Fichamentos textos - experiência do estágio
Artigo I:
Feeling our Way: A Trioethnography on Critical Affective Literacy for Applied Linguistics
Autores:
DOI:
https://doi.org/10.4013/cld.2021.194.08Em vez de um único pesquisador (como na autoetnografia) ou dois, a trioetnografia permite uma perspectiva ainda mais multifacetada e dialogada. Os três pesquisadores justapõem suas histórias de vida, experiências e perspectivas para criticar e questionar os significados que atribuem a questões sociais ou construtos epistemológicos.
Principais características da trioetnografia:
Colaboração e Diálogo: O cerne da trioetnografia é o diálogo constante e a colaboração entre os três pesquisadores. Eles compartilham suas reflexões, interpretações e dados, buscando construir uma compreensão mais rica e aprofundada do tema.
Reflexividade: Os pesquisadores se tornam tanto pesquisadores quanto participantes. Eles refletem sobre suas próprias experiências e como elas moldam sua compreensão do fenômeno estudado.
Múltiplas Perspectivas: A presença de três vozes diferentes permite a exploração de nuances e a identificação de diferentes ângulos sobre um mesmo evento ou tema, revelando complexidades que poderiam passar despercebidas em abordagens com menos pesquisadores.
Produção de Diferença e Multivocalidade: A metodologia não busca uma única verdade, mas sim a produção de diferentes entendimentos e a valorização das diversas vozes envolvidas.
Flexibilidade: Embora a escrita dialogada seja comum, a trioetnografia pode incorporar outras formas de dados, como fotografias, diários e outras mídias, para enriquecer as discussões.
A trioetnografia é especialmente útil em pesquisas que se beneficiam de uma análise profunda de perspectivas pessoais e interacionais, permitindo que as complexidades de experiências humanas sejam exploradas de maneira rica e contextualizada.
fonte: Gemini.com
Exertos retirados do texto:
P. 539- Critical studies of language-related concerns are urgently needed in times of crisis (Duboc & Ferraz, 2021).
P. 539- As researchers and practitioners of applied linguistics, one of our key responsibilities is to find ways of social transformation.
Critical affective literacy
Comentário: letramento na perspectiva tradicional x letramento em uma perspectiva mais ampla e relativa
💟 We believe that such structures of misinformation are often constructed through a strong appeal to emotions.
💟 In fact, research suggests that people experience genuine pleasure when they encounter and process new information that supports their existing beliefs. As Kolbert (2017, n.p.) puts it, “It feels good to ‘stick to our guns’ even if we are wrong.” Therefore, we need a pedagogical approach that aims to shed light on the affective construction of structures that align meanings, feelings, and actions in ways that can be oppressive or emancipatory.
Critical affective literacy (Anwaruddin, 2016).
This framework consists of four principles:
One: examining why we feel what we feel 😭😒😆😠😡😵
Two: striving to enter a relation of affective equivalence💞
Three: interrogating the production and circulation of objects of emotion in everyday politics, and 👀
Four: focusing on the performativity of emotions to achieve social justice 👐
Ahmed > “the emotionality of texts” (p. 27).
Duoethnography
P. 539
Duoethnography is a methodology in which two or more researchers juxtapose their life histories and lived experiences—the emic dimension of ethnographic inquiry—to interrogate a topic under investigation. It is a dialogic and iterative methodology that brings about multiple and often unpredictable understandings of the same phenomenon. Such emergent understandings reflect a notion of thick description (Geertz, 1995), which underpins ethnographic study.
Duoethnography and the Potência of Affect in Language Teaching
541- In other words, Hochschild (2008) showed that there are inherent tensions between “what I want to feel” (motivation), “what I should feel” (feeling rule), and “what I try to feel” (emotion work).
As you note, Ahmed’s sociality of emotions is a specific understanding of affect that is neither ‘Inside Out’ nor ‘outside-in’, regarding causal trajectories. It is instead “an interweaving of the personal with the social, the affective with the mediated” (Ahmed, 2004, p. 28).
542: The counterpoint Metaphor (Norris & Sawyer, 2012).
