The author will attempt to present the phenomenon of Poles' colonial experiences between the First and Second World Wars, i.e. just after the rebirth of an independent Polish state after one hundred and several dozen years of slavery. The aspiration to have its own colonies by the Second Polish Republic after 1918 was caused by the desire to match the position of the Western European powers - especially France, Great Britain and Germany - and was intended, on the one hand, to emphasize the supra-regional superpower aspirations of the state, and, on the other hand, to provide raw materials and income for the modernizing the country's economy and migration areas for the inhabitants of overpopulated Polish villages and minorities. The aim of the paper is a multi-threaded presentation of the activities of the Maritime and Colonial League [Pol.: Liga Morska i Kolonialna (established from the transformation of the Maritime and River League in 1930) established to promote maritime and colonial ideas in Polish society - with particular emphasis on its activities related to the popularization of knowledge about overseas countries, colonies and colonialism. and educational activities for the overseas emigration of Poles. The analysis will include, among others, educational campaigns to disseminate the assumptions of the government's (new) colonial and emigration policy in Polish society, publications of the highly circulated monthly "Morze" ["Morze"] - the League's organ, and various other educational projects of a non-formal and informal nature. The main research problems of the paper could be presented in the form of the following questions: - How were colonial and emigration ideas promoted in Polish society during the interwar period? - What political, social (and economic) functions and tasks did the Maritime and Colonial League perform in this regard and what was the real scope of its impact on society? - What forms did the educational and popularizing activities of the League for colonial and emigration ideas take, and what methods and techniques of social influence were used? The author's investigations will proceed in two ways. On the one hand, it is planned to return to the source materials regarding the Maritime and Colonial League itself, preserved in the Polish state archives, and the printed sources constituting its legacy - especially the monthly "Morze". On the other hand, there will be a critical review of existing scientific and popular science studies on the League and the colonial and emigration experiences of Polish inhabitants in the 1920s and 1930s, which will probably help in deconstructing myths and interpretations that do not always correspond to the contemporary view of the issue. colonialism, taking into account various perspectives - including the important perspective of the countries and societies that were colonized. The implementation of such a designed task/research work will allow us to obtain an in-depth picture of Polish colonial aspirations and emigration plans before 1939 - with particular emphasis on educational activities in this area, conducted among broad layers of society by the largest Polish social organization at that time.

In this communication, we will present the development of Sindillar’s decolonial pedagogy and its connection to the history of the syndicate and of migrant women’s struggles and movements. Sindillar-Sindihogar is the first independent union of migrant women care workers and domestics in Spain, born in 2011 in Barcelona. They build networks with other feminist and migrant organizations and generate joint projects such as Migròctones and Madremanya, besides socio-labor training and free legal advisory. Their decolonizing practices are clear in the way they work: creating self-training spaces that employ dynamics such as the Theater of the Oppressed and textile Artivism. It is a constant laboratory of experimentation, where the main chemistry is the relationship between diverse women through autonomy, dignity and care. Throughout the years and because of their unique way of organizing and creating innovative pedagogies in the area of ​​housework and care, they have been awarded the City of Barcelona Award (2015) in the Education area. This has reinforced the indisputable task and responsibility they have as an organization to continue strengthening and creating spaces for all women, migrants, with or without papers, in the sector. In their practices, Sindillar embodies what is a decolonial pedagogy, that is (...) a praxis based on educational insurgency - therefore, not just a denunciatory one - in which the term insurgency represents the creation and construction of new social, political, cultural and thinking conditions. In other words, the construction of a pedagogical notion and vision that extends far beyond the processes of teaching and transmitting knowledge, which conceives of pedagogy as a cultural policy. (Oliveira and Candau, 2010, p. 28) Decolonial pedagogy aims at a de-construction that builds new subjectivities and objectivities. It aims to open up radically different ways of thinking and building, which question and challenge the single reason of Western modernity (Walsh, ?). Freire (1970) explains how conventional education is a form of cultural reproduction, of inculcating, for example, passivity through a 'banking' method. For him, the only way to create a transgressive, humanizing and emancipating education is by drastically altering the relationships established in the educational context: the person who educates, educates with, and never for; they carry out their mission when the person being educated critically interprets the world and even their own educational process.This means that it is not possible to transform the coloniality of education just by changing the prescribed curriculum, the subjects covered in class; it is also necessary to change the hidden curriculum, the values taught and inculcated. And this therefore requires working on otherness and care. Sindillar also embodies a womanistic care that challenges colonial care ethics theory. The sindis, women who participate at the syndicate, incorporate a womanist care ethics (Beauboeuf-Lafontant, 2002): through othermothering, political clarity and an ethics of risk.

