Esta pesquisa pretende compreender o funcionamento interno e a estrutura de duas Congregações católicas francesas instaladas no Brasil na primeira metade do século XX: as Irmãs da Sagrada Família de Bordeaux e as Irmãs de Nossa Senhora do Calvário. Utilizando como fontes a memória coletiva construída por elas e também as narrativas das próprias religiosas que vieram para o Brasil, recolhidas em crônicas, cartas e entrevistas, acompanhase as práticas desenvolvidas por essas instituições - a recordação, a imitação e a pregação - ao longo de três períodos distintos: o da suas fundações na França, na primeira metade do século XIX; o da sua vinda para o Brasil; e o da fundação de seus colégios na década de 1950. A partir de uma história institucional que se apresenta rigidamente cristalizada e homogênea, esta investigação questiona a imagem que essas freiras construíram de si próprias, no passado e no presente, analisa a margem de autonomia e mudanças possíveis para essas mulheres dentro dessas instituições, delineia quais os percursos traçados por elas em um novo país, aponta quais os conflitos com a sede e explora as possibilidades de reconstrução ou reinvenção das Congregações no trânsito França-Brasil. As conclusões dessa pesquisa articulam-se em torno dos três temas que perpassam todo o trabalho: recordação e mudança, imitação e poder e táticas e estratégias na pregação. / This research intends to understand the internal operation and the structure of two French Catholic Congregations installed in Brazil in the first half of the century XX: the Sisters of the Sacred Family from Bordeaux (France) and the Sisters of Ours Mrs. of Calvary. Using as sources the collective memory built by them and also the narratives of the own nuns that came to Brazil, collected in chronicles, letters and interviews, following the practices developed by those institutions - the memory, the imitation and the preaching - in three different moments: the foundations in France, in the first half of the century XIX; the arrival to Brazil; and the foundation of their schools in the decade of 1950. Starting from an institutional history that comes crystallized and homogeneous, this investigation analyze theimage that those nuns built of them own, in the past and in the present, it analyzes the autonomy margin and possible changes for those women inside of those institutions, it delineates which the courses drawn by them in a new country, it show which the conflicts with the headquarters and explores the reorganization possibilities or of to reinvent the Congregations in the exchange France-Brazil. The conclusions of that research pronounce around of the three themes that search all the work: memory and change, imitation and power and tactics and strategies in the preaching.

M.Ed. / This research was conducted in order to elicit and describe the perceptions of a group of young women who have participated in the Umendomuhle Community Education Project as to how it has influenced their lives. The secondary aim was to discover weaknesses and strengths in the project, and to help improve it. The Umendomuhle Community Education Project was initiated in order to increase the number of adult learners at the community centre, to help improve the standard of living for the community, and to empower young women with practical skills so as to increase self-employment. The project’s secondary aims were to develop the young women’s independence and to free them from the mentality of perceiving men as their source of income. This study was conducted with a sample of ten young women participating in the Umendomuhle community development project. The findings indicated that participants developed a change in self-esteem by respecting and trusting the self, respecting others, developing values acceptable to community and interpersonal skills. They also developed practical skills like agricultural skills, business skills, and personal finance management.

