Little is known about how farms and markets are connected. Identifying critical gaps and central hubs in food systems is of importance in addressing a variety of concerns, such as navigating rapid shifts in marketing practices as seen during the COVID-19 pandemic and related food shortages. The constellation of growers and markets can also reinforce opportunities to shift growing and eating policies and practices with attention to addressing racial and income inequities in food system ownership and access. With this research, (...) we compare network methods for measuring centrality and sociospatial orientations in food systems using two of America’s most high-producing agricultural counties. Though the counties are adjacent, we demonstrate that their community food systems have little overlap in contributing farms and markets. Our findings show that the community food system for Yolo County is tightly interwoven with Bay Area restaurants and farmers’ markets. The adjacent county, Sacramento, branded itself as America’s Farm-to-Fork capital in 2012 and possesses network hubs focused more on grocery stores and restaurants. In both counties, the most central actors differ and have been involved with the community food system for decades. Such findings have implications beyond the case studies, and we conclude with considerations for how our methods could be standardized in the national agricultural census. (shrink)

Analyzing two harm reduction comics campaigns—one early in the AIDS crisis and one more recent, I explore tensions between queer safer sexual erotics and national discourses of sexual norms/deviation raised by Cindy Patton and William Haver at the height of AIDS discourse theory in 1996, approximately halfway between the comics. Using these theorists’ reflections on the history of AIDS activism/representation as a hinge, I explore the manifestation/transformation a decade later of the ethical, educational, and erotic issues they raise. Both foreground (...) the ways that HIV, safer sex, and/or eroticism pose difficulties for systems of linguistic and visual representation. Combining text and image, comics—a common harm reduction medium—epitomize this representational issue. While the GMHC addresses an immediate need for information about safer sex, Alex attempts to tackle the unrepresentability/unthinkability of safer and/or seropositive sex. Safer Sex Comix, while largely prioritizing directness above formal experimentation, employ strategies of transgressing the borders of the comics panel to emphasize a plethora of lower-risk sexual acts. The most visually inventive moments in Alex represent Alex’s feelings of unintelligbility post-diagnosis, but the comic restricts its representation of sex only to anal intercourse, and it proves unable to visualize alternative formulations of the erotic, turning to more normative narratives and images as earlier, visually explicit unsafe sexual encounters are replaced with more a/illusive representations post-conversion, literalizing the unrepresentability of seropositive erotic life. (shrink)

The increase in ethnically and linguistically diverse older adults in Canada necessitates attention to their experiences and needs for healthy ageing. Arab immigrant women often report challenges in maintaining health, but little is known about their ageing experiences. This interpretive descriptive study uses a transnational life course framework to understand Arab Muslim immigrant women's experiences of engaging in health‐promoting practices as they age in Canada. Women's stories highlight social dimensions of health such social connectedness, social roles and social support that (...) are constructed and maintained within different migration contexts across the life course. Barriers and facilitators to healthy ageing in this population centred around five themes: (i) the necessity of staying strong, (ii) caring for self while caring for others, (iii) double jeopardy of chronic illnesses and loneliness, (iv) inadequate support within large social networks and (v) navigating access to health‐supporting resources. The findings point to transnational connections and post‐migration social support as major influencers in creating facilitators and barriers to healthy ageing for Arab Muslim immigrant women. (shrink)

“Best interests of the child” is a key concept in international law, developed by and through institutions which maintain a stake in international solidarity. This article explores the quality of that solidarity, working to understand the modes of interrelationship between peoples and institutions which it instantiates, and which it could possibly be imagined to instantiate. Focusing on one context—the way that “best interests of the child” has developed within international politics and domestic Australian politics, through an examination of the discourses (...) produced by policy-makers working within child refugee and asylum-seeker realms—this article examines the ways that this concept has relied on, and produced, racialized hierarchical ideas of what “best interests” entails. Looking through a history of Australian settler-colonial governmentality, this article explores the tensions between discourses of security and discourses of “best interests of the child,” historicizing the figure of the refugee child and reimagining the relationships of dependency and solidarity which could be produced. (shrink)