Nesta comunicação, apresentaremos o desenvolvimento da pedagogia decolonial do Sindillar e sua conexão com a história do sindicato e das lutas e movimentos das mulheres migrantes. O Sindillar-Sindihogar é o primeiro sindicato independente de mulheres migrantes trabalhadoras dos cuidados e domésticas na Espanha, nascido em 2011 em Barcelona. Elas constroem redes com outras organizações feministas e de migrantes e geram projetos conjuntos, como Migròctones e Madremanya, além de oferecer treinamento sociolaboral e assessoria jurídica gratuita. Suas práticas descolonizadoras são claras na forma como trabalham: criando espaços de autoformação que empregam dinâmicas como o Teatro do Oprimido e o Artivismo têxtil. É um laboratório constante de experimentação, onde a química principal é a relação entre diversas mulheres por meio da autonomia, da dignidade e do cuidado. Ao longo dos anos, e devido à sua maneira única de organizar e criar pedagogias inovadoras na área de trabalho doméstico e cuidados, elas receberam o Prêmio Cidade de Barcelona (2015) na área de Educação. Isso reforçou a tarefa e a responsabilidade indiscutíveis que elas têm como organização de continuar fortalecendo e criando espaços para todas as mulheres, migrantes, com ou sem documentos, no setor. Em suas práticas, o Sindillar incorpora o que é uma pedagogia decolonial, ou seja (...) uma práxis baseada numa insurgência educativa propositiva – portanto, não somente denunciativa – em que o termo insurgir representa a criação e a construção de novas condições sociais, políticas, culturais e de pensamento. Em outros termos, a construção de uma noção e visão pedagógica que se projeta muito além dos processos de ensino e de transmissão de saber, que concebe a pedagogia como política cultural. (Oliveira e Candau, 2010, p. 28). A pedagogia decolonial visa a uma desconstrução que constrói novas subjetividades e objetividades. Seu objetivo é abrir formas radicalmente diferentes de pensar e construir, que questionem e desafiem a razão única da modernidade ocidental (Walsh, ?).. Freire (1970) explica como a educação convencional é uma forma de reprodução cultural, de inculcar, por exemplo, a passividade por meio de um método "bancário". Para ele, a única maneira de criar uma educação transgressora, humanizadora e emancipadora é alterando drasticamente as relações estabelecidas no contexto educacional: quem educa, educa com, e nunca para; cumprem sua missão quando a/o educanda/o interpreta criticamente o mundo e até mesmo seu próprio processo educacional. Isso significa que não é possível transformar a colonialidade da educação apenas mudando o currículo prescrito, as matérias abordadas em sala de aula; também é necessário mudar o currículo oculto, os valores ensinados e inculcados. E isso, portanto, exige que se trabalhe com a alteridade e o cuidado. O Sindillar também incorpora um cuidado feminista que desafia a teoria da ética do cuidado colonial. As sindis, mulheres que participam do sindicato, incorporam uma ética de cuidado feminista (Beauboeuf-Lafontant, 2002): por meio de outras mães, clareza política e uma ética de risco.

The International Institute at Teachers College, Columbia University, New York, was established by Paul Monroe in 1923 with support from the Rockefeller Foundation (Cremin et al., 1954). The objectives of this Institute were “to make available to students of education the educational theories and practices of the world. It is hoped that a convenient summary of the developments in education, which in the case of some countries will be help to elucidate the problems of education and will promote an exchange of experiences on which intellectual and human progress depend” (Educational Yearbook, 1924). The Educational Yearbook is the publication that best bears testimony to the Institute's pioneering spirit in re-establishing, after the Great War, a worldwide network of intellectual and educational cooperation (Fuchs, 2007) under the inspiration of the École Nouvelle movement. Under the direction of Isaac K. Kandel (Cremin, 1966; Null, 2007), the Yearbook’s historical relevance is underlined by being published according to an innovative model, oriented towards research and supported by an international institute based in a university outside Europe (Correia, 2011). The journal continuously published 21 issues between 1924 and 1944, to make “educational theories and practices from all over the world available to students”. It carried out regular analysis of the global evolution of more than 62 national educational systems, dedicating some issues to themes such as the expansion of secondary education (1930), education in colonial provinces (1931), teachers' associations (1935), rural education (1938), adult education (1940) and education in Latin American countries (1942), among others. Brazil is the only Portuguese-speaking country represented in the Educational Yearbook and has seven published articles (in 1925, 1935, 1936, 1938, 1939, 1940 and 1942 issues) by Antônio Carneiro Leão. The themes approached in the different articles (Brazilian educational system, teachers' condition, rural education, adult education, among others) by Carneiro Leão denote his thought density, which was shaped since the mid-1910s (see Araújo, 2009; Sass & Minhoto, 2012; Schelbauer & Machado, 2013). This paper aims to share the results of the analysis carried out on articles published by Carneiro Leão in The Educational Yearbook, taking as its primary reference the condition of rural education, adult education and the respective teachers [“despised, self-contained, foreign to the natural, cultural, and social milieu (..), the teacher is incapable of making himself helpful in solving the simplest problems of his pupils or of the economic and social situation”, 1938, 59] within the framework of the Brazilian educational system [“in which administration is centralized and in which there are wealthy states with excellent natural conditions, and very poor states (…), harmonious and uniform development of education could not be expected”, 1936, 114] still influenced, in his words, by the Portuguese colonialization (“Brazil as a nation has had little of the organizing spirit. This characteristic is due to the people who colonized it and the conditions of colonization”, 1935, 59).

