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A methodological framework is presented to approach organizational studies from a transdisciplinary sociohistorical perspective. This framework is used to account for the process of the establishment of the Dominican College-University in Chile during the colonial period. This analysis begins by exploring the social meaning of the university from the perspective of a systemic-interpretative approach. From the understanding of the university as an organization with a social meaning rooted in the Chilean colonial society, two possible meanings are deployed from the review of the historical process of credential evaluation and spatial location of the universities. The findings allow us to conclude on the role of the university as a mechanism of cultural reproduction of the metropolis and the instrumentalization of the territory and its inhabitants to consolidate the hegemonic dominion of the crown., Se presenta un marco metodológico para abordar los estudios organizacionales desde una perspectiva sociohistórica transdisciplinaria. Este marco es empleado para dar cuenta del proceso de instauración del Colegio-Universidad Dominico en Chile durante la colonia. Este análisis parte por explorar el sentido social de la institución universitaria desde la perspectiva de un enfoque sistémico-interpretativo. A partir de la comprensión de la universidad como una organización con un sentido social enraizado en la sociedad colonial chilena se despliegan dos posibles sentidos a partir de la revisión del proceso histórico de evaluación de credenciales y ubicación espacial de las universidades. Los hallazgos permiten concluir sobre el rol que se le adjudicó a la universidad como mecanismo de reproducción cultural de la metrópoli y la instrumentalización del territorio y sus moradores para consolidar el dominio hegemónico de la corona.

Objective: The research investigates the relationship between participation in colonial education and the emergence of nationalism in Indonesia. To better understand this relationship, it mainly analyzes the main character's portrayal of Pramoedya A. Toer's novel, This Earth of Mankind (1990). Method: The study uses a literary analytical approach to explore and interpret the main character's experiences and reactions within the colonial educational system as depicted in the novel. Results: The research concludes that merely undergoing colonial education does not directly lead to the rise of nationalism in Indonesia. Instead, individuals' complex and subjective experiences within this system, particularly navigating identity amidst challenges, foster nationalist sentiments. The protagonist's journey, as depicted in the novel, showcases how these subjective experiences contribute to developing nationalist feelings. Novelty: A distinctive aspect of the study is its emphasis on subjectivity, highlighting how individuals can autonomously and uniquely respond to challenging situations. The research also offers a nuanced perspective on the influence of colonial education on the growth of nationalism in Indonesia, addressing gaps in existing literature and building upon Viswanathan's (1989) inquiry into the mechanisms through which colonial education impacts nationalist sentiments.

Objective: The research investigates the relationship between participation in colonial education and the emergence of nationalism in Indonesia. To better understand this relationship, it mainly analyzes the main character's portrayal of Pramoedya A. Toer's novel, This Earth of Mankind (1990). Method: The study uses a literary analytical approach to explore and interpret the main character's experiences and reactions within the colonial educational system as depicted in the novel. Results: The research concludes that merely undergoing colonial education does not directly lead to the rise of nationalism in Indonesia. Instead, individuals' complex and subjective experiences within this system, particularly navigating identity amidst challenges, foster nationalist sentiments. The protagonist's journey, as depicted in the novel, showcases how these subjective experiences contribute to developing nationalist feelings. Novelty: A distinctive aspect of the study is its emphasis on subjectivity, highlighting how individuals can autonomously and uniquely respond to challenging situations. The research also offers a nuanced perspective on the influence of colonial education on the growth of nationalism in Indonesia, addressing gaps in existing literature and building upon Viswanathan's (1989) inquiry into the mechanisms through which colonial education impacts nationalist sentiments.

This paper reflects, from the case of the Garifuna Teachers in Belize, on the legacy and appropriation of identification categories, constructed during colonial times and rearticulated in a national context. Seeing identity as a social construction, discursive and situated, the paper analyzes firstly, specific case studies, how ethno-racial categories were discursively constructed and reproduced in colonial education context, and then, how they are appropriated by contemporaneous actors who crystalize the identity of the Garifuna group. The text is produced from historical literature on Belize and education, colonial archives produced in Belize at the beginning of the 20th century, collected in London (Kew), and interviews conducted in Belize, during 2017 and 2021. The article shows that differences continue to be constructed, in diverse ways, through ethno-racial distinctions in order to integrate the Garifuna identity in representations of Belize as a multicultural nation., Este artigo é uma reflexão, a partir do caso dos professores garífunas de Belize, sobre as heranças e apropriações das categorias étnico-raciais, construídas na época colonial e rearticuladas no contexto nacional. Considerando-se a identidade como uma construção social, discursiva e situada, analisaremos primeiro, a partir dos estudos de caso, como as categorias étnico-raciais eram construídas e reproduzidas no contexto da educação colonial, e em seguida, como são apropriadas por atores contemporâneos que cristalizam a identidade do grupo garífuna. O texto foi produzido com base na literatura histórica sobre Belize e a história da educação, assim como arquivos coloniais do começo do século 20 -coletados em Londres (Kew)- e entrevistas realizadas em Belize, entre 2017 e 2021. Observa-se que a diferença continua sendo construída através de diferenciações étnico-raciais a fim de valorizar e integrar a identidade garífuna nas representações da nação multicultural belizenha., Este artículo es una reflexión, a partir del caso de los maestros garífunas de Belice, sobre las herencias y las apropiaciones de categorías de identificación, construidas en la época colonial y rearticuladas en contexto nacional. Al considerar la identidad como una construcción social, discursiva y situada, se analizará primero, a partir de estudios de caso específicos, cómo las categorías étnico-raciales eran construidas y reproducidas en contexto de educación colonial, y luego, cómo son apropiadas por actores contemporáneos que cristalizan la identidad del grupo garífuna. El texto está producido con base en literatura histórica sobre Belice y educación, archivos coloniales de principios del siglo XX recogidos en Londres (Kew) y entrevistas realizadas en Belice, entre 2017 y 2021. Se muestra que la diferencia sigue siendo construida a través de distinciones étnico-raciales con fines de valorizar y de integrar la identidad garífuna en representaciones de una nación multicultural beliceña.

