Made available in DSpace on 2015-05-07T15:09:18Z (GMT). No. of bitstreams: 1 arquivototal.pdf: 2289351 bytes, checksum: 65a52c29e57b9f4562d2f35b22770c2b (MD5) Previous issue date: 2014-07-30 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / The object of this study is the reinterpretation on the Laws 10.639/03 and 11.645/08 by teachers; both laws govern the mandatory inclusion in the official curriculum of African, Afro-Brazilian and indigenous history and culture in basic education schools in the State of Pernambuco. Thus, in the study we aim to understand how has been happening the process of reinterpretation in basic education of the Laws in the State of Pernambuco since 2003. The specific research objectives were: analyze the pedagogical proposal from state schools of Pernambuco, with reference to the legal requirement for inclusion the themes on the agenda in the official curriculum; and understand how teacher‟s pedagogical practice contributes to Laws realization. From theoretical and methodological procedures of the sociology of absences, emergencies and translation work (SANTOS, 2007, 2008, 2010), we analyzed the speech of teachers, managers and those who constitute the government discourse about this topic inclusion. We started by the assumption that the process of invisibility which blacks and indigenous people are subjected, which in the Brazil‟s social, political, cultural and economic formation process, for centuries was marked by a colonial system of exploitation which marginalized the knowledge and experiences perpetrated by these people, being urgent a project of curriculum restructuring to leverage the black and indigenous history and culture in the official school curriculum. The theoretical-methodological approach is also comprised of the following categories of analysis: cultural differences and incompleteness, and equality, with investments in Santos (2007, 2008, 2010); curriculum (GIROUX, 1986, 1999); Apple (2008, 2011); Arroyo (2007, 2011) and Freire‟s dialogue (1980, 1981, 1987, 1996, 2003, 2012). The study point to the necessary awareness of those involved in educational practice and in the formation of teachers, both initial as continuing, to work with the themes proposed by the Law in connection with the execution of an intercultural dialogue based on equality and recognition of difference. The research also points the necessary questioning of some issues, such as inter-knowledge, self-knowledge and self-education, so that this triad happen within the counter-hegemonic globalization through a network of interactions that promote knowledge and critique appreciation of cultural and historical diversity of practices and knowledge of different subjects, thus enhancing mutual understanding and making possible coalitions and joint collective actions. The constant dialogue with different knowledge fosters the emergence of alternative sources, in view of the configuration of an ecology of knowledge and objective emancipatory social transformation / O objeto de estudo deste trabalho consiste na reinterpretação dos professores acerca das Leis nº 10.639/03 e nº 11.645/08, Leis que regulamentam a obrigatoriedade da inclusão, no currículo oficial, da história e cultura africana, afro-brasileira e indígena, na educação básica da Rede Estadual de Ensino de Pernambuco. Desse modo, objetivamos compreender, como vem acontecendo, desde 2003, o processo de reinterpretação das Leis na educação básica do Estado de Pernambuco. Constituem objetivos específicos da pesquisa: analisar a proposta pedagógica da rede estadual de ensino de Pernambuco, tendo como referência a obrigatoriedade legal de inclusão, no currículo oficial, das temáticas em pauta; e compreender como a prática pedagógica do professor contribui para a efetivação das Leis. A partir dos procedimentos teórico-metodológicos da sociologia das ausências, das emergências e do trabalho de tradução (SANTOS, 2007, 2008, 2010), são analisadas as vozes dos sujeitos docentes, dos gestores e daqueles que constituem o discurso governamental acerca dessa inclusão. Parte-se do pressuposto de que o processo de invisibilização, ao qual são submetidos os povos negros e indígenas, que, na formação social, política, cultural e econômica brasileira, durante séculos foi marcada por um sistema colonial de exploração, que marginalizou os conhecimentos, saberes e experiências protagonizados por esses povos, sendo urgente um projeto de reestruturação curricular que potencialize a história e cultura desses povos no currículo oficial escolar. A abordagem teórico-metodológica é composta também das seguintes categorias de análise: incompletude cultural e igualdade e diferenças, com aporte em Santos (2007, 2008, 2010); currículo (Giroux, 1986, 1999); Apple (2008, 2011); Arroyo (2007, 2011) e diálogo em Freire (1980, 1981, 1987, 1996, 2003, 2012). Os achados da pesquisa apontam a necessária conscientização dos sujeitos envolvidos com a prática educativa e a formação de professores tanto inicial como continuada para trabalhar com as temáticas propostas na lei, na perspectiva da efetivação de um diálogo intercultural, baseado na igualdade e no reconhecimento da diferença. A pesquisa aponta a necessária problematização de algumas questões, tais como: inter-conhecimento, autoconhecimento e autoeducação de modo que essa tríade aconteça no interior da globalização contra-hegemônica por meio de uma rede de interações que promova o conhecimento e a valorização crítica da diversidade cultural e histórica, das práticas e saberes dos diferentes sujeitos, potencializando assim o conhecimento recíproco e tornando possíveis coligações e ações coletivas conjuntas. O diálogo constante com os diferentes saberes propicia a emergência de fontes alternativas, na perspectiva da configuração de uma ecologia de saberes, e objetiva a transformação social emancipatória.

Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / The training of indigenous teachers in Brazil comes to fill the gap of this professional in Basic Education in indigenous territories. In the Northern Region of Brazil, the initial training of these teachers is currently carried out by nine undergraduate courses; of these, eight courses offer, among others, the qualification in Ciências da Natureza (CN) [Natural Sciences]. This research aims to study the training proposed in the Projetos Pedagógicos de Curso (PPCs) [Pedagogical Course Projects] of the Licenciaturas Interculturais (LI) [Intercultural Bachelor’s degrees] for the training of indigenous teachers in CN in the Northern region of Brazil and the vision of the representatives of the national movement of the Educação Escolar Indígena (EEI) [Indigenous School Education], collaborators of this research, about this formation. The research uses a qualitative approach and the collections were performed through documentary analysis and interviews. In the documentary analysis we studied the PPCs of five LI of the North Region and the guidelines and referential for the training of indigenous teachers. The interviews were conducted with representatives of the Brazilian EEI movement, such as indigenous and non-indigenous intellectuals, indigenous teachers and IEE managers. These training proposals in CN indicate that in the elaboration of the PPCs it was sought to attend the indigenous specificities. Among these proposals we observe proximity between objectives and justifications, as well as in times and spaces. In the methodological and organizational aspects, we verified greater diversity in the proposals regarding the education arrengements, academic regime, curricular organization, activities and methodology. We find that in these PPCs political knowledge has a greater presence in general formation than in specific formation in CN, explaining that in most of these PPCs, about specific formation, there is some distance from the discussions about the social role of Science. Regarding the content knowledge, in two PPCs the contents are centered on the so-called universal knowledge; in others the universal knowledge is articulated with other knowledge, stressing indigenous wisdom. We verified that all training proposals seek to promote dialogue between knowledges, but it was not clear how will this proposal be implemented. On the collaborators point of view, we observe that they think of courses organized according to the aspirations of the indigenous peoples as a way of contributing with their corporate projects, configuring as spaces of struggle, that is, of political formation, with the participation of indigenous leaders and wise men in this formation. In their speeches we can notice the demand that indigenous teachers have a solid formation regarding scientific contents, however, this formation and practice cannot be separated from the dialogue with indigenous tradition. Thus, in comparison to the PPCs, it was spoken in defense of intercultural dialogue. The collaborators also make a critical analysis of the indigenous practices and the scientific contents to be worked on in the teacher training. We concluded that these proposals contemplate many aspects of the official documents and the indigenous movement’s agenda, since they announce a formation based on the specificities of the indigenous peoples. However, regarding the proposal of qualification in CN there is a certain approximation and detachment from the assumptions of intercultural education that were explained in the elements regarding curricular organization, in some projects with a disciplinary character, and the content centered on the so-called universal knowledge. / A formação de professores indígenas no Brasil surge para suprir a carência desse profissional na Educação Básica em territórios indígenas. Na Região Norte do Brasil, a formação inicial desses professores, atualmente, é feita por nove cursos de graduação; destes, oito cursos ofertam, entre outras, a habilitação em Ciências da Natureza (CN). Essa pesquisa tem como objetivo estudar a formação proposta nos Projetos Pedagógicos de Curso (PPCs) das Licenciaturas Interculturais (LI) para formação de professores indígenas em CN na região Norte do Brasil e a visão dos representantes do movimento nacional da Educação Escolar Indígena (EEI), especialistas informantes, desta pesquisa, sobre essa formação. A pesquisa tem abordagem qualitativa e as coletas foram realizadas por meio da análise documental e entrevistas. Na análise documental estudamos os PPCs de cinco LI da Região Norte e as diretrizes e referenciais para formação de professores indígenas. As entrevistas foram realizadas com representantes do movimento brasileiro da EEI, como intelectuais indígenas e não indígenas, professores indígenas e gestores da EEI. Essas propostas formativas em CN indicam que na elaboração dos PPCs buscou-se atender as especificidades indígenas. Entre essas propostas observamos proximidade entre os objetivos e justificativas, assim como nos tempos e espaços. Nos aspectos metodológicos e organizacionais, verificamos maior diversidade nas propostas quanto à modalidade de ensino, regime acadêmico, organização curricular, atividades e metodologia. Constatamos que nesses PPCs os saberes políticos estão mais presentes na formação geral do que na formação específica em CN, explicitando que na maioria desses PPCs, acerca da formação específica, há certa distância das discussões do papel social da Ciência. Referente aos saberes de conteúdo, em dois PPCs os conteúdos estão centrados nos saberes ditos universais; nos demais os saberes universais estão articulados com outros saberes, destacando os saberes indígenas. Verificamos que todas as propostas formativas buscam promover o diálogo entre saberes, mas não ficou evidente como será efetivada essa proposta. Sobre a visão dos especialistas, observamos que pensam em cursos organizados de acordo com as aspirações dos povos indígenas como forma de contribuir com seus projetos societários, configurando-se como espaços de luta, ou seja, de formação política, com a participação de sábios e lideranças indígenas nessa formação. Percebemos em suas falas a exigência de que os professores indígenas tenham uma sólida formação no que diz respeito aos conteúdos científicos, contudo, essa formação e atuação não podem ser desvinculadas do diálogo com a tradição indígena. De tal modo, em comparação com os PPCs, falaram mais na defesa do diálogo intercultural. Os especialistas fazem ainda uma análise crítica das práticas indígenas e dos conteúdos científicos a serem trabalhados na formação do professor. Concluímos que essas propostas contemplam muitos aspectos dos documentos oficiais e da pauta do movimento indígena, pois anunciam uma formação fundamentada nas especificidades dos povos indígenas. Contudo, no que diz respeito à proposta da habilitação em CN há certa aproximação e distanciamento dos pressupostos da educação intercultural que foram explicitadas nos elementos referentes à organização curricular, em alguns projetos com caráter disciplinar, e os conteúdos centrados nos conhecimentos ditos universais. / São Cristóvão, SE

