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The paper studies the particularities of the educational policies of the Popular Unity. To answer this question, the context has been recreated and the main issues and conflict of these policies are explored. This objective is original because most of the investigations on this regard have studied the logic of the groups that fought to govern the country, have highlighted the differences between the educational projects of past governments or have evidenced the controversies surrounding the Unified National School. To achieve this answer, the study carried out an exhaustive review of the main primary and secondary sources in this matter [ABSTRACT FROM AUTHOR]

In this paper, we describe the elements that characterize the teaching of Mathematics in the Ave María Schools, founded and run by Andrés Manjón in Granada between 1889 and 1923. He stood up for a peculiar model of integrated education, based on Christian values, and he also developed his own methodological principles, similar in many ways to those of the emerging École Nouvelle. The selection and analysis of several sources has allowed us to set his teaching of Mathematics within this pedagogical framework and has suggested us the idea that the strategies used by Manjón in order to teach Arithmetic and Geometry could be innovative at that time and, perhaps, valuable from the point of view of contemporary Didactics. [ABSTRACT FROM AUTHOR]

The Seris are an indigenous group that inhabits the central coast of Sonora, Mexico, identified historically as hunter-gatherers and fishers. They were educated under the rural schools program implemented by the federal government in the 1920s. From a regional perspective, this paper explores the scope of this cultural/educational policy to elucidate the factors that led to its implementation, arguing that the rural education aimed at indigenous peoples was determined through negotiations by intermediaries; in this case, ranchers, teachers, local merchants and members of religious associations who sought to adjust the educational programs to this community's existing cultural conditions. [ABSTRACT FROM AUTHOR]

In Chiapas, a Mexican southern state, non-formal education spaces have increased rapidly after "Zapatista Movement" in 1994. Nevertheless, recently some scholars have questioned certain activities carried out in these spaces because they find contradictions in the struggle against social exclusion. In this research paper, we analyzed with a reflexive point of view and with a critical approach the results obtained in a study performed in one of these spaces of non-formal education in which social transformation is promoted as an answer for the social exclusion problem. Here, we pointed out the delicate line that exists between actions and discourses in these non-formal education spaces. To reach this goal, we worked with a critical intercultural perspective and thus, we carried out an exercise to re-thinking space, relationships and social-educative practices in Amalgama, A. C. (fictional name), a non-formal education space located in San Cristobal de las Casas, Chiapas. As a result, we found out, on one hand that in the space, in the relationships and in the social-educative practice of Amalgama, A.C. there are elements of the colonialcapitalist-patriarchal structure, and such elements are closer to the coloniality than we expected at the beginning. On the other hand, this exercise allowed us to recover the perceptions of the educators to re-signifying this space, relationships and social-educative practice to eventually make social transformations encouraged them since the decolonial pedagogical approach. [ABSTRACT FROM AUTHOR]

The topic which deals with this paper is the construction of subjectivities through a dialogic reason in the elaboration of public policies by Chile, in the field of interculturality and the expression that it has in the teaching of history, specifically on basic education in the areas of high concentration of students from Aymará ethnic groups. Methodologically a structural analysis is applied in order to give an account of the perceptions of the main actors in a school, and thus investigate the inconsistency that can be generated with the International Labor Organization (ILO) Convention N°169. [ABSTRACT FROM AUTHOR]

Throughout the 19th century, in the context of setting up the new republican order, the humanization of physical punishments was promoted. As part of a cultural climate affected by the individualization of the body, modern educational trends questioned the excessive punishment of children. This paper discusses the reviews of such disciplinary practices in Buenos Aires elementary schools and its countryside, with the aim of reflecting on how this "civilized awareness" process struggled for a punishment economy to design--at the end of the century--a new ethical code of honor and virtue based on self-discipline as the kind of behavior that should be adopted by future citizens of the republic. [ABSTRACT FROM AUTHOR]

Citizens. The Case of the School of Arts and Crafts in Jalisco, 1842-1910 In this article there will be discussed the paper that the Schools of Arts and Trades played in the educational Mexican context of the 19th Century. We will see that these nurseries had the intention of forming "useful" citizens for the State. That is to say, productive and "civilized". This would achieved, by learning manual work in the schools of arts and trades. Which, Traditional trades were taught to the poor inhabitants of the most important urban concentrations of the country. One of them was Guadalajara, where it was founded the School of Mechanical Arts (later the School of Arts and Trades) as a way of training the workers who were needed by the new textile factories in the entity. The intention also was to grant an honest and honorable way of life for the needy ones, who were seen -according to the morality of the moment- as a danger that had to be eradicated. For this reason, the educational occupation proposed by the Schools of Arts and Trades was confined in the welfare, which was also related directly to the correctional system. Therefore, the institutions mentioned above were not offering an alternative for the social mobility, but instead they were conceived for turning considered "useless" people into productive subjects for the interests of the State. [ABSTRACT FROM AUTHOR]

An analysis of Max Weber's The Protestant Ethic and the Spirit of Capitalism reveals that the word "culture" is explicitly mentioned at least 43 times depending on the edition and translation. Culture is relevant as the foundation of the argumentative structure since it allows for the differentiation of human groups and their peculiar characteristics. From a cosmopolitan point of view, Weber's question is still pertinent given the advances of global thinking, its recent dissemination, and its acceptance within academic circles. With cosmopolitanism as its main guide, this paper analyses the use of the word "culture: in the book in order to inspire a debate on how to define a cosmopolitan ethos. While there is a persistent inquiry onto the applicable ethical-political mechanisms, the cosmopolitan literature converges towards education as an answer to the problem of culture in a globalized world. [ABSTRACT FROM AUTHOR]

On this work we will review some of the first revealed strategies by the Pewenche groups of Alto Bío Bío to adapt to the reductional situation, characterized for the asymmetric relation between this groups with the Chilean major society, becoming an ethnic group or native group (indigenous community). In this paper it will be characterized and exhibited both intragroup and extragroup interaction levels. [ABSTRACT FROM AUTHOR]

This paper focusses on the specificity of study the body. To perform this task we carried out four reflections to think how to investigate the object body: that it is an epistemic limit begin conceiving as essential or a material object that, therefore, strictly speaking we do not study bodies but practices which take the body as an study object, that implies necessarily interpreting and questioning the body as plural - in other words, not presuppose it as a holistic uniqueness or as a dualistic unity, or a union result of an integration of parts - and that investigate the body undertakes to think about the historical socio-cultural context in which that practice investigated develops, as well as those who carry it out -what we have called the framework body-subject-political-. Towards the end of this text, as appendix, we outline a set of guidelines about the specificity of analyzing the education of the body. [ABSTRACT FROM AUTHOR]