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Made available in DSpace on 2017-07-10T17:55:29Z (GMT). No. of bitstreams: 1 Simone_Tatiana_Pedron.pdf: 1827484 bytes, checksum: c724ea1ce69eafe69f2d434e50c656fe (MD5) Previous issue date: 2012-12-18 / This study deals with the educational experiences of rural workers at the Educational Center for Landless Rural Workers (MST) of the Antônio Companheiro Tavares Settlement, located in the Municipality of São Miguel do Iguaçu, in the west of the State of Paraná, between 1998 and 2012. The focus of this research was to observe how workers (students, settlers and teachers) interpret and attribute meanings to the MST's educational proposal and how its dimensions permeate the social relations within the settlements. At the same time, Rural Education was identified as a process of political education. The objective of this education―focused on a praxis experienced―is the continuity of the MST's struggle for land and the agrarian reform, since school and the multiple dimensions of the daily life comprise spaces for education of these individuals that develop concepts of rights and struggle collectively for them. Oral interviews―basic sources of the research―provided significant signs for the understanding of workers' educational practices, highlighting a process of re-signification of the experiences of these subjects, who constitute themselves through struggle and the multiplication of a Landless' educational project / Este trabalho versa sobre as experiências educativas vivenciadas por trabalhadores rurais no Centro de Formação dos Trabalhadores Rurais Sem Terra (MST), no Assentamento Antônio Companheiro Tavares, localizado no município de São Miguel do Iguaçu, no Oeste do Paraná, entre 1998 e 2012. A questão norteadora da pesquisa foi a de perceber como os trabalhadores (educandos, assentados e educadores) interpretam e atribuem significados à proposta de educação do MST e como as dimensões desta permeiam as relações sociais nos Assentamentos. Ao mesmo tempo, a Educação do Campo foi identificada enquanto um processo de educação política. Por meio dessa educação, centrada na práxis vivida, objetiva-se a continuidade da luta pela terra e pela reforma agrária no MST, uma vez que a escola e as múltiplas dimensões do cotidiano constituem espaços de formação dos sujeitos, que elaboram noções de direito e lutam coletivamente pelos mesmos. As entrevistas orais, fontes basilares da pesquisa, forneceram indícios significativos ao entendimento das práticas educativas dos trabalhadores, evidenciando um processo de re-significação das vivências destes sujeitos, que vão se constituindo na luta, e a multiplicação de um projeto de educação dos Sem Terra

O presente trabalho aborda questão agrária na Colômbia entre os anos de 1961 e 1972, período que situa um ciclo de transição na economia colombiana que se abre com a possibilidade de reformas capitalistas no sentido liberal-democrático e se encerra com a opção definitiva pela restauração conservadora. A reconstituição desse processo histórico é feita sob a perspectiva de um grupo muito particular entre os camponeses colombianos, isto é, os colonos e o colonato. Do ponto de vista teórico, a ideia central deste trabalho é a de recuperar para análise da questão agrária na América Latina, particularmente para a Colômbia, os pressupostos da análise de Marx sobre a renda da terra. Outro aspecto importante em relação à obra de Marx, foi a tentativa de estabelecer um diálogo com sua a obra naquilo que ele apontou como decisivo para se entender o desenvolvimento capitalista nos países de formação colonial. Para a produção do conhecimento histórico relativo ao objeto desta pesquisa houve uma análise crítica tanto da produção teórica de alguns dos principais intérpretes sobre a questão agrária na Colômbia quanto dos dados estatísticos produzidos pelo órgão do Estado colombiano responsável pelo setor, o Departamento Administrativo Nacional de Estatística (DANE). / This thesis discusses agrarian question in Colombia between the years 1961 and 1972, a period that represents a transition cycle in the Colombian economy that opens the possibility of capitalist reforms in the liberal-democratic direction and ends with the final choice of the conservative restoration. The perspective of a very particular group of Colombian peasants, that is, the settlers and the settlement, is the central argument that leads the reconstruction of this historical process. From a theoretical point of view, the central idea of this work is to recover for analysis of the agrarian question in Latin America, particularly in Colombia, the assumptions of Marx\'s analysis of ground rent. Another important aspect in relation to the work of Marx was to establish a dialogue with his work in order to find a key to understanding the capitalist development in countries with colonial history. For the production of historical knowledge concerning the object of this research, this thesis produces a critical analysis of both the theoretical production of some of the most important intellectuals on the agrarian question in Colombia and the statistical data produced by the Colombian state body responsible for the sector, the National Administrative Department of Statistics (DANE).