In counterpoint,separate voices/instruments are interwoven, coming into contact and producing resonant frequencies that they do not possess in isolation. The closer their tonal proximity, the greater the intensity and productive dissonance that is produced as a result. Through its unresolved juxtaposition of researcher voices, duoethnography utilizes this resonant proximity and emotion-mediated “contact with others” (cf. Ahmed) as a means of mobilizing social transformation.
obs: Counterpoint (ou contraponto, em português) é uma técnica de composição musical que consiste em combinar duas ou mais linhas melódicas independentes que soam harmonicamente bem quando tocadas ao mesmo tempo.
Imagine duas (ou mais) melodias diferentes, cada uma com seu próprio ritmo e contorno. No contraponto, essas melodias são escritas de forma que:
-
cada uma tenha sentido por si só (ou seja, pode ser cantada sozinha);
-
quando tocadas juntas, soem bem e não entrem em conflito harmônico
P. 542- Duoethnography’s contribution to CAL from a decolonial perspective: Modern scientific thought and traditional academic genres are based on the logic of rationality, and they have been strongly marked by objectivity, impartiality, homog-enization, and clarity. In this aspect, the distance between the subject and the object is taken into account. Discussions are centered on reason, linearity and third-person writing in order to seek to ensure distance. From this perspective, there is little space for authors to consider other less rational possibilities, such as the voices of bodies and affections. I think it is worth mentioning Linda Tuhiwai Smith’s book - Decolonizing Methodologies and its relationship with duoeth-nography. She draws attention to the fact that
bell hooks’s words - a radical openness. She warns us that it became clear to her, “after years in academic spaces, that it is too easy to cling to one’s point of view and protect it, discarding other perspectives [...] it requires a lot of courage and imagination [...]” to consider other possibilities (hooks, 2020, p. 35).
Again, it requires courage and imagination to transgress disciplinary knowledge and to decolonize traditional academic genres such as applied linguistics and health studies.
542- the “courage and imagination” that you mentioned, following bell hooks, is what we need to reconceptualize both our academic practice and our political action. To create awareness for such reconceptualization, I turn to affect because affective experiences tell us stories – simple, complex, unpredictable, and perplexing – about how people construct social realities and carry out their days within such realities.
TEXTO II- Literacies in Times of Crisis:
A Trioethnography on Affective
and Transgressive Practices
Morgan et al
P. 335- The juxtaposition and counterposing of
voices and experiences is a key methodological strategy, a form of writing
that “disrupts the implicit structural metanarrative of a solitary writer”
(p. 16). Whereas most scholarly writing predictably claims original spaces
and ultimate truths, “duoethnographies don’t end with conclusions. They
continue to be written by those who read them” (p. 21).
339-340- We are affected by others, by the world, by everything around us
and, as we experience all this, we affectively respond to it, which makes it
possible for us to singularly engage in this dialogic chain of languaging and
ideological becoming. This is a process of incessant coming to be, which is
indissociably affective and linguistic, and which will make it possible for us
to reconstruct our identities, our repertoires and therefore, to (en)act and
live. All I am saying is that our centralized focus on language practice tends to
make invisible the power of affect and experience when it comes to forms
of existing and producing meaning and knowledge in the world and with the world
340- Affect and language
ideologies go hand in hand. We need to think strategically about how we
feel and how our sensory and semiotic resources can be interpersonally or
socially incited. This strategic awareness could help us have a deeper and
wider understanding about the social and linguistic realities we have built
and which we have been living in nowadays.
When language is understood as objectified, decontextualized code, teachers
are subsequently positioned as technicians, applying the sterile prescriptions
of outside “experts”
If, however, the ontology of language is immanent
and locally and dialogically constructed/negotiated (i.e., Bakhtin’s notion of
addressivity), then teachers come to see themselves more as active meaning
makers, empowered (in theory, that is, and not necessarily in school-based
policy!) to make curricular decisions more responsive to situated realities.
How we respond to such local opportunities, as you indicate, is very much an
affective issue – of “contact zone” experiences and entanglements as recent
work on language teacher emotion labour suggests (e.g., BENESCH, 2017;
MILLER; GKONOU, 2018).
341- How does one integrate or accommodate affect
in language curricula?
P. 341- This orientation would potentially allow us to recognize that we are not always aware of what and how we feel and that we should be open to the unknown and to the unconscious in the tense relations we experience with others and with the world.
P. 344- The affective turn is not just an abstract construct we theorize
but also one we personally experience through fear, anxiety and profound
disorientation in the face of repressive policies (e.g., Escolas Sem Partido
in Brazil; the compilation and public circulation of lists of “unpatriotic and
dangerous” professors in the USA (STANLEY, 2018, p. 40-43)).
