The place held by the Catholic Church in the socialization and patronage of childhood since colonial times had a fundamental aspect in its educational work. With the breakup of the colonial order, a long period began in which the link between the State in formation and religion was one of the hot points of positions, actions, regulations of different sectors and groups. The imposition of the Catholic religion on the native populations, a fundamental aspect of the process of conquest and colonization of the American territory, was presented as a Catholic tradition that the State in formation should protect and sustain economically. The centrality of the State to the detriment of the place of the Church, the process of secularization and laicization of numerous public functions, has been extensively investigated. The approach proposed in this work revisits, from other questions, the problem of tensions between Catholics and liberals to define the interference of the Catholic religion in the educational system in the last decades of the 19th century, but focusing the investigation on the various ways in which that this dispute took shape in the daily life of the school, in particular, in the conflictive and heterogeneous links that the parish priests established with the State schools. The positions and actions of the parish priests are analyzed in the sustained struggle between clericalism and liberalism regarding the place that the Catholic religion, its rituals, its dogmas should occupy in the public schools of the province of Córdoba, Argentina, in the years ranging between 1880 and 1930. These clerics held, in that period, a prominent place in the institutional, social and educational life of the province, exercising their action from a wide network of parishes, intervening in diverse ways in the definition of multiple aspects of school life. Inscribed in a broader scope investigation, an approach to this problem is proposed, distancing itself from the classic treatment of the topic, focused on the tensions between Catholics and liberals to define the presence and interference of religion in legislation, regulations or provisions. established by the governing bodies of the schools. Without abandoning the fundamental political-administrative analysis, the purpose is to outline the various ways in which this dispute took shape in school daily life. Hegemony was not only disputed in the parliamentary chambers or in the ministries and not enough importance has been given to the place of the popular sectors in these contests. This paper maintains that what was attempted to be imposed in the field of ideas and legal and normative prescriptions was also disputed in a set of practices, rituals, and actions in the classrooms, at school events, in the playgrounds. as well as in the parishes, in the pulpits, from the press, in the streets.

El lugar detentado por la Iglesia católica en la socialización y el patronato de las infancias desde tiempos coloniales tuvo en su labor educativa una arista fundamental. Con la ruptura del orden colonial se abrió un largo período en el que el vínculo entre el Estado en formación y la religión es fue de los puntos candentes de posiciones, acciones, normativas de diferentes sectores y grupos. La imposición de la religión católica sobre las poblaciones nativas, arista fundamental del proceso de conquista y colonización del territorio americano, era presentada como una tradición católica que el Estado en formación debería proteger y sostener económicamente. La centralidad del Estado en detrimento del lugar de la Iglesia, el proceso de secularización y laicización de numerosas funciones públicas, ha sido profusamente investigado. El abordaje propuesto en este trabajo revisita, desde otras preguntas, la problemática de las tensiones entre católicos y liberales por definir la injerencia de la religión católica en el sistema educativo en las últimas décadas del siglo XIX, pero centrando la indagación en los diversos modos en que esta disputa tomó cuerpo en el cotidiano escolar, en particular, en los vínculos, conflictivos y heterogéneos que los curas párrocos establecieron con las escuelas del Estado. Se analizan las posiciones y acciones de los curas párrocos en la lucha sostenida entre el clericalismo y el liberalismo en torno al lugar que debía ocupar la religión católica, sus rituales, sus dogmas en las escuelas públicas de la provincia de Córdoba, Argentina, en los años que van entre 1880 y 1930. Estos clérigos detentaban, en ese período, un lugar destacado en la vida institucional, social y educativa provincial, ejerciendo su acción desde una amplia red de parroquias, interviniendo de modos diversos en la definición de múltiples aspectos de la vida escolar. Inscripta en una indagación de más amplio alcance, se propone un acercamiento a esta problemática tomando distancia del clásico tratamiento del tema, centrado en las tensiones entre católicos y liberales por definir la presencia e injerencia de la religión en la legislación, la normativa o las disposiciones establecidas por los órganos de gobierno de las escuelas. Sin abandonar el fundamental análisis político-administrativo, el propósito es esbozar los diversos modos en que esta disputa tomó cuerpo en el cotidiano escolar. La hegemonía no se disputaba sólo en los recintos parlamentarios o en los ministerios y no se ha dado la suficiente importancia al lugar de los sectores populares en estas contiendas. Se sostiene en esta ponencia que aquello que se intentaba imponer en el terreno de las ideas y de la prescripción legal y normativa, se disputaba también en un conjunto de prácticas, rituales, y acciones en las aulas, en los actos escolares, en los patios así como también en las parroquias, en los púlpitos, desde la prensa, en las calles.