A violência é um problema de saúde pública e, historicamente, sempre foi registrada coexistindo com a experiência humana. O presente estudo teve como objetivo evidenciar a relação entre atos violentos e discriminação. Para alcançar este objetivo, utilizou-se um levantamento de caráter quantitativo, em plataforma online, com amostra composta por 137 sujeitos. Os dados foram analisados a partir de medidas estatísticas descritivas como média, frequência e desvio padrão. Os resultados apontaram que a natureza do ato violento mais lembrada foi a psicológica, (...) com média de 60,58% dos episódios, a relação com algum tipo de discriminação ocorreu em 72,26% das respostas, dentre estas, o machismo foi a discriminação mais relacionada com média de 49,63%. Com os resultados obtidos, foi possível refletir sobre ações preventivas como a principal forma de superação da violência. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Philosophy, Psychiatry, & Psychology 8.4 (2001) 323-326 [Access article in PDF] The Tacit Dimension Thomas Fuchs Thirty years after its appearance, Blankenburg's "Psychopathology of common sense" has not lost its relevance. In my commentary I will try to illustrate the fruitfulness of his approach by pointing to some connections with the phenomenology of the body as well as with recent memory and infant research.As Blankenburg himself indicates, the (...) notion of common sense developed by a shift of meaning from the classical sensus communis and thus has its original basis in the sensual-bodily experience. By the koinè aísthesis, Aristoteles meant a central sense organ integrating all single modalities of sensation (which he localized in the heart). In German physiology and psychiatry of the nineteenth century, the sensus communis was still translated as "Gemeingefühl" ("common feeling") or "cenesthesia" (Fuchs 1995). This term denoted the inner, proprioceptive bodily sensations, but also an original unity of the senses, which has been rediscovered by recent infant research as intermodal sensory perception. The affection of the body was thus regarded as the common basis of all sensation.Looking on this track for a bodily basis of the common sense, we find it in the habitual structure of the lived-body as analysed by Merleau-Ponty (1945). The body is the primary "matter-of-course," namely, the tacitly functioning medium of our everyday being-in-the-world prior to any subject-object split. The body schema, in Merleau-Ponty's view, is not only a system of familiar units of movement or "kinetic melodies," it also incorporates the surrounding things, tools, and spaces that are familiar to us and that we "inhabit." Thus, the musician "does not only manipulate the instrument like a separate object, but lives in it like a limb and inhabits the expressive musical space it opens" (Behnke 1997). But for Merleau-Ponty, the body schema is also the basis of "intercorporeity," i.e., a prepersonal sphere of reciprocal comportment and understanding prior to any explicit consensus and symbolic communication. In this sphere of elementary contact, the "atmospheric" senses play a major role: The sense of smell (as shown, e.g., by the expression "to scent treason" or in German, "jemand nicht riechen können" [not be able to "smell" or stand someone]) as well as the sense of taste whose ambiguous meaning, mentioned by Blankenburg, points to the bodily basis of the feeling for what is suitable, decent, or aesthetically pleasing. Even the designation of homo sapiens that we give to ourselves is derived from the latin sapere (to taste/to know), and thus shows that the knowledge characteristic for man is not an explicit one, but an intuitive, implicit knowing or "feel" for his surroundings, or as Kant says, an "aesthetic rather than intellectual judgment" (cited by Blankenburg).Polanyi (1967) has analysed this knowledge at the roots of common sense as "tacit knowledge." It is based on processes of Gestalt formation that enable us to grasp unified wholes through their constituting elements without still being aware of the latter. Thus, we understand the facial expression of others immediately but cannot tell from which details. Or we know how [End Page 323] to waltz without knowing the single movements or being able to explain it. Tacit knowledge implies all the taken-for-granted that we have forgotten once it has become our second nature and part of our bodily habits. It is mainly based on the neuronal coupling of single sensori-motor units by repeated perception or action. This unconscious knowing has only recently come to be explored by psychology under the heading of "implicit" or "procedural memory" (Schacter 1987, 1996). It contains familiar styles or "melodies" of moving, perceiving, and being-with-others in which our whole bodily and emotional experience is engaged. There is an atmospheric, "felt" quality about them that cannot be analysed into single elements. Implicit knowledge may, therefore, never be wholly expressed by words—it is only realized in the concrete situation. It may only be circumscribed by expressions such as "how it feels...," "how it is...," e.g., how it is... (shrink)

The articles in this volume offer a fresh perspective on the important role of the concept of law (lex) in the moral and political philosophy of the 'School of Salamanca'.

