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Copyright of Museologia e Patrimônio is the property of Museologia e Patrimonio and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Trabalho & Educação is the property of Work & Education of the Graduate Program, Faculty of Education, Federal University of Minas Gerais and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The paper analyzes the construction of coherence, specifically causal coherence, in children's narratives of personal experience. The study focused on the examination of causal relations and other types of connections established between the narrated events, as well as the presence of fragments of unrelated events. The corpus consists of 66 narratives produced by Argentinian Spanish-speaking children aged 3, 4 and 5 years. Narratives were obtained in individual interviews carried out in the kindergartens where children attended, located in urban-marginalized neighborhoods of Buenos Aires (Argentina). For the analysis of the narratives, we used a heuristic approach of an adapted version of Trabasso et al. Causal Network Narrative Model. The analysis combined qualitative and quantitative procedures. The results showed that children managed to connect the narrated events causally, temporally, and thematically. During this period, there predominated causal connections related to the physical (vs. mental) domain. The diversity of causal relations established within the same narrative increased with age. The narratives also contained unrelated events: breaks in the causal chain, dead-end events. The latter mostly referred to different components of narrative information (action, orientation, evaluation) that contribute to the coherence of the narrative in other non-causal dimensions. The results acquire special relevance for the study of children's narrative production, considering the role of narrative in cognition, communication, socialization, and the transmission of culture. [ABSTRACT FROM AUTHOR]

This contribution reflects on the conditions of a deformalized approach to intersubjectivity which would be able to nourish the project of a phenomenological anthropology following a Husserlian inspiration. I first question the architectonic place of the problem of sexual difference within Husserl’s phenomenology, in order to show that it belongs to the thematic field of “generativity”. It is then the meaning of a generative phenomenology that is discussed, in dialogue with the interpreters who have given it particular attention (Steinbock, Perreau). Finally, I look at Husserl’s interest in the genesis of the intersubjective link, focusing on the reference to motherhood which is surprisingly present in his writings. This triple inquiry aims to bring out one of the directions that the undertaking of deformalizing intersubjectivity could follow, leading to a more concrete approach of otherness on the basis of Husserl’s own proposals. [ABSTRACT FROM AUTHOR]

This text is based on concerns about philosophical practice with children and the manner of listening that occurs in some communities of philosophical inquiry (Sharp, 1987; Mendonça; Carvalho, 2018) in a school context. We think about the certainties with which we move in these spaces and how unpredictable moments can interrupt these (apparently) safe paths, enabling new ways of educating. These "critical moments" (Haynes; Murris, 2012a) arise from listening to the voices of children in the interest of transforming the way in which the educator-philosopher-researcher conducts himself by way of the reflections he makes based on what he hears. As such, the present text opens with a question, which we respond to in dialogue with several philosophers; first, Jean-Luc Nancy's work, brings us important ideas about listening. Next, Michael Apple reminds us that schools can act as maintainers of a hegemonic situation through the transmission of values and cultural and economic trends in the school context. We continue by discussing the importance of critical reflection as we listen to children's voices, and ask ourselves how school is constructed for listening--particularly, whose voices are considered worthy of listening to. This leads, in dialogue with bell hooks, to the identification of school as a political space and the question of how the exercise of listening there can create and maintain authentic democratic practice. We also share a few examples of the experience of listening to children's voices in the classroom, and we explore, together with Walter Kohan, the marginal links between listening, school and philosophy. We end by reflecting on the process of creating this text, which led us to consider that listening, when practiced critically, can contribute to those philosophical research communities that are increasingly attentive to the political dimension of children's thinking and speaking. [ABSTRACT FROM AUTHOR]

How and why people construct, maintain, and transform the material styles associated with cultural boundaries is a central issue in understanding continuity and change in the archaeological record. Questions about transmission of domestic pottery style from mother to daughter in matrilocal societies were a fundamental impetus for the development of many archaeologists' interests in learning and cultural transmission. In such contexts, archaeologists initially expected strong intergenerational continuity in pottery style and well-delineated social boundaries. However, continuity in material culture is not simply the result of unconscious transmission of ideas from generation to generation, a form of native conservatism, or a propensity to do things in the same way as the previous generation, according to the manner in which one is taught. As shown in ethnoarchaeological research conducted in the Zapara Territory of the Ecuadorian Amazon, similarities and differences in women's pottery style can be associated with women's active strategies of signifying and building political alliances through their lives, even though kinship, the early learning context, and status also are important contributing factors. These political strategies of signification may change through women's lives, consistent with different stages of life history and the developmental cycle of their communities of practice. Patterned variation in pottery style may be understood in these terms, across time and space. [ABSTRACT FROM AUTHOR]

