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eoi/doi Deposit-Electronic Object Identifierhttp://eoi.citefactor.org/10.11248/ehum.v6i2.1385RESUMO: A aldeia dos índios Potiguara não é somente um aglomerado de casas e pessoas. Trata-se de um espaço social muito mais complexo, somando ao habitat modelos de parentesco, cruzando práticas culturais e economicas, juntando aos humanos bichos e plantas, rotinas de trabalhos e “libertações” de lazeres. A aldeia Potiguara embora se apresente como singular, ela comunicava e continua a comunicar hoje com redes mais amplas de aldeias rurais e indígenas, gerando transformações culturais e sociais profundas. Embora as alterações marquem as mudanças nos habitos da aldeia Potiguara acredita-se que as práticas culturais que se estendem das festas ao turismo das suas aldeias são tão tradicionais como singulares.PALAVRAS-CHAVES: Aldeia indígena – Espaço social – Práticas culturais – TransformaçõesABSTRACT:The village of Potiguara Indians is not only a cluster of houses and people. This is a social space much more complex, adding to habitat kinship models, crossing cultural and economic practices, joining human animals and plants, work routines and "releases" of leisure.The Potiguara village despite presenting as singular, she communicated and continues to communicate today with wider networks of rural and indigenous villages, generating deep cultural and social transformations. Although the changes mark the changes in the habits of the village Potiguara is believed that cultural practices that extend parties to tourism from their villages are so traditional and unique.KEYWORDS: Indian Village - social area - Cultural practices - TransformationsRecebido: 31/08/2014    Aceito: 01/10/2014

Countless historical sites worldwide have become unrecognisable based on their historical context. Many are cultural heritage structures with significant historical and aesthetic importance. The majority have not been well preserved; worse, some were demolished (Stenning, 2015). Furthermore, structures are part of a dynamic and changing environment, and their location within the original landscape is not always clear. People have gradually forgotten cultural traditions as environments where historical stories took place, and the look and feel have been corrupted. Immersive Virtual Reality (V.R.) allows us to relive and explore the past. However, in the Pearl River Delta Region, specifically Macau S.A.R., V.R. is still in its infancy and is not frequently used for reproducing historical sceneries. Our research focuses on reproducing heritage structures and scenery based on scarce historical information. It shows how to incorporate facts and memories into the design and create engaging, immersive experiences in V.R. scenery that takes place, both inside and outside of a cultural heritage site that has lost its original appearance. Following this, a prototype was created with specific parameters relating to past and present sceneries. We partially reproduced an existing building complex currently being used for creative and commercial purposes, but it was a shelter for the poor and a house for old ladies to live in. There were not enough facts or images linked to the inner space in the past. Inadequate information allows audiovisual scene creators to be more imaginative. The prototype focuses on a functional design that integrates cultural traits tied to local industries. The researcher used image processing software, and web 3D tools (A-Frame 1.1.0). Users can navigate by virtually “walking” and starting the visual tour; simultaneously, the story unfolds as the timeline progresses. After entering, the users jump from the present to a specific era in the past. With audio guidance, users enter the private space, shared areas, working space, etc. Users can interact with objects from the virtual scenes while the interface displays relevant audiovisual introductions. Users could utilise the virtual system to learn how the old ladies led their daily lives in the Pearl River Delta Region and grasp the local single ladies’ group lifestyle at a specific time in the past (Kwong, 2020). The interactive experience enhances the users’ interest; additionally, the users become more familiar with the region’s traditional customs. With this approach, we can create old stories using modern technology. A-Frame provides users with great convenience and can be used by any Internet browser without relying on professional V.R. devices. The content from this usage provides a greater understanding of our heritage buildings and their historical context to the wider community. This could be used in other heritage sites worldwide to reproduce and maintain structural qualities over time. This immersive experience could be a means to navigate the past while in the present. This application could benefit exhibition developers, and visitors, notably in exhibition guided tours, virtual tours inside museums, or educational assisted historical storytelling.

