https://doi.org/10.37955/cs.v6i3.276
Received June 14, 2021 / Approved October, 23 2021 Pages: 17-31
eISSN: 2600-5743
Social representations of gender as
an educational function and
integral development from the
complex-existential analysis of
everyday life
Representaciones sociales del género como función
educativa y del desarrollo integral desde el análisis
complejo-existencial de la vida cotidiana
José Miguel Mayorga-González
Psychologist, Master in Social Intervention, PhD in Complex Thinking, Research Coordinator,
Corporación Universitaria Iberoamericana - IBERO, jose.mayorga@ibero.edu.co
ABSTRACT
The subject remains in a constant exchange and interaction between
his experience, the confirmation he perceives from the other and the
positions he assumes in the situation, taking into account the above,
the subject will relate in this way to the world, creating roles and
relational positions. Objective. To understand the social
representations of early childhood educators about gender in their
educational function and integral development. Materials and
methods. The work is based on a qualitative methodology of social
representations and a complex-existential analytical approach.
Results. It is found that educators perceive conflicts around gender
and how it is perceived, in addition to the fact that there should be an
interaction for the integral development of students, as well as an
openness towards knowledge for gender equality and equity.
Conclusions. The relationships between teachers and the other roles
present in the intersubjective field of education favor the educational
function, integral development, as well as the dialogue of knowledge.
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RESUMEN
El sujeto permanece en un intercambio e interacción de manera
constante entre su experiencia, la confirmación que percibe del otro y
las posiciones que asumen en la situación, teniendo en cuenta lo
anterior el sujeto se relacionará de esta manera frente al mundo
creando roles y posiciones relacionales. Objetivo. Comprender las
representaciones sociales del educador infantil sobre el género en su
función educativa y del desarrollo integral. Materiales y métodos. Se
trabaja a partir de una metodología cualitativa de representaciones
sociales y una aproximación analítico complejo-existencial.
Resultados. Se encuentra que los educadores perciben conflictos en
torno al género y cómo este se percibe, además que debe existir una
interacción para el desarrollo integral de los estudiantes, además de
una apertura hacia el conocimiento para la igualdad y equidad de
género. Conclusiones. Las relaciones entre los docentes con los otros
roles presentes en el campo intersubjetivo de la educación favorecen
la función educativa, el desarrollo integral, así como el dialogo de
saberes.
Keywords / Palabras clave
existential analysis, gender, education, development
análisis existencial, género, educación, desarrollo
Introduction
The following article is oriented to the research problem of the lack of
data and current research referents in the Spanish-speaking world
regarding gender in its educational function. Based on the above, the
general objective of the research is to understand the social
representations of early childhood educators about gender in their
educational function and integral development from a qualitative
methodology of social representations and a complex-existential
analytical approach.
Based on the above, this article delves into the existential analytical
look proposed by Längle (2013) and Frankl (2015), Mayorga-González
(2020), among others, to later advance on gender in its educational
function and integral development. Likewise, the analysis of the data
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obtained from 11 participants of legal age who collaborated in the
application of in-depth interviews will be carried out.
The complex-existential analysis starts from the understanding of
everyday life as the basic scenario of each person, so the complex
proposal of Sotolongo and Delgado (2006) is used to understand the
magnitude of the term and also supported by the contributions of
Stolorow and Atwood (2014), Martuccelli (2015), Längle and Kwee
(2013).
Everyday life has three characteristics, namely, indexicality or the
structure of everyday life. In this structure, boundaries, functions,
context and roles are presented, and for it to exist it must show the
relationship between people and the structure of everyday life. For
Stolorow and Atwood (2014), this structure can be understood as the
construction of the intersubjective field of people's behavior.
Martuccelli (2015) will also propose that the structure of everyday life
will provide roles and functions for everyone, but remain within it. the
scope of recognition and allow them to distinguish this field from other
fields.
The structural characteristics and the reality of human existence are
complementary, because Heidegger (2005) casts the subject into the
world, a world that is not the earth, but a world where multiple worlds
are intertwined. Stolorow and Atwood (2014), call these worlds
intersubjective fields. Summarizing, this characteristic, three points of
investigation are proposed in each field, namely, the sacred, the ritual
and the logos.
