Cristina ALARCON, Humboldt-Universität zu Berlin, Chile /Germany

Voices and glances of the history of education in mexico to the Light of new primary sources: the polemic Miguel F. Martínez and Enrique C. Rébsamen about normal education in Mexico and its internationalistic Fundamentals

The DGESPE through the Community of Historical Education (CONEHI), allows today in our country to preserve and circulate not only the historical archives of the normal schools but also the private archives of some mexican teachers. In this way, were organized 15 historical archives in normal schoools and 10 private archives. The paper we present is based on documents that are part of the Miguel F. Martínez archive kept and protected until now by his family. And the ones that refer to Rébsamen they can be consulted in the historical archive at Benemérita y Centenaria Escuela Normal Veracruzana. The paper is centered in the debate (1890 – 1910) between Enrique C. Rébsamen and Miguel F. Martínez about the normal schools and its importante in the formation of the mexican teachers. It is specially important for us to rescue the referentes to the International models that both intellectuals did as key fundaments of their own proposals.

Complementary and Normal Schools Of Piracicaba - Brazil (1897-1921)

This article is the result of a completed PhD research about the history of Complementary and Normal School of Piracicaba, figures modeled in training primary school teachers within the State of São Paulo, Brazil. The research dealt with the historical process of Complementary and Normal Schools of Piracicaba (1897-1921). It was aimed to interpret the constitution of the Schools of Piracicaba as figurations, to characterize teacher training as a reference and demonstrate civilizing power relations based on the elements of school culture. The theoretical and methodological procedures fell on the proposal of Norbert Elias, particularly Figurational Sociology and Theory of Civilizing Processes. It was elected, as a primary source, historical manuscripts, printed papers and legislation relating to schools surveyed. The period defined between 1897 and 1921 justifies its inception in 1897 by the introduction of Complementary Piracicaba and its end because its transformation into Normal School, which was considered as a reference in the context of the Reformation of 1920, given its educational and cultural effervescence caused by a group of teachers and intellectuals linked to Sampaio Doria. Teachers from the School of Piracicaba alluded to in the theoretical formulations of Pestalozzi, Froebel, Spencer, and Calkins, who were agents representing a model of education internationalization. It was concluded that, in addition to producing the image of modern man and civilized society in Republican figurations Piracicaba lived along its historical balance of power in a network of schools to train teachers, thus implying a further reduction of power the prestigious Normal Capital School of São Paulo.

Le pasteur-pédagogue Louis Frédéric François Gauthey (1795-1864)

Avec Louis Frédéric François Gauthey (1795-1864), pédagogue aujourd’hui oublié, notre communication s’inscrit dans l’histoire des idées éducatives au XIXe siècle en Suisse romande et en France. Ancien pasteur et ami de Pestalozzi, la carrière de Gauthey s’orienta vers la formation des maîtres: il fut le premier directeur de l’École Normale du Canton de Vaud de 1834 à 1845, avant de diriger celle fondée par la Société pour l’Encouragement de l’Instruction Primaire parmi les Protestants de France à Courbevoie de 1846 à 1864. Ami aussi d’Alexandre Vinet, ses choix politiques le poussèrent à démissionner de son poste, avec 160 autres pasteurs, en 1844, lorsque les radicaux accédèrent au pouvoir dans le Canton de Vaud. À partir de ses écrits, et en particulier de son triangle pédagogique, nous montrerons quelles furent les caractéristiques principales de la pédagogie «pananthropique» qu’il fonda sur son anthropologie. Sa proximité d’idées avec celles de Guizot en France nous servira de second indicateur pour situer Gauthey dans le réseau des acteurs protestants ayant adopté les idées du Réveil de Genève versus ceux qui adoptèrent le libéralisme théologique comme Ferdinand Buisson, artisan des lois Ferry (1881-1882) en France. Dans la cartographie des idées pédagogique, Gauthey serait-il le type d’une «pédagogie du mômier» oubliée, qui fut pourtant aussi celle du mouvement des Écoles du Dimanche, précurseur de par la Société pour l’Encouragement de l’Instruction Primaire parmi les Protestants de France, reliée sans l’expliciter formellement aux théories du Galilée de l’Éducation: Comenius?

Internationalization, Marxism and the History of Education: Brian Simon and Mario Manacorda

Marisa BITTAR, Institute of Education (IOE), Universidade Federal de Sao Carlos, Brazil