<p>The main objective of this study is to understand and asses flood risk perception among people living in Msimbazi Valley in Das es Salaam, Tanzania. Many of the people I have interviewed are experiencing flooding every year but it is rarely considered disastrous. Looked at individually they may not be disasters but cumulatively they may be. The rapid urbanisation, in this part of the world, forces people to live on hazardous but central land because of the livelihood opportunities available there. The government and the local communities are well aware of the risk of floods in the area and are considered as a serious threat to the families. People are still living in these areas because they find the benefits big enough to make up the risks.</p>

Submitted by Nara Lays Domingues Viana Oliveira (naradv) on 2015-08-29T12:44:29Z No. of bitstreams: 1 TOMACHESKI.pdf: 1963830 bytes, checksum: db5db9e9d65986472699d9cb959fd1f2 (MD5) / Made available in DSpace on 2015-08-29T12:44:29Z (GMT). No. of bitstreams: 1 TOMACHESKI.pdf: 1963830 bytes, checksum: db5db9e9d65986472699d9cb959fd1f2 (MD5) Previous issue date: 2014-04-16 / Nenhuma / A imigração polaca para o Brasil inicia-se oficialmente no ano de 1869, porém nosso objetivo é trabalhar com os conjuntos de fontes produzidas a partir da década de 1890, marcando o início do maior deslocamento de imigrantes do Reino da Polônia para o Brasil. Percebemos que existe uma série de predicados agregados a eles pelo senso comum, que apresentam os imigrantes polacos e seus descendentes como sendo católicos profundamente piedosos e, assim, enquadrados à moral e disciplina católica. Ao mesmo tempo em que seriam vítimas de um desastroso processo imigratório brasileiro. Por sua vez, o nosso contato com filhos e netos da Colônia da Baixa Grande, originalmente situados em sua totalidade no território de Santo Antônio da Patrulha – RS, permitiu novas leituras sobre a dinâmica do cotidiano dessa comunidade até os meados da década de 1950 chegando aos dias atuais. Nosso objetivo é de perceber as percepções dos imigrantes em relação às realidades brasileiras e das oportunidades oferecidas pelo novo país, comparando com os escritos daqueles que optamos por nomear como intelectuais polacos. Destaca-se que parte significativa dos escritos clássicos produzida sobre a imigração polaca no Brasil - buscou desconsiderar o testemunho dos imigrantes e privilegiar o testemunho dos intelectuais polacos. Nos espaços da Colônia da Baixa Grande esses imigrantes e seus descendentes buscaram manter a sua identidade a partir da religião católica, percebe-se que essa opção de fé não era uma unanimidade e mesmo entre católicos existiram transgressores procurando fugir do controle e regras estabelecidas. Nesse contexto torna-se necessário dialogar com a Antropologia para poder escutar e observar as dinâmicas das organizações desses colonos em terras brasileiras. / Polish immigration in Brazil begins officially in 1869, but our goal is to work with font sets produced from the 1890`s, starting a great displacement from Reino da Polônia to Brazil. We realize that there are a number of aggregate predicates to them by common sense, presenting the Polish immigrants and their descendants as deeply pious, and framed to a moral and Catholic discipline. While that they would be victims of a disastrous Brazilian immigration process. On this way, our contact with children and grandchildren of Colônia da Baixa Grande, originally were located entirely in the territory of Santo Antônio da Patrulha - RS , allowed new readings on the dynamics of everyday life of this community until the mid 1950`s and the presents days. Our goal is to understand the perceptions of immigrants in relation to Brazilian realities and opportunities of the new country, compared to the writings of those who we opted to nominate as Polish intellectuals. Significant part of the classical writings produced on Polish immigration in Brazil should be highlighted - seeking to disregard the testimony of immigrants and favor the testimony of Polish intellectuals. In the spaces of Colônia da Baixa these immigrants and their descendants sought to keep their identity from the Catholic religion, this choice of faith was not consensual, even among Catholics existed lawbreakers looking out of control and rules. In this context it is necessary to be able to talk with Anthropology and listen and observe the dynamics of the organization of settlers in Brazilian land.