In lieu of an abstract, here is a brief excerpt of the content:Philosophy, Psychiatry, & Psychology 12.3 (2005) 195-198 [Access article in PDF] Implicit and Explicit Temporality Thomas Fuchs Keywords implicit/explicit temporality, embodiment, intersubjectivity, desynchronization, melancholia, schizophrenia Since Minkowski (1970), Strauss (1966), v. Gebsattel (1954), and Tellenbach (1980), temporality has been a main subject of phenomenological psychiatry. Drawing on philosophical concepts of Bergson, Husserl, and Heidegger, these authors have analyzed psychopathologic deviations of time experience, mainly from an individual point (...) of view, for example, as a slowing down or inhibition of lived time in depression or obsessive–compulsive disorder. Their analyses are still most valuable today, but may be carried further by introducing concepts such as embodied and intersubjective temporality into psychopathology. Martin Wyllie (2005), by opening up a wide scope of temporal phenomena and related concepts, makes a laudable effort to contribute to such a progress.In my commentary, I would like to propose a distinction that is suggested by much of Wyllie's analysis and may shed further light on psychopathology, namely between implicit and explicit temporality. If we look at a child while obliviously playing with his toys, lost to the world, we may assume that there is no sense of the time passing. Lived time runs with the movement of life, implicit in the child's experience of being engaged in his play and directed toward his goals. It "unfolds through the processes of bodily activity" (Wyllie 2005). Future and past do not stand out against the pure presence of "becoming." This implicit mode of temporality is retrieved every time that we are absorbed in what we are doing, and may even reach the climax of "flow experiences" (Csikszentmihalyi 1988) where the sense of time is lost in unimpeded, fluent performance.However, this changes when a gap arises between need and satisfaction, desire and fulfillment, or plan and execution. Now the future appears as a "not yet" or "yet to come," experienced as the temporality of awaiting, striving, or longing for. Time is felt as passing by and refusing the desired fulfillment; it becomes conscious or explicit. A similar gap arises between the present and something irretrievably lost, bringing the past to consciousness as a "no more." Again time is experienced explicitly, but now as moving on relentlessly and separating us from the lost object. The gap to the past may not be bridged any more: this is the temporality of missing or mourning. In both cases, explicit time arises as a negation of implicit or lived time (here my use of the term is a bit divergent from Wyllie's); it is experienced as a "not yet" or "no more," often with a component of displeasure or suffering (Fuchs 2001a, 2003)."Implicit" versus "explicit time" thus come near to another distinction well known in phenomenology, namely between the "lived" and [End Page 195] the "corporal body" (Leib versus Koerper). The first term refers to the body functioning in the tacit mode, as the medium of everyday performance. The second term points to the body as turning into the object of attention, for example, when it puts up resistance to our purposes, or is used as an instrument deliberately (Fuchs 2001b). In fact, implicit temporality and tacit performance of the body are nearly synonymous: Lived time may be regarded as a function of the lived body, opened up by its potentiality and capability. The more we are engaged in our tasks, the more we forget time as well as the body; we are, as it were, "inside time." On the other hand, in explicit temporality the body often appears in the corporal or explicit mode as well. For example, when falling ill, we experience our body no more as a tacit medium but rather as an object or obstacle, while we notice the slowing down of time and may even feel excluded from the movement of life. Thus, embodiment and temporality have a parallel background–foreground structure.I now try to carry these considerations further by including the intersubjective dimension of time. In an earlier paper, I describe the attunement of the living being to its environment as a continuous synchronization on the biological as... (shrink)

Early Modern European travelers sought to gather and disseminate knowledge through narratives written for avid publishers and public. Yet not all travelers used the same tools to inform their readers. Despite a shared interest in conveying new knowledge based on eyewitness authority, Grand Tour accounts differed in an important respect from travelogues about Asia: they were less likely to include maps until the late eighteenth century. This paper examines why, using travel accounts published between 1600 and 1800 about Italy and (...) France (Europe) and India and Japan (Asia). It argues that maps of different types--coastlines, city plans, country topographies--appeared more frequently in accounts of Asian trips in part because of Europeans' more limited geographical knowledge about Asian destinations. More important, however, was the purpose of travel, the type of information gathered, and the intended audience of accounts. Seventeenth-century authors of Grand Tour experiences focused on single topics, ignored what seemed to be the familiar countryside they passed through, and showed little interest in geography. Their counterparts visiting Asia took an opposite tack, covering a wide range of subjects, including space, and cartographic representation was an important element within the account. Only in the eighteenth century, when the strange locale had become familiar and the familiar European destination became strange with new types of travel through it, were maps an important part of narrative. (shrink)