<p>My dissertation “Aspirations and Ambivalences of New Woman: French and Chinese Women’s Press and Fiction, 1900-1930” seeks to foster a global understanding of the dilemmas faced by “New Woman” in France and China in the early twentieth century. The thesis operates on two levels: press and fiction, and focuses on three central aspects of women’s lives: heterosexual love, professionalization, and singlehood. It is the first book-length project on the topic in which the East and West converge. </p><p>Studying feminist periodicals, I investigate two opposing discourses in the first chapter: the nationalist and anti-nationalist feminisms. I argue that both French republican feminism and Chinese nationalist feminism appropriated motherhood to defend women’s rights to education and women’s status at home. Along the anti-nationalist axis, I identify the anarcho-feminism in France and China, which remains understudied in current scholarship. I observe that Chinese anarcho-feminism is deeply influenced by French individualist anarchism through the bridge of Chinese anarchists in Paris. Together, they contributed to the plurality and complexity of first-wave feminism and challenged the nationalist feminist discourse.</p><p>Chapter two shifts from studying periodicals to the textual analysis of fiction centered on heterosexual relations. Informed by psychoanalysis, this chapter frames free love discourse as synonymous with the free expression of individuality. Departing from previous scholarship, I highlight the violent and exclusionary nature of free love, which leads to heroines’ death and rejection of other forms of love. Meanwhile, I propose that French protagonists embrace a new philosophical model of love based on preserving one’s individuality instead of the age-old love model of “merging," which obscures women's identity.</p><p>Chapter three employs sociological theories of professionalization to analyze women’s unique challenges and solutions to negotiating family and career. I argue that the female Bildungsroman in the early twentieth century exhibits narrative features different from its nineteenth-century predecessors: the trajectory of girls' development is expanded to include schools and workplaces; love ceases to be the only theme dominating women’s narratives; supportive female communities populate women’s fiction.</p><p>The fourth chapter highlights the singlehood that Chinese and French heroines both embrace as a valid life alternative. I investigate the motivations behind singlehood as well as its social stigmatization. Whereas heroines consider singlehood a valid option, their choice imposes a tremendous emotional and social price. I argue that the ideological tension between single women and the larger society lies mainly in contrasting views about female singlehood: it is conceived by female protagonists as a sign of independence and a means of self-preservation, but as a radical renunciation of femininity by society. </p>

Many historians and literary critics recognize the nineteenth-century Brazilian author, Nísia Floresta, as the first feminist in Brazil. "Nísia Floresta é considerada a precursora dos ideais feministas no Brasil. Desde o início de sua carreira literária, a defesa dos direitos femininos foi o tema mais recorrente em sua obra"(Castro 250). Her works, published in Brazil and also in France and Italy, influenced women across borders. This thesis will address the discourse on maternity and education found in her works Opúsculo humanitário, Direitos das mulheres e injustiças dos homens, A mulher, and Conselhos à minha filha. Focusing on gender equality and the position of women in society, Floresta's writings appeared in newspapers, pamphlets and books in the early nineteenth century. Contemporary scholars have given her the title of feminist though Floresta never called herself that, for she offered intriguing support for women's stereotypical role as mothers, as well as addressing the liberal notion of women's education. Floresta's publications are of great value due to the scarcity of women writers during her time and because she offers a rare feminine perspective on society both in Brazil and in Europe.

First, this thesis acknowledges that Jesus Christ is the central figure in the plan of salvation, and that the principal doctrine in the young women's curriculum should detail the Lord's atoning sacrifice (see Helaman 5:12). Second, it emphasizes the importance of God's law of witnesses (see Duet 19:15, Matt 18:16, 2 Cor 13:1, D&C 6:28). Third, it discusses the principles of edification within the young women's learning environment. Fourth, it explains the need to focus curriculum on universal and unchanging doctrine. The doctrine is the most crucial component in measuring the young women curriculum according to the latest standards offered by the Church Curriculum Department, the Seminaries and Institutes of the Church of Jesus Christ of Latter-day Saint (S&I) and the Young Women Department. Brief histories of how these organizations developed their tools justify their use in this thesis. Finally, I share how the research was conducted and report findings. All of these sections are to aid the reader's vision of the lessons contained in the curriculum designed for young women in The Church of Jesus Christ of Latter-day Saints. This thesis emphasizes lessons rooted in universal and unchanging doctrine in order for young women to formulate timeless and true principles. These principles, if lived, will then allow the young women to obtain testimonies that assist them in safely navigating their course in the spiritually treacherous environment spoken of in scripture (see 2 Tim 3:1). This thesis recognizes the family as the primary focus of gospel instruction, accentuating how the Young Women Department is support to the family. The General Young Women leaders exemplify the virtues requisite in today's faithful young women of the Church, and is it essential to follow their lead in curriculum updates. This thesis is meant to present timeless principles, historical witnesses of these principles (including an abbreviated doctrinal history used in the early organization), an analysis of young women curriculum in an effort to provide the Young Women organization information useful in further developing curriculum that requires minimal updating. In addition, I will offer a simple suggestion to assist in the development of a curriculum proposal which would have the enabling power to successfully teach a world-wide audience of young women.