La période examinée dans la recherche est un des rares moments de la préhistoire italienne où les traces archéologiques permettent d’identifier l’arrivée de groupes allochtones concomitamment à la désagrégation d’un monde indigène de tradition ancienne. Les travaux concernant cette phase du Néolithique italien se réfèrent principalement aux observations de Bagolini (Bagolini et Biagi, 1987; Bagolini, 1998), reprises par plusieurs auteurs (par exemple Barfield et alii 2000), qui présentent un tableau très multiforme de l’Italie du nord, créé par l’interaction entre les peuples indigènes, relevant de la Culture des Vases à Bouche Carrée (« VBQ ») (chapitre 1), et ceux du Chasséen (Chapitre 2), venant de la France actuelle, en plus des apports des Alpes du nord, qui acquirent un poids croissant au fil du temps. La rencontre, qui s’effectua dans chaque région d’une façon et dans des temps différents entre le milieu du Ve et le milieu du IVe millénaire avant J.C., semble s’être produite par des voies côtières et transalpines en raison surtout des échanges de matières premières (pierres vertes, obsidienne, silex), mais aussi à cause de certaines compétences technologiques. Au même moment, dans le monde Chasséen dont la variabilité diachronique et spatiale est bien connue (Vaquer, 1990; Beeching, 1995, 2002; Sargiano et alii 2010), on a aussi identifié des spécificités régionales de plus en plus marquées, qui révèlent un modèle de diffusion complexe, et dont on doit tenir compte également pour comprendre les phénomènes italiens (chapitre 2). Donc, si le cadre de référence proposé par Bagolini dans les années ‘80 reste grosso modo acceptable, le développement du débat culturel, les découvertes récentes et l'étude des nouveaux sites réalisée dans ce travail de Thèse, devraient nous permettre d‘enrichir la documentation de référence et de préciser l’éventail des rapports entre la population indigène et les gens qui venait d’ailleurs. L’interprétation de ces nouvelles interactions peut donner la possibilité d’expliquer les grands changements culturels dans le Néolithique occidental dans la première moitié du IVe millénaire, produisant des expériences dans lesquelles on distingue aujourd’hui surtout des signes de discontinuité avec les traditions précédentes (Ferrari et alii 2002) (Chapitre 7-8). L’Emilie, à en juger depuis les données disponibles sur les sites du Néolithique récent et final (chapitre 4-7), représente un carrefour de tous les apports directs et indirects cités ci-dessus. La preuve en est la variabilité culturelle bien marquée que l’on constate entre les sites, même quand ils se trouvent géographiquement rapprochés. Cette variabilité est due soit à l’entrecroisement de traditions culturelles complexes, soit aux différences chronologiques, en considérations des très rapides changements qui caractérisent l’époque considérée (Bagolini, 1981). L’Emilie représente, donc, un territoire privilégié d’observation pour évaluer les modalités de rencontre entre les divers groupes humains qui ont interagi en Italie septentrionales pendant la période examinée. Les contextes de l’Emilie faisant objet de cette recherche sont les sites, inédit et publié, dans les provinces de Piacenza, Parme et Reggio Emilia, chronologiquement attribuables aux derniers siècles du cinquième millénaire et la première moitié du quatrième BC cal. En particulier Sant’Andrea di Travo (Chapitre 5), Le Mose (chapitre 4) et Vignola (chapitre 7) dans le département de Plaisance, Botteghino (Chapitre 6) e Vighi (chapitre 7) à Parma et S.Ilario d'Enza (chapitre 7) dans la province de Reggio Emilia. L'étude s'est concentrée sur l'analyse des industries céramiques, à la fois d'un point de vue typologique et technologique (chapitre 3) afin d'essayer de mieux définir la chronologie des différents sites. ... / The period under review is one of the few moments of Italian prehistory in which the archaeological record permits determination of the arrival of foreign-born groups in conjunction with the disintegration of an indigenous world of ancient tradition. Studies related to this phase of the Neolithic mainly refer to the observations of Bagolini (Bagolini and Biagi 1987; Bagolini 1998) taken from various other authors (Barfield et al 2000), which outline a framework for northern Italy multifaceted , created by the interaction between the people of the local culture of Square Mouth Pottery and people of culture Chassey from France, as well as by contributions from the North Alpine acquiring increasing importance over time (Chapter 1). The meeting, which took place from area to area at different times and different ways between half V millennium and half IV millennium BC, seems to have produced along the coastal and transalpine paths especially related to the exchange of raw materials (green stones, obsidian, flint), but also of technological expertise.In reading these new interactions, therefore, is the ability to explain the crisis in the world of Western culture in the first half of the fourth millennium, whose disintegration develop experiences in which today stand out above all the traits of discontinuity with the earlier traditions (various Authors in Ferrari et al 2002a).The Emilia is a crossroads of all the direct and indirect contributions to the circles mentioned above. This is demonstrated by the marked variability observed in cultural sites are also close, attributed mainly to differences in chronological (Bagolini 1981), but also resulting complex interweaving of cultural routes.This region is therefore an area for privileged observation to assess how to meet, including conflict, interaction and assimilation between different human groups that have settled or still have covered the territory in the period under review. If the reference framework outlined by Bagolini in the 80s remains roughly shared, the development of the cultural debate, the recent discoveries in the study of the sites proposed by Emilian this PhD work will allow further information and updatesThe contexts Emilia object of this work are those published and unpublished due to the last centuries of the fifth millennium BC and the early fourth cal. In detail it is the site of S. Andrea in Travo (Chapter 5) and Le Mose in Piacenza (Chapter 4), Vignola Fiorenzuola (chapter 7), Box Office (Chapter 6) and Vighi and Parma (Chapter 7), S.ILARIO d'Enza (Reggio Emilia) (Chapter 7).The study focused on the analysis of the ceramic industry, from the point of view of both technological and typological (Chapter 3), in order to better define the internal chronology of the different sites.From this analysis were in fact identified a number of representative types, for which it has been proposed a relative chronology useful in order to reconstruct a chronological framework to realize the variability observed in Emilia at the turn of the fifth millennium BC.In this reading, the sites of Travo and Le Mose proved to be the most useful in the construction of this trial-type first of all because it is multi-staged sites. The study of the stratigraphy of Travo and Le Mose of the different settlement phases from the VBQ I to Late Neolithic, in fact, has provided important data for the evaluation of the different diachronic cultural indicators / Il periodo in esame è uno dei pochi momenti della preistoria italiana in cui il record archeologico consenta di individuare l’arrivo di gruppi alloctoni in concomitanza con la disgregazione di un mondo indigeno di antica tradizione. I lavori relativi a questa fase del Neolitico fanno principalmente riferimento alle osservazioni di Bagolini (Bagolini e Biagi 1987; Bagolini 1998) riprese da vari altri autori (ad es. Barfield et alii 2000), che delineano per l’Italia settentrionale un quadro molto sfaccettato, creato dall’interazione tra la gente della locale Cultura dei Vasi a Bocca Quadrata e genti di cultura Chassey provenienti dall’attuale Francia, oltre che dagli apporti nord alpini che acquisiscono peso crescente nel tempo (Capitolo 1). L’incontro, verificatosi di zona in zona in tempi e modi diversi tra metà V e metà IV millennio a.C., sembra essersi prodotto lungo le vie costiere e transalpine legate soprattutto allo scambio di materie prime (pietre verdi, ossidiana, selce), ma anche di competenze tecnologiche.Nella lettura di queste nuove interazioni, quindi, sta la possibilità di spiegare la crisi del mondo di cultura occidentale nella prima metà del IV millennio, dalla cui disgregazione si sviluppano esperienze in cui oggi si distinguono soprattutto i tratti di discontinuità con le tradizioni precedenti (vari Autori in Ferrari et alii 2002a). L’Emilia, rappresenta un crocevia di tutti gli apporti diretti e indiretti dagli ambienti citati sopra. Lo dimostra la marcata variabilità culturale riscontrata in siti anche vicini, attribuita principalmente a differenze cronologiche (Bagolini 1981), ma anche derivante dall’intreccio di percorsi culturali complessi. Questa regione rappresenta quindi un’areale privilegiato di osservazione per valutare le modalità di incontro, tra conflittualità, interazione ed assimilazione, tra i diversi gruppi umani che si sono stanziati o hanno comunque interessato il territorio nel periodo in esame.Se il quadro di riferimento delineato da Bagolini negli anni ‘80 rimane a grandi linee condivisibile, lo sviluppo del dibattito culturale, i rinvenimenti recenti e lo studio dei siti emiliani proposto da questo lavoro di dottorato ne permettono approfondimenti ed aggiornamenti. Ad esempio, nello stesso mondo Chassey, di cui era già nota la variabilità diacronica e spaziale (Vaquer 1990, 2002; Beeching 1995, 2002), sono oggi individuate specifiche regionali sempre più marcate, che rivelano una matrice di diffusione nei territori italiani sempre più frazionata (Capitolo 2). I contesti emiliani oggetto di questo lavoro sono quelli inediti ed editi riconducibili agli ultimi secoli del V millennio ed ai primi del IV BC cal. In dettaglio si tratta del sito di S:Andrea a Travo (capitolo 5) e Le Mose a Piacenza (capitolo 4), Vignola a Fiorenzuola (capitolo 7), Botteghino (capitolo 6) e Vighi e Parma (capitolo7), S.ILario d'Enza (Reggio Emilia) (capitolo 7). Lo studio si è concentrato sulla'analisi dell'industria ceramica, da un punto di vista sia tecnologico che tipologico (capitolo 3), al fine di poter meglio definire la cronologia interna dei diversi siti. A partire da quest'analisi sono stati infatti identificati un certo numero di tipi rappresentativi, per i quali è stata proposta una cronolgia relativa utile per poi ricostruire un quadro cronologico che rendesse conto della variabilità riscontrata nell'areale emiliano nel periodo a cavallo del V millennio. In questa chiave di lettura, i siti di Travo e Le Mose si sono rivelati quelli più utili nella costruzione di questa crono-tipologia inanzitutto poichè si tratta di siti plurifase. Lo studio della stratigrafia verticale a Travo ed orizzontale a Le Mose delle diverse fasi insediative dal vbq I al Neolitico finale, ha fornito infatti dati importanti per la valutazione diacronica dei diversi indicatori culturali.

[pt] O presente trabalho teve por objetivo conhecer concepções e práticas voltadas para a promoção do ensino intercultural de Artes Visuais na educação escolar. Ele partiu do entendimento da ancoragem histórico-social da ideia de arte hegemônica que tem produzido a inexistência das artes dos povos subalternizados historicamente por processos de outrificação e periferização que as confina ao passado da história da arte. O referencial teórico articula os conceitos de interculturalidade crítica (WALSH, 2009, 2011), a concepção de educação intercultural crítica (CANDAU, 2006, 2009a, 2009b, 2014, 2016) e a ecologia de saberes (SANTOS, 2006, 2008, 2010) em interlocução com as concepções de ensino de Artes Visuais pós-modernista (BARBOSA, 1981, 1998, 2002, 2005), ensino intercultural de artes (RICHTER, 2002, 2003, 2008; MASON, 2000), currículo integrado e disciplina mal estruturada (PARSONS, 2005) e arte pós-autônoma (CANCLINI, 2012). Foi realizado um estudo de caso sobre a interculturalidade e o ensino de Artes Visuais no Colégio Pedro II utilizando principalmente entrevistas semi-estruturadas. Os resultados apontam para a existência de um ensino de artes out of the box, baseado nos conceitos de arte como experiência e arte em campo expandido, que vem investindo na interculturalidade como princípio epistemológico a partir da conjugação das práticas de atelier com histórias de vida dos/as alunos/as; do currículo por eixos temáticos contaminado pela arte contemporânea e a arte popular, com ênfase nas artes indígenas, africanas e afro-brasileira; da formação docente continuada em serviço com foco nas noções de professor/a-pesquisador/a e professor/a-curador/a; do ensino de Artes Visuais antirracista articulado com a identidade cultural de seus/suas praticantes. Essa perspectiva articula-se com as demandas por justiça cognitiva para uma educação digna e tem colocado em questão o conceito de qualidade do ensino de Artes Visuais presidido pela história da arte de raiz única - linear e eurocêntrica. / [en] The present paper had as main objective to gather practices and conceptions aimed at the promotion of intercultural teaching of Visual Arts in school education. Based on the understanding that the social-historical idea of hegemonic art has produced the non-existence of the arts among the subordinated people by processes of outrification and peripherization (exclusion to periphery) restricting them in the past of the history of the art. The theoretical reference articulates the concepts of critical interculturality (WALSH, 2009, 2011), the conception of intercultural critical education (CANDAU, 2006, 2009a, 2009b, 2014, 2016) and the ecology of knowledge (SANTOS, 2006, 2008, 2010) in connection with the conceptions of post-modernism visual arts teaching (BARBOSA, 1981, 1998, 2002, 2005), intercultural teaching of arts (RICHTER, 2002, 2003, 2008; MASON, 2000) integrated curriculum and poorly structured disciplines (PARSONS, 2005) and post-autonomous art (CANCLINI, 2012). A case study of the interculturality and Visual Arts at Colégio Pedro II was undertaken, mainly using semi-structured interviews. The results point out the existence of an out-of-the-box arts teaching based upon the concepts of arts as experience and art in large field which has invested in interculturality as the epistemological source of workshops where students tell their life stories; of the curriculum by thematic main points touched by contemporaneous art and pop art, with emphasis on native, African and Afro-Brazilian art; of ongoing teacher training with focus on the meaning of the relationship between teacher/researcher and teacher/curator; of antiracist visual arts teaching connected to the cultural identities of the practitioners. This perspective is in articulation with the demands for cognitive justice and a dignified education and has put forward as a critical issue the concept of quality of visual arts teaching controlled by the single root history of art - linear and Eurocentric.