Broadly, on-line communication platforms are online resources that allow the exchange of information using the Internet. They include Email, Instant Messaging, Online Open Forums, Online Blogging and Social Networking Sites. All these platforms have their own specialties and properties. In education, there are great advantages for high-schools to utilize these online communication platforms, especially Online Open Forums and Social Networking Sites. Communication is the backbone of education. Everything from classroom teaching to school policy making depends on effective communication [1]. With these new communication platforms at hand, schools can develop more adaptable and friendly channels among students, teachers and management (only the first two interveners are covered under this study). Various components of the schools will essentially work together in a more collaborative and regenerative way [2]. This research paper analyses how online communication platforms are changing the internal nature of education. It takes sample populations from two schools in Macao (Pre-University of the University of Saint Joseph, USJ, and Colégio Diocesano de São José, CDSJ) with different backgrounds such as medium of language, level of degree, professor's background and style of teaching. Teachers of these schools are communicated first for their opinion on key elements to improve learning with online communication platforms. These factors are implemented in a platform such as Social Networking Sites. As expected, students are instructed to utilize this platform (Facebook) to enhance their learning practice and experience. The result of this utilization is assessed in terms of student opinions and feedback.

Collecting more than 200 sources in the global history of feminism, this anthology supplies an insightful record of the resistance to patriarchy throughout human history and around the world.From writings by Enheduana in ancient Mesopotamia (2350 BCE) to the present-day manifesto of the Association of Women for Action and Research in Singapore, Feminist Writings from Ancient Times to the Modern World: A Global Sourcebook and History excerpts more than 200 feminist primary source documents from Africa to the Americas to Australia.Serving to depict "feminism" as much broader—and older—than simply the modern struggle for political rights and equality, this two-volume work provides a more comprehensive and varied record of women's resistance cross-culturally and throughout history. The author's goal is to showcase a wide range of writers, thinkers, and organizations in order to document how resistance to patriarchy has been at the center of social, political, and intellectual history since the infancy of human civilization. This work addresses feminist ideas expressed privately through poetry, letters, and autobiographies, as well as the public and political aspects of women's rights movements.More than 200 chronologically arranged entries on feminist writers, thinkers, and organizations across 4,000 years of human historyContributions from more than 100 international scholars, including historians, sociologists, literary, cultural theorists, religious scholars, writers, and activistsBrief bibliographies of further readings, websites, and other relevant resources with each entryLists of entries arranged by region as well as by broad topic, in addition to a comprehensive index

Colloquially, Guangzhou is known as the ‘Factory of China’,and, in many respects, it may be one of the great factories of the world. Located in the Guangdong Province in Southern China, Guangzhou is an exemplar of twenty-first century metropolis. It is home to over 14 million residents and is in a state of extreme growth. Old farmlands encircling the city are incentivised, through government subsidies, to build apartment complexes that can accommodate the rapid growth as the city develops. The city is home to migrant population—from the rural areas of China that is larger than the entire population of Perth. The middle classin Guangzhou is outpacing the growth of middle classes in Australia and the US. Factories, shipping ports, apartment blocks, malls, and urban farms are mixed in a tightly knit tapestry across the city. ‘Guangzhou Places’ is a series of short videos that present viewers with a glimpse of urbanisation that is akin to app development. Guangzhou is a ‘beta city’, an environment