How did the America’s Founding Fathers use historical knowledge to inform their actions and decisions that ultimately led to the creation of the Constitution? This dissertation begins to answer this question by providing context to the Framers’ education on both colonial and personal levels. Starting with exposure to historical content through learning Greek and Latin, this research explores the depth of historical knowledge possessed by the Founders and how they used that knowledge to explain their thoughts and ideas throughout the tumultuous years surrounding the American Revolutionary War. This aspect of the Constitution’s formation is overshadowed by the prominence of eighteenth-century political theory as part of Enlightenment philosophies that emerged during the same time. Historical analyses of the Constitution overlook the nuance of the Founders’ collective, and oftentimes shared, historical knowledge. Grounded in historical content, the Founders’ education gave them readily available examples to cite as references when discussing matters of policy and governance throughout the last half of the eighteenth century. Thus, this dissertation intends to present historical application to the repertoire of interpreting the formation of the Constitution in addition to the previously established scholarship of Enlightenment philosophy and emerging political theory of eighteenth-century America.

Ontological distance is the dehumanization that emerges from uninterrogated coloniality between colonized subjects and the oppressive systems. This distancing has occurred in the histories of U.S. teachers both domestic-based and abroad, especially in Southeast Asia. In Steinbock-Pratt’s (2019) historiography on the relationships between early 1900s U.S. teachers and their Filipinx students, ontological distance was “The crux of the colonial relationship was intimacy marked by closeness without understanding, suasion backed by violence, and affection bounded by white and American supremacy” (Steinbock-Pratt, 2019, p. 214). This dehumanizing psychological or ontological distance existed during U.S. colonial regimes abroad, specifically in Southeast Asia and continues on in some ways. By combining a critical analysis of journal entries from archives of the U.S. Thomasite teachers with restorying the weaponized objects these teachers brought back with them, from the Burke Museum’s Southeast Asia collections at the University of Washington, I use creative writing to disrupt the dehumanized narratives of Filipinx students from the 1900-1950s. Using tenets of Asian Critical Race Theory, I enact (re)constructive history and counter-storytelling to rethink former U.S. teachers’ exotifications of Filipinx peoples and lands. This dialogue hopes to contribute to decolonizing archival work, expanding processes of identity development, and modeling ways in which museum collections and archival work can intersect with Ethnic Studies education, creative writing, and teacher education.

Colonization has traditionally been studied as a monological and definitive period. This article seeks to problematize its analysis by means of the so-called ‘philosophy of desire’ and ‘rhizomatic thinking’, enriching them, in methodological terms, by the Actor-Network-Theory. In this vein, an alternative explanation of the colonial regime is offered by emphasizing how it assembled several worlds—Indigenous and Europeans—guided by a desiring-production that put originary accumulation before anything else; a standpoint that also enables a discussion about the network of colonial education deployed in the Audiencia de Quito, which can be evidenced by a revision of some actions of the Augustinian order during the sixteenth century. In conclusion, education was deeply related to colonial assemblage that was continuously deterritorializing the ‘New World’ and the indigenous cultures that inhabited it.