This study explores the development of women's tea ceremony from the Edo (1603-1868) to the Meiji period (1868-1912) onward, focusing on its connection to the "good wife, wise mother" ideology in the Meiji period. Many girls' schools, led by Atomi school, adopted the tea ceremony around the time of establishing the “good wife, wise mother.” During the Edo period, the population of women practitioners increased significantly. This was not limited to just women from samurai families; it extended to commoners as well. The women’s tea ceremony during the Edo period was greatly influenced by Confucianism and its expectations for women. However, when the Meiji period (1868-1912) arrived, Westernization started to have a major impact. This led to a decline in Confucian education and Edo cultural practices, including the tea ceremony. During the mid-Meiji period, the tea ceremony was reevaluated and integrated into girls' education in response to the resistance against Westernization and the surge of nationalism. Alongside the expansion of girls' schools, the practice of the tea ceremony spread throughout the country. Atomi Kakei, educated in Confucianism during the Edo period, is considered the first educator to have included women’s learnings of the Edo period, such as the tea ceremony, in the school curriculum from its inception. Nevertheless, the presence of inconsistencies in the remaining documents has raised doubts about the introduction of tea ceremony during the early Meiji period. Furthermore, in her autobiography, Oriori-gusa (1915), certain descriptions interweave the early and mid-Meiji periods, suggesting that she adjusted her actions and behaviors to align with the respective times. This study highlights that the ideology of "good wife, wise mother" played a pivotal role in the spread of the women's tea ceremony. In addition, careful observation of the operation of the Atomi Kakei’s school reveals that the tea ceremony was modernized in a short period of time, in line with the changing policies of the Meiji government.

La littérature didactique spécifiquement destinée aux femmes a connu un traitement paradoxal dans les travaux universitaires : délaissée du fait de son manque supposé d’intérêt littéraire, on a pourtant tendance à lui prêter un important pouvoir normatif. Nous nous proposons donc, dans notre travail de thèse, d’aller au-delà de cet apparent paradoxe, en analysant un corpus composé d’une vingtaine de textes de genres distincts, mais qui ont en commun, au-delà des données historiques et géographiques, d’avoir cherché à éduquer, instruire ou édifier la gent féminine. Pour atteindre ces objectifs pédagogiques, leurs auteurs mettent en place des stratégies discursives qu’il est nécessaire d’étudier. Ainsi s’expriment les nuances et les contradictions d’un enseignement qui n’est nullement uniforme, chacun transmettant, en fonction de ses opinions, des circonstances de la publication de son ouvrage, etc., un message qui lui est propre. Dès lors, il ne faudrait pas considérer ces textes comme autant d’expressions d’une seule et unique idéologie qui s’imposerait aux femmes, dans la mesure où l’unité même de cette idéologie est fortement remise en question. En outre, les femmes auxquelles ils sont destinés peuvent adopter, vis-à-vis d’eux, des attitudes qui sont parfois fort différentes de celles qu’avaient imaginées leurs auteurs. Ainsi, la littérature didactique peut devenir l’instrument de jeux de pouvoir et de luttes d’influence où auteurs et destinataires poursuivent des fins parfois bien éloignées de l’enseignement. Notre travail de thèse vise donc à mieux connaître, dans toutes ses richesses et ses ambigüités, un corpus qui s’offre à de multiples lectures. / The didactic literature specifically dedicated to women has been analyzed in a very paradoxical way by scholars: neglected because it is allegedly deprived of literary interest, its normative force tends, on the contrary, to be overvalued. In this work, we mean to go further than this apparent paradox, analyzing a corpus of twenty texts of various literary genres, whose common point is, apart from historical and geographical data, to look for educating, instructing or edifying women. In order to achieve those pedagogical aims, the authors implement discursive strategies that we have to study. By doing so they reveal the nuances and contradictions of a teaching that is far from being uniform, in so far as each author transmit, depending on his opinions, the circumstances of the publication of his work, etc., a message of his own. Therefore, we don’t have to consider these texts as so many expressions of a single and unique ideology which would be imposed to women, inasmuch as the very coherence of this ideology can be questioned. Moreover, the women to which the works we are going to study are destined can adopt, towards them, some attitudes that are very different from those imagined by their authors. Thus, didactic literature can become an instrument in power games and struggles in which education is very far from being the only preoccupation of the authors or their dedicatees. Our work aims at a better knowledge of all the richness and ambiguities of this corpus, in order to show that it could be read in very different perspectives.

