THE PROCESS OF PUBLIC INSTRUCTION
I
COLONIAL HERITAGE INFLUENCES
FRENCH AND AMERICAN
COLONIAL HERITAGE INFLUENCES
FRENCH AND AMERICAN
Three influences occur in the process of instruction in the Republic: the influence or, rather, the English heritage, the French influence and U.S. influence. But only English in his time achieved complete mastery. The other two are inserted in the table mediocre English, without altering its fundamental too.
The history of public education in Peru is thus divided into three periods to indicate these three influences (1) . The boundaries of each period is not very accurate. But in Peru it is a flaw common to almost all phenomena almost everything. Even men are rarely seen a net shape, a categorical profile. Everything is always a little fuzzy, a little confusing.
In the process of instruction public, as in other aspects of our lives, we see the superposition of foreign elements combined insufficiently insufficiently acclimated. The problem lies in the roots of this son of the conquest Peru. We are not a nation that assimilates the ideas and men of other nations, imbued with his feeling and atmosphere, and in this way enriches without distorting, its national spirit. We are a people in the living, not merged yet, not yet understood, natives and conquerors. The Republic feels and even confesses solidarity with the viceroyalty. As the Viceroyalty, the Republic is the Peru of the colonizers, rather than the regnícolas. The feeling and the interest of the four-fifths of the population does not play almost no role in the formation of nationality and its institutions.
The history of public education in Peru is thus divided into three periods to indicate these three influences (1) . The boundaries of each period is not very accurate. But in Peru it is a flaw common to almost all phenomena almost everything. Even men are rarely seen a net shape, a categorical profile. Everything is always a little fuzzy, a little confusing.
In the process of instruction public, as in other aspects of our lives, we see the superposition of foreign elements combined insufficiently insufficiently acclimated. The problem lies in the roots of this son of the conquest Peru. We are not a nation that assimilates the ideas and men of other nations, imbued with his feeling and atmosphere, and in this way enriches without distorting, its national spirit. We are a people in the living, not merged yet, not yet understood, natives and conquerors. The Republic feels and even confesses solidarity with the viceroyalty. As the Viceroyalty, the Republic is the Peru of the colonizers, rather than the regnícolas. The feeling and the interest of the four-fifths of the population does not play almost no role in the formation of nationality and its institutions.
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national education, therefore, has no national spirit: it is rather a colonial and colonizing spirit. When in public education programs the State refers to the Indians, does not refer to them as equal to all Peruvians others. Considers them as an inferior race. The Republic is no different in this area of \u200b\u200bthe viceroyalty.
Spain gave us, on the other hand, a sense aristocratic and ecclesiastical and literary concept of teaching. Within this concept, which closed the doors of the university to the mestizos, the culture was a privileged caste. The people had no right to education. Education was to train clergy and doctors.
Independence Revolution, powered by Jacobin ideology, was temporarily adopting egalitarian principles. But this verbal egalitarianism was not in sight, really, but the Creole. Knew the Indian. The Republic also born into poverty. I could not afford a comprehensive policy education.
The generous design of Condorcet was not counted among the thoughts borrowed by our liberals to the great Revolution. Practically remained, in this as in most things, the colonial mentality. Diminished the excitement of rhetoric and liberal sentiment, reappeared clearly the principle of privilege. The government of 1831, which declared free education, founded this measure did not act in "the notable decline of private fortunes which had reduced many parents to the bitter situation because they are unable to give their enlightened education children, undermining many young talent (2) . What concerned that government was not the need to put this level of education accessible to the people. It was, in his words, the urgency of solving a problem of families who had suffered detriment in his fortune.
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The persistence of literary and rhetorical orientation is manifested with the same emphasis. Felipe Barreda y Laos says as typical foundations of the first decades of the Republic: the Trinity College of Huancayo, the School Philosophy and Latinity Huamachuco and Chairs of Philosophy, Theology and Jurisprudence dogmatic College of Moquegua (3) .
In the cult of the liberal arts were often confused, the old landed aristocracy and the young urban bourgeoisie. Both sides were pleased to conceive of universities and colleges as a factory of men of letters and law. Liberals disliked less conservative rhetoric. Who claims there was no practical guidance aimed at encouraging work, to push young people into trade and industry (there was even less who claims a democratic orientation, intended to cross the access to culture for all individuals).
English heritage was not exclusively a psychological and intellectual heritage. It was above all an economic and social heritage. The privilege of education persisted for the simple reason that it remained the privilege of wealth and caste. The aristocratic and literary concept of education was for quite a feudal regime and economy. The revolution of independence had not settled in Peru this regime and this economy (4) . I could not, therefore, have canceled their ideas peculiar about teaching.
In the cult of the liberal arts were often confused, the old landed aristocracy and the young urban bourgeoisie. Both sides were pleased to conceive of universities and colleges as a factory of men of letters and law. Liberals disliked less conservative rhetoric. Who claims there was no practical guidance aimed at encouraging work, to push young people into trade and industry (there was even less who claims a democratic orientation, intended to cross the access to culture for all individuals).
English heritage was not exclusively a psychological and intellectual heritage. It was above all an economic and social heritage. The privilege of education persisted for the simple reason that it remained the privilege of wealth and caste. The aristocratic and literary concept of education was for quite a feudal regime and economy. The revolution of independence had not settled in Peru this regime and this economy (4) . I could not, therefore, have canceled their ideas peculiar about teaching.
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state social responsibility reported by Dr. Villarán in academic discourse of 1900, it is therefore mainly to the English heritage. Dr. Villar admitted in his thesis, although civilian affiliation not consented excessive mental independence against a class, as represented by his party, which so clearly descended from the Viceroyalty, and feels the heir of his privileges. "America," wrote Dr. Villar was not working colony but exploitation and settlement. English settlers came to seek easy riches, and made, discovered, obtained without the double penalty of working and saving, the wealth that is desired by the adventurous, the noble, the soldier, by the sovereign. And finally, why work if it was not necessary? Were not there the Indians? Were not many, gentle, diligent, sober, accustomed to the land and climate? However, the Indian servant was the idle rich and wasteful. But worst of all was that a strong association of ideas was established between labor and servitude, because in fact there was no employee who was not a servant. An instinct, a natural reluctance stained all peaceful work and it was thought that work was bad and dishonorable. This instinct has been inherited from our ancestors as organic heritage. We, therefore, by race and birth, disdain for work, love for the acquisition of money without own effort, the love of idleness pleasant, the taste of the holidays and the tendency to waste "
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