Ontological distance is the dehumanization that emerges from uninterrogated coloniality between colonized subjects and the oppressive systems. This distancing has occurred in the histories of U.S. teachers both domestic-based and abroad, especially in Southeast Asia. In Steinbock-Pratt’s (2019) historiography on the relationships between early 1900s U.S. teachers and their Filipinx students, ontological distance was “The crux of the colonial relationship was intimacy marked by closeness without understanding, suasion backed by violence, and affection bounded by white and American supremacy” (Steinbock-Pratt, 2019, p. 214). This dehumanizing psychological or ontological distance existed during U.S. colonial regimes abroad, specifically in Southeast Asia and continues on in some ways. By combining a critical analysis of journal entries from archives of the U.S. Thomasite teachers with restorying the weaponized objects these teachers brought back with them, from the Burke Museum’s Southeast Asia collections at the University of Washington, I use creative writing to disrupt the dehumanized narratives of Filipinx students from the 1900-1950s. Using tenets of Asian Critical Race Theory, I enact (re)constructive history and counter-storytelling to rethink former U.S. teachers’ exotifications of Filipinx peoples and lands. This dialogue hopes to contribute to decolonizing archival work, expanding processes of identity development, and modeling ways in which museum collections and archival work can intersect with Ethnic Studies education, creative writing, and teacher education.

Why do some separatists rebel sooner than others? Independence is a context in which states exhibit political instability and weakness, yet not all groups take advantage of this opportunity and attempt to secede. Rationalist explanations of rebellion which focus on factors of wealth or opportunity over-emphasize the ability of groups to take advantage of certain moments and under-emphasize how groups perceive wealth or opportunity. Emotive explanations emphasize the importance of subjective determination and relative conditions. Yet while these studies point to political exclusion or perceptions of backwardness, they do not account for how groups end up in a position or why they come to this conclusion. Without considering education, these explanations miss what shapes the underlying conditions for rebellion that affect group positionality and perceptions of it. What students learn influences the nature of grievances and opportunities for social mobility.I address two necessary conditions for when separatist rebellion occurs: development of a national identity and perceptions of inclusion based on this identity. I argue that colonial education policies structure group perceptions of inclusion in the new state, becoming particularly salient in the lead-up to independence. Penetrative education policies encourage the development of a national identity by strengthening the attachment of minority groups to the colonizer and bonds within the same community. As a result, rebellion tends to happen sooner because it is easier for groups to identify conditions of discrimination. In contrast, shallow education policies do not strengthen reliance on or association with the colonizer and instead promote political fragmentation within groups. Without encouraging the development of a national identity, shallowly educated groups are less likely to feel targeted on the basis of that identity. This ultimately delays rebellion. I utilize archival data from colonial officials and semi

Why do some separatists rebel sooner than others? Independence is a context in which states exhibit political instability and weakness, yet not all groups take advantage of this opportunity and attempt to secede. Rationalist explanations of rebellion which focus on factors of wealth or opportunity over-emphasize the ability of groups to take advantage of certain moments and under-emphasize how groups perceive wealth or opportunity. Emotive explanations emphasize the importance of subjective determination and relative conditions. Yet while these studies point to political exclusion or perceptions of backwardness, they do not account for how groups end up in a position or why they come to this conclusion. Without considering education, these explanations miss what shapes the underlying conditions for rebellion that affect group positionality and perceptions of it. What students learn influences the nature of grievances and opportunities for social mobility.I address two necessary conditions for when separatist rebellion occurs: development of a national identity and perceptions of inclusion based on this identity. I argue that colonial education policies structure group perceptions of inclusion in the new state, becoming particularly salient in the lead-up to independence. Penetrative education policies encourage the development of a national identity by strengthening the attachment of minority groups to the colonizer and bonds within the same community. As a result, rebellion tends to happen sooner because it is easier for groups to identify conditions of discrimination. In contrast, shallow education policies do not strengthen reliance on or association with the colonizer and instead promote political fragmentation within groups. Without encouraging the development of a national identity, shallowly educated groups are less likely to feel targeted on the basis of that identity. This ultimately delays rebellion. I utilize archival data from colonial officials and semi

The challenges of the contemporary demands for the decolonisation history in South African schools and universities require careful attention to the background of history education in our context. This article explores traces of that heritage as it influenced Xhosa language schools in the Eastern Cape during the first half of the twentieth century. Through the examination of the writing of Xhosa history by local scholars it demonstrates a rich tradition of writing that has to date been largely neglected by historians, and presents the potential challenge of this work for an understanding of identity and patriotism both then and now. Through a preliminary examination of school textbooks of the time, with specific reference to the Lovedale Press Stewart Xhosa Readers, I offer suggestions for future research that might be able to inform contemporary debates.

The challenges of the contemporary demands for the decolonisation history in South African schools and universities require careful attention to the background of history education in our context. This article explores traces of that heritage as it influenced Xhosa language schools in the Eastern Cape during the first half of the twentieth century. Through the examination of the writing of Xhosa history by local scholars it demonstrates a rich tradition of writing that has to date been largely neglected by historians, and presents the potential challenge of this work for an understanding of identity and patriotism both then and now. Through a preliminary examination of school textbooks of the time, with specific reference to the Lovedale Press Stewart Xhosa Readers, I offer suggestions for future research that might be able to inform contemporary debates.

