Este texto acontece a partir do encontro às formas e forças do mundo andino-indígena equatoriano, em um contexto de emergência institucional da Universidade "Amawtay Wasi". Espécie de testemunho de inquietações e de questões que pedem passagem frente ao desejo de abertura às forças diferenciantes indígenas, à diferença como princípio de produção de outras subjetividades, outras escolhas e modos de viver. Ao acompanhar a constituição da Universidade "Amawtay Wasi" nos encontramos com um espaço de enunciação indígena e de afirmação de suas virtualidades e potências corporais, espaço de produção de um conhecimento aberto e atento aos poderes de criação e transformação do mundo (segundo expressões celebrativas, rituais e xamânicas do mundo andino). Este texto acontece, portanto, em múltiplas conexões às singularidades e aos paradoxos de uma "epistemologia" andina e suas interpelações à subjetividade moral da modernidade ocidental (colocando em evidência as imbricações ontológicas de saber e poder que nela se articula). Através dele, buscamos articular pontes de expressão para as tensões geradas, sejam pelos mecanismos estatais de captura e controle coercitivo da diferença indígena, sejam pelos modos de enunciação (por exemplo, em Sumak Kawsay, interculturalidade e plurinacionalidade), como modos de deslocamento (e resistência) indígena aos códigos e axiomas de transformação do Estado-nação equatoriano, sobretudo no seu principal operador semiótico, a idéia de desenvolvimento. / This work reflects the meeting of form and forces in the Ecuadorian Andean-indigenous world in the context of the institutional rise of the “Amawtay Wasi” University. It represents a number of concerns and issues arising from the opening of the indigenous' differentiating forces, to the difference as a production principle and other subjectivities as well as other choices and lifestyles. On accompanying the foundation of the “Amawtay Wasi” University, we observed a space for the indigenous people enunciation and affirmation of their virtualities and corporal potencies,and a space to produce open knowledge which attends to the power of creation and world transformation (according to the celebrative , ritual and shamanic expressions of the Andean world). This study is therefore connected to the singularities and paradoxes of an Andean “epistemology” and its interpelations to the moral subjectivity of the western modernity (highlighting the ontological imbrications of knowledge and power articulated in it). The aim of this work is to articulate links of expression to the tensions generated either by the State mechanisms of capture and coercive control of the indigenous peoples’ difference or by the enunciation modes (for instance in Sumak Kawsay, interculturalism and plurinationality), such as indigenous peoples’ dislocation methods (and resistance) to codes and transformation axioms of the Ecuadorian nation-State, especially in its main semiotic operator, the idea of development.

Neste estudo investigamos o ensino e aprendizagem de português língua estrangeira (PLE) para falantes de espanhol, em especial, para bolivianos residentes em São Paulo. Para a consecução de nossos principais objetivos, quais sejam: identificar, analisar e apresentar propostas para facilitar o processo deste ensino e aprendizagem, tratamos de sincronizar a pesquisa teórica e o trabalho prático. A pesquisa bibliográfica iniciou-se com as obras do professor e pesquisador José Carlos Paes de Almeida Filho expandindo-se, posteriormente, a bibliotecas e sites de instituições vinculadas ao ensino e aprendizagem de PLE e também de outras línguas estrangeiras. Foram-nos de grande importância as publicações de Almeida Filho (1989; 1995; 2001; 2005); Kreutz (2000); Llobera (1995); Pacheco (2006); Santos Gargallo (1999) e também as contribuições da área de metodologia de ensino (CHAGAS, 1979; SÁNCHEZ LOBATO, 2004); trabalhos sobre conceitos de cultura, identidade, preconceitos e estereótipos (LARAIA, 2007; PRESTON e YOUNG, 2000; SCHUMANN, 1992; SERRANI, 2005; SIGNORINI, 2002; THOMPSON, 1995); e sobre multiculturalidade, ensino de línguas e comportamento intercultural (BACKMAN, 1995; CANALE, 1995; GARCÍA GARCÍA, 1998; 2004, IGLESIAS CASAL, 2000; 2003; MIQUEL e SANS, 1992, 2004). Essa pesquisa possibilitou-nos traçar um mapa dos principais pontos de ensino e desenvolvimento de PLE em diferentes lugares, como China, países africanos, América Latina, Portugal e Brasil, com informações atualizadas sobre Centros de Estudos Brasileiros, Núcleos de Estudos Brasileiros, Institutos Culturais e Leitorados, tanto brasileiros como portugueses, e Centros de Cultura Portuguesa. Além da pesquisa bibliográfica recorremos também, no trabalho de campo, a fontes primárias como entrevistas e a coleta de dados por meio das aulas ministradas para a comunidade de bolivianos. Essa revisão fez-se necessária e determinante como suporte teórico para a análise de questões sobre falsas ou supostas crenças da proximidade ou facilidade entre as línguas e também sobre as negociações de sentido, as trocas de informações, os acordos socioculturais entre os falantes em suas interações cotidianas e o reflexo dessas interações em sala de aula. Estes temas são fundamentais para o aprendizado de qualquer língua estrangeira e podem atuar como facilitadores ou dificultadores do processo, segundo o tratamento que lhes demos professores e alunos. / This study investigate the teaching and learning of PLE for Spanish speakers, in special, for Bolivians living in São Paulo. To achieve our main objectives, such as, identify, analyse and introduce proposals to facilitate the process of teaching and learning, we seek to synchronize the theoretical and the practical work. The literature, itself, began with the work of the teacher and researcher José Carlos Paes de Almeida Filho expanding later to libraries and websites of institutions involved in teaching and learning PLE and other foreign languages. Were important publications of Almeida Filho (1989, 1995; 2001; 2005); Kreutz (2000); Llobera (1995); Pacheco (2006); Santos Gargallo (1999) and also contributions in the area of teaching methodology (CHAGAS, 1979; SÁNCHEZ LOBATO, 2004); about concepts of culture, identity, prejudice and stereotypes (LARAIA, 2007; PRESTON and YOUNG, 2000; SCHUMANN, 1992; SERRANI, 2005; SIGNORINI, 2002; THOMPSON, 1995); and about multiculturalism, language teaching and intercultural behavior (BACKMAN, 1995; CANALE, 1995; GARCIA GARCÍA, 1998; 2004; IGLESIAS CASAL, 2000; 2003; MIQUEL and SANS, 1992; 2004). This research has enabled us to draw a map of points of action with PLE in different places such China, African Countries, Latin America, Portugal and Brazil, with updated information on Centers for Brazilian Studies, Nucleuses for Brazilian Studies Cultural Institutes and readers, both Brazilian and Portuguese and Portuguese Cultural Center. Besides the theoretical research resort, primary sources such as interviews and the data collection through classes taught to Bolivians community. This review was necessary and decisive as theoretical support for further analysis of questions about false or alleged beliefs in the proximity between the languages and also about the negotiation of meaning, the exchange of information, cultural agreements made by speakers in their everyday interactions and the reflection of these interactions in the classroom. These issues are fundamental for learning a foreign language and can act as facilitators or hindering the process, according to the treatment that teachers and students do with it.

