Este estudo se propõe a analisar concepções e práticas da Escola Paroquial do Povoado de Serrote, uma pequena comunidade no sertão da Bahia, entre 1941 e 1957; essa escola fazia parte de uma rede de escolas paroquiais fundadas pelo Padre austríaco cisterciense, Alfredo Haasler, no município de Jacobina - BA, que tinha como principal objetivo catequizar a população, contando com o apoio de parte da elite local. A implantação dessas escolas, além da realização de outros trabalhos assistenciais, tornou o referido padre uma figura extremamente conhecida e politicamente importante naquela região, exercendo muitas vezes uma influência maior que a do Estado. A escola paroquial possuía uma estrutura simples, funcionando com uma única classe, no sistema de ensino multisseriado, oferecendo ensino primário gratuito para crianças e adolescentes, oriundas de diferentes condições sociais. As professoras eram todas mulheres e solteiras, estando sujeitas a um rígido controle do comportamento; tendo o seu trabalho associado a uma missão religiosa. Com base em uma pedagogia tradicional, a escola procurava manter a ordem e a disciplina através da utilização de castigos físicos, bem como da distribuição de prêmios aos melhores alunos. A escola paroquial possuía uma sintonia com os valores patrióticos e nacionalistas propagados pelo Estado Novo, mesmo após a sua queda, sendo o civismo, ao lado da religião, um forte componente disciplinador. As festas cívicas e religiosas eram comemoradas com muito empenho, constituindo verdadeiros espetáculos, que envolviam toda a comunidade. A idéia de formar um cidadão católico, civilizado, higienizado e disciplinado, constituía o principal objetivo dessa escola. No entanto, havia resistências a esse sistema, identificadas através do cruzamento das diferentes fontes utilizadas na pesquisa (depoimentos orais, documentos escolares, jornais e fotografias), sendo possível perceber uma distância entre a norma e a prática. / This study is aimed at analyzing conceptions and practices of the Parochial School in the Serrote Settlement, a small community inland Bahia (Brazil), between 1941 and 1957. Such a school was part of a series of parochial units founded by the Austrian Cistercian Monk Alfredo Haasler in the municipality of Jacobina (Bahia), the main aim of which was to catechize the population with the support of the local elite. By establishing the school and carrying out charity work Monk Haasler became an extremely well-known and politically important character in the region, often wielding more influence than the State. Characterized by a simple structure, the Parochial School had a single multigrade classroom that offered free primary schooling for children and teenagers from a variety of social backgrounds. All teachers were female and single, subjected to a strict behavior control, whose work was associated with a religious mission. Based on a traditional pedagogical approach, the school sought to keep order and discipline by resorting to physical punishment and awarding prizes to the best students. In tune with the patriotic and nationalistic values conveyed by the Brazilian New State regime, even after it was overthrown, civism was used together with religion as a disciplinary component. Religious and civic festivities were diligently celebrated, making them spectacular shows involving the whole community. The school ultimately aimed to shape a catholic, civilized, hygienized and disciplined citizen. However, such a system faced some resistance, as could be identified by cross-referring different sources (oral accounts, school documents, newspapers and photographs) during this research work, thus revealing a gap between the norm and its practice.