This article is intended to recover the evangelical and educational work of Friar Pedro de Gante in sixteenth-century New Spain. Less well known than other missionary figures, Gante was the first to take as serious commitment with the education and the conversion of the natives of the New World, which is why many aspects of it are attended: the first school of European studies in the city of Texcoco, the school and the open chapel of San José de los Naturales and various mechanisms for their evangelizing labour demonstrating the cultural syncretism that should proceed to their task. The problems they faced in his mission, mainly the complaint of the trustees abuses that prevented the indigenous conversion to Christianity, and the impact of his legacy in later missionary works are also presented, Este artículo tiene como propósito recuperar la obra evangélica y educativa del fraile Pedro de Gante en la Nueva España del siglo xvi. Menos conocido que otras figuras misioneras, Gante fue el primero en asumir como compromiso serio la enseñanza y la conversión de los indígenas del Nuevo Mundo, razón por la cual se atienden varios de sus aspectos: la primera escuela de enseñanza europea en la ciudad de Texcoco, el colegio y capilla abierta de San José de los Naturales y los diversos mecanismos utilizados para su labor evangelizadora que demuestran el sincretismo cultural al que debió proceder para su tarea. Se presentan también los problemas a los que se enfrentó en su misión, principalmente, la denuncia de los abusos encomenderos que impedían la conversión indígena al cristianismo, así como el impacto de su legado en las posteriores acciones misionales.

This article is intended to recover the evangelical and educational work of Friar Pedro de Gante in sixteenth-century New Spain. Less well known than other missionary figures, Gante was the first to take as serious commitment with the education and the conversion of the natives of the New World, which is why many aspects of it are attended: the first school of European studies in the city of Texcoco, the school and the open chapel of San José de los Naturales and various mechanisms for their evangelizing labour demonstrating the cultural syncretism that should proceed to their task. The problems they faced in his mission, mainly the complaint of the trustees abuses that prevented the indigenous conversion to Christianity, and the impact of his legacy in later missionary works are also presented, Este artículo tiene como propósito recuperar la obra evangélica y educativa del fraile Pedro de Gante en la Nueva España del siglo xvi. Menos conocido que otras figuras misioneras, Gante fue el primero en asumir como compromiso serio la enseñanza y la conversión de los indígenas del Nuevo Mundo, razón por la cual se atienden varios de sus aspectos: la primera escuela de enseñanza europea en la ciudad de Texcoco, el colegio y capilla abierta de San José de los Naturales y los diversos mecanismos utilizados para su labor evangelizadora que demuestran el sincretismo cultural al que debió proceder para su tarea. Se presentan también los problemas a los que se enfrentó en su misión, principalmente, la denuncia de los abusos encomenderos que impedían la conversión indígena al cristianismo, así como el impacto de su legado en las posteriores acciones misionales.

Colleges are the product of colonial government policies that established and support mainstream educational models. Eurocentric perspective dominates all aspects of these institutions and is frequently un-yielding to Indigenous perspectives, values and educational approaches. This thesis outlines the transformation change of one College to incorporate and honour the Indigenous paradigm.

The studies about the Catholic missionary education in Mozambique have highlighted how their role was subordinated to the colonial interests and their weak educational outcomes. Nevertheless, neither the evolution of church-state relations during the long period of the Salazar dictatorship nor the heterogeneity of views and actions of the Catholic hierarchy have been taken into account. The study of the educational reports of the Diocese of Beira (1950-1973) supports not only the overall weakness of the results but also the administrative authority’s derelictions of duty. The government only assumed their responsibilities to the imminence of war, against the interest and the almost exclusive role of religious education agents in expanding and improving the indigenous school network. The commitment of a significant part of the clergy of the central region of Mozambique to an unfair social reality which was contrary to the Gospel, led to educational and pastoral options whose result was the political awareness of indigenous elites who had been educated by the church.Received: 14/11/2013 / Accepted: 17/12/2013How to reference this articleAguadero Miguel, R., Sanchidrián Blanco, C. (2014). Superando el modelo de balance general de la educación colonial en Mozambique. Una contextualización de la enseñanza misionera durante el Estado Novo a partir de las memorias educativas de la diócesis de Beira. Espacio, Tiempo y Educación, 1(2), pp. 39-63. doi: http://dx.doi.org/10.14516/ete.2014.001.002.002, Los estudios en Mozambique sobre la enseñanza misionera católica han resaltado su papel subordinado a los intereses coloniales y sus débiles resultados educativos, sin matización alguna que tuviera en cuenta la evolución de las relaciones Iglesia-Estado durante el largo periodo de la dictadura salazarista, ni la heterogeneidad de visiones y actuaciones de la jerarquía católica. El estudio de las memorias educativas de la diócesis de Beira (1950-1973) corrobora la debilidad global de resultados, a la vez que muestra la dejación de funciones de la autoridad administrativa, que sólo asumirá sus competencias ante la inminencia de la guerra, frente al interés y protagonismo casi exclusivo de los agentes educativos eclesiales en la expansión y cualificación de la red escolar indígena. El compromiso de una parte significativa del clero de la región central de Mozambique con una realidad social considerada injusta y contraria al Evangelio se tradujo en unas opciones educativas y pastorales cuyo fruto fue la toma de conciencia política de las élites indígenas a las que formaron.Recibido: 14/11/2013 / Aceptado: 17/12/2013Cómo referenciar este artículoAguadero Miguel, R., Sanchidrián Blanco, C. (2014). Superando el modelo de balance general de la educación colonial en Mozambique. Una contextualización de la enseñanza misionera durante el Estado Novo a partir de las memorias educativas de la diócesis de Beira. Espacio, Tiempo y Educación, 1(2), pp. 39-63. doi: http://dx.doi.org/10.14516/ete.2014.001.002.002