This work presents interpretations around the pedagogical discursivity of the School of Arts and Crafts (EAYO) established in Uruguay between 1878 and 1887. The political and pedagogical context prior to and during the emergence of industrial education is ephemerally developed, in which highlights the economic and social model of discipline, whose accent was marked by free, secular and compulsory primary school. In this order, connections are identified between the pedagogical thinking of the time and the programmatic orientations of the industrial school. On one hand, the mandatory and voluntary classes are described, and later what was called “higher classes”; On the other hand, the varied workshops offered for teaching trades. At the same time, the inventory of school supplies, books and advanced machines acquired from abroad for industrial development is identified. In particular, EAYO's participation in the “Pedagogical Exhibition” in Rio de Janeiro is characterized, where the school program was questioned despite obtaining a prize and a mention. Otherwise, the education of the industrial body linked to the military matrix is ​​described, and the expansion of the model school in the region is clarified. In contrast, the social-corporal dissidence of the students is presented, and at the same time, the consolidation of a school associated with the field of the arts. In this sense, the mechanisms of confinement in Uruguayan industrial education are highlighted, such as the fissures and resistance to such pretension. The change of course is elucidated from the succession of terrifying events at the end of 1886, when the “Advisory Council” was implemented as a consequence of the escalation of demonstrations by the inmates, which resulted in a student riot and which caused : first, the resignation of the director; second, the displacement of the school of the Ministry of War and Navy; and third, the new regulations. The EAYO was recognized for the results obtained by its students in “exhibitions” of different scales: national, regional and international, with objects made in the different workshops; by the Music Band made up of its students; and by the bodily practices developed there. The industrial school was praised by the political and artistic spectrum, among which the former Argentine President Faustino Sarmiento, and the Italian writer Edmondo De Amicis stand out. The reform school hired distinguished professors and teachers, national, Argentinian, and European to lead workshops and classes. The State sent a former student, and then a teacher of the school, to Europe to track down specific regulations and teachers for the establishment. For the treatment of the object, a certain affectation of discourse analysis and archeology is used in which different constructions of meaning are characterized from laws, decrees, memories of famous personalities, and press of the time.

Este trabajo presenta interpretaciones en torno a la discursividad pedagógica de la Escuela de Artes y Oficios (EAYO) instaurada en Uruguay entre 1878 y 1887. Se desarrolla de forma efímera el contexto político y pedagógico previo y durante el surgimiento de la educación industrial, en el que se remarca el modelo económico y social de disciplinamiento, cuyo acento estuvo marcado por la escuela primaria gratuita, laica y obligatoria. En este orden, se identifican conexiones entre el pensamiento pedagógico de la época y las orientaciones programáticas de la escuela industrial. Por un lado se describen las clases obligatorias y voluntarias, y posteriormente lo que se denominó “clases superiores”; por otro lado, los variados talleres ofrecidos para la enseñanza de oficios. A su vez, se identifica el inventario de útiles escolares, libros y máquinas de avanzada adquiridas desde el exterior para el desenvolvimiento industrial. En particular, se caracteriza la participación de la EAYO en la “Exposición Pedagógica” en Río de Janeiro donde se cuestionó al programa escolar a pesar de obtener un premio y una mención. Por otra parte, se describe la educación del cuerpo industrial enlazada en la matriz militar, y se esclarece la ampliación de la escuela modélica en la región. En contraste se presentan las disidencias sociales-corporales de los alumnos, y al mismo tiempo, la consolidación de una escuela asociada al campo de las artes. En este sentido, se resaltan los mecanismos de encierro en la educación industrial uruguaya como las fisuras y las resistencias a tal pretensión. Se dilucida el cambio de rumbo a partir de la sucesión de hechos aterradores a finales del año 1886, cuando se implantó el “Consejo Consultivo” como consecuencia de la escalada de manifestaciones de los internos, en la que resultó un motín de alumnos y que causó: primero, la renuncia del director; segundo, el desplazamiento de la escuela del Ministerio de Guerra y Marina; y tercero, la nueva reglamentación. La EAYO fue reconocida por los resultados obtenidos de sus alumnos en “exposiciones” de distinta escala: nacional, regional, e internacional, con objetos elaborados en los distintos talleres; por la Banda de Música integrada por sus alumnos; y por las prácticas corporales allí desarrolladas. La escuela industrial fue elogiada por el espectro político y artístico, entre los que se destaca el ex-Presidente argentino Faustino Sarmiento, y el escritor italiano Edmondo De Amicis. El reformatorio contrató distinguidos profesores y maestros, nacionales, argentinos, y europeos para dirigir talleres y clases. El Estado envió a un ex-alumno, y luego profesor de la escuela a Europa a rastrear reglamentos y profesores específicos para el establecimiento. Para el tratamiento del objeto se utiliza cierta afectación del análisis del discurso y la arqueología en la que se caracterizan diferentes construcciones de sentido a partir de leyes, decretos, memorias de personalidades célebres, y prensa de la época.