Este texto acontece a partir do encontro às formas e forças do mundo andino-indígena equatoriano, em um contexto de emergência institucional da Universidade "Amawtay Wasi". Espécie de testemunho de inquietações e de questões que pedem passagem frente ao desejo de abertura às forças diferenciantes indígenas, à diferença como princípio de produção de outras subjetividades, outras escolhas e modos de viver. Ao acompanhar a constituição da Universidade "Amawtay Wasi" nos encontramos com um espaço de enunciação indígena e de afirmação de suas virtualidades e potências corporais, espaço de produção de um conhecimento aberto e atento aos poderes de criação e transformação do mundo (segundo expressões celebrativas, rituais e xamânicas do mundo andino). Este texto acontece, portanto, em múltiplas conexões às singularidades e aos paradoxos de uma "epistemologia" andina e suas interpelações à subjetividade moral da modernidade ocidental (colocando em evidência as imbricações ontológicas de saber e poder que nela se articula). Através dele, buscamos articular pontes de expressão para as tensões geradas, sejam pelos mecanismos estatais de captura e controle coercitivo da diferença indígena, sejam pelos modos de enunciação (por exemplo, em Sumak Kawsay, interculturalidade e plurinacionalidade), como modos de deslocamento (e resistência) indígena aos códigos e axiomas de transformação do Estado-nação equatoriano, sobretudo no seu principal operador semiótico, a idéia de desenvolvimento. / This work reflects the meeting of form and forces in the Ecuadorian Andean-indigenous world in the context of the institutional rise of the “Amawtay Wasi” University. It represents a number of concerns and issues arising from the opening of the indigenous' differentiating forces, to the difference as a production principle and other subjectivities as well as other choices and lifestyles. On accompanying the foundation of the “Amawtay Wasi” University, we observed a space for the indigenous people enunciation and affirmation of their virtualities and corporal potencies,and a space to produce open knowledge which attends to the power of creation and world transformation (according to the celebrative , ritual and shamanic expressions of the Andean world). This study is therefore connected to the singularities and paradoxes of an Andean “epistemology” and its interpelations to the moral subjectivity of the western modernity (highlighting the ontological imbrications of knowledge and power articulated in it). The aim of this work is to articulate links of expression to the tensions generated either by the State mechanisms of capture and coercive control of the indigenous peoples’ difference or by the enunciation modes (for instance in Sumak Kawsay, interculturalism and plurinationality), such as indigenous peoples’ dislocation methods (and resistance) to codes and transformation axioms of the Ecuadorian nation-State, especially in its main semiotic operator, the idea of development.

Submitted by Luciana Ferreira (lucgeral@gmail.com) on 2017-09-15T11:35:36Z No. of bitstreams: 2 license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) Tese - Aline Gomes da Silva - 2016: 2290008 bytes, checksum: 6d9e393e5dc0f9d6f2acbb91e5be8f82 (MD5) / Approved for entry into archive by Luciana Ferreira (lucgeral@gmail.com) on 2017-09-15T11:37:05Z (GMT) No. of bitstreams: 2 license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) Tese - Aline Gomes da Silva - 2016: 2290008 bytes, checksum: 6d9e393e5dc0f9d6f2acbb91e5be8f82 (MD5) / Made available in DSpace on 2017-09-15T11:37:05Z (GMT). No. of bitstreams: 2 license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) Tese - Aline Gomes da Silva - 2016: 2290008 bytes, checksum: 6d9e393e5dc0f9d6f2acbb91e5be8f82 (MD5) Previous issue date: 2016-11-18 / This intercultural study is about a group of Christian immigrant missionaries and their languaculture. The group consists of six people whose ages range from 67 to 89 years. The participants, in their youth, decided to leave their home countries (The United States of America and Germany) and immigrate to Brazil in order to dedicate their lives to religion as Christian missionaries, specifically to Franciscan Roman Catholicism and Evangelical Protestantism. After decades of dedication to missionary work in Brazilian territories, the missionaries chose not to return to their homeland, fixing their residency in the states of Goiás and Tocantins. As a main objective, this study aims to identify and analyze, through narratives of the participants’ life stories, cultural meanings attributed to their immigration to Brazil, their second language acquisition, and their insertion of religious discourse in their daily practices. In order to achieve