This dissertation positions itself within the disciplines of English and Comparative Literature, its specific intervention in the areas of translation studies, eighteenth-century fiction in English, colonial culture and pedagogy in nineteenth-century India, Urdu prose fiction, and world literature. I argue that the Oriental tale, a popular form in metropolitan England, produced tropes of despotism, homelessness, and itinerancy around the figure of the Muslim over the course of the eighteenth century that eventually travel from the metropolis to the Oriental space itself. The European idea of what I call an Islamicate Orient, therefore, is premised on the notion of a roving and transient empire best exemplified in a series of works that include Antoine Galland's Arabian Nights' Entertainments (~1707), Frances Sheridan's The History of Nourjahad (1762), and William Beckford's Vathek (1786). These tropes are then replicated and reinforced in the late eighteenth-century scholarly Orientalism around the Indian colony, most noticeably and influentially, in the work of Nathaniel Halhed and William Jones. The Muslim, in texts such as Jones' Discourses (1784-9) presented to the Asiatic Society of Bengal, emerges as alien and invader to the original civilization that the British Orientalists claim to discover in India. The second part of the dissertation shows how a system of colonial pedagogy that begins with the establishment of Fort William College in Calcutta in 1800 becomes a conduit through which the arguments of the metropolitan Oriental tale travel from the European republic of letters into the Oriental space itself. Over the course of the nineteenth century, the Fort William curriculum, designed largely for the linguistic instruction of Company officers in India, is disseminated through a colonial nexus of native schools. The critical contradiction produced here lies between the English desire to cultivate a "vernacular" language through which to govern, and the loos

The political catechisms during and after the Bourbon monarchy in the nineteenth century had an extraordinary success and were widely used by both monarchists and republicans to legitimize and sustain a comprehensive program of political action and thus sustain their institutions, laws and ideology. The catechism of José Antonio de San Alberto, published in 1786, and widespread in America and Spain, is a model for keeping the old regime through a strongly hierarchical and closed society in which religion has the function of instructing healthy people in the christian doctrine, which is nothing but the political doctrine that supports the spanish monarchy. Try, therefore, the concepts of hierarchy, of the superiority of the monarchy, the sacredness of kings, the respect owed-subjects and the fear and obedience to that authority. His catechism, concise, accurate and clear is a significant example of the power of this medium of communication so simple but yet so effective. It is a model where you can see how the bishops and clergy turned their performance before and after independence in order to strengthen the royal power through a process of sacralization of the figure of the kings. Throne and Altar are necessary and complementary. The monarch maintains privileges to the Church while religion is used as an instrument of power to shore up the system., Los catecismos políticos durante la monarquía borbónica, y después durante el siglo XIX, tuvieron un éxito extraordinario y fueron profusamente utilizados tanto por monárquicos como por republicanos para legitimar y sustentar un completo programa de acción política y así apuntalar sus instituciones, leyes e ideología. El catecismo de José Antonio de San Alberto, editado en 1786, y ampliamente difundido en América y España, es un modelo para mantener el Antiguo Régimen a través de una sociedad fuertemente jerarquizada y cerrada en la que la religión tenga la función de instruir a los pueblos en la sana doctrina cristiana, que no es sino la doctrina política que sustenta a la monarquía española. Trata, por lo tanto, los conceptos de jerarquía, de la superioridad de la monarquía, del carácter sagrado de los reyes, del respeto que los súbditos les deben y del temor y de la obediencia debidas a dicha autoridad. Su catecismo, conciso, preciso y claro, es una muestra significativa del poder de comunicación de este medio tan simple, pero al mismo tiempo tan eficaz. Es un modelo en el que se puede ver cómo los obispos y eclesiásticos dirigieron su actuación antes y después de la Independencia con el fin de fortalecer el poder real mediante un proceso de sacralización de la figura de los reyes. Trono y altar se necesitan y complementan. El monarca mantiene los privilegios a la Iglesia mientras la religión se utiliza como instrumento de poder para apuntalar el sistema.