The sacrum refers to the foundations and principles (family, work,
friends, religion, etc.) that make the field a reality (Sotolongo, 2006),
Lo ritus, specify actions, behaviors, roles, and the implementation of
the subjects in the field through its function (Martuccelli, 2015). And
logos, the subject in the designated field passes tests, confrontation
and discovery of the problem and the meaning of life, these meanings
have the content of existence in each case (Frankl, 2015). Each point
requires continuous feedback from other points, because the
interaction of the three maintains each intersubjective field.
Dynamics of Daily Life. Constant dialogic exchange.
The second feature of everyday life is reflexivity (Sotolongo 2006) or
relational dynamics, which stipulates that the object cannot be
understood independently of the subject, and vice versa. Furthermore,
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the second feature of everyday life not only explains the subject, but
the subject's relationship and mastery, both with himself, and with the
other in the context of the relationship, this means that the subject
understands himself only in the relationship with another person
similar to him.
Therefore, once the intersubjective field in which the subject is located
has been explored, it is also important to understand his relationship
with others and with himself. As Laing (2015) said, the subject will
eventually speak from his experience and produce a feeling and
thinking based on his experience, as well as beliefs and needs (Munné
and Codina, 2002), through a relational discourse based on
confirmation and relational positions.
The personal discourse, according to Längle and Kwee (2013), is based
on the experience built in the affectation with the intersubjective field,
which manifests itself in emotions, as a guide of what is valuable
(Weixel, 2017), in thinking, as Sotolongo and Atwood (2014) point out,
the position of the subject before the intersubjective field, of what he
assumes there and in the interaction with the other, as well as
believing, as Munné and Codina (2002) state, are the biases or
prejudices before the personal meanings of acting with the other,
finally, wanting is oriented to the projection, the value and the risk that
the subject has before the situations that occur in the interaction
(Längle and Kwee, 2013).
In the subject's experience, he builds his story, changing it or
sedimenting it (Spinelli, 2007), all this can occur in the constant
dialogic exchange with the other, assuming roles, functions and
interacting with his own and the other's behavior. But this necessary
relationship presents confirmations and relational positions.
For Laing (2015) confirmation is the way in which the subject captures
the response of the other to one's own behavior, in an action of
evaluation according to one's own experience and expectation that one
has in the situation, therefore two forms can be distinguished, the
concordant or the discordant. For Honneth (2018) in these two forms
that act as counteracts there are different spheres, at the level of social
relations such as work, school, religion, the city, among others, there
the subject seeks recognition, to achieve a status, a merit for his acts,
that would be the concordance of the other in the confirmation, but
discordance can be presented, when the subject perceives humiliation
and rejection in front of what he is or performs.
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In closer relationships such as family, friends, among others, there is
a constant search for trust to generate opportunity in the relationship,
otherwise if this trust is not generated, exclusion will be generated or
perceived (Honneth, 2018). On the other hand, in relationships with a
fairly high degree of intimacy as would be the couple relationships, the
care of that intimacy, the hidden and secret of the subject requires
care, and if the opposite is presented with this information the subject
will come to perceive it as mistreatment.
Finally, in relational discourse relational positions for Martinez (2019)
are presented in three forms, the submissive or passive, in which one
acts receiving direction from the active, the dominant or active, in
which the subject or the other directs the relational situation or the
dead position that as Längle and Kwee (2013) specify, the subject also
feels like an instrument, losing himself. These positions in any
relationship can be combined in competition or collaboration. It is
competition when the subjects seek to assume equal positions (active-
active or passive-passive) and it is collaborative when a synchrony is
achieved (active-passive).
With the above, the subject remains in a constant exchange and
interaction between their experience, the confirmation they perceive
from the other and the positions they assume in the situation.
The third complex-existential characteristic of everyday life is the
existential content, for Martínez (2019) is inherent to every subject the
encounter, the confrontation and the questioning of dilemmas of
existing such as death, freedom, loneliness or the question about the
meaning of life. These dilemmas are revealed to every subject in
relation to the world, with others and with himself in situation, when
being questioned, this is how Mayorga-González (2019) proposes the
expression of these dilemmas as fundamental needs in everyday life
that are reflexive at the moment that an emerging situation arises.
For Martuccelli (2015), an emerging situation is the one that is
perceived as a test, evaluation or risk that the world or the other makes
before the attitude and behavior of the other and that will be sought to
respond to achieve the permanence in the field, the position before the
personal processes, the encounter with the other and the surrender to
the value of the situation. Therefore, by experiencing the questioning
of these needs to exist, the subject finds possibilities of change or
meaning as Frankl (2015) pointed out through the enjoyment, support
or acceptance of the situation.
