitants (21% de la population indienne nationale) se trouve la deuxième grande concentration indienne du pays. Depuis les années soixante-dix, ce scénario est l`épicentre de la plus grande mobilisation armée de la Colombie qui, quarante ans après, obtiendra des réussites indiscutables dans sa lutte pour l`autonomie, la récupération de la terre au bénéfice des communautés indiens et de précieux éléments culturels qui ont permis de consolider un processus réussi de recomposition identitaire. / This work lies in the intersection between the process of rural social movements and the armed revolutionary experiences, starting from a specific case in which a community movement, with a strong ethnic base, had to cope with widespread violence because of the simultaneous presence of the social conflict and insurgents armed who disputed the territory and population. This is the Quintin Lame Armed Movement, an organization that acted between 1985 and 1991 in northern Cauca, southwest Colombia. This territory of about 250,000 inhabitants (21% of the national Indian population) is the second largest concentration of native country. Since the seventies, this scenario is the epicenter of the largest social mobilization of Colombia who, forty years later, obtain indisputable successes in its fight for autonomy, the recovery of land for the benefit of Indian communities and valuable cultural elements that have helped to consolidate a successful process of reconstruction of identity.