This dissertation positions itself within the disciplines of English and Comparative Literature, its specific intervention in the areas of translation studies, eighteenth-century fiction in English, colonial culture and pedagogy in nineteenth-century India, Urdu prose fiction, and world literature. I argue that the Oriental tale, a popular form in metropolitan England, produced tropes of despotism, homelessness, and itinerancy around the figure of the Muslim over the course of the eighteenth century that eventually travel from the metropolis to the Oriental space itself. The European idea of what I call an Islamicate Orient, therefore, is premised on the notion of a roving and transient empire best exemplified in a series of works that include Antoine Galland's Arabian Nights' Entertainments (~1707), Frances Sheridan's The History of Nourjahad (1762), and William Beckford's Vathek (1786). These tropes are then replicated and reinforced in the late eighteenth-century scholarly Orientalism around the Indian colony, most noticeably and influentially, in the work of Nathaniel Halhed and William Jones. The Muslim, in texts such as Jones' Discourses (1784-9) presented to the Asiatic Society of Bengal, emerges as alien and invader to the original civilization that the British Orientalists claim to discover in India. The second part of the dissertation shows how a system of colonial pedagogy that begins with the establishment of Fort William College in Calcutta in 1800 becomes a conduit through which the arguments of the metropolitan Oriental tale travel from the European republic of letters into the Oriental space itself. Over the course of the nineteenth century, the Fort William curriculum, designed largely for the linguistic instruction of Company officers in India, is disseminated through a colonial nexus of native schools. The critical contradiction produced here lies between the English desire to cultivate a "vernacular" language through which to govern, and the loos

The political catechisms during and after the Bourbon monarchy in the nineteenth century had an extraordinary success and were widely used by both monarchists and republicans to legitimize and sustain a comprehensive program of political action and thus sustain their institutions, laws and ideology. The catechism of José Antonio de San Alberto, published in 1786, and widespread in America and Spain, is a model for keeping the old regime through a strongly hierarchical and closed society in which religion has the function of instructing healthy people in the christian doctrine, which is nothing but the political doctrine that supports the spanish monarchy. Try, therefore, the concepts of hierarchy, of the superiority of the monarchy, the sacredness of kings, the respect owed-subjects and the fear and obedience to that authority. His catechism, concise, accurate and clear is a significant example of the power of this medium of communication so simple but yet so effective. It is a model where you can see how the bishops and clergy turned their performance before and after independence in order to strengthen the royal power through a process of sacralization of the figure of the kings. Throne and Altar are necessary and complementary. The monarch maintains privileges to the Church while religion is used as an instrument of power to shore up the system., Los catecismos políticos durante la monarquía borbónica, y después durante el siglo XIX, tuvieron un éxito extraordinario y fueron profusamente utilizados tanto por monárquicos como por republicanos para legitimar y sustentar un completo programa de acción política y así apuntalar sus instituciones, leyes e ideología. El catecismo de José Antonio de San Alberto, editado en 1786, y ampliamente difundido en América y España, es un modelo para mantener el Antiguo Régimen a través de una sociedad fuertemente jerarquizada y cerrada en la que la religión tenga la función de instruir a los pueblos en la sana doctrina cristiana, que no es sino la doctrina política que sustenta a la monarquía española. Trata, por lo tanto, los conceptos de jerarquía, de la superioridad de la monarquía, del carácter sagrado de los reyes, del respeto que los súbditos les deben y del temor y de la obediencia debidas a dicha autoridad. Su catecismo, conciso, preciso y claro, es una muestra significativa del poder de comunicación de este medio tan simple, pero al mismo tiempo tan eficaz. Es un modelo en el que se puede ver cómo los obispos y eclesiásticos dirigieron su actuación antes y después de la Independencia con el fin de fortalecer el poder real mediante un proceso de sacralización de la figura de los reyes. Trono y altar se necesitan y complementan. El monarca mantiene los privilegios a la Iglesia mientras la religión se utiliza como instrumento de poder para apuntalar el sistema.

This thesis focuses on Malay women teachers and girls’ schooling in BritishMalaya during the 1920s and 1930s, when educational opportunities for Malaygirls were expanding. It discusses the teachers’ agendas, their roles as leaders,authors and publishers, and their participation in national politics and women’smovements following World War II. The thesis addresses whether and howMalay female pioneers for girls’ education are treated in general and in specialistacademic literature. The research also explores the increasing impact of globalforces of modernisation in Malaya. It draws on primary and secondary sources inEnglish, Malay and Jawi Malay for case studies of: the pioneer of girls’schooling, Zain bte Sulaiman, who was supervisor of Malay girls schools inJohor between 1926 and 1948; the professional association of Malay womenteachers in Johor, which she founded, and its publication Bulan Melayu; and theMalay Women’s Training College, the first Malaya-wide residential teachertraining institute for Malay female students. Malay women teachers contributedto the form and content of the schools instructing girls using the Malayvernacular. They negotiated with Malaya’s royal and colonial administrators toachieve positions of leadership and influence, and they contributed to theformation of a peninsula-wide Malay identity. Study of the roles and experiencesof Malay women in the 1930s contributes to the understanding of Malaynationalism, Malay Islam and the public place of Malay women in the Federationof Malaysia today.