Copyright of Revista Turismo em Análise is the property of Revista Turismo em Analise and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Patrimônio e Memória is the property of Centro de Documentacao e Apoio a Pesquisa and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Dawkins, Dennett, and Blackmore's theory of memes traditionally depends on understanding cultural transmission as a process of replication similar to what happens in biological evolution. Many criticisms were raised against this theory, one of the best known being by the anthropologist Dan Sperber. For him, different brains can create the same behavior using different rules, so we cannot say that this similarity between behaviors happens because an individual passed a meme to another individual. In this way, memes would not be replicators. However, some answers can be presented. First, empirically we do not yet know how information is stored in brains and passed on to other brains. But more relevant, it is not necessary to understand the micro-processes to use the Memetics models, since its models does not depend on a complete understanding of them. [ABSTRACT FROM AUTHOR]

Copyright of Revista HISTEDBR on-line is the property of Universidade Estadual de Campinas - Portal de Periodicos Eletronicos Cientificos and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Lúdica Pedagógica is the property of Universidad Pedaggica Nacional and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The problem to be investigated in this article concerns the intricate tradition whereby translation has been historically affecting the evolution of human cultures; nevertheless, the general context of my investigation is not at all positioned in the sphere of biological or cultural repertoire as if they were delineated independently. I understand, on the contrary, that placing oneself in the position of that observer who gazes upon the abundant interaction between genes and cultural stimuli (not as enemies but as allies in the process of cultural evolution) would be much more effective than that. In this sense, my specific context regards the historical relevance of translation for the bridge proposed in “Cultural Transmission and Evolution” (Cavalli-Sforza, 2000) between genes, peoples, and languages to be effectively constructed – it seems of paramount importance to have a glimpse on how the process of translation has gradually been entering the game. The emergence of language in the social interactions of our ancestors has been decisive for the evolution of their (and consequently our) cultural environments, so decisive that trying to separate these realms (language and culture) is currently considered not only unfeasible but actually a complete utopia; hence my overall purpose to problematise even more such questionable division. Bearing in mind that my overall intention is to pay a careful look upon the twofold relationship between the evolution of language and that of culture, my specific one is to establish such link in the specific scope of translation practices. That having been said my study shall test two hypotheses; the first hypothesis is that, translation surfaces as a cornerstone in the contemporary process of cultural evolution – given its all-embracing status in the globalised world; my second hypothesis is that, if “[c]ultural transmission is easier, faster, and more efficient when a powerful, authoritarian chief forces the acceptance of an innovation” (Cavalli-Sforza, 182), our contemporary “authoritarian chief forces” have been shaping cultural evolution through translation by deciding what discourses deserve full attention and what are the ones that should be marginalised – generally for threatening what is designed to be taken for granted. The economy of book-selling does not depend on “improving” human culture but on reinforcing anything it might already have taken as natural – notwithstanding its possible and probable ideological, social, and political drawbacks for human cultural evolution in the long-term picture. It seems that any dispassionate and unprejudiced conceptualisation of both genetic and cultural evolution is liable to call for a research tool capable of surpassing mistaken assumptions on supposed evolutionary superiorities and inferiorities – e.g. Hitler’s repulsive appropriation of Darwin’s concept of the survival of the fittest. In this sense I can only hope this article to become one more piece for the panorama of cultural transmission through translation in the process of cultural evolution to be ultimately devised.

This study is part of research topic that seeks to characterize the aesthetic uses of religious memory in contemporary culture. The object of the study is the musical work "Magnificat, or the non-submissive voice" by João Madureira (2014), doubly contextualized: within the framework of an exposed program in which the work is integrated, and in the confrontation with other exegetical readings of the proto-Christian text. The study shows that the composer privileges the political semantics of the text. Compositional work follows the path of a universalization of the message, unrelated to the communitarian, ritual and prayerful habitat that characterizes their religious experience. In this operation, the composer becomes, nevertheless, agent - with autonomy - of a process of cultural transmission of a religious memory. [ABSTRACT FROM AUTHOR]

In this article we assume that the relationship of practitioners with what might be called context gives rise to the need to problematize the origins and mechanisms of maintenance of practices and communities of practice. Based on data from ethnographic research in a candy factory in Pelotas, Rio Grande do Sul, we seek to show how the transmission of practical know-how is the result of embodied intentionality and analyze how this contributes to the perpetuation of certain social, cultural and historical structures. From the experiences and observations about the relationship between a master baker and her staff, we perceive that the process of transference of the knowhow that is characteristic of this craft is conditioned by a specific incorporated intentionality associated with gender, ethnicity and life trajectory. We found that although the practice in question guides a relatively simple production system, the fact that most of the people involved do not achieve full mastery over the know-how that guides it indicates that transference relationships of this embodied knowledge involve more complex issues than the willingness or interest to teach or learn a practice. [ABSTRACT FROM AUTHOR]