P. 345- It therefore seems so important and so urgent to dive into our emotions and feelings, so that we can better understand how we are affected and why that happens in one way and not in another.
P. 345- We need some ideas and approaches which can be more inspiring and able
to heal our sufferings and wounds and those of others as well. Massumi
(2015) talks about the political, discursive and ideological force of affect, and
I strongly believe we should pay more serious attention to it. It seems to me
that a powerful way to think of alternative epistemologies and pedagogies
would be to open paths for us to challenge authoritative discourses that
romanticize and weaken love and, this way, to help us live our lives in the
forms of a decolonial onto-epistemology, as a radical form of re-existence,
as Boveda and Bhattacharya (2019) suggest.
Transformation is not given and, in a way, it is not reachable. It demands time and a complete surrender to the unknown.
347- Literacy Education is under attack nowadays in Brazil. New fascist
and neoliberal discourses have gained ground by means of a far-right
government which took over in 2018 and exploits nationalism and religion
in order to take control. We are politically living what Achille Mbembe (2016)
calls necropolítica. In the educational field, necroeducation (LIBERALI, 2020)
has imposed a very conservative and authoritative ideology, dynamically
making the abyssal line between the rich and the poor and, therefore, the
dominant and minoritized groups, much bigger.
349- . From the perspective of the Global South, these
correlated disciplinary practices reflect what Mignolo and Walsh (2018)
describe as a colonial matrix of power.
As teachers, being implicated in these systems of control you describe
can be depressing and overwhelming in the sense of powerlessness we
perceive.
350- Very briefly, one principle has to do with life, because a political, transgressive education does not leave life outside. The transformative, emancipatory driving force of a libertarian education will always expand the potency of life, making it stronger, wider and critical towards everyone and everything, and, consequently, to the meaning of life itself.
351- In this regard, I believe that the affective turn has a role in helping
practitioners rethink medical “standards”. In order to do so, affect requires a
new view of the body; in particular, the Deleuzian notion of “body without
organs” would be appropriate here.
352- . In a recent publication, Pereira and I (MACIEL; PEREIRA, 2020)
call attention to the fact that meanings and feelings are not universal and
therefore, each meaning may represent different perceptions according
to the local cultural repertoire.
353- I believe that times of crises are times of potential change
in every possible sense. Change eventually starts to come into being when
we have the humility and courage to let ourselves be taken in a chaotic and
painful process of resistance and re-existence.
One of the biggest challenges we face is to overcome fear, I guess, and face
the unknown, so that we can (dis/re)invent (linguistic) realities and create
other possibilities of life and of being human on this planet. Once we have
let go of our need of (being in) control, I believe that we can critically expand
our views, move exotopically and allow alternative thinking to emerge.
When it comes to language and literacy education, we will then eventually
challenge, for instance, more conservative epistemologies which are based
on rationalist and dualist perspectives and which tend to downplay the
importance of affect and experience in language or, consequently, literacy
practices. A complex and relational framework is urgently needed, so that
we can explore the enactive, performative, aesthetic and affective nature of
such practices.
358- Breaking the teacher-centered model was not easy for anyone in
class. The shift to a more critical, situated and less controlled teaching and
learning practice demanded constant reflection and renegotiation of goals,
as well as of values, ideas, identities and certainties. We also learned to think
and act more collectively as we realized how little we know individually and
how much we can do together. As I see it, we actively reshaped curriculumpedagogies, while we also collaboratively redesigned the course as a critical,
transgressive and meaningful (academic) learning experience.
ARTIGO 2:
An Exploration of Language Teacher
Reflection, Emotion Labor, and
Emotional Capital
19-20- CONCLUSION:
[...] We have also come to realize that the way reflection is
taught in teacher education programs often conspicuously excludes
emotional practices for the sake of technical, “hard” skills, despite
emotions being so central in teacher self-awareness and practice after
teacher training. Teacher education curricula could thus include
reflective practices that would encourage teachers to analyze what
emotions do, how they are performed and dealt with in light of their
struggle for displaying “appropriate” emotions in the workplace, how
they can potentially enhance future practice, and how emotional capital can be achieved through reflecting individually and with others
given the intra- and interpersonal character of emotions. Self- and collaborative reflection could be explicitly taught in teacher education
programs by highlighting their value and promoting reflection in ways
other than the traditional, writing-based approach to reflection. We
learned from the teachers participating in this study that open and
candid reflective conversations about their emotion-related experiences facilitated their gaining of emotional capital. Finally, raising
awareness of emotion labor and helping teachers acknowledge the
omnipresence of organizational feeling rules in everyday teaching
practice through reviewing case studies of other teachers—with
L differential levels of experience and holding a range of roles in their
positions—should be incorporated into teacher education programs.