Sport history has been neglected, even ignored, in South African classroom and pedagogy debates. Despite, a large reservoir of South African sport history literature of a formal and informal nature being available for teachers, other historical areas of concern are usually focussed on. This study attempts to break this mould and offer history teachers an opportunity for creating pedagogical opportunities outside the formal history curriculum. In order to achieve this, a history of athletics at the Zonnebloem College during the 19th and early 20th centuries was researched. A brief literature overview of previous research on Zonnebloem history is presented as background material. The study is then introduced with a historical oversight of school athletics in 19th century England. Next, the historical development of sport during the 19th century at Zonnebloem is explored. The crux of the historical account hones in on the history of athletics at Zonnebloem during the 19th and early 20th centuries. Finally, the article is concluded by presenting teachers with pedagogical opportunities outside the classroom through the interrogation of historical sources, all of which are taken from the Zonnebloem historical narrative.

Sport history has been neglected, even ignored, in South African classroom and pedagogy debates. Despite, a large reservoir of South African sport history literature of a formal and informal nature being available for teachers, other historical areas of concern are usually focussed on. This study attempts to break this mould and offer history teachers an opportunity for creating pedagogical opportunities outside the formal history curriculum. In order to achieve this, a history of athletics at the Zonnebloem College during the 19th and early 20th centuries was researched. A brief literature overview of previous research on Zonnebloem history is presented as background material. The study is then introduced with a historical oversight of school athletics in 19th century England. Next, the historical development of sport during the 19th century at Zonnebloem is explored. The crux of the historical account hones in on the history of athletics at Zonnebloem during the 19th and early 20th centuries. Finally, the article is concluded by presenting teachers with pedagogical opportunities outside the classroom through the interrogation of historical sources, all of which are taken from the Zonnebloem historical narrative.

Sport history has been neglected, even ignored, in South African classroom and pedagogy debates. Despite, a large reservoir of South African sport history literature of a formal and informal nature being available for teachers, other historical areas of concern are usually focussed on. This study attempts to break this mould and offer history teachers an opportunity for creating pedagogical opportunities outside the formal history curriculum. In order to achieve this, a history of athletics at the Zonnebloem College during the 19th and early 20th centuries was researched. A brief literature overview of previous research on Zonnebloem history is presented as background material. The study is then introduced with a historical oversight of school athletics in 19th century England. Next, the historical development of sport during the 19th century at Zonnebloem is explored. The crux of the historical account hones in on the history of athletics at Zonnebloem during the 19th and early 20th centuries. Finally, the article is concluded by presenting teachers with pedagogical opportunities outside the classroom through the interrogation of historical sources, all of which are taken from the Zonnebloem historical narrative.

Sport history has been neglected, even ignored, in South African classroom and pedagogy debates. Despite, a large reservoir of South African sport history literature of a formal and informal nature being available for teachers, other historical areas of concern are usually focussed on. This study attempts to break this mould and offer history teachers an opportunity for creating pedagogical opportunities outside the formal history curriculum. In order to achieve this, a history of athletics at the Zonnebloem College during the 19th and early 20th centuries was researched. A brief literature overview of previous research on Zonnebloem history is presented as background material. The study is then introduced with a historical oversight of school athletics in 19th century England. Next, the historical development of sport during the 19th century at Zonnebloem is explored. The crux of the historical account hones in on the history of athletics at Zonnebloem during the 19th and early 20th centuries. Finally, the article is concluded by presenting teachers with pedagogical opportunities outside the classroom through the interrogation of historical sources, all of which are taken from the Zonnebloem historical narrative.

Dead Stars: American and Philippine Literary Perspectives on the American Colonization of the Philippines examines the American colonization of the Philippines from three distinct but related literary perspectives. The first is the reaction of anti-imperialist American writers Mark Twain, W. E. B. Du Bois, and William James to America’s first foray into the role of colonizer and how their varied essays, letters, and speeches provide an incisive delineation of fundamental conflicts in American identity at the turn of the twentieth century. The book then analyzes how these same conflicts surface in the colonial regime’s use of American literature as a tool to inculcate American values in the colonial educational system. Finally, Dead Stars considers the way three early and important Filipino writers—Paz Marquez Benitez, Maximo Kalaw, and Juan C. Laya—interpret and represent these same tensions in their fiction.