the objective that guides this study, we used narrative theories emphasizing the main characteristics and the relevance to intercultural studies (BOSI, 1994; BRUNER, 2001; HALL, 2012; MATOS, 2001; THOMPSON, 1992). We also used theories that discuss language and culture and that focus on social and cultural constructs (CORBETT, 2003; HALL, 2012; RISAGER, 2005, 2006; SPENCER-OATEY; FRANKLIN, 2009). We also used other sciences that have brought major contributions to the analysis of data, like Chaui’s (1997) philosophical studies. Data show that human beings are subjects under construction and all their actions carry cultural meanings that can be understood if we take into consideration the historical and social context in which the subject was or is inserted. Data also show that human life has a cyclical nature (CAMPBELL, 1949), that is, we are all encouraged to live an adventure that is to find someone more experienced or a situation that forces us to make a decision and accept the call to adventure, pass through the threshold which leads us from our common world to the world of adventure, confront the challenges in the world of adventure, get our reward, go back to our common world until the moment we again meet something or someone that leads us to start a new adventure, which one in turn will bring us new challenges to be overcome. In the case of the participants of the study, the adventure began from the moment they decided to become missionary immigrants in Brazil. As a result of that choice, the participants had to deal with and overcome the greatest of challenges: dealing with linguistic and cultural diversity with the “help of the supernatural” (CAMPBELL, 1949), which consists of the missionaries’ faith in an omnipresent, omniscient, and omnipotent God. / O presente trabalho trata de um estudo intercultural acerca da languaculture de um grupo de imigrantes missionários cristãos na terceira idade. O grupo é composto por seis pessoas cujas idades variam entre 67 e 89 anos. Todos, ainda jovens, decidiram deixar seus países de origem (Estados Unidos e Alemanha) e imigrar ao Brasil com o intuito de dedicar suas vidas à religiosidade como missionários cristãos, especificamente aos segmentos catolicismo romano franciscano e protestantismo evangélico. Após décadas de dedicação ao trabalho missionário em solo brasileiro, o grupo pesquisado optou por não retornar à terra natal, fixando, portanto, moradia nos estados de Goiás e do Tocantins. Como objetivo geral, este estudo visa identificar e analisar, através das narrativas das histórias de vida dos participantes, os significados culturais atribuídos por eles à imigração para o Brasil com fins religiosos, à aquisição de segunda língua em condições de imigração e à inserção do discurso religioso em suas práticas cotidianas. A fim de alcançar o objetivo que norteia este estudo, recorreu-se às teorias que discutem o método narrativa, enfatizando suas principais características e sua importância para os estudos interculturais (BOSI, 1994; BRUNER, 2001; HALL, 2012; MATOS, 2001; THOMPSON, 1992), bem como às teorias que discutem língua e cultura, em especial aquelas que as interpretam como construtos social e cultural (CORBETT, 2003; HALL, 2012; RISAGER, 2005, 2006; SPENCEROATEY; FRANKLIN, 2009), dentre outras ciências que trouxeram grandes contribuições para a análise dos dados, a exemplo dos estudos filosóficos de Chaui (1997). Os dados revelam que os seres humanos são sujeitos em construção e que todas as ações praticadas por eles carregam significados culturais, que podem ser compreendidos se levarmos em consideração o contexto histórico-social do qual o sujeito já fez parte e/ou em que está inserido. Os dados mostram ainda que a vida do ser humano apresenta uma característica cíclica (CAMPBELL, 1949), ou seja, todos nós somos instigados a viver uma aventura que consiste em encontrar alguém mais experiente ou com uma situação que nos force a tomar uma decisão e aceitar o chamado à aventura, atravessar o limiar que nos leva do nosso mundo comum ao mundo da aventura, enfrentar os desafios existentes no mundo da aventura, vencê-los, obter nossa recompensa, seguir o caminho de volta ao nosso mundo comum até nos depararmos novamente com algo ou alguém que nos leva a iniciar uma nova aventura que, por sua vez, trará novos desafios a ser superados. No caso dos participantes deste estudo, a aventura teve início a partir do momento em que decidiram se tornar missionários imigrantes no Brasil. Em decorrência dessa escolha, os participantes precisaram vencer o maior dos desafios: lidar com a diversidade linguístico-cultural com o “auxílio do sobrenatural” (CAMPBELL, 1949), nesse caso, a fé do grupo pesquisado em um Deus onipresente, onisciente e onipotente.