P. 2- Rather than categorizing
emotions according to their valence a priori (i.e., positive vs. negative),
as poststructuralists we contend that scholarly focus should consider
what emotions do and explore how emotions could be viewed from a
historical, cultural, contextual, and sociopolitical lens. In taking this
approach, we draw on Benesch’s (2017, 2018) poststructural approach
to language teacher emotions. Emotions thus are not viewed as individual psychological phenomena nor as discrete affective states but
rather as feelings or affects experienced and performed in relation to
other people and particular situations—situations that are shaped by
local feeling rules. Feeling rules, a term developed by Hochschild
(1979), refers to the “conventions by which people judge whether
their feelings are appropriate in particular situations or not” (Benesch,
2017, p. 39). The feeling rules of schools and classrooms, though usually implicit and often only subconsciously recognized, nevertheless
shape what language teachers believe they should feel in their professional roles and how they should perform emotions. This orientation
to feeling rules crucially points to the role of power in constituting
which emotions are valued in schools and classrooms.
P.3- . For this reason,
we find education scholar Michalinos Zembylas’s (2003) definition of
teacher emotions particularly compelling. He contends that teacher
2 TESOL QUARTERLY
emotions involve “matters of personal (private) dispositions or psychological qualities” as well as their “social and political experiences that
are constructed by how one’s work (in this case, the teaching) is organized and led” (p. 216).
p. 3- Though Bourdieu never used the term emotional capital, his influence
on this notion is clear. Much like the social and cultural forms of capital that Bourdieu (1986) conceptualized, emotional capital is understood to develop over time, as an embodied capacity, within socially
constructed and regulated fields, and as part of one’s habitus. Like
economic capital, it can be exchanged for other forms of capital
In exploring the role of emotions in teachers’ habitus (their socially
formed system of dispositions), Zembylas (2007, p. 444) contends that
we need to treat emotions as resources that can be “circulated, accumulated and exchanged for other forms of capital.” For example, emotional capital can be converted into social capital in the form of better
relationships with students or higher regard by one’s peers or administrators. It can likewise be transformed into greater cultural capital in
the form of enhanced professional confidence and “positive self-image” (Song, 2018, p. 460). Such enhanced cultural competence can
empower teachers to advocate for themselves or their students or pursue professional advancement. As with all forms of capital, teachers’
emotion-based knowledge and embodied capacity for emotional control is unequally distributed, as Song’s (2018, p. 462) study of nonnative English language teachers demonstrated. Her study showed how
powerful nativist discourses that positioned such teachers as having
diminished authority on linguistic issues led to a “deep sense of insecurity” among the nonnative teachers. They often felt that they were
not recognized as equals with their colleagues who were native users
of English.
p. 4-Elsewhere Zembylas (2003,
p. 119) discusses the many kinds of emotional experiences that teachers confront “on a daily basis,” noting that teachers are “urged and
incited” to learn to control feelings such as “anger, anxiety and vulnerability” and must learn instead to “express empathy, calmness and
kindness” in classrooms and among colleagues.
p. 5- We find that
as language teachers develop the capacity to perform the kinds of
emotions expected of them, they can gain emotional capital in their
professional context. It is also true that teachers often reproduce feeling rules as they accumulate emotional capital (Edgington, 2016; Zembylas, 2005, 2007). Developing emotional capital holds no guarantees
that teachers will resist social inequities. However, rather than treating
emotion management as universally desirable, as suggested in concepts
such as emotional intelligence, conceptualizing emotion labor—
whether as resistance to or as alignment with feeling rules—in terms
of emotional capital gives emphasis to the social regulation and return
value of particular kinds of emotion work. On this point, Yarrow
(2015, p. 354) contends that the “idea of emotional capital” enables
“emotions and emotional work to become visible as a distinct phenomenon, economically and culturally
p. 6- . It is worth noting that numerous scholars have distinguished between reflection and reflexivity,
highlighting that the two terms are often confused or misinterpreted.