Indigenous people literacy in the project of the Unevangelized Fields Mission (1930-1960)
The paper focuses on the establishment of literacy schools among the indigenous peoples of Brazil by the Anglophone Protestant group Unevangelized Fields Mission between 1930 and 1960, a period in which the agency worked among the Guajajara peoples, Kayapó, Kuben-Kran-Ken, Wapichani, Shedeus, Shirishana, Mawayana, Gorotire, Urubu, Chee-Kree, Kokraimoro, Waica, Waiwai, Macushi, Canela, Tembe, Guajá and Timbira peoples who inhabited northern Brazil. The aim is to reflect on the missionary discourse about the processes underlying the formation of these schools in terms of spaces, material culture, school time and the reception of this project by these peoples. The archive researched comprises 247 magazines circulated by the agency in England, Canada, the United States, Australia and New Zealand. The periodical called Light and Life was made up of images and texts from reports and letters from missionaries working on the five continents on which the mission was active, including Brazil. It is from the perspective of archive proposed by Michel Foucault (2000; 2008) that the research was developed, converging on an analysis that takes into account the discursive and non-discursive practices presented in the sources. The concept of school liturgy is also used to understand a set of elements and practices, the organization of routines and protocols which formed the substrate of the modern school and which were constituted in rituals which are performative and also arbitrary (BOTO, 2017). The archive revealed two main axes permeating the writings of missionaries on the proposed theme: firstly, the conception of the purposes of the educational work carried out and circulated by the agency; secondly, the obstacles raised in these narratives about the attempt to shape the school culture among those peoples, which also allowed us to conjecture traces of the processes of reception of the Western school by the indigenous people. Thus, we observed the agency's effort to emphasize that the literacy work intended to teach people to read in order to read the Bible, while at the same time suppressing any possibility of an interpretation that understood the action as a purely social work. One of the main obstacles was indigenous nomadism, which made it impossible to maintain the school liturgy with its rhythms, spaces and gestures. This led the missionaries to a new understanding of spaces and times and also to a reinvention of their own practices (THOMAS, 1933); also noteworthy is the learning of indigenous languages alongside the development of texts and methods for teaching reading, which broadened the cultural understanding of both foreigners and indigenous people (RENNARD, 1936; HAWKINS, 1953); finally, we highlight the confrontations between Western rationality and indigenous logics, resulting in discursive clashes around narratives common to Christianity and the oral memory of these peoples (BANNER, 1957).