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Based on the structure, dynamics and openness of the subject within
daily life and according to the principles and foundations with which
the subject arrives at daily life (be it his work, his family, his partner,
among others), he can assume different modes of being that will allow
him to avoid the existential content, but making his life more closed,
or, on the contrary, a mode more open to reflection that will allow him
to find possibilities of change.
The restrictive mode of being for Mayorga-González (2019), is
presented by the interaction of the subject with the field, the others,
his experience and the situation in an insecure and closed way, this in
turn is produced by the perception of discordant confirmations,
restrictive fundamental principles and the absence of a genuine and
collaborative dialogue.
For Laing (2015), this mode of being is the most used in current times,
where, as Chul-Han (2021) points out, in a society overloaded with
information, the only way to assume life is to disconnect from it.
Therefore, the interaction with the field is presented as selfish, i.e.,
seeking only the subjective welfare, with the other the subject
perceives himself as an instrument, with himself a fragmentation,
distancing from his own affectivity and with the situation
consumption, all this is generating relationships based on the control
of the other, personal ambivalence and avoidance of existential
content.
On the contrary, the expansive way of being is presented in the
reflection of the existential content, which allows the establishment of
safe and open environments, as well as genuine and collaborative
dialogues, achieving in the person the management and autonomy of
their processes, the support and collaboration of relationships, the
possibility of change, as well as responding to life from reflection.
To address the definition of gender it is necessary to mention that
there have been many disputes and conflicts surrounding it, although
in this document we will address the meanings contributed by two
great exponents who are important today in the construction of this
category, these are Simone de Beauvoir and Judith Butler, in addition
to other authors who complement the above.
For Beauvoir (1928) and Butler (2016) gender is part of a cultural
construction, this is expressed through the body and the relationship
that one has with the other, it comes out in society depending on the
freedom that each one can have and the role they fulfill in society,
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although as mentioned by Butler (2017) this freedom can be limited by
situations or sex, because gender can become an interpretation from
the anatomy, or on the contrary be a way of existing for the body.
Although Beauvoir does not mention the word "gender" in her works
and that it is born some time later, in her writing "The Second Sex"
(2019) she states that what we can call today in this way, is limited by
the masculine and that from there women seek the opposition, in this
case it would be the feminine, as mentioned above, gender is
constructed from what is socially and culturally already imposed, and
as Carrillo (2021) argues, this differentiation in genders has allowed
societies to be based on violence and discrimination.
For her part Butler (2017) proposes that there can be more than two
genders as this is a construction of its own, a way of existing with a
corporeality and a decision to act-in-the-world, this as mentioned
helps to resignify what it is to be-in-the-world and act in it in
accordance with what she wants to "be".
As mentioned by Connel and Pearse (2018), in educational life there
are situations that lend themselves to gender differentiation, but there
are other situations in which it does not occur, this because the
interaction that people have mainly in their childhood make activities
such as competition in games make their gender (a social construct)
make them act in a certain way or that in the classroom they take a
passive role, because all students are paying attention to the teacher
and there the differentiation of the groups is of another type.
Continuing with the above, it is necessary to highlight that boys and
girls enter and leave groups that are often governed or differentiated
by gender issues, but it can be seen that on several occasions they break
and go beyond these limits by assuming other roles and other activities
within the game and interaction with others (Connel and Pearse,
2018).
Viotti and del Valle (2013) argue that school and education play an
important role in the symbolic representations and meanings held
about genders, since school is an ideal environment in which ideas,
roles, activities and characteristics of these groups can be taught, so
the role of the educator is fundamental in the context, since many
practices and relational fields where they can interact and learn will
start from him.
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Educators play a fundamental role and will be in charge of guiding and
giving tools to students to be able to interact with the world and many
times understand their gender roles, also as Rodriguez and Pease
(2020) expose in their research, the beliefs that teachers have about
gender and sexuality can interfere in the way they educate for the
comprehensive sexual development of their students.
Likewise, teachers can empower their students so that education about
gender is equitable and egalitarian, generating awareness, reflection
and consideration about the realities that they live day by day and how
they live in constant relationship with themselves, others and the
world, creating environments of change that allow social interaction
on the subject (Mayorga, 2018).
For an integral development there must be the gender category
involved there, this because it cannot be denied that due to gender
differentiation and gender stereotypes there is violence and
discrimination, and to the extent that there is education for equality
and equity, it will be possible to have a society with a full and integral
development, in which people enjoy rights, responsibilities and
opportunities (Parra and Medina, 2019).