Orientador: Maria do Carmo Martins / Dissertação (mestrado) - Universidade Estadual de Campinas, Faculdade de Educação / Made available in DSpace on 2018-08-16T12:01:04Z (GMT). No. of bitstreams: 1 Correa_PriscilaKaufmann_M.pdf: 98560088 bytes, checksum: 63532ca4c3d10073a450e56aedae12d9 (MD5) Previous issue date: 2010 / Resumo: Esta pesquisa procura investigar o ensino religioso no interior do Colégio Progresso Campineiro a partir de suas prescrições curriculares e de práticas educativas no período de 1900 a 1937. Esta instituição foi fundada em 1900 por um grupo de campineiros influentes e destinava-se à formação feminina sem vínculo com qualquer congregação religiosa. O ensino religioso, entretanto, se tornou uma forte característica da escola, como elemento importante da formação moral das alunas. As dimensões deste ensino, analisadas neste estudo, compreendem a religião como matéria de ensino no interior do currículo escolar e como um conjunto de práticas que eram organizadas no cotidiano do colégio. A presença do ensino religioso na proposta educacional desta escola foi fortalecida com a presença de Dona Emília de Paiva Meira, a segunda diretora da escola, que buscava o próprio aperfeiçoamento espiritual. O ensino religioso se mostrava, pois, como um importante elemento de legitimação do colégio perante a sociedade. / Abstract: This research seeks to investigate the religious education within the Colégio Progresso Campineiro in its curricular prescriptions and educative practices in the period of 1900 to 1937. This institution was founded in 1900 by a group of distinguished men in the city of Campinas, focused on female formation without any bond with a religious congregation. The religious education, however, became a strong feature of the school, as an important part of moral formation of the students. The dimensions of the religious education examined in this study include religion as a subject within the school curriculum and as a set of practices that were organized in the daily life of the school. The presence of religious education in the educational proposal of that school was strengthened by the presence of the principal Dona Emilia de Paiva Meira, who had a concern about her spiritual improvement. The religious education is here shown as an important element to legitimate the school within the society. / Mestrado / Educação, Conhecimento, Linguagem e Arte / Mestre em Educação

The impact of Enlightenment rhetoric on Revolutionary conceptions of gender has been a topic of historiographical debate. This thesis examines how Scottish Enlightenment stadial views of progress influenced early American female education discourse. Within this framework, upper middle-class white women transitioned from “slaves” to reasonable companions through the performance of feminine domesticity. Women who conformed to the prescriptions of Scottish moralists represented Anglo-American ideals of civility and refinement which served as a justification for the enslavement and dispossession of African and Indigenous peoples. Examining opinion pieces, advertisements for schools, academy addresses, and runaway slave advertisements reveals how early Americans participated in the simultaneous construction of race and gender. Beginning in the colonial era, editorialists deployed rhetoric from James Fordyce’s Sermons to Young Women (1766) to argue that upper-class white women were capable of reason and thus deserving of educational opportunities. Pre-revolutionary rationales persisted into the post-revolutionary era. This suggests that increased educational opportunities were not contingent on the Revolution. In the 1780s, editorialists deployed lines of reasoning from John Greogory’s A Father’s Legacy to his Daughters (1774), to broaden the construct of reasonable companionship. They argued that upper middle-class white women influenced men’s manners and made society more virtuous. This conception gave women an informal public role as moral arbiters. In the 1790s, women’s rights rhetoric challenged but did not refute the ideological construct of reasonable companionship. Taking a critical race approach to studying Revolutionary women’s access to educational opportunities reveals how dominant discourses upheld the racial hierarchy. / Graduate / 2023-08-24

No description available.