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The “School Question” in an Imperial Context: Education and Religion during and following the Occupations of Cuba and Puerto Rico

Published online by Cambridge University Press:  04 February 2022

Lisa Jarvinen*
Affiliation:
Department of History, LaSalle University, PhiladelphiaPA, USA
*
*Corresponding author. Email: [email protected]

Abstract

The United States occupations of Cuba and Puerto Rico following the War of 1898 instituted immediate reforms to the educational systems of the islands. The imposition of public school systems modeled on those of the United States and a concurrent wave of Protestant schools established by American missionaries are well-known features of the imperialist project. Yet American reforms were shaped by what was known in the nineteenth century as “the school question,” or the controversy over the appropriate relationship between schooling, religion, and the government that had pitted the Protestant majority against Catholics and resulted in a consensus that religious-affiliated education should be permitted but relegated to the private sphere. The implementation of this consensus as the basis of occupation policy in Cuba and Puerto Rico, majority Catholic societies, contributed to the significant growth of a system of private Catholic schools and sparked debate about the relationship between religion, education, and nationalism. In an imperial context, “the school question” led to political polarization in the face of persistent US hegemony.

Type
Articles
Copyright
Copyright © 2022 History of Education Society

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References

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29 “Constitution of the Republic of Cuba,” printed in Leonard Wood, Civil Report of the Military Governor of Cuba, vol. 2 (Washington: Government Printing Office, 1902), 229.

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36 See, for instance, the letters to and from the Cuban American League in December of 1898 in General Classified Files, Bureau of Insular Affairs, Container 4, Record Group 365, National Archives of the United States, College Park, MD.

37 Quoted in Martínez-Fernández, Protestantism and Political Conflict, 164.

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42 Georgia Tzortzaki, “La revolución mexicana como huella ideológica en el pensamiento anticlerical cubano (1914–1934),” in Damián A. González et al., Lost in Translation? Actas del XXIII Congreso de la Asociación de Historia Contemporánea (Cuenca, Spain: Universidad Castilla-La Mancha, 2017), 2476–79.

43 Epstein, “The Peril of Paternalism,” 2.

44 Tzortzaki, “Los colegios católicos en La Habana,” 219. For a complete overview of Catholic schools established in Cuba from the colonial era through 1961, see Soneira, Teresa Fernández, Cuba: Historia de la educación católica, 1582–1961 (Miami: Ediciones Universales, 1997)Google Scholar.

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47 Tzortzaki, “Los colegios católicos en La Habana,” 228–30. Private school students were largely White, especially at the most prestigious schools, and it was widely recognized that one reason wealthy families chose private education was to avoid the racial integration of the public school system. However, while Afro-Cubans had better access to public schools, they sometimes faced informal exclusion or had little access to schools due to the largely White neighborhoods where they were built. For a case study, see Lucero, Bonnie A., “The Great Equalizer? Education, Racial Exclusion, and the Transition from Colony to Republic in Cienfuegos, Cuba,” Cuban Studies 49, no. 1 (2020), 153–73CrossRefGoogle Scholar.

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54 Translation (by the author): “the most delicate of our problems . . . that should merit the attention of those who truly care about the health of our country and its growth and consolidation: the education problem.” Clark, Ismael, “El problema religioso [The Religious Problem],” Cuba Contemporánea 8, no. 3 (July 1915), 210Google Scholar. The article also appeared in the major national newspaper Heraldo de Cuba, on July 9, 1915.

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58 Translation (by the author): “based on the most advanced pedagogical thought,” “disorganization and decadence.” Montori, Arturo, “El problema de la educación nacional [The Problem of National Education],” Cuba Contemporánea 14, no. 96 (Dec. 1920), 330Google Scholar.

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60 Translation (by the author): “Did not the Christian religion anoint the first arms raised in Bayamo for the independence of Cuba and were not Catholic prayers raised at the tomb of Maceo and of all the great liberators of Cuba?” Tzortzaki, “Los colegios católicos en La Habana,” 98; Laurie Johnston, “Cuban Nationalism and Responses to Private Education in Cuba, 1902–1958,” in Ideologues and Ideologies in Latin America, ed. Will Fowler (Westport, CT: Greenwood Press, 1997), 31–34.

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62 Tzortzaki, “Los colegios católicos en La Habana,” 27–44; Rolando Buenavilla Recio et al., Historia de la pedogogía en Cuba (La Habana: Editorial Pueblo y Educación, 1995), 59–75.

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64 Super, “Interpretations of Church and State in Cuba,” 525–27. See also Lisa Jarvinen and Conrad Gleber, “Leaving Cuba,” Revolution, Diaspora and Return: The Journey of the Cuban De La Salle Brothers, https://www.revolution-diaspora-return.com/.

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71 For a succinct overview of the imposition of English on Puerto Rico's public school system, see Solsiree Del Moral, “Language and Empire: Elizabeth Kneipple's Colonial History of Puerto Rico,” Centro Journal 31, no. 1 (Spring 2019), 60–62. For a detailed account of each commissioner's language policies, see Negrón de Montilla, La americanización en Puerto Rico y el sistema de instrucción pública.

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78 Sister Miriam Therese OBrien, “Puerto Rico's First American Bishop.” Records of the American Catholic Historical Society of Philadelphia 91, no. 1/4 (Mar.-Dec. 1980), 14.

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82 Aníbal Colón-Rosado, Crisis de la identidad de la educación católica en Puerto Rico (Santurce, PR: Distribución Cultural Puertorriqueña Inc., 1981), 28.

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86 Stevens-Arroyo, “The Catholic Worldview in the Political Philosophy of Pedro Albizu Campos,” 54, 69–70. Translation of the quotation found on page 70 is by Stevens-Arroyo.

87 Silva Gotay, Catolicismo y política en Puerto Rico, 264–85.

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90 See note 6 above.

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92 Martínez-Fernández, Protestantism and Political Conflict, 163–64.

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