Setting forth from some of Foucault's theoretical and methodological premises, this paper aims at problematizing the contemporary discursive automatisms imposed on childhood, which endow it with an aura of bliss and consecrate it with the role of sowing all things, while, at the same time, they apply to it the taint of incontinence, corruption and subservience, thus attempting against its errancy, originality and therefore its generativity. The procedure adopted is an unlikely interweaving of multiple vocalizations about childhood. In a Barthesian style, we chose an ensemble of discontinuous fragments of classical theoretical texts, journalistic accounts and literary works; all interspersed either by slogans fond to what is commonly called the industrial culture or by striking passages of popular songs. Together, such fragments finally compose a brief and unusual compendium of things actually said not only on childhood, but also for it, if not on its behalf. The strategy of textual composition carried out is that of the bricolage of such shared, ordinary childhood statements, aiming at shuffling the authorial sources. In other words, what interests us is a sort of distorted, hyperbolic, even monstrous repetition of certain discursive fulgurations about the world and the life of children, beyond or beneath the borders of their original enunciative territory. Moreover, it's about rubbing such statements and, perhaps, making them short-circuit and, ultimately, raving them, in order to reverberate not only the movement of repetition present in them, but also their fissures, their blind or shaky spots; exhaustion spots; turning points, perhaps. We should also clarify that we do not intend either to describe, or to interpret the discursive contents that mark the childhood drumbeat routine; we only intend to bring out, once again, the circular and reiterative ingenuity which animates them. In doing so, we shall stoke their operating nerves and ridges, temporarily displacing the statements of their totalizing pretensions. Subjected to a forceful displacement of their enunciative jurisdiction, when caught in their arbitrariness, boastfulness and, ultimately, in their vulnerability, these statements perhaps start acting like circus mirrors which don't reflect, don't represent, don't aim at being the herald of truth, but rather caricature the image of whomever stands in front of them in search of a revelation. This procedure is justified not by the resort to an allegedly unorthodox, fancy or clandestine method in relation to the protocols of "good manners" in expression, but by the invocation of an intemperate, eager manner of critical addressing to the robust and even crackly performativity of the type of experience handed down to childhood - taken this performativity not only as an automatic effect of a relentless dispositif, but precisely as a "focus of experience", according to Foucault's concept of this term. [ABSTRACT FROM AUTHOR]

Reproduction Theory as presented in the 1970 work of Bourdieu and Passeron is reexamined, and its theoretical and empirical validity is discussed. Comparison with other international perspectives on the sociology of education shows more similarity than difference. The relevance of the Theory is then explored with regard to contemporary Portuguese society, based on recent research in social mobility, curricula development, and teaching-learning processes. We conclude that a revised theory of social reproduction that includes a socio-historical perspective offers powerful heuristic virtues for our understanding of educational systems and their relationship with social structures. [ABSTRACT FROM AUTHOR]

Copyright of Cadernos PAGU is the property of Universidade Estadual de Campinas - Portal de Periodicos Eletronicos Cientificos and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Cadernos PAGU is the property of Universidade Estadual de Campinas - Portal de Periodicos Eletronicos Cientificos and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Cadernos de Pesquisa is the property of Fundacao Carlos Chagas and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

A brincadeira tradicional de rua é um fenômeno paradigmático da organização social de crianças e da cultura infantil. O estudo das brincadeiras tradicionais infantis possibilita a investigação de um fenômeno "espontâneo", sem o planejamento adulto e sem o recurso da escrita. Cada brincadeira, em cada cultura, possui uma estrutura peculiar que a define. A estrutura da brincadeira, no geral determina o desenrolar dos acontecimentos no jogo, prevendo padrões, estratégias e sanções típicas. Apesar desta estrutura ter sua origem histórica nas relações, constitui um elemento supra-relacional, ritualizado. Cada característica estrutural, verbalmente codificada, existe independente das relações, é um dos seus determinantes. Na verdade, a estrutura de uma brincadeira não determina totalmente e linearmente as interações entre os sujeitos de modo a eliminar as peculiaridades das relações; a estrutura interage com as relações anteriormente dadas. As interações nas brincadeiras serão fruto do institucionalmente dado e das relações entre seus membros. A partir de exemplos de brincadeiras tradicionais tais como, peteca (bola de gude), papagaio, tratos, elástico e outras, serão analisados aspectos estruturais que condicionam e interagem com as relações. Acredita-se que a investigação de tais fatores seja importante tanto para melhor descrição da brincadeira quanto para compreensão das relações entre os membros do grupo bem como da transmissão da cultura da brincadeira.