**5. Education and the Catholic school from the perspective of its students**

Systems of values belong to the deep levels of semiotic analysis. For this reason these are the main constituents of ideologies. From the current theories of discourse analysis, the existence of two basic components in these ideologies is considered. In this measure, you have in the first place the cognitive aspect that impregnates basic principles of social knowledge, judgment, understanding, and perception, that is, it endows the subject with a knowing and doing in correspondence with what is expected and with what is demanded in a definite core. On the other hand, you have the social aspect, since they are shared by members of groups or institutions and are related to the specific interests of these establishments [15]. In this sense, ideologies are shared socially through the use of "interpretive frameworks" that will allow group members to evaluate, understand, and give meaning to social reality, daily practices, and relationships that each one has with other groups. In correspondence with the above, Catholic education institutions, participating in the research, present an evident ideology that proves the formation given to the student, from the proper values of their religious community and according to the academic action, evaluated by obligatory tests at the national level, as one participant says "In the academic area I have learned everything and the principles of the school, I have learned the values that teach us as humility, respect, honesty, simplicity, all that" (student No. 2).

the evaluation of teachers and directors toward learners; student No. 1 said "they must see us

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From the perspective of states described in the statements, we can distinguish that education is conceived as a process: Unfinished, durable, and imperfect, and the school as an institutionalized space for education intentionally. In this sense, as stated by the students, they are in a process of transformation in which they acquire a way of being that is of "good people" or people humanized in the Catholic way. This part of the Manichean idea that before the educational process, the student is a bad person, not because of lack of competence, but because of the nature of the subject who arrives without being a finished subject without knowledge of how to be "good". In this process, the school acts as a mediator or assistant that helps the subject to make an order in their lifestyle in correspondence with some ideological bases and some particular principles. Accordingly, they lead them to be united to values and principles of a social and denominational type of the institution that would make them the best people

In order to achieve this, the school participates in the construction of the competence of the subjects (students) and their interpretive frameworks, offering them the experiences and the proof (among them, the practices of religious rituals outside the interest of several students, they said it themselves) to get the desired identity of the school and family project of each student; in this regard student No. 4 enunciates "Mathematics, Spanish … the as signature normal and Catholic Eucharist and group direction … the Eucharist that is not as signature, but is in the school schedule." It is then reaffirmed that the educational process of this younger generation, from their experience, revolves around the transition from an initial state of disjunction to a final one of conjunction to make them competent or in words of themselves "good person," but this is a "good person" from the confessional perspective. In this respect, student No. 10 states "education here has always been schematized, mostly because we are very conservative" and said that "we have here to learn this and some external things, as influences are bad. So the simple fact that one does not agree with something that you are living, that the world is governed by that and that kind of thing we could call taboos, here they

The transition from one state to another as referred by the learners is a process of transformation that depends entirely on external figures of the transitive type; since they appeal to actors different from themselves for the performance, always these external persons are in the statements as teachers, directors, and God. Precisely, the achievement of the objective of formation in the way of the object of study is based on the dependence of another who orients, orders, and thinks, sometimes even does it for me. According to the recurrence in the speech, the main actors are the teachers who guide the process. However, as a collective actor will be located to the educational institution that encompasses the different involved in the process (rector, coordinators, teachers, and god). In this way, it is formulated from the semiotic actantial level the following narrative structure where S2 will be the educational institution, S1 the

> Transitive type relationship PN= H2 (S2 → S1 ∩ Ov).

as vague, the most annoying person, those who always behave badly".

the world needs.

work very delicately or they do not make this."

student, and Ov is to be the "good person":

In relation to the above, one of the first findings in the analysis of the discourses was to identify that learners perceive themselves as subjects that they are part of a process capable of molding them, improving them, and contributing them to become people of "good" in the Catholic way. In fact, the word: good, person of good, and similar words in Spanish appear consistently in the discourse of the boys. As stated by student No. 1 (…) pieces of clay, because they take us and they mold them as best person. The recurrence in the statement "to form people of good" allowed us to recognize the implications of the term regarding the Catholic educational ideology and the interpretative frameworks from which young people are evaluated. About this, pupil is presented as a being with deficiencies in the Catholic, but with potential for the future, and those who do not have potential will at least serve something; for this, all try to help them improve in the institute, according to student No. 9.

From the dialogue with the informants, we were able to identify that all they learned the interpretative framework; that is, the students have already assimilated rules, practices, particular form of life in their formative years. This allows them to evaluate, understand, and give meaning to the different practices and actions of their environment. In consequence, the oral discourse obtained exhibits that young people can evaluate their current formation process; so they review their formation as positive and influential, because they consider themselves a little more skilled in academic competencies and with a great advance in the acquisition of values of their institutions. From the personal perspective of the students interviewed, they see themselves as more human and "good" according to the Catholic way that is different from the ways of being in the world, as established in the student No. 3 "look at us as trying to change the mentality of society and that we are different, then as that is what we are trying to explain." In a critical sense, the answers obtained show a design of exclusive universes that bifurcate between catholic education (euphoric) and the formation of the exterior (dysphoric) associated with unacceptable behaviors.

