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Item Disputas de poder e organização pedagógica: a escola normal Nossa Senhora Auxiliadora de Anápolis/Goiás (1937-1946)(Universidade Federal de Goiás, 2023-05-09) Fort, Manael Ben Elshad Jennifer St; Alves, Miriam Fábia; http://lattes.cnpq.br/4002600044640352; Alves, Miriam Fábia; Valdez, Diane; Abreu, Sandra Elaine Aires deThis dissertation has the general objective of characterizing the formation of the students of the Normal Nossa Senhora Auxiliadora School- NNSAS from 1937-1946 through its contextualization within a power dispute in the city of Anápolis and the analysis of its pedagogical organization in relation to the different publics that attended specifically the normal school and the domestic school. The time frame was justified by the fact that 1937-1946 marked a period of approximately 10 years of the institution's performance since the process of transferring the Normal School of Annapolis to the sisters of the Salesian Congregation and was located within the dictatorial context of the Estado Novo and the educational dispute between pioneers and Catholics in the country. It was a bibliographical and documentary research, in which, through screening and analysis of selected documents, we were able to critically dialogue with NNSAS's sources. For the problematization of data and expansion of critical reflection on this institution and the training offered within a sociopolitical context, we relied on authors such as: Fernandes (2019); Hahner (2011); Cunha (2013); Barrozo (2016); Daros, (2013); Alves (2014); Borges (2011); Reimer D’abadia and Freitas (2022); Costa and Gonçalves (2019); Borges (2011); Ferreira (2011); Canezin and Loureiro (1994); Frago (2011); Oliveira (2020); Röhrich Ferreira and Souza Arco-Verde (2011); Silveira (2003); Foucault (1999); Ferreira Lopes (2019), among others. The results indicated that ENNSA offered at least two types of training: an elitist training for wealthy class girls and home schooling for poor girls. Her educational vision was based on Don Bosco's preventive system, in which religion served as a pretext to control and tame the students' bodies. Their imposed morality and religiosity were justified by the argument of ensuring the salvation or the transformation of girls into good Christians and honest citizens. However, he realized that this religiosity was devoid of respect and acceptance of the other, where the difference in all aspects were reasons for exclusion.Item Contribuições da crítica materialista histórica feminista para confrontar a hegemonia psicológica: opressão das mulheres e família no Brasil para além da psicologia crítica e do feminismo(Universidade Federal de Goiás, 2023-06-26) Resende, Nicole Soares; Lacerda Júnior, Fernando; http://lattes.cnpq.br/0864307656064852; Lacerda Junior, Fernando; Paiva, Ilana Lemos de; Santos, Lívia Gomes dosIn this research, we aim to contribute to the historical materialist feminist critique to confront the foundations of Psychology based on the oppression of women and families in Brazil. To achieve this, we anchor ourselves in the theoretical framework of historical-dialectical materialism and marxist feminism. From some critical foundations that allowed us to reflect on Critical Psychology and feminism, both of post-structuralist bias, we conclude that Psychology, as a science and profession, is rooted in the bourgeois society's need to use science to maintain its hegemony. Attempts at reformulation that consider themselves independent from historical processes reinforce the psychological hegemony in which its foundations were established. Therefore, we choose the historical materialist feminist critique to understand the oppression of women and families without resorting to Critical Psychology and feminism as particular specialties that hold the true knowledge about social beings. This theoretical-ontological basis enables us to situate the object in the universality of capitalism and identify that the material axis of women's oppression is the sexual division of labor, a particularity of capitalist society that inaugurated the fragmentation between productive and reproductive work. We understand that the bourgeoisie produces and instrumentalizes the inequality between men and women and the social role of the family as a unit of social reproduction to foster capitalism in peripheral and central countries. The specificities of the Brazilian context are colonialism and enslavement, in which the enslaved Black woman serves as the foundation for dependent capitalism through stigmatization, overexploitation, and invisibility. Through the historical materialist feminist critique, we manage to know the roots and material bases of the oppression of women and families and highlight the particularities of dependent capitalism, enabling us to advance towards the radical transformation of society by facing it in its concrete reality and not naturalizing historical processes. Thus, we can strengthen social movements and create strategies of struggle and confrontation beyond the abstraction of psychological hegemony.