Submitted by Nadir Basilio (nadirsb@uninove.br) on 2018-02-02T13:17:28Z No. of bitstreams: 2 Sandra Rosa Gomes dos Santos.pdf: 2171892 bytes, checksum: 2905698530c093c7607eeac0cb11caae (MD5) Sandra Rosa Gomes dos Santos VOL II.pdf: 752330 bytes, checksum: fe8ca974c4c0661452be97386cb2fcf6 (MD5) / Made available in DSpace on 2018-02-02T13:17:29Z (GMT). No. of bitstreams: 2 Sandra Rosa Gomes dos Santos.pdf: 2171892 bytes, checksum: 2905698530c093c7607eeac0cb11caae (MD5) Sandra Rosa Gomes dos Santos VOL II.pdf: 752330 bytes, checksum: fe8ca974c4c0661452be97386cb2fcf6 (MD5) Previous issue date: 2017-10-25 / The object of this research is focused on the continuing education of UFABC professors at the confluence of an inclusive and intercultural pedagogical practice. The research problem results from the fact that the inclusion of new historically marginalized publics and cultures from the right to higher education requires new pedagogical-didactic skills from the professors and that these competences can be acquired through continuous training. In this sense, higher education professors, in addition to continuing education in the scientific field, specifically linked to research projects, must also have training in the pedagogical-didactic field that allows them to work with students on issues related to themes of social, cultural and epistemological inclusion, interculturality and interdisciplinarity. The question of research resulting from the problem that was set forth and which guided us was as follows: taking the sources the documents and the professor’s speeches, how is the continuous training of UFABC professors organized in the confluence of an inclusive and intercultural pedagogical practice? We define as a general objective of the research, as a result of the stated nuclear issue, the following: analyze the way in which the continuous formation of professors is organized, in the confluence of an inclusive and intercultural pedagogical practice. We follow a theoretical-epistemological model according to post-critical and post-colonial theories. From the methodological point of view, the approach was qualitative using the analysis of international and institutional documents and the analysis of interviews with professors. The conclusions of the study point to the lack of an institutional model of continuing education and to the existence of substantial ruptures between UFABC's institutional discourse and the discourse of regulatory agencies, especially with regard to the issues of social inclusion and the organizational proposal of institution. They also point to a contradiction between the institutional principles and the practice of their professionals. Professor’s work generically on cultural diversity but the problem of interculturality is not only worked out in pedagogical practice, not is it alluded to in institutional documents. The research findings also reveal that professors attach importance to the dimension of research and its relation to teaching and the need for continuing education that allows them to improve pedagogical and didactic issues and to promote interculturality as a complement social inclusion. / El objeto de esta investigación se centra en la formación continuada de los profesores de la UFABC en la confluencia de una práctica pedagógica inclusiva e intercultural. El problema de la investigación es el resultado de la inclusión en la universidad de nuevos públicos y culturas históricamente marginados del derecho a la educación superior, hecho que exige por parte de los profesores nuevas competencias pedagógicas-didácticas y la conciencia de que dichas competencias podrán ser adquiridas a través de una formación continuada. En este sentido, se impone que los profesores de la educación superior, además de la formación continuada en el ámbito científico, ligada específicamente a proyectos de investigación, tengan también formación en el ámbito pedagógico-didáctico que les permita trabajar con los estudiantes las cuestiones relacionadas a las temáticas de la inclusión social, cultural y epistemológica, interculturalidad e interdisciplinariedad. La cuestión de la investigación resultante del problema enunciado y que nos orientó fue la siguiente: tomando como fuentes los documentos y los discursos de los profesores, cómo se organiza la formación continuada de los profesores de la UFABC en la confluencia de una práctica pedagógica inclusiva e intercultural? Definimos como objetivo general de la investigación, derivado de la cuestión nuclear enunciada, el siguiente: analizar el modo como se organiza la formación continuada de los profesores, en la confluencia de una práctica pedagógica inclusiva e intercultural. Seguimos un modelo teórico-epistemológico de acuerdo con las teorías post-críticas y postcoloniales. Desde el punto de vista metodológico, el enfoque fue cualitativo con el análisis de los documentos internacionales e institucionales y el análisis de entrevistas hechas con los profesores. Las conclusiones del estudio apuntan a la inexistencia de un modelo institucional de formación continuada y la existencia de rupturas sustanciales entre el discurso institucional de la UFABC y el discurso de las agencias reguladoras, sobre todo en lo que se refiere a las problemáticas de la inclusión social y de la propuesta organizativa de la institución. También apuntan a una contradicción entre los principios institucionales y la práctica de sus profesionales. Los profesores trabajan, genéricamente, la diversidad cultural pero la problemática de la interculturalidad no sólo no se trabaja en la práctica pedagógica como ni siquiera se hace alusión a ella en los documentos institucionales. Las conclusiones de la investigación revelan además que los profesores atribuyen importancia a la dimensión de la investigación y a su relación con la enseñanza y la necesidad que sienten de una formación continuada que les permita el perfeccionamiento de las cuestiones de naturaleza pedagógica y didáctica bien como la promoción de la interculturalidad como complemento obligatorio de la inclusión social. / O objeto desta pesquisa incide sobre a formação continuada dos professores da UFABC na confluência de uma prática pedagógica inclusiva e intercultural. O problema de pesquisa resulta do fato de considerarmos que a inclusão de novos públicos e culturas historicamente marginalizadas do direito à educação superior exige, da parte dos professores, novas competências pedagógico-didáticas e que essas competências poderão ser adquiridas por meio de uma formação continuada. Neste sentido, impõe-se que os professores da educação superior, para além da formação continuada no âmbito científico, ligada, especificamente, a projetos de pesquisa, tenham também formação no domínio pedagógico-didático que lhes permita trabalhar com os estudantes as questões ligadas às temáticas da inclusão social, cultural e epistemológica, interculturalidade e interdisciplinaridade. A questão de pesquisa resultante do problema enunciado, e que nos orientou, foi a seguinte: tomando como fontes os documentos e os discursos dos professores, como se organiza a formação continuada dos professores da UFABC na confluência de uma prática pedagógica inclusiva e intercultural? Definimos como objetivo geral da pesquisa, decorrente da questão nuclear enunciada, o seguinte: analisar o modo como se organiza a formação continuada dos professores, na confluência de uma prática pedagógica inclusiva e intercultural. Seguimos um modelo teórico-epistemológico de acordo com as teorias pós-críticas e pós-coloniais. Do ponto de vista metodológico, a abordagem foi qualitativa com recurso à análise dos documentos internacionais e institucionais e à análise de entrevistas com os professores. As conclusões do estudo apontam para a inexistência de um modelo institucional de formação continuada e para a existência de rupturas substanciais entre o discurso institucional da UFABC e o discurso das agências reguladoras, sobretudo no que diz respeito às problemáticas da inclusão social e da proposta organizativa da instituição. Apontam, também, para uma contradição entre os princípios institucionais e a prática dos seus profissionais. Os professores trabalham, genericamente, a diversidade cultural, mas a problemática da interculturalidade, não só não é trabalhada na prática pedagógica, como nem sequer se faz alusão a ela nos documentos institucionais. As conclusões da pesquisa revelam ainda que os professores atribuem importância à dimensão da pesquisa e à sua relação com o ensino, e à necessidade que sentem de uma formação continuada que lhes permita o aperfeiçoamento das questões de natureza pedagógica e didática, e a promoção da interculturalidade como complemento obrigatório da inclusão social.