Finlay (2012, p. 317) suggests that “reflection can be defined as ‘thinking about’ something after the event. Reflexivity, in contrast, involves
an ongoing self-awareness” (italics in the original).
As Zembylas points out, teachers need to
explore how they have been “taught to feel the world through an ideological lens” (italics in original) and develop the capacity to critique
many of their assumptions regarding “appropriate” emotions (p. 218)
Artigo 3: EMOTIONS, WELLBEING AND WORK ROUTINE OF LANGUAGE
TEACHER EDUCATORS IN TWO BRAZILIAN PUBLIC UNIVERSITIES
EMOÇÕES, BEM ESTAR E ROTINA DE TRABALHO DE FORMADORES
DE PROFESSORES DE LÍNGUAS EM DUAS UNIVERSIDADES PÚBLICAS
BRASILEIRAS
Eduardo Henrique Diniz de Figueiredo*
Denise Kluge**
Helena Stürmer***
P; 460-In regards to discursive constructions of higher education, we feel that our study points to a need to make
visible, explicit, what is generally unsaid about the university space. The fact that certain types of practices, in
particular, are often not discussed and become naturalized seems to be a major issue that affects participants’
wellbeing. One example of this in our current practices illustrates such need. During the writing of this paper, one
colleague of two of the present authors was in a coordination position, and decided that s/he needed to list all of
the activities that s/he was having to account for, so as to make us (his/her co-workers) see what his/her demands
were and how they were affecting his/her physical and mental health. The list was part of a message where this
colleague was also asking us to help him/her in these activities. We feel that this act of bringing visibility to these
duties, which were not perceived by some of us, was a way of bringing to the realm of the said what is often
unsaid, and the message sent by the colleague seems to have had positive results in terms of collaborative work
(this colleague was actually one of the participants of our study, but we have decided not to say which participant,
even by pseudonym, in order to avoid disclosing identifiable information).
P. 461- We also feel that notions such as competition, individuality and unlimited productivity may be more widely
discussed within academic circles. As members of the academic community ourselves, we know that there is
more to the culture of academia than these aspects. We are parts of groups of professors (at local, national and
international levels) who work well together, socialize, and strive to establish healthy relationships, and we
believe that this type of practice may be encouraged even further when we are able to discuss how issues related
to competition and individualism affect us. We actually have similar feelings about time-based identities. For us,
being able to identify and interrogate the effects that a culture of “always being late” has upon us is one step in
trying to organize our time in ways that benefit our wellbeing.
Finally, we feel that we need to dissociate guilt from the agency that we feel we have (or may have) within
the university space. Being able to guide such agency based on what brings us satisfaction – in balance with other
activities that we may have to do and that are less pleasant – is important for us to feel less pressured into always
doing what we do not want or like. Again, bringing such agency, pleasure and guilt to the realm of the said is
a major step in that direction, and may enrich previous discussions on the contradictory feelings of professors
within academia (e.g., BLOCH, 2012).