A pesquisa que ora apresento toma como objeto de análise muitos sujeitos: os sujeitos indígenas que, a despeito do estabelecimento dos salesianos ter ocorrido em 1902, a partir de 17 de junho de 1903 vieram a se fixar nos limites da aldeia missionária e passaram aos livros e compêndios etnológicos, não apenas salesianos, como os Bororo; os sujeitos missionários salesianos que foram obrigados a se relacionar com aqueles indígenas no momento em que se lançavam no Brasil Central para tornarem a universalidade potencial da mensagem cristã uma universalidade atual e histórica. Todos esses objetos da pesquisa são sujeitos da criação de novos universos simbólicos a partir do compartilhamento das mesmas condições de vida. Mas, igualmente, sujeitos e objetos, uns em relação aos outros, da observação mútua. / The work presented takes as object of analysis many subjects: the indigenous people that from 17th June 1903 on have decided to live among the priests and have been recorded in the ethnological compendiums and books as the Bororo, the Salesian missionaries who have dealt with those Indians. All these objects are active subjects playing that part in the making of new symbolic universes by sharing the same living conditions. But they are equally, subjects and objects, in relation to each other, of the mutual observation. The proposal is a historical ethnography to understand the specificity of teaching practices developed in that context.

Le contexte socioculturel se révèle important dans l’approche identitaire des écrits francophones de Jacques Poulin, de Réjean Ducharme et de Ali Bécheur. Notre démarche a tenté de suivre une dialectique synchronique dans les différents épisodes fictionnels qui constituent le champ de recherche de notre étude. Dans cette dernière, la composante interculturelle est repensée en tant que concept permettant de redécouvrir l’altérité, et ce, dans une sorte de distinction résolue à partir d’une conscience d’appartenance qui pilote à son tour un comportement auctorial différent de celui entendu par la notion de transculturalité, d’une manière générale. Cette transculturalité conforte l’idée d’universalité ou encore de cohésion sociale multiethnique en faisant valoir une adaptation polymorphe des influences culturelles qui déterminent les traits des individus d’une même société. Il s’agit également de pointer du doigt l’aspect négatif de la mondialisation assimilationniste dans tout ce schéma transculturel transcendant foncièrement l’œuvre littéraire.Nous nous sommes attardés également sur les différentes caractéristiques narratives des auteurs en vue de mettre en exergue les thèmes récurrents et étroitement liés à la conception identitaire. Aussi, le dialogue interne démontre-t-il un balancement fictionnel qui inscrit deux états déterminants humains : le désenchantement et la passion, dans l’entendement d’une réalité contemporaine manifeste. Faisant suite à une continuité thématique et surtout analytique au sein de cette étude, nous avons choisi de procéder en dernier lieu de cette comparaison francophone, culturelle et identitaire, à une lecture psychanalytique des romans retenus dans le corpus. / The sociocultural context proves to be a major element in the identital approach of the francophone writings of JP, of RD and AB. Our own approach has tried to follow a synchronic dialectic one through various fictional episodes which constitute the field of research of our study.In the latter, the intercultural element is reconsidered as a concept leading to the rediscovery of the motif of otherness as a clear-cut distinction coming from a sense of belonging which, in turn, guides the writer's behaviour in a way which is different from what the notion of transculturalism usually implies. This idea of transculturalism supports the idea of universality and of multi-ethnic social cohesion by putting forward a polymorphic version of cultural influences which determines the features of individuals within the same society. It is also meant to point out the negative aspect of globalization as an assimilation process within this transcultural pattern which is part and parcel of the literary work.We have specifically laid the stress on the writers' narrative characteristics in order to enhance the recurring themes closely linked to the idea of identity. As a result, the internal dialogue shows a fictional swing between two determining human conditions: disenchantment and passion resulting from an obvious contemporary reality. As a follow-up to our thematic study and more specifically to our analytical one, we have chosen to end our work based on a francophone cultural and identital comparison with a psychoanalytic interpretation of the novels which are part of the corpus.