Cette recherche doctorale porte sur les pratiques des formateurs d’enseignants dans le cadre de la formation initiale autochtone de l’État de Michoacán, au Mexique. Elle entend décrire, analyser et faire comprendre comment les écoles normales indigènes, par l’entremise de leurs programmes et pratiques pédagogiques, préparent actuellement les futurs enseignants autochtones à faire face à la diversité culturelle de la population scolaire. En étudiant plus particulièrement le cas de l’École Normale Indigène de l’État de Michoacán, au Mexique, nous avons centré notre attention sur la pratique des formateurs des enseignants autochtones. Nous avons émis l’hypothèse que la pratique enseignante autochtone se réalise dans un contexte de tensions non résolues, de dilemmes et de difficultés, non seulement en raison de la formation des enseignants autochtones et des ressources méthodologiques et matérielles sur lesquelles ils s’appuient, mais aussi en raison de leur rôle d’intermédiaires culturels entre les besoins et les aspirations des communautés autochtones et les politiques officielles des programmes d’études fédéraux et étatiques. Notre recherche s’appuie sur la méthodologie qualitative ainsi que sur l’analyse de la diversité culturelle tout en tenant compte de l’approche théorique de l’interculturalité critique et décolonisatrice. Les résultats auxquels cette recherche est parvenue confirment que, même si les formateurs d’enseignants autochtones ont conscience du rôle d’intermédiaire culturel qu’on leur fait jouer, ils ne disposent pas de moyens tant théoriques que pratiques et pédagogiques pour surmonter cette mission. Les données recueillies nous ont permis de faire apparaître comment ces contradictions provoquent en eux une sorte de scission intérieure difficile à franchir entre leurs valeurs et traditions provenant de leurs communautés; comme si en étant des formateurs d’enseignants et en se pliant au rôle que l’école leur fait jouer, ils tendaient à devenir « autres », partagés entre deux cultures aux valeurs et références différentes, voire antagoniques, en trouvant pour s’en sortir dans leurs pratiques d’enseignement des stratégies pédagogiques individuelles ou des solutions empiriques et ponctuelles. Sur la base de tels constats, cette recherche s’emploie à contre-proposer, en guise d’esquisses de pistes de solutions pratiques, une nouvelle définition du formateur enseignant, c’est-à-dire d’un formateur qui soit capable de retrouver le sens profond de ce que peut être « un enseignant » dans son appréhension la plus large et la plus noble : plus qu’un technicien de la pédagogie, plus qu’un spécialiste de compétences didactiques données, plus qu’un opérateur de prescriptions institutionnelles, il devrait d’abord et avant tout être considéré comme un « passeur de savoirs » : des savoirs théoriques et pratiques complexes; des savoirs enracinés dans le passé, mais aussi en lien avec les savoirs contemporains. / This doctoral research focuses on the practices of teacher educators in the context of indigenous initial training in Michoacán State, Mexico. It aims to describe, analyse and promote understanding of how indigenous teacher training colleges, through their curricula and pedagogical practices, are currently preparing future indigenous teachers to deal with the cultural diversity of the school population. In studying the case of the Indigenous Teacher Training College in Michoacán State, Mexico, we focused our attention on the practice of indigenous teacher trainers. We have hypothesized that Aboriginal teaching practice occurs in a context of unresolved tensions, dilemmas and difficulties, not only because of the training of Aboriginal teachers and the methodological and material resources on which they rely, but also because of their role as cultural intermediaries between the needs and aspirations of Aboriginal communities and the formal policies of federal and state curricula. Our research is based on qualitative methodology as well as on the analysis of cultural diversity using the theoretical approach of critical and decolonizing interculturality. The results of this research confirm that, even though indigenous teacher educators are aware of their role as cultural intermediaries, they do not have the theoretical, practical and pedagogical means to overcome this mision. The data collected allowed us to reveal how these contradictions provoke in them a kind of inner division that is difficult to overcome between their values and traditions from their communities; as if by being teacher trainers and bending to the role that the school makes them play, they tended to become "other", to be finally shared between two cultures with different, even antagonistic values and references, finding only individual pedagogical strategies or empirical and ad hoc solutions to get by in their teaching practices. On the basis of such findings, this research seeks to counter-propose, as outlines of practical solutions, a new definition of the teacher trainer i.e. a trainer who is capable of rediscovering the profound meaning of what "a teacher" can mean in his broadest and most noble understanding: more than a pedagogical technician, more than a specialist in skills, more than an operator of institutional prescriptions, it should first and foremost be considered as a "knowledge broker": complex theoretical and practical knowledge; knowledge rooted in the past, but also in relation to contemporary knowledge.