Chapter 7 Henrietta Hall Shuck Engendering Faith, Education, and Culture in Nineteenth-Century Macao Isabel Morais Introduction Henrietta Hall Shuck (1817–1844) is famous for being the first American female missionary in China. Despite her short period of residence in Macao in the early nineteenth century, her multiple experiences in the Portuguese colony are invaluable. Her pronouncements in her journal entries, correspondences and other writings make clear her perceptions of Christian interaction with the Chinese people. Her writings combine strong religious beliefs with an equally powerful commitment to promote gender equality through education . Excerpts from her journal openly address female child slavery, the mui tsai system (little girls sold as household servants and for prostitution), gender-based class hierarchies, and the exploitation of women and children. Henrietta helped establish the first Chinese girls’ school in Macao and promoted other important factors through her writing such as the “Camões’s Garden and Grotto” and her discussion of The Lusiad. Had Henrietta Hall not come to China, I might not be here today.1 The first four decades of the nineteenth century were critical years in the Pearl River Delta and Macao. Many examples show Chinese tightening political control over Macao and increased opposition to British incursions.2 In Portugal, several reforms aimed at reinforcing state control of the administrative, political, military, and economic colonial organizations were implemented and extended to Macao.3 In 1835, the governor of Macao ordered that Portuguese who were born in Macao or who had lived in Macao for a long time, be 106 Isabel Morais restricted to municipal affairs only and thereby reducing the political autonomy of the local elites.4 Meanwhile, other important legislation was also extended to Macao. A law passed in 1834 called for the dissolution of all religious orders and congregations, and the abolition of slavery in every Portuguese territory in 1836. These initiatives weakened the Catholic Church’s role in the education system since all schools for both Portuguese and Asian converts in Macao were church-affiliated under the Portuguese Padroado (Patronage) system in Asia.5 At the same time, the United States’ maritime expansion and foreign policy in Asia started to assume a more assertive role, promoting American social, political, and liberal ideas. In 1803, the governor of Macao prohibited the consul of the United States from spending the winter in Macao, forcing him to go to Canton.6 Driven by profits from trade, Americans were nonetheless encouraged to continue going to China, and despite restrictions in Macao, they used the city as a base for not only commerce but the promotion of religion as well. This was done despite the opposition of the British East India Company to missionary activity, the Chinese government’s prohibitions of publicly propagating religion and the local Catholic elite’s aversions to non-Catholics in the Portuguese colony.7 According to Reverend John Lewis Shuck, Henrietta’s husband, the Protestant missionaries in Macao were “strictly prohibited by the civil authority any public efforts for the diffusion of the gospel” being limited to personal conversations only.8 The persecution against Protestants in Portugal might have contributed to the intolerance among Roman Catholics in Macao. It is worth mentioning that between 1843 and 1846 around one thousand Jews fled from Portugal to the United States and West Indies (British island of Trinidad). In 1846 more than four hundred Jewish people fled from the Portuguese archipelago of Madeira to Jacksonville and Springfield, in the state of Illinois.9 On the other hand, the immigration of Catholics into the United States, resulted in the so-called “nativist” movement in the 1840s, and the rise of the anti-immigrant Know-Nothing Party of the 1850s.10 For many years Protestant missionaries in China were restricted to Guangzhou (Canton) and Macao. They concentrated on distributing literature among members of the foreign and Chinese merchant class, which gained a few converts. And they laid the foundations for more humanitarian efforts of advancing education in China among the lower classes and providing medical services to the needy. This situation would change after the Opium Wars led to Henrietta Hall Shuck 107 the imposition of treaties, and compelled the Chinese government to allow evangelization and freedom to convert Chinese to Christianity. In the 1830s, North American and British missionaries established bases in Macao to advance their evangelical operations. Amidst the restrictions and constraints of the diplomacy of the Canton system (ca. 1700–1842), which included a ban on foreign women entering China...