Furthermore, as Massolo (2006) mentions, in order to achieve integral
development, it should be taken into account that gender is not
something isolated, since there are interpersonal relationships,
inequalities, relational positions, among others, that will allow for
development, not only on a personal level, but also in the community,
in relationships, and in general in the context in which they are found
and in which they are able to generate a reflection and awareness of
gender.
Materials and Methods
We proceeded to carry out the research from the qualitative method,
since with the information obtained, the deficiency that exists on the
part of the pedagogical professionals when teaching literature to
children is determined with greater amplitude. Taylor and Bogdán
(1984) point out that the objective of qualitative research is to provide
a research methodology that allows understanding the complex world
of lived experience from the point of view of the people who live it.
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For authors such as Navarro and Tamayo (2009), social
representations are presented as cognitive formations that occur in
social groups; thus, they can be defined by the forms of interpretation
that the group gives to a certain object, situation or common referent.
Likewise, these representations can be defined as "social constructions
of ordinary knowledge elaborated on the basis of values and beliefs
shared by a social group, giving rise to a vision of the world that is
manifested within social interactions" (Fischer, 1997 p. 36).
For the elaboration of this research, an in-depth interview was
conducted with 11 teachers from educational institutions in Colombia,
4 of whom were men and 7 were women, on the subject of gender as
an educational and integral development function. The information
was codified, allowing the emergence of emerging categories.
Subsequently, an analysis was made based on the existential analysis
of daily life. The table with the emerging categories is presented below.
Table 1. Emerging categories
CODES
In favor of the conflict
Against the conflict
Humiliation of the other
Relationality in groups
Peer-to-peer liaison
Connections between
groups
Peer recognition
Conceptualization of
gender
Ignorance of gender
Orientation definition
Orientation dispersion
Cultural knowledge
Cultural ignorance
Gender differentiation
Gender awareness
Gender status
Role acceptance
Gender stereotyping
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Roles assigned in the role
Inclusion of gender
Understanding the role
Contributing to change
Conditions for equity
Gender equality
Author: Own elaboration (2021)
Results
In order to respond to the proposed objective, we will work from the
codes found in the 4 emerging categories in the in-depth interviews
conducted, based on the representations, taking into account the
proposed topic and based on the social representations.
In the day-to-day experience of educators in school contexts, various
positions and ideas on the subject of gender can be evidenced, and this
can generate conflicts in the interaction with others, as is specified in
"many times my colleagues do not express the same opinion about
gender or how to teach it in the classroom, although I try to teach from
my profession and about what I think is right, these differences
generate friction and we cannot all go in the same direction on this
issue" (Teacher 3), in addition to "on the part of the institution also in
everyday life the gender gaps are seen, an example can be that in my
family they always thought that women were good for being
housewives, when I wanted to study and not get married this generated
problems in the dynamics that I had with my parents" (Teacher 3).
In the same line, the conflicts that are generated and the reality that
these create create insecure and closed environments, where there is
exclusion and humiliation based on these representations as stated
"for me as a man it was much more difficult to enter as an educator, I
first studied a degree and there the majority were women, I felt very
strange the truth, but that was the profession I had chosen" (Teacher
11).
In spite of the above, it is often necessary to enter into interaction,
recognition and differentiation of the other and of myself to generate
an integral development, since this will help the existing groups in the
classroom to learn to coexist and differentiate speaking of gender as
the central axis on this occasion, "students learn to create groups and
can also differentiate what they like or dislike, what activities they
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prefer or how they can work, often one realizes that depending on the
gender they also connect or distance themselves more" (Teacher 6).
Likewise, the recognition they can find in their peers will allow them
to identify themselves as similar or different, as mentioned "when
students are young they begin to discover who they are and how they
are in relation to others, girls begin to recognize themselves as such
and realize that there are similarities and in relation to boys they
realize the differences" (Teacher 9).
If we talk about the knowledge that can be found in classroom
interactions, it is important to emphasize how gender contributes to
an integral development, based on the fact that it helps self-knowledge
"if we address the issue of gender as teachers in the classroom, we will
be providing the basis for students to recognize themselves, orient
themselves towards what they are and what they want to be, and find
a light in the identity crisis" (Teacher 1).
It is also mentioned that "if we were to teach about gender, we could
reduce cases of gender violence, it is all a chain that starts with
education" (Teacher 1), gender awareness is considered important,
since it is involved in several social problems that could be avoided or
reduced through education.