From the Peruvian Amazon: Contributions for teacher training in intercultural bilingual early childhood educationThe promotion of universal access to early childhood education should be accompanied by a serious analysis and reflection on the impact it can have on the primary socialization of native children. In this context it is essential to guarantee the existence of teacher training programs conscious of the relation between apprenticeship and culture which offer their students inputs that allow them to value, complement and enrich the educational processes which occur at home and in community settings. This paper presents some core issues of two curricula developed by and for Amazonian indigenous peoples. Even though both guidelines have been designed in Amazonian contexts, and respond to the needs and demands of Amazonian indigenous organizations, the topics included in this document may be used as referents for the critical examination of the way in which early childhood teacher training in intercultural bilingual education is being approached in other contexts. / La política de universalización de la educación inicial debe ir acompañada de un serio análisis y reflexión sobre el impacto que puede tener en los procesos de socialización primaria de niños y niñas de pueblos originarios. En este contexto es indispensable garantizar la existencia de programas de formación docente conscientes de la relación entre cultura y aprendizaje que ofrezcan a sus estudiantes insumos para valorar, complementar y enriquecer la formación que se da en el hogar y en la comunidad. Este artículo presenta algunos temas medulares de dos lineamientos curriculares diseñados «desde y para pueblos indígenas Amazónicos».Si bien ambos lineamientos han sido pensados desde la Amazonía, y responden a las necesidades y demandas de organizaciones indígenas de esta región, los temas incluidos en este documento podrían ser utilizados como referentes para examinarla manera cómo se está abordando la formación de docentes en la especialidad de educación inicial intercultural bilingüe en otros contextos.

Este estudo teve por objetivo identificar o nível de competência intercultural dos servidores de um instituto de pesquisa científica e tecnológica. A competência intercultural engloba conhecimentos, habilidades, atitudes e sensibilidade em relação às diferenças culturais. O instituto estudado mantém cooperação com instituições internacionais, portanto, recebe pessoas de vários países e muitos de seus servidores frequentemente viajam ao exterior. Assim, é necessário que os servidores sejam dotados de competência intercultural que lhes permita relacionar-se de maneira eficaz com as mais diferentes culturas e evitar mal-entendidos culturais com visitantes na instituição e em outras instituições em outros países. A finalidade deste estudo é construir um conhecimento que seja útil para o setor de Gestão de Pessoas da instituição estudada, assim como para outras organizações, à medida que possibilite avaliar se existe a necessidade de aplicação de cursos ou treinamentos que orientem seus servidores a desenvolver uma alta competência intercultural. O método utilizado foi de pesquisa de estudo de caso, quantitativa e qualitativa, exploratória e descritiva, documental e de campo. Os instrumentos utilizados para a coleta de dados foram análise documental, entrevistas e questionários, aplicados em uma amostra de servidores por acessibilidade. A análise documental permitiu conhecer a história, as atividades, o quadro de servidores, os perfis destes e as multiculturas presentes na instituição. Os dados obtidos nas entrevistas, analisados pelo método de análise de conteúdo, permitiram identificar as compreensões, percepções, visões e opiniões dos servidores sobre a interculturalidade no ambiente de trabalho, o que serviu de subsídio para a construção do questionário. Os questionários foram aplicados na população total de servidores efetivos de carreira, na unidade sede da instituição, com um índice de retorno de 43,5%, e foram analisados com o auxílio do Software Excel, permitindo identificar o nível de competência intercultural, dentre baixo, médio e alto, dos servidores com relação a conhecimentos, atitudes, habilidades e sensibilidade. Com relação a conhecimentos e habilidades, a competência intercultural global dos servidores se enquadrou no nível médio; já com relação a atitudes e sensibilidade, enquadrou-se no nível alto. Pôde-se concluir que variáveis como cargo, sexo, escolaridade, idade e tempo de serviço na instituição influenciam no nível de competência intercultural. / This study aimed to identify the level of intercultural competence of civil servants from an institute of scientific and technological research. Intercultural competence encompasses knowledge, skills, attitudes and sensitivity to cultural differences. The studied institute