Review of First Families of Tennessee: A Register of Early Settlers and Their Present Day Descendants. Knoxville: East Tennessee Historical Society, 2001. 497pp.

This study explores the early history of Sydney's Rocks area at two levels. First, it provides a much-needed history of the city's earliest, oldest-surviving and best-known precinct, one which allows an investigation of popular beliefs about the Rocks' convict origins, and which challenges and qualifies its reputation for lowlife, vice and squalor. Second, by examining fundamental aspects of everyday life - townscape, community and commonality, family life and work, human interaction and rites of passage - this study throws new light on the origins of Sydney from the perspective of the convict and ex-convict majority. Despite longstanding historical interest in Sydney's beginnings, the cultural identity, values, habits, beliefs of the convicts and ex-convicts remained largely hidden. The examination of such aspects reveals another Sydney altogether from that presented by governors, artists and mapmakers. Instead of an orderly oupost of empire, a gaol-town, or a 'gulag', the Sydney the Rocks represents was built and occupied largely according to the tastes, priorities and inclination of the people, with relatively little official regulation or interference. While the Rocks appeared 'disorderly' in the eyes of the elite, it nevertheless functioned according to cultural rules, those of the lower orders - the artisans, shopkeepers, publicans, labouring people, the majority of whom were convicts and ex-convicts.

Summary: "The ignorance which, generally speaking, prevails regarding the true character of the aboriginal population is not wonderful, simply because we know that there is no other branch of knowledge of which men are so thoroughly ignorant as the study of man himself. the constitution of man, mental as well as bodily, forms as yet no part of the ordinary course of education; and men are sent forth into the world to meet, deal, and to treat with one another, in total ignorance of each other�s character. it is not, under such circumstances, to be wonderer at, that, even in civilized life, disputes, quarrels, and troubles should exist; how much less so when the two extremes, the savage and the civilized, are brought into contact with one another."(1) With these words Dr. Martin, in 1845, outlined the need for special training for those who had to deal with native races, whether as missionaries, administrators, or merely as settlers amongst them. All those who came into contact with the Maoris had, of necessity, to study their ways to a certain extent, and some naturally, were more proficient in this than were their fellows. Wherever there was one who, through his understanding of the native character and the strength of his influence, was able to guide both Maori and Pakeha in their relations with one another, there the two peoples lived in peace. Dissension arose through the ignorance of either party of laws of the other, or because those laws were deliberately flouted. Training in the study of man, as suggested by Martin, would have dispelled this ignorance and inculcated a spirit of tolerance which could have eased much of the friction that ensued. Where it was essential to compromise on conflicting points, or where the weaker of the two parties was forced to conform to the ways of the other, then again this training would have indicated the best procedure to be adopted. But no system of schooling at that time included a study of anything like anthropology, which was then an unthought-of science, and the only hope of harmonious race relations lay in the possibility that certain of those in responsible positions amongst both Europeans and Maoris would have enough wit to discern the right course--Introduction.