This paper focuses on the thought of two European Marxist intellectuals of the twentieth century and their contribution to the history of education. The Italian Mario Alighiero Manacorda (1917- ) and the Englishman Brian Simon (1915-2002) lived and worked in the same period and shared many of the same intellectual networks. They both turned to Marxism in the 1930s as a response to the escalating Nazi-fascist threat, and after the war they engaged in political struggles for education as one of the forms required for democratization. Both were committed to developing a Marxist approach to the history of education, and they were both active in promoting international connections in the field. In both cases their work had an affinity with the Italian Marxist Antonio Gramsci. However, there were some significant differences between them, including those of language and culture, and their international networks were also different from each other. Brian Simon had a large international network, including as a founding member of ISCHE, and became the most important historian of education in England by criticizing the liberal vision, rejecting the traditional historiography, which praised as "pioneers" of British education reformers of the nineteenth century. For him, on the contrary, the true "pioneers" of education were the workers and their political organizations (Simon 1998, McCulloch, 2011). Manacorda became one of the greatest interpreters of Gramsci but developed a different international network. Well known in Brazil, he is unknown in the United Kingdom, where his books are not translated into English. Inspired by the Gramscian conception and in the context of education reforms in the second half of the twentieth century in Italy, he defended single school for all, fighting the distinction between humanistic education for the elite and preparatory school for the world of work (‘scuola unica’). He insists on the need for a new humanism integrating these two formative moments (Manacorda 1995, 2005). It is possible to conclude that the two authors understood education as a possibility of change, emphasizing the flexibility and complexity of the interrelationship between education and society, a Gramscian principle. They have made significant contributions to the internationalisation of the history of education and to international Marxist thought, while operating in distinct and largely separate networks.

How has a local educator become an international master: the legacy of Jan Hus leaving Bohemia

Thiago BORGES de AGUIAR, University of São Paulo, Brazil

Jan Hus (1369?-1415) is known in the History of Education as an “influence” on the ideas of Luther or a distant religious leader who “inspired” Jan Komenský (Comenius). In our doctoral dissertation, we showed that his legacy is more than religious, because it establishes the basis of a cultural and educational Czech movement whose main values are: use of vernacular, freedom of thought and action, defense of the truth and educating through an exemplar life. On this paper, we show the construction and remembering of this legacy throughout the sixteenth to twentieth centuries on an international expansion outside Bohemia. To do so, we follow the writings of those who have translated Hus’ letters or written about him. Based on Carlo Ginzburg historical approach, in which the cultural circulation is expressed in terms of a “flexible cage” inside which subjects interact, we perform text analysis on the documentation, looking for sings, clues and traces left by its authors that point out to an reinterpretation of that educational legacy. We begin by outlining that legacy from Hus’ letters and the report written right after his death by one of his followers, Petr of Mladoňovice (beginning of the 15th century), in which the bohemian priest is defined as a master. After we show how Martin Luther has adapted that legacy to perform a role in the Council of Trent, analyzing the preface he wrote to his edition of the bohemian priest’s letters (beginning of 16th century). From German to England we compare Mladoňovice’s report to the Book of Martirs, by John Foxe (second half of 16th century). We go, then, to France and see how the translation of Hus’ letters by Emille de Bonnechose (middle of 19th century) emphasizes the freedom of conscience. While Bonnechose wrote to the protestants, an article published in the Revue Spirite, only a few decades after, performs an approach of Jan Hus and the newborn Spiritism, calling him a predecessor of this new movement and a master, defender of the truth. Back to England, now in the first years of the 20th century, we will find an edition of Hus’ letters in English (Workman & Pope) in which the preface and notes tries to link the bohemian priest to Luther not just as an influence: they both taught the same. In the second half of the 20th century we may find Hus’ legacy rewritten in four different contexts: in the publications of the church historian Matthew Spinka (USA), in a doctorate dissertation of the teacher and preacher Renato Oberg (Brazil), in a M.A. dissertation of the history student Tim Chodan (Canada) and in a speech of the pope John Paul II, concerning a seminar set in Vatican. Each remembering action of Hus collaborated to the construction of a myth, a figure of a master, defender of the truth, mainly through a religious motivation. Religion worked as a means of internalization for a Czech educator, and both his letters and Mladoňovice’s account were the main sources for that.

Antonio da Silva Jardim and Circulation of the “Method João de Deus” in Brazil

Franciele Ruiz PASQUIM, Faculty of Philosophy and Science, Universidade Estadual Paulista (UNESP), Brazil

In this text, are presented partial results of a master research in Education (CAPES) linked to the Gphellb – Research Group “History of Teaching Language and Literature in Brazil” and of the Integrated Research Projects “Brazilian Bibliography about History of Teaching Language and Literature in Brazil (2003-2011)” (CNPq). All of them were coordinated by Maria do Rosário Longo Mortatti in order to contribute to the comprehension of the thought of Antonio da Silva Jardim (1860 - 1891) about teaching of reading and writing. The paper is focused on the proposal presented in the document Reforma do ensino da lingua materna (1884), written by Silva Jardim (1860-1891), teacher in the Normal School of São Paulo. By means of historical approach, focusing on documentary and bibliographical research, using procedures such as locating, recovering, assembling, selecting and ordering documentary sources, it was elaborated a research guide that contains textual references written by Silva Jardim and by other authors who mention or cite Silva Jardim. The analysys of the document focuses on different aspects that make up its meaning, and has contributed to its understanding: the aspects that Silva Jardim considered most important for teaching of reading and writing, namely, the method of "palavração" proposed by the positivist poet João de Deus, born in Portugal; and that the Silva Jardim reform was part of his project to transform the Brazil into a republic,characteristic of the end of the XIXth century.

School reform and education for peace: Wilhelm Lamszus (1881-1965), a Hamburg educational reformer and his fight against weapons of mass destruction

“Learn[ing] neatness, good manners, and American ways”: teaching citizenship in the schools on Ellis Island