By Monica Mesquita, Sal Restivo, Ubiratan D'Ambrosio
THIS paintings EXPLORES THE city stories OF road childrens IN SAO PAULO, BRAZIL in the course of the MATHEMATICAL EPISTEMIC REGIMES on the middle in their SURVIVAL innovations. WE additionally DRAW cognizance TO the placement OF highway youngsters throughout TIME, house, tradition, AND historical past. OUR aim IS to acknowledge, comprehend, AND VALIDATE varieties of arithmetic developed AND USED open air OF THE confirmed associations OF MATHEMATICAL construction. WE BASE OUR research ON "THE MATHEMATICAL IMAGINATION", which attracts jointly SOCIAL CONSTRUCTIONISM AND ETHNOMATHEMATICS. THEORETICALLY, WE DRAW seriously at the DURKHEIMIAN culture IN SOCIOLOGY AND ANTHROPOLOGY. WE specialize in a sort OF perform THAT hyperlinks THE FORMAL AND THE casual for you to discover the complete strength OF MATHEMATICAL wisdom AS A SOCIAL factor (IN DURKHEIM'S SENSE), A made of THE COLLECTIVE cognizance THAT EXPRESSES COLLECTIVE REALITIES AND a class of information found in each tradition. this can be AS precise FOR arithmetic on the MARGINS because it IS for pro arithmetic. OUR paintings CONTRIBUTES TO AN rising POLITICAL MANIFESTO OF THE MARGINAL THAT DEMONSTRATES THE SOCIAL REALITIES AND SOCIAL energy in their arithmetic. THIS booklet may be OF curiosity TO SOCIAL SCIENTISTS, scholars OF arithmetic AND ETHNOMATHEMATICS, and everybody attracted to the placement OF MARGINALIZED teenagers.
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Extra info for Asphalt children and city streets : a life, a city and a case study of history, culture, and ethnomathematics in S̃ão Paulo
He has much to teach about what sociology is in the first place, and many resources at his disposal that can be useful to address the flaws and fallacies concerning the nature of objectivity that exist in postmodernism. So if we make ourselves Durkheimian here, we do so with sufficient self-consciousness to keep the dangers mentioned above in the forefront of our thoughts. Durkheim is invoked in the anti-essentialist spirit of this work. Indeed, the classical tradition in social theory, as it unfolds from the 1840s on, is in fact a movement to reject immanentism, and psychologism, and transcendentalism.
On the other hand, the activities of the spirit, the conceptual thoughts, and the moral actions that are necessarily universals. This formula of Homo duplex evidences a double gravity centre to the interior life (Durkheim, 1914/2002: p06): … La vieille formule Homo duplex est donc vérifiée par les faits. Bien loin que nous soyons simples, notre vie intérieure a comme un double 25 CHAPTER 2 centre de gravité. Il y a, d'une part, notre individualité, et, plus spécialement notre corps qui la fonde6; de l'autre, tout ce qui, en nous, exprime autre chose que nous-même.
The unity and structure of the self reflect the unity and structure of the world in which the person lives. The cultural world is never perfectly unified or structurally static, but varies with time and across geographical and sociocultural boundaries. Within this variation, what has happened to identity? In Hall’s view (1992/2001), identity becomes identities and these identities of the human being are sometimes contradictory and thus remain unresolved. The process of identification, through which the human being projects his or her cultural identity, starts to be provisional, variable, and problematic.