<p>The investigation concerns childrearing among settlers in the northern part of Sweden between 1850-1920. What were the attitudes of the adults towards children and what ideals were there for children's behaviour? By investigating childrearing I also intended to find which general values and norms there were in the settlers' society. When answering these questions it has turned out that the relationship between discourse, ideal norm and practice is of central importance. The source material has been taken mainly from ethnological archives. The specific elements in the settlers' way of bringing up children will be clear from a comparison with other methods from different times and different social systems. I have found it productive to refer to the discussion regarding various theories on the history of civilisation. The problems of historical translation constitute a central methodological issue in the comparison between different ways of bringing up children. I have tried to dissociate myself from the analysis of childrearing in different times which can be found in the thoughts of Philippe Aries and Norbert Elias. Michel Foucault represents a more unprejudiced history of civilisation and his thoughts about an older and a younger form of steering mechanism have turned out to be applicable in the case of historical change in the discourse and practise of childrearing. The childhood of the settlers' children can be divided into two separate periods; the liberal period of the child's first two or three years, and the time when discipline began. During the first period the child was entitled to have all its needs fulfilled. At the age of four or five a more rigorous discipline began. Flogging and fright were used and the purpose was to make the child obedient, humble and willing to work. Adults could openly express tenderness and kiss and fondle the infants. It is more difficult to interpret the language of tenderness where the older children are concerned, since adults did not express their feelings for them in words or gestures. The way the adults related to the children reveals, however, an attitude which deviates from the ideas of the Old Testament. This attitude, which existed on the level of practise, meant loving playfulness and respect. Discipline was used to teach the children proper behaviour in all areas of life, e.g. the social life with all its strict rules of etiquette. The difficulty in discovering the discipline which existed in the settlers' society, is linked to the fact that their idea of proper behaviour did not always correspond with the ideas of the middle class. The settlers taught their children to control their spontaneous feelings of distaste for dirt and uncleanliness. To openly demonstrate warm feelings for other people was also discouraged. By expressing feelings of shame, the children were taught to discipline their sexuality. Training in humbleness was also a training for life. Children who were in service had to learn the manners and the landless people were outside the reciprocity in the' settlers' society.</p>

The investigation concerns childrearing among settlers in the northern part of Sweden between 1850-1920. What were the attitudes of the adults towards children and what ideals were there for children's behaviour? By investigating childrearing I also intended to find which general values and norms there were in the settlers' society. When answering these questions it has turned out that the relationship between discourse, ideal norm and practice is of central importance. The source material has been taken mainly from ethnological archives. The specific elements in the settlers' way of bringing up children will be clear from a comparison with other methods from different times and different social systems. I have found it productive to refer to the discussion regarding various theories on the history of civilisation. The problems of historical translation constitute a central methodological issue in the comparison between different ways of bringing up children. I have tried to dissociate myself from the analysis of childrearing in different times which can be found in the thoughts of Philippe Aries and Norbert Elias. Michel Foucault represents a more unprejudiced history of civilisation and his thoughts about an older and a younger form of steering mechanism have turned out to be applicable in the case of historical change in the discourse and practise of childrearing. The childhood of the settlers' children can be divided into two separate periods; the liberal period of the child's first two or three years, and the time when discipline began. During the first period the child was entitled to have all its needs fulfilled. At the age of four or five a more rigorous discipline began. Flogging and fright were used and the purpose was to make the child obedient, humble and willing to work. Adults could openly express tenderness and kiss and fondle the infants. It is more difficult to interpret the language of tenderness where the older children are concerned, since adults did not express their feelings for them in words or gestures. The way the adults related to the children reveals, however, an attitude which deviates from the ideas of the Old Testament. This attitude, which existed on the level of practise, meant loving playfulness and respect. Discipline was used to teach the children proper behaviour in all areas of life, e.g. the social life with all its strict rules of etiquette. The difficulty in discovering the discipline which existed in the settlers' society, is linked to the fact that their idea of proper behaviour did not always correspond with the ideas of the middle class. The settlers taught their children to control their spontaneous feelings of distaste for dirt and uncleanliness. To openly demonstrate warm feelings for other people was also discouraged. By expressing feelings of shame, the children were taught to discipline their sexuality. Training in humbleness was also a training for life. Children who were in service had to learn the manners and the landless people were outside the reciprocity in the' settlers' society.