Speaking from a perspective of gender equality, the representations
that are held about gender and imposed roles, there are several
perspectives of teachers "there can be gender equality, we should all
have the same rights, duties and opportunities" (Teacher 5), on the
contrary, it is specified "I do not believe in gender equality but in an
equity, this baraca much more and take into account the particularities
of each person, I think this could achieve much more in society"
(Teacher 4).
For Beauvoir (1928) and Butler (2016) gender is presented as a
cultural construct expressed in the relationship with others, from this
point the results obtained effectively evidence that from the field of
education, the intersubjective narratives of the relational dynamics
around gender are framed in distortions resulting in conflicts, this
likewise generates competitive loyalties (Laing, 2015) expressed in
tendencies towards recognition and the feeling of humiliation by
others. This conditions gender as a subject of dispute, struggle for
freedom and the roles that are assumed from the beliefs of gender as
an educational function and integral development.
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But the results presented showed representation in terms of
interaction for development, as Connel and Perse (2018) specify by
pointing out that there are spaces in education where gender
differentiation occurs, as well as others in which it should not occur
since gender takes a back seat, since the objective is an exercise as a
community of learners.
Regarding the openness to knowledge, we reach a concordant result as
proposed by Viotti and del Valle (2013), since by specifying that
education plays a fundamental role in the symbolic representations,
such as the meanings of gender, the conceptualization of gender, the
definition of sexual orientations, knowledge and cultural beliefs and
respect for gender awareness and difference are evidenced.
In the same way, the important role of the beliefs with which the
teachers themselves arrive is corroborated, since this contributes to
the interaction as understanding of gender by the complementary
roles (students), as pointed out by Rodriguez and Pease (2020), given
that they influence the status, stereotypes, inclusions and equality of
gender, the acceptance and assignment of roles, the conditions for
equity as well as the changes in the perspective of students, peers and
the educational community.
Conclusions
With the above, the emergent representations and the representations
presented in this research in relation to a complex-existential view of
gender as an educational function and integral development are
presented in the constant feedback of the intersubjective field of
education, the symmetrical, but not complementary relationship of
gender roles and educational roles that are unraveled in the stories of
teachers and the foundations and norms present in the field that open
the conflict, as well as the search for gender equality.
Similarly, the relationships between teachers and the other roles
present in the intersubjective field of education favor the educational
function, integral development, as well as the dialogue of knowledge.
In the educational function, teachers-students are nurtured in a
dialogue of knowledge, although there is often a representation of
conflict when seeking to achieve cooperation between genders,
possibly due to the cognitive sedimentation of Latin American
patriarchal cultures, however, there is a consolidation of blurred
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boundaries that allow integral development through the recognition of
duties and rights as persons and citizens with responsibilities and
freedoms.
In the symmetrical teacher-teacher relationship, the conflict in the
most relevant functions, the search for recognition for the
performance of these functions, are the most frequent causes of
conflict, which are often portrayed as a gender struggle, but not as a
struggle of functions, making the parties feel in competition,
degrading the other for their gender, for their way of speaking or for
their high or low level of authority, reflected in the complementary
roles of teachers-students or teachers-parents. In view of the above,
the representation of openness to knowledge becomes of utmost
importance in order to transform the intersubjective narratives,
achieving the distancing between what is properly of gender and what
is of the functions of being teachers and symmetrical in doing.
Finally, the world of experience that is being transformed in the
emergence of the intersubjective field and relational dynamics, which
in this case is represented by the educational function of gender and
the relationships of symmetrical and complementary roles, is forming
representational dialogues around the feelings of humiliation,
exclusion and mistreatment by peers, parents or students and how
these feelings fail to mark the trends of change in relation to gender,
although the students are coupling the story of gender that teachers
manifest.
To conclude, when asked the question "What are the social
representations of early childhood educators about gender in their
educational function and integral development? It can be mentioned
that the construction, assignment and response to social roles must be
accompanied by the recognition of the norms (rights and duties) of the
educational field, thus favoring gender not as an isolated construct, but
as a high impact construct, since interpersonal relationships are
maintained there, the basis for the development of individual virtues
and strengths, Therefore, generating environments of openness and
security for the dialogue of knowledge about gender in its educational
and developmental function and integrating it from a complex-
existential perspective allows confronting the possibilities of change
for more harmonious, equitable and reflective communities.
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