Los descubrimientos vinculados al Proyecto Genoma Humano, ni mermannuestro sentido de la libertad ni confirman que nuestra condición de sereslibres sea una ficción. Lo que realmente demandan es una noción de libertadmoral ubicada en un mundo natural. El contenido de la exposición tiene dospartes. En la primera, se examina qué hay de verdadero y de falso en eldeterminismo genético respecto a las relaciones entre fenotipo y genotipo.En la segunda parte, siguiendo la tradición moderna inaugurada por D.Hume y con el apoyo (...) de las aportaciones de E. Tugendhat, se sostiene quelas acciones libres protagonizadas por los seres humanos pueden identificarsecon criterios empíricos distintos a los que caracterizan la conducta de otrosanimales ajenos a la posibilidad de imputarles responsabilidad alguna. (shrink)

In an age of growing virtual communication the question arises what role the human capacity of empathy plays in virtual relations. May empathy be detached from the immediate, embodied contact with others and be transferred to such relations? In order to answer this question, the paper distinguishes between primary, intercorporeal empathy and extended empathy which is based on the imaginative representation of the other, and fictional empathy which is directed to imagined or completely fictitious persons. The latter is characterized by (...) an 'as-if-consciousness' that maintains the difference between fiction and reality despite the empathy that one feels for the fictitious person. Based on these analyses, the paper further investigates the impact of the growing virtualization in postmodern culture. This is captured by the notions of phantomization as a media-based simulation of direct reality which undermines the as-if-consciousness, and disembodied communication which shifts the modes of empathy towards the fictional pole at the risk of merely projecting one's own feelings onto the other. In sum, human empathy is not bound to immediate intercorporeal contact, but becomes a crucial medium of virtual relations as well, albeit at the risk of projecting fictional emotions. (shrink)

La principal aportación de Charles Darwin a la filosofía moral consiste en una explicación del origen y desarrollo de la condición moral del ser humano exclusivamente desde la perspectiva de la historia natural. A partir de la publicación del libro The Descent of Man en 1871 este planteamiento ha suscitado fuertes controversias hasta el punto de convertirse en un criterio para distinguir las concepciones tradicionales de la moral de las concepciones modernas de la moral. Aquí se presenta de forma articulada (...) una descripción de la estructura de la moral según Charles Darwin atendiendo a tres aspectos de la conciencia moral: el origen evolutivo y los estadios evolutivos de su desarrollo, la base emocional o sentimental de la moral con especial atención al sentimiento de la simpatía, y la dimensión normativa inspirada en la tradición kantiana y utilitarista. La conclusión principal que se establece es que la sociabilidad de los seres humanos es una condición necesaria pero no suficiente de la moralidad. Así mismo, se recogen algunas dificultades en la exposición de Darwin a la hora de conciliar las dos tradiciones morales apuntadas. (shrink)

This is an interdisciplinary work product of reflection on the challenges today presented by a biological vision of the world regarding questions, concepts and notions of cosmology. Based on and in dialogue with the current state of biological research, this work deals with certain cosmological problems such as that between the living and the inert, the traditional division between the soul or the vital vegetative principle, sensitive or intellective; the problem of individuation and the concept of species, among others; the (...) solution found within classical philosophy in this paper takes into account the latest discoveries findings of modern biology. (shrink)

This commentary focuses on the role played by constructions of women's violence in the maintenance of male control over women. While actual women's violence tends to be denied, pathologized or minimized, cultural constructions (particularly in the media) of women's violence tend to demonize it. Both of these androcentric cultural processes fail to illuminate the actual sources of the gender gap in violent behavior and instead tend to normalize male aggression and to cultivate female passivity.