maintains cooperation with international institutions, therefore, welcomes people from many countries and many of their civil servants frequently travel abroad. It is therefore necessary that they are endowed with intercultural competence that allows them to bring into relationship with the most diverse cultures and avoid cultural misunderstandings with visitors at the institution and at other institutions abroad. The purpose of this study is to build a knowledge that is useful for the Personnel Management area of the studied institution, as well as other organizations, as it allows assessing whether there is a need for implementation of courses or trainings that guide its civil servants to develop a high intercultural competence. The research method used was case study, quantitative and qualitative, exploratory and descriptive, documentary and field. The instruments used for data collection were analysis of documents, interviews and questionnaires applied to a sample of civil servants for accessibility. The analysis of documents allowed to know the history, the activities, the framework of civil servants, the profiles of them and the multi-cultures present in the institution. The data obtained in the interviews, analyzed by using the method of content analysis, allowed to identify the understandings, perceptions, visions and opinions of the civil servants about the intercultural workplace, which served as a subsidy for the construction of the questionnaire. The questionnaires were applied to the total population of effective civil servants, in the institution headquarters unit, with a return rate of 43.5%, and were analyzed with help of Excel software, allowing to identify the level of intercultural competence, among low, medium and high, of the civil servants about knowledge, attitudes, skills and sensitivity. Referring to knowledge and skills, the general intercultural competence of civil servants was framed on the average level; referring to attitudes and sensitivity, framed on the high level. It was concluded that variables such as job post, gender, education, age and length of service in the institution influence the level of intercultural competence.

Denna studie är riktad till verksamma och blivande lärare för att uppmärksamma de utmaningar som kan uppstå i det heterogena och mångkulturella klassrummet i religionsundervisningen. Vi vill även belysa den interkulturella pedagogiken som ett förhållningssätt lärare kan använda för att bemöta utmaningarna. Syftet med denna studie är alltså att undersöka om denna pedagogik kan vara ett möjligt alternativ för framtida och aktiva lärare att använda för att skapa ett bra klassrumsklimat som stärker inkluderingen.    Denna studie kommer att besvara frågeställningarna:  Vilka utmaningar möter religionsundervisningen i det heterogena och mångkulturella klassrummet? Kan läraren använda sig av ett interkulturellt förhållningssätt för att bemöta dessa utmaningar?   Vi har satt vår undersökning i ett större sammanhang genom att presentera tidigare forskning som utförts på området, såväl svensk som internationell. Vi redogör även för relevanta ämnesdidaktiska teorier som det sociokulturella perspektivet och interkulturell pedagogik. Tillvägagångssättet för denna uppsats grundar sig i kvalitativ metod, där vi valt att använda semistrukturerade intervjuer. Utifrån tidigare forskning och det empiriska resultatet har vi kunnat framställa att det finns flertal utmaningar som religionslärare möter i undervisningen i det heterogena och mångkulturella klassrummet, som bland annat att skapa en ömsesidig förståelse mellan elevers olika åsikter, samt mediers påverkan på elevernas inställning och attityd till de olika religionerna. Utifrån det empiriska resultatet har vi kunnat se att det interkulturella förhållningssättet inte har en central roll i läraryrket, men utifrån tidigare forskning som vi undersökt kan vi konstatera att interkulturell pedagogik kan bemöta utmaningar som uppstår i religionsundervisningen, samt ett förhållningssätt som skapar ett gott klassrumsklimat som stärker inkluderingen. / This study is aimed at active and aspiring teachers to draw attention to the challenges that may arise in the heterogeneous and multicultural classroom in religious education. We also want to highlight the intercultural pedagogy of an approach teachers can use to meet the challenges. The purpose of this study is thus to investigate whether this pedagogy can be a possible alternative for future and active teachers to use to create a good classroom climate that strengthens inclusion.   This study will answer the questions: What challenges does religious instruction face in the heterogeneous and multicultural classroom? Can the teacher use an intercultural approach to meet these challenges?  