HISTÓRIAS DO BRASIL DE 1550: BISPO SARDINHA ASSADO NA BRASA   Recostado na sua poltrona de madeira maciça, forrada a veludo grená, Mem de Sá decidiu autorizar um combate de vingança contra os índios que tinham esquartejado e comido assado o bispo Sardinha. O objetivo seria apanhá-los para os forçarem a trabalhar nas plantações de cana-de-açúcar, mas os soldados, na ânsia do desforço, dispararam sem descrição. Dos 12 mil catecúmenos das terras do extremo Norte da Paraíba sobraram pouco mais de mil.   O fidalgo, nascido em 1500, tinha sido nomeado Governador-Geral do Brasil para pacificar a colónia, meter água […]

Sinã, conhecido entre os seus parentes pelo nome de “Luz Lilás”, homem de um imenso metro e noventa, cacique, mandou reunir a sua comunidade na oca central, a maior, situada no ponto mais alto do cimo da falésia, feita de massaranduba e sucupira – as madeiras mais resistentes – entrelaçadas com cipós de fogo.   Pintaram-lhe o longo rosto com traços firmes, a geometria dos signos direcionada ao céu e à terra, protetores das suas gentes. Dessa vez as linhas marcadas na face de “Luz Lilás” eram mais simétricas do que o habitual, as tintas extraídas das sementes de urucu […]

This paper argues for paradigm pluralism in computing education research. The value of mixing paradigms, and the choice of methodological eclecticism and mixed methods is explored using pragmatic knowledge claims. A research study, which focused on the design of an introductory object-oriented programming (OOP) course for undergraduate students, is introduced as an illustration of paradigm pluralism. The study demonstrates methodological eclecticism and use of mixed methods for data collection and analysis. Meaningful outcomes resulting from the choice of the research design are described. A framework that focuses on the research problem and research questions to guide research design is presented as the outcome of the study. Through the discussion and demonstration of paradigm pluralism, this paper contributes to increased awareness of theoretically anchored research in computer science. © 2012, Australian Computer Society, Inc.

Crime fiction in China emerged in the 1890s in translations of Western works, and evolved from the mere imitation of Western crime fiction to becoming an autonomous literary genre. Despite fluctuations in popularity, the genre of Chinese crime fiction, the plots of which are based on true cases, has retained a reasonably constant presence on the literary scene, and has captured the popular imagination in contemporary China and, more recently, across the world. After the demise of Mao, under whose governance the genre was banned, the government of the early Deng regime began to favor so-called “legal system literature” (fazhi wenxue), and aimed to use it to propagate moral principles and maintain political control in opposition to writers who strived for independence and originality. Since the mid and late 1980s, which were considered the heyday of Chinese crime fiction, and the expansion of the legal system and legal institutions, crime fiction has served to illuminate the role of law and to display new social perceptions. To investigate these attitudes, I focus on works of contemporary Chinese crime fiction by arguing that they are expressions of a confluence of cultural exchange and new trends. Several factors may have contributed to such a change, from the impact of the cinema and television serials in China to the celebrity status of Chinese detectives, lawyers and judges both as crime solvers and writers in the Chinese mainland and amongst the Chinese writing diaspora. An important finding is that besides giving detailed descriptions of legal procedures, all of the works studied have clearly shifted away from the traditional formula of Chinese crime fiction, that is, of the quest of a hero for justice, punishment, and revenge, to focus on the process of solving crime and the rendering of justice through legal processes. It seems that crime fiction is becoming crucial in conveying a new understanding of citizen’s rights in an attempt to fit into ongoing contemporary debates on universalistic notions of justice and the competence of legal institutions to provide justice to increasingly marginalized sectors of contemporary China.

Macao inhabit a population of 683,100. The birth rate has been dropping while the death rate has risen compared to two years ago. Cemeteries are becoming crowded, and burial spots are demanding. In this case, video calls and social media can be the solution. How about our beloved ancestors? Can we video call them on their memorial days? This paper presents a VR experience of immersing oneself in the 3D VR of the Chapel of St. Michael of Macao to create a peaceful atmosphere for grave mourning. The chapel is also a personal space where we can be truly isolated in serenity. It is a retreat to pray, disconnect, and reconnect to the beloved deaths that may not be buried in an easily accessible location. The authors propose a possible future of mourning our loved ones through virtual reality and telepresence: an immersive experience connected with Macao's extraordinary and cultural unicity.