En el contexto latinoamericano, las comunidades indígenas viven en situaciones de vulnerabilidad pese a que existen derechos constitucionales que los reconocen. En el Perú, específicamente, el acontecimiento del “Baguazo” evidenció los vacíos normativos de un sistema de justicia intercultural y los diferentes retos a los que se enfrenta el intérprete de lenguas indígenas en contextos judiciales. A pesar de que diversos estudios de Traducción e Interpretación se enfocan en la labor del intérprete de lenguas indígenas en el ámbito judicial, todavía no se ha analizado esta labor desde su trayectoria personal y profesional. Por lo tanto, la presente investigación se centrará en la trayectoria de la intérprete de lenguas indígenas Dina Ananco que participó en un caso de acceso a la justicia intercultural —juicio oral “Curva del Diablo”— debido al conflicto social del “Baguazo”. Mediante este estudio pretendemos conocer y analizar no solo el rol de esta intérprete indígena dentro del ámbito judicial, sino también cómo los contextos de su propia comunidad y del juicio influyeron en el ámbito personal y profesional de la intérprete durante y después de su participación. Para ello, utilizaremos entrevistas de historia de vida —método de investigación cualitativa— que nos permitirá reconstruir la trayectoria de la intérprete de lenguas indígenas. / In the Latin American context, indiginous communities live in vulnerable situations despite the existence of constitutional rights that recognize them. In Peru, the “Baguazo'' occurrence demonstrated not only the normative voids within an intercultural justice system but the different challenges faced by the indigenous interpreters in judicial contexts. Several studies on Translation and Interpreting are focused on the indigenous interpreter’s role in the judicial field. Nevertheless, the study of this role based on the personal and professional trajectory of the interpreter has not been analyzed yet. Therefore, this research will focus on the indigenous interpreter Dina Ananco’s trajectory who participated in a case of access to intercultural justice—“Curva del Diablo'' oral trial—due to the “Baguazo”social conflict. The aim of this study is to recognize and analyze the role of the above-mentioned indigenous interpreter in the judicial field, but also how the contexts of her own community and of the oral trial influenced in her both personal and professional aspects during and after her participation. For that purpose, we will use life story interviews—qualitative research method—in order to rebuild the indigenous interpreter’s trajectory. / Trabajo de investigación

Cette thèse étudie le rapport entre l’identité chrétienne orthodoxe et la diversité culturelle en diaspora. Le problème de départ de cette recherche est l’invisibilité des communautés orthodoxes dans l’espace public montréalais, le manque d’interaction entre la société et les communautés orthodoxes et l’isolement ecclésial et culturel des paroisses orthodoxes engendré par le principe ethno-national. La recherche s’attarde sur cet état de fait et en propose une analyse théologique. La méthode praxéologique, empirico-herméneutique, permet de procéder à l’étude de la réalité et de devenir voice over, c’est-à-dire l’interprète des personnes immigrantes. La recherche empirique est basée sur l’observation, une enquête à l’aide de trois questionnaires, de 13 entrevues auxquelles ont participé 68 personnes originaires de Bulgarie, Moldavie et Roumanie, nouveaux arrivants, bien-établis, prêtres et membres des conseils ecclésiaux, ce qui constitue un corpus exhaustif. L’herméneutique est opérée à partir de concepts qui sont déconstruits et reconstruits pour refléter la réalité et le discours des personnes concernées. La recherche fait le constat de l’existence de dynamiques complexes d'isolement et d’ouverture. Quatre types de comportements à la rencontre de la diversité culturelle se précisent. Ce rapport ambivalent à la diversité culturelle résulte non seulement des attitudes historiquement ancrées dans la conscience des peuples est-européens pour préserver leur identité culturelle, mais aussi de leur expérience de l’immigration, du choc culturel, des barrières linguistiques, des difficultés financières et des défis liés à la réalisation professionnelle. Les paroisses ethno-nationales deviennent des points d’ancrage linguistique et identitaire tant religieux que nationaux, mais aussi des îlots de paix, d’un véritable « chez-soi » spirituel. L’analyse est opérée à la lumière de la théologie de l'amour trinitaire et de l'interculturalité. Ces théories, théologique et sociale, sont mises en parallèle. L’étude démontre qu’il existe une contradiction évidente avec la réalité d’invisibilité, d’isolement culturel et de fragmentation ecclésiale des communautés orthodoxes d’Europe de l’Est dans la diaspora montréalaise, malgré certains signes d’ouverture. Elle débouche sur la proposition de quelques pratiques concrètes, à la fin de la démarche. / The thesis studies the relation between the Orthodox Christian identity and cultural diversity in a diaspora context. The problem being examined herein is the invisibility of the Orthodox communities in the public sphere of the city of Montreal, Quebec, Canada, the ecclesial and cultural isolation of Orthodox parishes based on an ethnic principle and the lack of interaction between society and Orthodox communities. The research aims to explore this behaviour and suggests theological guidelines to analyze it. Using the empirico-hermeneutic method, reality of immigrant people is attentively studied and their voices are “translated”, the thesis being voice over for them. The empirical study stems from the observation, the administration of three questionnaires, and 13 interviews with 68 people from Bulgaria, Moldavia and Romania, newcomers and settled-ins through, as well priests and church councils through, making this research a thorough process. The hermeneutic aspect of the research consists of concepts which are de-constructed and then re-constructed around immigrant people in order to zoom in on those concepts according to people’s life experience. The study reveals complex and simultaneous dynamics of isolation and openness. In fact, four types of behaviour have been identified upon contact with cultural diversity. This ambivalent relation to cultural diversity emerges not only from historical attitudes from East-European peoples in order to protect their cultural identity but also following the cultural shock they experienced on their arrival, as well as their financial difficulties, the language barriers and their struggles to professional realisation. Ethnic congregations hence become safe, linguistic, and identity gatherings where people can worship and feel at home. The analysis is conducted through a love paradigm of the Trinitarian theology and of interculturality. Those theoretical, social and theological aspects are then compared and show a distortion with the reality of how invisible, isolated and ecclesially fragmented the East-European communities are in the Montreal diaspora context. Some practical solutions are presented at the conclusion of this research.