Few studies of gangs have explored both ethnic and gender variations in the experience of gang membership. Based on an analysis of interviews with 48 youth from a number of ethnic gangs in Hawaii, this article explores boys' and girls' reasons for joining gangs. The results suggest that although gang members face common problems, they deal with these in ways that are uniquely informed by gender and ethnicity. The interviews also confirm that extensive concern about violent criminal activities in boys' (...) gangs has distracted researchers from exploring the wide range of activities and experiences gangs provide their members. Girls and boys growing up in poor and violent neighborhoods turn to the gangs for many reasons, and the gangs themselves take on a variety of forms in response to the diverse challenges facing their members. Most important, the interviews reveal that girls and boys, even those in the same ethnic groups, inhabit worlds that are heavily influenced by gender. As a result, male and female gangs tend to provide different sets of experiences, skill, and opportunities to their members. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Philosophy, Psychiatry, & Psychology 9.3 (2002) 261-264 [Access article in PDF] Mind, Meaning, and the Brain Thomas Fuchs, MD, PhD Keywords: Mind, brain, meaning, translation, depression. A Systemic View of the Mind Progress in brain research over the past two decades demonstrates the power of the neurobiological paradigm. However, this progress is connected with a restricted field of vision typical of any scientific paradigm. The psychiatrist should be (...) aware of this restriction, because, unlike the brain scientist, he deals with patients, not with brains. The restricted view may be described by the terms of (1) reductionism, (2) reification, and (3) isolation.Reductionism: Neurobiology tends to regard subjectivity as a mere by-product of the brain's activity as a symbol-manipulating machine or an information processor. Consciousness becomes an epiphenomon of the neuronal machinery that, operating behind our back, creates the illusion of a continuous self and of an autonomous will (Churchland 1995; Roth 1996).Reification: Mental or subjective states seem to be localizable in the brain; thoughts or feelings, it appears, may be observed in the colored illumination of cortical and subcortical structures. This results in the belief that brain images could also show the cause of a mental illness, or even the illness itself, which then manifests, for instance, in a reduced metabolic activity in certain areas of the cortex.Isolation: As a further consequence, this view isolates the individual patient and considers his illness separated from the interconnections with his environment. However, on these interconnections his personal experiences and dispositions are founded, and it is the actual interpersonal situation that has triggered his present illness.Walter Glannon's paper successfully counters these tendencies toward a neurobiological reductionism with an extended view of the mind: "... the mind is not located in any one place but is distributed among the brain, the body, and the environment." Of course, who observes someone's brain will never see his thoughts, his pain, or his anxiety. For consciousness is not a localizable object or state at all but a process of relating to something: a perceiving of, remembering of, wishing for, aiming at, and so on. Thus on the phenomenological level, there is nothing like a "mental event" that could be isolated from the world and from the stream of conscious experiences. The mind exists only embedded in the world and in the temporal process of life.The same applies to the biological level: Consciousness is based on the continuous interaction of the brain with the organism, and of the organism as a whole with the environment. The role of the brain for mental phenomena is thus comparable to the role of the heart in the circulatory system or of the lung in the respiratory system. Of course, the lung is the central organ of breathing, but respiration may not be restricted to the [End Page 261] lung, nor to the organism as a whole. It means constant exchange with the environment, and there is no sense in asking whether the air taken in still belongs to the surroundings or already to the organism. The same systemic unity is found in the circle of perception and action mediated by the brain: When I am writing a letter, there is no place in the unity of action where my "self" ends and the "world" begins, no border that separates inner and outer worlds.There is another argument to be raised against the reification of the mind if we consider the aspect of a historical biology. From birth on, our mind as well as the correlated brain structures are essentially formed by social and cultural influences. The brain is not inserted into the world as a prefabricated apparatus but through its plastic development in and from the world. Thus it adapts epigenetically to its specific natural and social environment like a key to a lock. This complementarity makes it impossible to restrict one's view to the anatomic organ and requires an interdisciplinary approach to brain-environment investigation, as for example, under the heading of a "social cognitive neuroscience" (Ochsner and Lieberman 2001).As Glannon goes on to argue, to overcome... (shrink)

While linear time results from the measurement of physical events, the temporality of life is characterized by cyclical processes, which also manifest themselves in subjective bodily experience. This applies for the periodicity of heartbeat, respiration, sleep-wake cycle, or circadian hormone secretion, among others. The central integration of rhythmic bodily signals in the brain forms the biological foundation of the phenomenal sense of temporal continuity. Cyclical repetitions are also found in the recurring phases of need, drive, and satisfaction. Finally, the cyclical (...) structure of bodily time manifests itself at an extended level in the form of implicit or body memory. However, this cyclical structure of lived time comes into tension with the orders of linear time which have been increasingly established in Western societies since the modern age. This tension creates both individual as well as societal conflicts and may also result in psychopathological phenomena. As an example, depression and burn-out syndromes will be discussed. (shrink)

Alain Badiou, Thomas Benatouil, Elie During, Patrice Maniglier, David Rabouin, and Jean-Pierre Zarader _Matrix, machine philosophique_ Paris: Ellipses, 2003 ISBN 2-7298-1841-3 191 pp.