O paper tem por objeto a constituição de escolas de alfabetização entre povos indígenas do Brasil pela missão evangélica anglófona Unevangelized Fields Mission, entre 1930 a 1960, período no qual a agência atuou entre os povos Guajajara, Kayapó, Kuben-Kran-Ken, Wapichani, Shedeus, Shirishana, Mawayana, Gorotire, Urubu, Chee-Kree, Kokraimoro, Waica, Waiwai, Macushi, Canela, Tembe, Guajá e Timbira que habitavam o norte do Brasil. O intento é refletir sobre a discursividade missionária acerca dos processos subjacentes à conformação dessas escolas no que se refere a espaços, cultura material, tempo escolar e recepções de tal projeto por parte desses povos. O arquivo pesquisado compreende 247 revistas que a agência faz circular na Inglaterra, Canadá, Estados Unidos, Austrália e Nova Zelândia. O periódico denominado Light and Life era composto por imagens e textos provenientes de relatórios e cartas de missionários e missionárias que atuavam nos 5 continentes sobre os quais a missão empreendeu sua ação. É sob a noção de arquivo proposta por Michel Foucault (2000; 2008) que a pesquisa foi desenvolvida, convergindo para uma análise que contempla práticas discursivas e não discursivas que as fontes apresentam. Também o conceito de liturgia escolar é acionado sob a compreensão de um conjunto de elementos e práticas, organização de rotinas e protocolos que conformaram o substrato da escola moderna e que foram se constituindo em rituais que são performáticos e também arbitrários (BOTO, 2017). Do arquivo se mostraram dois eixos principais que permeiam os escritos de missionárias e missionários sobre o tema proposto: em primeiro lugar, a concepção sobre os fins do trabalho educacional que a agência realizava e fez circular e, em segundo, os obstáculos apresentados nessas narrativas sobre a tentativa de conformação da cultura escolar entre aqueles povos, o que permitiu, por outro lado, conjecturar traços dos processos de recepção da escola ocidental por parte dos indígenas. Observou-se, assim, o esforço da agência em enfatizar que o trabalho de alfabetização tinha por intento ensinar a ler para ler a Bíblia, ao mesmo tempo que suprimia qualquer possibilidade de interpretação que compreendesse a ação como um trabalho meramente social. Dos obstáculos, sublinha-se, principalmente, o nomadismo indígena que impossibilitava a continuidade da liturgia escolar com seus ritmos, espaços e gestos, o que impulsionava missionários e missionárias a uma nova compreensão de espaços e tempos e de igual modo a uma reinvenção das próprias práticas (THOMAS, 1933); destaca-se, também, a aprendizagem das línguas indígenas concomitante à conformação de textos e métodos para o ensino da leitura, o que alargava a compreensão cultural tanto de estrangeiros como de indígenas (RENNARD, 1936; HAWKINS, 1953); por fim, ressalta-se os confrontos entre a racionalidade ocidental e as lógicas indígenas, produzindo embates discursivos em torno de narrativas comuns ao cristianismo e à memória oral desses povos (BANNER, 1957).

In the development of modern Chinese higher education, church universities occupy an important position. Huazhong University, as a church university jointly founded by five mission associations in Central China, plays an exemplary role in the reform and development of education in Central China. As far as its founding body is concerned, the Reformed Church in the United States has been affected by subjective and objective factors such as its strength not being as strong as other mission societies, so it has not received enough attention and research. This article begins with the origin of the Religion’s mission in China, then describes the establishment and development of Huazhong University, and lastly analyzes the relationship between the Religion and the University, especially the support provided by the former in terms of manpower, material resources, and financial resources. On the whole, although the Religion helped Huazhong University to establish and develop, to a certain extent, this move is also a compromise and concession under the macro background- "strong nationalism" of Chinese society at that time.

In this contribution, we want to analyse if and how the focus on the sexual education of children in a monastic context changed from the earliest monastic rules to the reforms of the 11th century. Through this investigation we will hypothesize that this aspect may also have created a new sensitivity about the child. It is always difficult to narrate the story of the different. It is particularly so when, as in this case, it is a question of imagining how and whether educators had perceived or imagined diversity in the child in a particular medieval educational context. Monasteries were the main, if not the only, educational agency throughout the early Middle Ages. But were the educators and legislators of this educational agency aware of the child as 'different', its diversity and its different needs, or was the feeling of childhood simply not present in the Middle Ages, as Ariès argues? We will try to show if and how the needs of children were taken care of in early monastic legislation and, in particular, how the issue of custody, from the point of view of sexual education, was present. The monastery was an exclusively male environment. Women were not allowed. The aspect of sex education was experienced as a consequence of an instinct of sin and, therefore, repressed. This is why the monastic rules was particularly strict in children's care and ensure that adults did not give undue attention or abuse to the little ones entrusted to the monastery's care. To highlight these aspects, we will examine early monastic legislation and then turn to two significant figures: Anselm of Canterbury and Pier Damiani. Of the former, we will analyse the educational attention he reserved for childhood and some episodes that make us understand his concern for the sexual education of the young. Of the latter, we will examine the Liber Gomorrhianus. This text, which is disconcerting in its harsh condemnation of homosexuality, on closer inspection, may reveal a particular sensitivity and attention to the specificity and protection of childhood.