Dead Stars: American and Philippine Literary Perspectives on the American Colonization of the Philippines examines the American colonization of the Philippines from three distinct but related literary perspectives. The first is the reaction of anti-imperialist American writers Mark Twain, W. E. B. Du Bois, and William James to America’s first foray into the role of colonizer and how their varied essays, letters, and speeches provide an incisive delineation of fundamental conflicts in American identity at the turn of the twentieth century. The book then analyzes how these same conflicts surface in the colonial regime’s use of American literature as a tool to inculcate American values in the colonial educational system. Finally, Dead Stars considers the way three early and important Filipino writers—Paz Marquez Benitez, Maximo Kalaw, and Juan C. Laya—interpret and represent these same tensions in their fiction.

Sur base de huit interviews d'anciens élèves de l'enseignement colonial au Congo belge, cette étude explore les effets que les processus pédagogiques coloniaux ont eu sur les élèves. Mots-clés: Congo belge; éducation coloniale; expériences scolaires; histoire. On the basis of eight interviews with Congolese citizens, each reflecting on their individual school careers, this study explores the effects of colonial educational processes in the former Belgian Congo.

Sur base de huit interviews d'anciens élèves de l'enseignement colonial au Congo belge, cette étude explore les effets que les processus pédagogiques coloniaux ont eu sur les élèves. Mots-clés: Congo belge; éducation coloniale; expériences scolaires; histoire. On the basis of eight interviews with Congolese citizens, each reflecting on their individual school careers, this study explores the effects of colonial educational processes in the former Belgian Congo.

Since 18th century, colonial education in Nueva Granada was influenced by American Enlightenment. The political and cultural changes that were gestated in the colony transformed .in three centuries- the native societies, imposing a new rationality that built the bases for the new American society deep-rooted in the social, familiar and spiritual customs through education and evangelism, in order to modify in a substantial way the cultural basis of native and African-American populations. In the transition process from domestic education to colonial education, it took place cultural ruptures that allowed the emergence of new social institutions; the main rupture was raised in the .Cedula Real. (Royal Decree) of August 14 1768, it ordered that the education would not be anymore under domain of family or religion. The consequences of this prohibition were to intervene and to limit domestic education, the emergence of public schools with first letters teachers and control and supervision on the part of the State in educational matters through public instruction, La educación colonial desde finales del siglo XVIII en la Nueva Granada estuvo influenciada por la Ilustración americana. Los cambios políticos y culturales que se gestaron en la colonia transformaron en tres siglos las sociedades originarias imponiendo una nueva racionalidad que construyó los fundamentos de la nueva sociedad americana en lo más arraigado de las costumbres sociales, familiares y espirituales, a través de la educación y la evangelización, para modificar de manera substancial la base cultural de las poblaciones indo-americanas y afro-americanas. En el proceso de transición de la educación doméstica a la educación colonial, se produjeron rupturas culturales que permitieron el surgimiento de nuevas instituciones sociales; la principal ruptura se plantea en la cédula real del 14 de agosto de 1768, tanto a nivel de lo familiar como de lo religioso con el mandato que la educación no podría seguir estando ni bajo el domino de lo religioso ni bajo el dominio de lo familiar. La consecuencia de dicha prohibición será el límite y la intervención a la educación doméstica, la apertura de escuelas públicas, la emergencia de maestros de primeras letras y el control y vigilancia del Estado en los asuntos educativos a través de la instrucción pública.

African universities have always been acknowledged as unrivalled cetres of literary creation. However, literary historians engaged in the construction of contemporary African literary history have not paid adequate attention to the contribution by the writers' communities in these institutions in the development of the African literary tradition. This paper draws attention to the influential Ibadan literary tradition, as Ibadan has been the breeding ground for Nigerian poets, and the poets associated with the cultural awakening at the University of Ibadan in the fifties and sixties deserve being seen as constituting a literary movement.

The grounds for asserting that parents of all cultures can be held responsible and accountable for the care and education of their children derive from sources such as the primordial nature of humanity, the precepts of state statutes and international protocols that refer to educational issues and the tenets of scripts that apply to adherents of a particular philosophy of life - for example the Bible as the guide for parents who subscribe to a Christian philosophy of life. The issue of parental say in formal education as provided for in current education legislation is perhaps not an entirely unique development. In this thesis the development of the concept of parental responsibilities and rights in relation to formal schooling in South Africa during the Colonial period was investigated. An attempt was made to determine what Colonial parents - who were predominantly Protestant Calvinist and who consequently subscribed to a Christian philosophy of life - did to ensure that their children's formal education met with their approval and fulfilled their expectations. A further aspect examined related to the identification of the specific issues in education that these parents believed they should be afforded the right to regulate in order to ensure that their children's formal education - as an extension to their primary education - conformed with the fundamental principles of their philosophy of life. The research affirmed the significance a philosophy of life holds for the perception of what it is that constitutes authentic education. It can consequently be concluded that parental involvement in formal schooling should not be seen as intrusion in a realm beyond the jurisdiction of the parent, but as cases of judgement, discernment and selection dictated by the parent's philosophy of life.