We have placed our study in a larger context by presenting previously conducted research in the field, both Swedish and international. We also account for relevant subject didactic theories such as the socio-cultural perspective and intercultural pedagogy. The approach for this essay is based on a qualitative method, where we have chosen to use semi-structured interviews. Based on previous research and the empirical results, we have been able to present that there are several challenges that religion teachers face in teaching in the heterogeneous and multicultural classroom. Examples of such are creating a mutual understanding between students 'different opinions, media influence on students' attitudes and attitudes to the different religions. Based on the empirical results, we have been able to see that the intercultural approach does not have a central role in the teaching profession, but based on previous research that we examined, we can state that intercultural pedagogy can meet challenges that arise in religious education, and an approach that creates a good classroom climate that strengthens the inclusion.

Throughout the history of Architecture and Urbanism, many efforts were made and continue being done in order to learn how to successfully design good built environments for human beings. This goal has not only expanded to several other fields such as Geography, Sociology, and Environmental Psychology but also received new and invaluable contributions from several other unexpected fields. Such might be the case with the field of Viticulture and its interesting concept of terroir which has already been used to address topics connected with urbanism and against the increased globalization. The process of globalization in which people are instead considered as citizens of a new global world order reduces the place and rather creates a world of “placelessness”. As a concept, terroir sheds light on the importance of authenticity and how a sense of feeling can generate a cultural identity. However, in a time where neoliberal politics are increasing with a strengthened nationalism, it can also be a source of politics. Although its authenticity can be used as a means to work against globalization, it can also install a perception of unity to the local people, therefore excluding foreigners and maintaining an ideal that is unattainable for multicultural cities. The purpose of this paper is to primarily suggest a definition for a new concept entitled urban terroir and to reveal the elements of the interactive urban ecosystem of a place embodied in our cities’ characteristic and distinctive qualities. In addition, the paper also has an objective of understanding how architects, planners, politicians, and developers can deeply understand terroir when creating places and policies without excluding people from the developed cultural identity it is meant to create. This is possible by interviewing residents from three cities in France, Mulhouse, Dunkerque, and Toulouse, and different areas in the municipality of Stockholm about their respective perception of terroir in the form of authenticity and its linkage to placemaking that may act as an accelerator to further exclusion of cultural minorities in the urban environment. The obtained results conclude a definition of urban terroir as a compilation of elements and certain characteristics that collectively, with respect to the residents in an area, make up the essence of a city. These elements comprise the architecture and its historical significance, inherent traditions tied to the region, temporal legibility, the elements of scale including nodes, paths, landmarks, districts as well as edges, and ultimately, the inclusion of minorities. The author also raises the potential romanticization of nationalism with terroir and authenticity. Thus, policies according to Interculturalism are derived which firstly include acknowledging the impact that politicians have. This includes securing housing, providing strategies to work against the identified ethnic segregation, and developing an agenda that promotes interactions whilst simultaneously nurturing inclusive cultural identities. As for architects and urban planners, the study concludes the potential placemaking has in fostering micro-public places in the city where different cultures can meet. The authenticity behind these places should go beyond the physical attributes and instead include the people living in the city. It becomes crucial to view the city as not limited to the inner-city, but also validate the right to the city and placemaking of inhabitants residing in the periphery by organizing initiatives that foster growth in such areas of the city. By working against the identified current state, in the form of generating authentic interactions with a social attachment to minority cultures, urban planners are able to present an understanding of the inevitable political aspect of placemaking.