Summary: Galvão, Ana Maria de Oliveira, Di Pierro, Maria Clara.Prejudice against
illiterates.IN: Galvão, Ana Maria de Oliveira.The social construction of prejudice against
illiterates in Brazilian history.São Paulo: Cortez, 2007
By emphasizing that prejudice is not something natural, but rather constructed, reinforced,
and legitimized through various mechanisms of power, in this chapter the authors seek in the
historiography of Brazil the moments when the discourse against illiterate people finds ways
to consolidate itself in the Brazilian population's imagination.By emphasizing that prejudice is
not something natural, but rather constructed, reinforced, and legitimized through various
mechanisms of power, in this chapter the authors make the effort to seek in the
historiography of Brazil the moments when discourses against illiterate people find ways to
consolidate in the Brazilian population's imagination.
Context: By emphasizing that prejudice is not something natural, but rather constructed,
reinforced, and legitimized through various mechanisms of power, in this chapter the authors
make the effort to seek in the historiography of Brazil the moments when the discourse
against illiterate people finds ways to consolidate itself in the Brazilian population's
imagination. The authors divide these historical moments into "scenes" to visualize the
hegemonic discourses of each historical period. Text to translate:The authors divide these
historical moments into "scenes" for the visualization of hegemonic discourses of each
historical period.The first of them dates back to the past of Christian formation undertaken by
the Jesuits for the indigenous people.A historical fact is highlighted that Jesuit catechization
and education were solely intended for children, as they were considered easier to mold.The
indigenous adult was seen as a person with vices and habits already well established, which
made catechization and the teaching of reading and writing in the manner used by the
missionaries difficult.
The indigenous adult was seen as a person with vices and well-established habits, which
made catechization and the teaching of reading and writing in the manner used by the
missionaries difficult. In the second scenario, the author presents the example of an illiterate
rural landowner who, by having land and being able to prove his income, could exercise his
political and civil rights.In the second scenario, the author presents the example of an
illiterate rural landowner who, by having land and being able to prove his income, could
exercise his political and civil rights.In the 19th century in Brazil, with a literate culture still
taking timid steps in the rural areas – but already better established in urban areas –
illiteracy was common in the nation that was in the process of formation.Not being able to
read or write was not an impediment to exercising power, since citizenship at that time was
granted to children of free Brazilians with property, with illiteracy not being directly linked to
poverty.
Context: Not knowing how to read or write was not an impediment to exercising power, as
citizenship at that time was granted to children of free Brazilian citizens with property, with
illiteracy not being directly linked to poverty. However, an illiterate adult in the urban mid19th century was not only related to the condition of poverty and ignorance but was also
considered a danger to the development of a country that sought to achieve progress and
civility in the mold of European nations.The illiterate adult in the urban environment of the
19th century was not only related to the condition of poverty and ignorance but was also
considered a danger to the development of a country that sought to achieve progress and
civility in the mold of European nations.It is about this that the authors discuss in the third
scene, where a teacher, in a philanthropic and charitable capacity, taught night classes to
people over 15 years old in a space that during the day was designated for teaching
children.Guided by a growing Enlightenment movement that was spreading through the
intellectual circles of the time, intellectuals taught poor white people, free blacks, freedmen,
and in a few cases, slaves, convinced that through education the country would develop
economically and socially.
Guided by a growing Enlightenment movement that spread through the intellectual circles of
the time, intellectuals taught poor white people, free Black people, freed slaves, and in a few
cases, convinced slaves that through education the country would develop economically and
socially. It is in this context that public education through the school institution began to be
seen as a space for the formation of the Brazilian citizen, and the role of reading, writing,
and the sciences gained prominence in the identity formation of what this citizen would
become.It is in this context that public education through the school institution begins to be
seen as a space for the formation of the Brazilian citizen, and the role of reading, writing,
and the sciences in the identity formation of what this citizen would come to be gains
prominence.In the fourth scene, the authors discuss the discourses surrounding the
establishment of the Saraiva Law, which excluded illiterates from the electoral public,
creating a clear link between knowledge and the exercise of the literate world and the
exercise of political rights.Deputy Saldanha Marinho defends the right to vote for the illiterate
public, arguing that the ability to read and write is not linked to the ability to discern and have
awareness.On the other hand, Deputy Cândido de Oliveira opposed it, arguing that the
illiterate public is a dependent public without its own opinions.The authors identify dualities
that underpin the discourses about the illiterate of that historical moment, with a pendulum
always oscillating between different conceptions.
The authors identify dualities that guide the discourses about the illiterates of that historical
moment, with a pendulum always oscillating between different conceptions. Education as the
main promoter of progress and the maker of citizens, as well as responsible for eliminating
illiteracy from society and regenerating the nation for progress, remains a hegemonic idea
that endures during the Republic and strengthens during this period.Education as the main
promoter of progress and the shaper of the citizen, as well as responsible for eliminating
illiteracy from society and regenerating the nation for progress, continues to be a hegemonic
idea that endures during the Republic and strengthens during this period.The authors
discuss in the fifth scene the view of irrationality held about the illiterate, and illiteracy was
seen as a "cancer" that needed to be eradicated as quickly as possible.
The authors discuss in the fifth scene the irrational view that was held about illiterates, and
illiteracy was seen as a "cancer" that needed to be eradicated as quickly as possible. In the
50s and 60s, depicted in scenes 6 and 7, the authors bring to the discussion the first
government policies aimed at combating illiteracy through campaigns, such as the
Adolescent and Adult Education Campaign (CEAA), which still wove contours of inferiority
around the illiterate population.Already in the 50s and 60s, depicted in scenes 6 and 7, the
authors bring to the discussion the first government policies aimed at combating illiteracy
through Campaigns, such as the Adolescent and Adult Education Campaign (CEAA), which
still wove contours of inferiority to the illiterate population.Only in the 1960s did an adult
literacy experience begin to emerge, placing the student at the center of learning, valuing
their cultural knowledge, and for the first time treating the education of these people as a
right.The 1960s in Brazil were fertile years for popular education and social movements, with
various organizations emerging, such as the Basic Education Movement, the Popular
Culture Movement, the Popular Education Campaign of Paraíba, among many
others.Despite having a greater concentration and expressiveness in the Northeast, these
movements spread throughout the entire Brazilian territory.