ARTIGO 4- EMOÇÕES E IDENTIDADES DE PROFESSORES ENTRE O APRENDER E O ENSINAR INGLÊSTEACHERS ́EMOTIONS AND IDENTITIES WITHINLEARNING AND TEACHING ENGLISHNúbia Enedina Santos Souza1Rodrigo Camargo Aragão
P. 73- EMOÇÕES E IDENTIDADES DE PROFESSORES ENTRE O APRENDER E O ENSINAR INGLÊSTEACHERS ́EMOTIONS AND IDENTITIES WITHINLEARNING AND TEACHING ENGLISHNúbia Enedina Santos Souza1Rodrigo Camargo Aragão
P. 73- Como o estágio supervisionado de regência se constitui como um entrelugar, um espaço na fronteira (REICHMANN, 2015) entre o ser-aluno (aprender) e o ser-professor (ensinar), entendemos esse espaço como um lugar privilegiado para discutir questões de (trans)formação na identidade profissional de professores em formação inicial. Por isso, escolhemos instrumentos variados de geração de documentos de pesquisa que fomentavam a reflexão sobre as emoções que os participantes tinham enquanto aprendizes durante suas experiências de aprendizagem e se essas emoções se estendiam ou se transformavam nas experiências de ensino. Lucas reconheceu que não se dedicava ao estudo da língua, pois tinha aversão à mesma, porém sabia da sua importância e tentava se esforçar em sua preparação para docência. Durante a pesquisa, Lucas se tornou consciente de seus desejos, rejeições bem como da responsabilidade de suas ações como professor. Mwadia tinha conseguido aprender inglês de forma autodidata, e isso lhe trouxe, tanto alegria quanto frustração na Universidade. Alegria,pois fora nivelada para uma gradação linguística surpreendente para ela, frustrada, pois esperava desenvolver-se mais na Universidade e não conseguiu. As emoções que prevaleceram durante o processo de
ENTRELETRAS, Araguaína/TO, v. 8, n. 2, jul./dez. 2017 (ISSN 2179-3948 –online)74aprendizado de inglês dos participantes foram: medo, ansiedade, frustração e insegurança. Durante o período de observação, Lucas e Mwadia passaram por fases emocionais semelhantes às de suas experiências e identidades como aprendizes de inglês. Eles agiam baseados no medo de não conseguirem realizar o ensino como idealizavam, de serem desrespeitados em sala, de mostrar insegurança sobre uma língua que não dominavam, além de muita ansiedade para começar a experimentar a regência de uma classe.À medida que a observação ia acontecendo, os participantes realizavam os protocolos da pesquisa e refletiam sobre seus registros. Ao refletir sobre suas emoções, Mwadia e Lucas passaram por um momento de transição. Lucas, desde o princípio, tinha consciência de sua relação de aversão pela Língua Inglesa e por isso ele movia-se na desmotivação. A impressão que tínhamos a partir de nossas conversas é que na graduação ele esforçava-se apenas o suficiente para passar nas disciplinas de Língua Inglesa, pois sabia da necessidade dessas aprovações para avançar no curso. Enquanto professor, no estágio, ele agia também estruturado pela desmotivação, pois não sabia como poderia ensinar algo que ele não dominava e tinha aversão. Mas pela sua ética expressa em sua identidade como professor, agia também no comprometimento de tentar fazero melhor, principalmente por causa de seus estudantes. A experiência da regência foi recheada de imprevistos e emoções dissonantes, ora Lucas sentindo-se vitorioso, animado, ora sentindo-se frustrado e desrespeitado. As reflexões levaram-no a perceber quenem tudo de ruim que aconteceu fora de sua responsabilidade. Ele conseguiu ter aprendizados para sua futura docência, porém consolidou sua identidade que não seria professor da Língua Inglesa.No início da docência, Mwadia agia no medo e na insegurança, pois não sabia como lidar com a indisciplina e temia o que poderia ocorrer em sala de aula. Através da reflexão na pesquisa, ela começou a perceber que podia mudar suas ações e estabelecer uma relação de parceria com a turma da sala, sem que houvesse autoritarismo. Quando Mwadia começou a agir como professora e não como estagiária, ela passou a ter consciência de sua identidade docente e agir pautada na segurança. Ela reconhece que ainda há muitos obstáculos a vencer e o medo da violência (ela tem medo que uma situação de violência professor-aluno aconteça com ela) ainda não foi superado.Contudo, ela descobriu que a reflexão ajuda a perceber outras dimensões e nos movimenta para outras ações e identificações. A experiência do estágio lhe fez descobrir o que ela distinguia como um lado heroico da educação. O que ficou explícito é que até o momento da regência o ser-aluno não consegue projetar o ser-professor. As emoções de aprendiz ainda estão muito presentes embasando as ações dos participantes até o momento da observação. A partir do momento em que a regência se inicia, a docência torna-se algo mais concreto e outras emoções surgem e com elas outras identidades se situam. A partir daí eles