In my essay, I will explore how, as a primary teacher in a leisure home, I may try to communicate the value base we are to convey equal to the central content. It is in the sign of measurability that the school is now in the approach we applied to the students, that they have also begun to apply to themselves and their fellow human beings. They place their intrinsic value outside themselves and on results and other measurable things. I want to be able to work for them to attribute to them a self-worth and a good self-esteem, regardless of their study results or other measurable things. They live and breathe and it should suffice to acknowledge their existence and worth as fellow human beings. The questions that underlie this essay arose because I felt that we lack a dimension in discussions about the school that can highlight how we as teachers work with motivation or self-esteem. After all, trying to get students to approach new things they can't yet and trust in their own and the common life is, after all, perhaps the most important thing we can work on. I used two dilemmas where the students in their everyday situations at school express their despair and frustration at not really feeling that they are worth living as they are. I will then, through my questions, try to find out if there is any way to find a better way to equip them for life and its challenges. I start from a hermeneutic perspective to emphasize the importance of self-reflection as an important part of being able to meet and deal with myself, subject and object at the same time. I have chosen to use Gert Biesta's thoughts on what functions are at play when we talk about education. He wants us to focus on what these functions do for us so that we can discuss what is desirable based on it and not by simply looking at "what works" and what can be measured. Together with Biesta, Hannah Arendt's thoughts on the active life helps me in my search for an educational look at education that values people as complex beings and not just certain measurable parts of us. / I min essä kommer jag utforska hur jag som grundlärare inom fritidshem kan försöka kommunicera värdegrunden vi ska förmedla likställt med det centrala innehållet. Det är i mätbarhetens tecken som skolan nu befinner sig, och det mätbara synsätt vi applicerar på eleverna har de även börjat tillämpa på sig själva och sina medmänniskor. De lägger sitt egenvärde utanför sig själva, på resultat och andra mätbara saker. Jag vill kunna jobba för att eleverna ska tillskriva sig själva ett egenvärde och en god självkänsla oavsett studieresultat eller annat mätbart. De lever och andas, det borde räcka för att bekräfta deras existens och värde som medmänniskor. De frågor som ligger till grund för denna uppsats uppstod genom att jag ansåg att vi saknar en dimension i diskussioner om skolan som kan lyfta fram hur vi som lärare jobbar med motivation eller självkänsla.  Att försöka få eleverna att ge sig på nya saker de ännu inte kan och ha tillit till det egna och det gemensamma livet är trots allt kanske det viktigaste vi kan arbeta med. Jag har utgått från två dilemman där eleverna i deras vardagssituationer i skolan uttrycker sin förtvivlan och frustration över att inte riktigt känna att de duger som de är. Jag kommer sedan genom mina frågeställningar försöka undersöka om det finns något sätt att bättre rusta dem inför livet och dess utmaningar. Jag utgår från ett hermeneutiskt perspektiv för att poängtera vikten av självreflektion som en viktig del i att kunna möta och bemöta mig själv som subjekt och objekt samtidigt. Jag har valt att ta hjälp av Gert Biestas tankar om vilka funktioner som är i spel då vi pratar om utbildning. Han vill att vi ska fokusera på vad dessa funktioner gör för oss för att på så sätt kunna diskutera vad som är önskvärt och inte genom att enkom titta på ”vad som fungerar” och vad som kan mätas. Tillsammans med Biesta hjälper mig Hannah Arendts tankar om det aktiva livet mig i sökandet efter en pedagogisk blick på utbildning som värdesätter människor som komplexa varelser och inte bara vissa mätbara delar av oss.

Las producciones Tokusatsu japonesas cuentan con características que las hacen diferentes a otros tipos de contenidos, sin embargo, son poco conocidas en la cultura occidental. Desde la década de los 90, el Tokusatsu llega a América con la adaptación de la franquicia Super Sentai. Bajo el nombre de Power Rangers, este tipo de producciones lograron tener éxito comercial en occidente. Ello permitió un boom de producciones occidentales con características Tokusatsu con el objetivo de éxito comercial. Hasta hoy, mucha gente desconoce el origen de este tipo de contenido. Esta investigación busca contribuir en la difusión del Tokusatsu mediante el análisis de la forma en la que dos películas, Pacific Rim (2013) y Power Rangers (2014) adaptan las características del Tokusatsu en su propuesta audiovisual. Gracias al estudio cualitativo mediante entrevistas a Lissett Ponce, difusora del Tokusatsu en Perú, y a Aldo Salvini, director de cine, se pudo reafirmar características presentes en las producciones Tokusatsu. Además, el uso de la escala de Likert permite analizar cómo las características Tokusatsu son adaptadas en dichas películas a través de similitudes y diferencias con una producción Tokusatsu como Zyuden Sentai Kyoryuger (2014). Pudimos concluir en que existe un proceso de hibridación cultural en la adaptación del Tokusatsu japonés en las películas analizadas. Pacific Rim presenta un proceso de adaptación intercultural de dichas características. Por el otro lado, Power Rangers presenta un proceso de adaptación transcultural. Además, se propone la existencia de modelos de adaptación en base los fenómenos de hibridación cultural dichas películas. / Tokusatsu productions have features that make them different tan other types of contents, but they are not well known in occidental culture. Since 90´s decade, Tokusatsu arrives to America with the adaptation of the Super Sentai franchise. With the name Power Rangers, this type of productions got comercial success in occident. That allowed a large amount of productions to be made with this feature with the comercial success objective. Until today, lots of peole is not aware about the origin of this type of content. This research wants to contribute to Tokusatsu´s difusión through the analysis of the way that Tokusatsu features are adapted in the audiovisual approach of two movies: Pacific Rim (2013) and Power Rangers (2014). Thanks to cualitative study through interviews to Lissette Ponce, Tokusatsu diffusor in Perú, and Aldo Salvini, film director, we can reaffirm the features of Tokusatsu productions. Also, the use of the Likert´s Scale allow us to analyze how the Tokusatsu features are adapted in those movies through similarities and differences with a Tokusatsu production as Zyuden Sentai Kyoryuger (2014). We concluded that exists a cultural hybridazation process of the japanese Tokusatsu in the analyzed movies. Pacific Rim presents a intercultural adaptation process of those features. For the other side, Power Rangers presents a transcultural adaptation process. Also, is proposed the existence of adaptation models in base of the cultural hybridazation phenomenon seeing in those movies. / Tesis