In addition, in the statements, we evidence the representation of education as a process of the human being. It has capacity, possibility, and competence to influence, modify, and construct the being and at the same time the knowledge, feel, and act of each one of the students; in these statements the subjects recognize the impossibility of resistance to it. Likewise, they reiterate that they still need to continue improving in the process according to the expectations of the institution to which they belong; so, in the statements we have expressions from the evaluation of teachers and directors toward learners; student No. 1 said "they must see us as vague, the most annoying person, those who always behave badly".

understanding, and perception, that is, it endows the subject with a knowing and doing in correspondence with what is expected and with what is demanded in a definite core. On the other hand, you have the social aspect, since they are shared by members of groups or institutions and are related to the specific interests of these establishments [15]. In this sense, ideologies are shared socially through the use of "interpretive frameworks" that will allow group members to evaluate, understand, and give meaning to social reality, daily practices, and relationships that each one has with other groups. In correspondence with the above, Catholic education institutions, participating in the research, present an evident ideology that proves the formation given to the student, from the proper values of their religious community and according to the academic action, evaluated by obligatory tests at the national level, as one participant says "In the academic area I have learned everything and the principles of the school, I have learned the

180 New Pedagogical Challenges in the 21st Century - Contributions of Research in Education

values that teach us as humility, respect, honesty, simplicity, all that" (student No. 2).

help them improve in the institute, according to student No. 9.

associated with unacceptable behaviors.

In relation to the above, one of the first findings in the analysis of the discourses was to identify that learners perceive themselves as subjects that they are part of a process capable of molding them, improving them, and contributing them to become people of "good" in the Catholic way. In fact, the word: good, person of good, and similar words in Spanish appear consistently in the discourse of the boys. As stated by student No. 1 (…) pieces of clay, because they take us and they mold them as best person. The recurrence in the statement "to form people of good" allowed us to recognize the implications of the term regarding the Catholic educational ideology and the interpretative frameworks from which young people are evaluated. About this, pupil is presented as a being with deficiencies in the Catholic, but with potential for the future, and those who do not have potential will at least serve something; for this, all try to

From the dialogue with the informants, we were able to identify that all they learned the interpretative framework; that is, the students have already assimilated rules, practices, particular form of life in their formative years. This allows them to evaluate, understand, and give meaning to the different practices and actions of their environment. In consequence, the oral discourse obtained exhibits that young people can evaluate their current formation process; so they review their formation as positive and influential, because they consider themselves a little more skilled in academic competencies and with a great advance in the acquisition of values of their institutions. From the personal perspective of the students interviewed, they see themselves as more human and "good" according to the Catholic way that is different from the ways of being in the world, as established in the student No. 3 "look at us as trying to change the mentality of society and that we are different, then as that is what we are trying to explain." In a critical sense, the answers obtained show a design of exclusive universes that bifurcate between catholic education (euphoric) and the formation of the exterior (dysphoric)

In addition, in the statements, we evidence the representation of education as a process of the human being. It has capacity, possibility, and competence to influence, modify, and construct the being and at the same time the knowledge, feel, and act of each one of the students; in these statements the subjects recognize the impossibility of resistance to it. Likewise, they reiterate that they still need to continue improving in the process according to the expectations of the institution to which they belong; so, in the statements we have expressions from From the perspective of states described in the statements, we can distinguish that education is conceived as a process: Unfinished, durable, and imperfect, and the school as an institutionalized space for education intentionally. In this sense, as stated by the students, they are in a process of transformation in which they acquire a way of being that is of "good people" or people humanized in the Catholic way. This part of the Manichean idea that before the educational process, the student is a bad person, not because of lack of competence, but because of the nature of the subject who arrives without being a finished subject without knowledge of how to be "good". In this process, the school acts as a mediator or assistant that helps the subject to make an order in their lifestyle in correspondence with some ideological bases and some particular principles. Accordingly, they lead them to be united to values and principles of a social and denominational type of the institution that would make them the best people the world needs.

In order to achieve this, the school participates in the construction of the competence of the subjects (students) and their interpretive frameworks, offering them the experiences and the proof (among them, the practices of religious rituals outside the interest of several students, they said it themselves) to get the desired identity of the school and family project of each student; in this regard student No. 4 enunciates "Mathematics, Spanish … the as signature normal and Catholic Eucharist and group direction … the Eucharist that is not as signature, but is in the school schedule." It is then reaffirmed that the educational process of this younger generation, from their experience, revolves around the transition from an initial state of disjunction to a final one of conjunction to make them competent or in words of themselves "good person," but this is a "good person" from the confessional perspective. In this respect, student No. 10 states "education here has always been schematized, mostly because we are very conservative" and said that "we have here to learn this and some external things, as influences are bad. So the simple fact that one does not agree with something that you are living, that the world is governed by that and that kind of thing we could call taboos, here they work very delicately or they do not make this."