Este estudo se propõe a analisar concepções e práticas da Escola Paroquial do Povoado de Serrote, uma pequena comunidade no sertão da Bahia, entre 1941 e 1957; essa escola fazia parte de uma rede de escolas paroquiais fundadas pelo Padre austríaco cisterciense, Alfredo Haasler, no município de Jacobina - BA, que tinha como principal objetivo catequizar a população, contando com o apoio de parte da elite local. A implantação dessas escolas, além da realização de outros trabalhos assistenciais, tornou o referido padre uma figura extremamente conhecida e politicamente importante naquela região, exercendo muitas vezes uma influência maior que a do Estado. A escola paroquial possuía uma estrutura simples, funcionando com uma única classe, no sistema de ensino multisseriado, oferecendo ensino primário gratuito para crianças e adolescentes, oriundas de diferentes condições sociais. As professoras eram todas mulheres e solteiras, estando sujeitas a um rígido controle do comportamento; tendo o seu trabalho associado a uma missão religiosa. Com base em uma pedagogia tradicional, a escola procurava manter a ordem e a disciplina através da utilização de castigos físicos, bem como da distribuição de prêmios aos melhores alunos. A escola paroquial possuía uma sintonia com os valores patrióticos e nacionalistas propagados pelo Estado Novo, mesmo após a sua queda, sendo o civismo, ao lado da religião, um forte componente disciplinador. As festas cívicas e religiosas eram comemoradas com muito empenho, constituindo verdadeiros espetáculos, que envolviam toda a comunidade. A idéia de formar um cidadão católico, civilizado, higienizado e disciplinado, constituía o principal objetivo dessa escola. No entanto, havia resistências a esse sistema, identificadas através do cruzamento das diferentes fontes utilizadas na pesquisa (depoimentos orais, documentos escolares, jornais e fotografias), sendo possível perceber uma distância entre a norma e a prática. / This study is aimed at analyzing conceptions and practices of the Parochial School in the Serrote Settlement, a small community inland Bahia (Brazil), between 1941 and 1957. Such a school was part of a series of parochial units founded by the Austrian Cistercian Monk Alfredo Haasler in the municipality of Jacobina (Bahia), the main aim of which was to catechize the population with the support of the local elite. By establishing the school and carrying out charity work Monk Haasler became an extremely well-known and politically important character in the region, often wielding more influence than the State. Characterized by a simple structure, the Parochial School had a single multigrade classroom that offered free primary schooling for children and teenagers from a variety of social backgrounds. All teachers were female and single, subjected to a strict behavior control, whose work was associated with a religious mission. Based on a traditional pedagogical approach, the school sought to keep order and discipline by resorting to physical punishment and awarding prizes to the best students. In tune with the patriotic and nationalistic values conveyed by the Brazilian New State regime, even after it was overthrown, civism was used together with religion as a disciplinary component. Religious and civic festivities were diligently celebrated, making them spectacular shows involving the whole community. The school ultimately aimed to shape a catholic, civilized, hygienized and disciplined citizen. However, such a system faced some resistance, as could be identified by cross-referring different sources (oral accounts, school documents, newspapers and photographs) during this research work, thus revealing a gap between the norm and its practice.

Over the last several decades, school choice – in the context of educational systems that are available to choose from as well as the reasons why parents choose what they do for their child – has become a topic of interest to both educational researchers and the public at large. The Seventh-day Adventist school system, like other faith-based institutions, is uniquely positioned in this subject, as it is an educational organization framed by a religious denomination. In addition to the typical factors such as academic standards, curricular offerings and peer influence, the issue of school choice within this context also involves complex layers of culture and religiosity and spirituality. Are parents able to disengage themselves from the trappings of those expectations and beliefs and objectively choose a school system for their child? Or are religious background and experience simply too embedded into one’s psyche – and, as an extension – one’s choices to ever fully disentangle that subtext from the decision-making process? This mixed-methods study sought to better understand the relationship between parental religiosity and school choice, specifically within the Seventh-day Adventist denomination. In order to assess the influence of Adventist culture, doctrinal commitment and general religiosity, a cultural domain had to first be established. Following the methodology as laid out in cultural consensus theory, free-listing and rank-ordering tasks were given to two separate, geographically representative samples from across the continental United States. Derived from those conversations, statements were then developed that captured characteristics and behavior of a member who adhered to traditional Seventh-day Adventist culture. Those statements were written into the survey instrument, alongside validated scales for general religiosity and Adventist doctrinal commitment. The population for this study targeted any Seventh-day Adventist member in America who had K-12 school-aged children. The survey was developed in SurveyMonkey and distributed through church communiqué (websites, bulletins, announcements, etc.), official administrative channels such as ministerial department newsletters and video announcements, and social media. Over 1,000 responses came in and the data was analyzed through SPSS, specifically examining patterns of school choice among those with high or low general religiosity, doctrinal commitment and Adventist culture. The results of the data analysis demonstrated clear and significant associations between several key variables and the dependent variable of school choice. Several variables, such as Adventist culture, doctrinal commitment and a parent’s own educational background, emerged as predictors for school choice when binary logistic regressions were conducted. Adventist culture proved to be a multi-factorial construct, interacting with other variables in different ways. The conclusions from this study point to several implications for K-12 Adventist education, particularly in the area of marketing to Adventist families and further research could certainly explore that more fully.

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