começam a agir como professores, com emoções por vezes semelhantes às de aprendizes de inglês, mas com a consciência e a responsabilidade de docente.Considerando as limitações de tempo e do deslocamento dos professores formadores, responsáveis pela condução dessa pesquisa, a metodologia também mostrou ser viável o uso da tecnologia –Whatsapp, para permitir um acompanhamento mais instantâneo dos estagiários, diminuindo a sensação de solidão e abandono (REICHMANN, 2015) e alargando o acompanhamento para além dos encontros dentro das paredes da sala de aula na universidade.Essa pesquisa reitera a importância de uma formação reflexiva e o quanto a mesma suscita sentimentos de segurança, autoconhecimento e (re)significação de ações. Nesse processo, os participantes se tornaram pesquisadores de sua própria prática e conscientes de suas escolhas e sentimentos. A reflexão e (não) confirmação de escolhas se deram individualmente, no tempo e querer de cada um. Logo, argumentamos que contribuir com uma formação mais reflexiva, e que considere também o papel desempenhado pelas emoções na constituição das identidades profissionais, pode ser mais simples do que se pensa e menos trabalhoso do que se avalia. É preciso fluir na emoção do querer
ARTIGO -
file:///C:/Users/dayan/Downloads/CBTeCLE2025+V9N1+pags140-158.pdf
ENSINAR EM TEMPOS DE INCERTEZA: A REINVENÇÃO DA PRÁTICA DOCENTE EM LÍNGUA INGLESA SOB A PERSPECTIVA DA COMPLEXIDADE, DA MEDIAÇÃO E DA INSPIRAÇÃO PEDAGÓGICA
RESUMO NOTE LM:
O artigo aborda o professor a partir de uma perspectiva complexa ao analisar a reinvenção da prática docente no ensino de língua inglesa durante a pandemia da Covid-19. Essa visão sustenta que ensinar e aprender não são práticas isoladas, lineares ou previsíveis, mas sim processos complexos, inseridos em ecologias relacionais, emocionais e sociais profundamente dinâmicas, moldadas por múltiplas contingências e interações contextuais.
Abaixo estão os pontos centrais sobre o professor na perspectiva da complexidade, conforme discutido no artigo:
1. O Professor como Sistema Adaptativo Complexo (Agência Docente)
A agência docente é um conceito fundamental na perspectiva complexa. O artigo, baseado em Mercer (2011), argumenta que a agência do professor deve ser compreendida como um sistema adaptativo complexo.
• Natureza Dinâmica e Interseccional: A atuação do professor envolve a interseção contínua de fatores contextuais, interpessoais e intrapessoais que modulam continuamente a ação pedagógica.
• Agente Dinâmico: O professor é um agente dinâmico cuja atuação emerge da interação entre fatores contextuais, emocionais, interpessoais e cognitivos.
• Resposta Criativa à Incerteza: Essa agência se expressa, sobretudo, na capacidade de responder criativamente às demandas do ambiente, o que se revelou essencial durante a conjuntura pandêmica. O professor não é um agente neutro, mas um sujeito ativo que interpreta, ressignifica e negocia sua prática com base nas affordances (possibilidades de ação) do ambiente.
2. A Docência como Prática Relacional, Afetiva e Não-Linear
A complexidade desmistifica a ideia de que o ensino é uma mera transposição técnica de conteúdos ou um domínio de ferramentas. Pelo contrário, o artigo defende que a prática docente é:
• Ação Situada, Afetiva e Mediadora: A docência é discutida como uma ação situada, afetiva e mediadora. O ensino remoto, sob essa ótica, não foi uma simples transposição técnica, mas uma reconstrução ética e pedagógica do vínculo educativo.
• Fenômeno Afetivo: O ensino de línguas, em especial, revelou-se um fenômeno afetivo e relacional profundamente atravessado por emoções, frustrações, improvisos e reinvenções.
• Redes Dinâmicas: Adotar uma perspectiva complexa significa reconhecer que a prática pedagógica se dá em redes dinâmicas e não-lineares, nas quais emoções, valores, crenças, relações de poder e sentidos subjetivos se entrelaçam.
3. A Experiência Docente como Locus Complexo
A prática docente é vista como uma experiência vivida, situada e complexa. Baseado em Miccoli (2007, 2010, 2016), o artigo entende a sala de aula (física ou virtual) como um sistema orgânico e interdependente, um espaço de múltiplas experiências pedagógicas, afetivas, sociais e contextuais.
• Unidade de Análise: A experiência é a unidade de análise para compreender o ensino e a aprendizagem de línguas, reconhecendo os professores como sujeitos epistêmicos, produtores de saberes a partir de seus percursos, emoções e desafios.
• Reflexão Crítica: A experiência docente é reconhecida como fonte legítima de saber pedagógico e como catalisadora da reflexão crítica, da criatividade e da transformação curricular. O profissional competente transforma sua experiência em conhecimento pedagógico
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