The transition from one state to another as referred by the learners is a process of transformation that depends entirely on external figures of the transitive type; since they appeal to actors different from themselves for the performance, always these external persons are in the statements as teachers, directors, and God. Precisely, the achievement of the objective of formation in the way of the object of study is based on the dependence of another who orients, orders, and thinks, sometimes even does it for me. According to the recurrence in the speech, the main actors are the teachers who guide the process. However, as a collective actor will be located to the educational institution that encompasses the different involved in the process (rector, coordinators, teachers, and god). In this way, it is formulated from the semiotic actantial level the following narrative structure where S2 will be the educational institution, S1 the student, and Ov is to be the "good person":

Transitive type relationship

PN= H2 (S2 → S1 ∩ Ov).

In this way, the narrative structure expressed by the informants (students) has figures such as injecting principles, instilling something that suddenly does not please others, and taking us to shape ourselves as a better person. This allows us to observe the constant transitive relationship associated, by students, with the concept of education. But this is not experienced always euphorically by the subject who feels like the object of "injection" of something that must be incorporated inside. On this, it is proposed that the education should be the main generator of centripetal forces that counteract the laxity of the family system, so that the learner must be related with practices different from those of the home, such as practices of the interior of his/her culture [16]. In the case of confessional formation, the subject is coming together with practices in which he does not experience being an actor responsible for his own formation and, therefore, is not aware of the indispensable autonomy in the process, so that he appears limited in his performative competence, and they give the responsibility to the teachers and the Catholic school institution.

if this one respects mine. As one participant says "there are girls in the school who are not Catholic, there are girls who are Christian (not Catholic), there are some Protestants and there are girls who do not believe, or they are not believers, or they doubt, but here, that is allowed and respected (…)" (student No. 4). In the other two schools, the discourse of the difference between us and them like a society that we must change and not follow is more marked.

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After analyzing the discursive data and categorizing them, according to Hamon, one arrives at what is the heart of the interpretative process that puts into semiotic terms as "minimal armor of the story" [14]. This is where the most conceptual and deep structures of thought are organized and the values that guide the levels of further analysis are present. In this sense, the analysis showed a clear tension between autonomy and heteronomy of the individual. It indicates that the relationship of subjection of the student subject by the action of the Catholic institution is to educate not only a good person in terms of autonomy but also a good obedient person, to the norms, rules, customs, and ideologies that religion demands. The following

The previous figure shows that a heteronomous individual that is receiving a critical formation can reach a state of autonomy, as this learns to include with others, caring for oneself by

**Figure 1.** Semiotic square of formation in Catholic schools. *Source:* carried out by Diana Marcela Pedraza Díaz in the framework of the research Representations of the students on the education and the catholic and private school.

**6. At the heart of confessional formation**

diagram shows the voltage between these values (**Figure 1**).

This formation of the catholic identity, orientated by the "to become good person," has values, principles, and some knowledge that the school establishes as condition of the competitions of the subject, and this presents like a lifestyle of the student. They provide the basis for judgment about what is right or wrong and provide basic guidelines for social perception and interaction [15], so that the values that the school has selected are considered as the basic criterion to evaluate the actions of each person in these ideological systems and the other surrounding ones. These normative models are based on specific axiologies of this type of education and of the proposal of Hamon about this; we identified in his article "texts and ideologies," where he proposes four axiological axes that are represented thus, "the hand that puts into play the technological; the look, the aesthetic; the voice, the linguistic; the displacement, the ethical" [4].

Of the four axiological axes: linguistic, ethical, technical, and esthetic, the statements that were analyzed allowed recognizing the existence of an evaluation standard that tends to focus primarily on the ethical when proposing the formation of a Catholic identity that converges in the being and secondly, the esthetic with the personal presentation. That exposes a care of the body that is imposed by institutional and confessional rules. About this issue, the school demands to student that this uses colors and objects that were not striking and different, like the black or white colors. Cleanliness is vital. Inclusive hair style; for example, men should preferably have short hair.

The statements in general show the concrete forms in which the principle of esthetic homogeneity in the students is positively valued; the order, the personal cleanliness, the dressing, and the use of colors and objects that are not striking and different from the other actors are highlighted. On the contrary, differential, provocative, disorderly, dirty, noninstitutional identity is valued differently. In terms of technology, it is considered as knowledge of the student that must change as the world transforms, but its use is regulated by the tools and values that the institution gives it. In the linguistic axes, the college values the use of non-rude expressions or that slanders the religion or its beliefs.

Of the previous criteria, in only one of the three participating schools, an explicit vision of inclusion of the other was evidenced, but under the criterion, I respect what the other thinks, if this one respects mine. As one participant says "there are girls in the school who are not Catholic, there are girls who are Christian (not Catholic), there are some Protestants and there are girls who do not believe, or they are not believers, or they doubt, but here, that is allowed and respected (…)" (student No. 4). In the other two schools, the discourse of the difference between us and them like a society that we must change and not follow is more marked.