The purpose of this short paper is to examine whether a screen based virtual pet, specifically Nintendogs, gives any form of companionship comparable to a real pet. Nintendogs runs on a Nintendo DS, a mobile games console. The unit has a full colour screen showing an animated puppy which users must feed, water, walk, play with and train. An abundance of literature exists examining the benefits of owning a real pet yet very little has been written about human attachment to (...) virtual pets. Six hundred five Nintendog users were contacted by email with a request to complete a questionnaire about their interaction, 80 responded. Nine hundred requests were made to a similar group who were asked to respond about their real pet, if they had one. One hundred sixteen responses were received. Results indicate that a Nintendog does give companionship, but companionship which is significantly less than that given by a real dog or cat. (shrink)

The purpose of this short paper is to examine whether a screen based virtual pet, specifically Nintendogs, gives any form of companionship comparable to a real pet. Nintendogs runs on a Nintendo DS, a mobile games console. The unit has a full colour screen showing an animated puppy which users must feed, water, walk, play with and train. An abundance of literature exists examining the benefits of owning a real pet yet very little has been written about human attachment to (...) virtual pets. Six hundred five Nintendog users were contacted by email with a request to complete a questionnaire about their interaction, 80 responded. Nine hundred requests were made to a similar group who were asked to respond about their real pet, if they had one. One hundred sixteen responses were received. Results indicate that a Nintendog does give companionship, but companionship which is significantly less than that given by a real dog or cat. (shrink)

O presente artigo tem por objetivo apresentar as contribuições da estética da existência em Foucault para o âmbito da educação. Inicialmente será apresentado, em linhas gerais, os três domínios de sua produção teórica: Arqueologia do Saber, Genealogia do Poder e Estética da Existência. Posteriormente, será exposto mais profundamente a terceira fase de sua obra, destacando as ideias acerca do conceito do Cuidado de Si e a sua relação com o ambiente escolar e a formação docente. A estética da existência caracteriza-se (...) como o terceiro domínio foucaultiano e concerne na ideia da vida como obra de arte, onde por meio das práticas de si, cuidado de si, governo de si, _parrhesía_ e exame de consciência o sujeito torna-se capaz de estilizar sua existência, moldando sua vida e sendo artesão de si mesmo. Os apostes teóricos que fundamentam a pesquisa, além do Michel Foucault, são: Veiga-Neto (2016), Brandão (2011), Barcelos, Rabelo e Rodrigues (2009), entre outros autores. Esses correlacionam a obra do Filósofo Michel Foucault com a Educação. A partir da relação estabelecida entre a Estética da Existência e a Educação, percebeu-se que a escola têm sido, desde a sua fundação até os dias de hoje, um espaço que prioriza a disciplina e a normatização. Portanto, faz-se necessário introduzir nesse espaço saberes que possibilitem um novo modo de formar os sujeitos para que esses sejam conscientes e desfrutem da sua liberdade, que por muitas vezes lhes é retirada. (shrink)

At first sight, pain seems to be an unhistorical phenomenon: in its intrusive nagging presence, nothing refers to the past, and to remember one’s pain is only possible in an abstract sense. However, one’s individual sensitivity as well as one’s relation to pain are shaped biographically, even though we usually are not aware of this: pains are inscribed into body memory and thus unfold a lasting impact. The memory of the subject may thus also be conceived as a history of (...) painful confrontations with the world, in the course of which the borders of self and non-self are constituted and accentuated. These interrelations are the topic of the paper. (shrink)

O presente artigo tem como objetivo evidenciar as contribuições da História Oral como um importante caminho metodológico para os estudos das culturas escolares. Para tanto, o texto inicia discutindo as mudanças ocorridas no campo da História, que deram voz aos sujeitos do cotidiano. Em seguida o conceito de culturas escolares é entrelaçado à História Oral, sendo abordada como uma das possibilidades para recuperar os registros do passado através da subjetividade dos sujeitos de hoje. O artigo é concluído através de uma (...) reflexão sobre as contribuições desta abordagem metodológica para a História da Educação e os estudos das culturas escolares, bem como sinalizando a importância de os agentes da escola perceberem-se como protagonistas da história, questionando certezas, dualidades, a fim de colaborar na compreensão da sua construção sociocultural, bem como dos espaços em que atuam. (shrink)