A versão depositada corresponde ao pre-print da publicação.Etiquette (Civilidade) was included in the school curriculum, at the level of the first
arts, as part of the pombalina reforms which, at the end of the 18th century and still within an
absolutist context, led to the creation of a public school system. The generalisation of the school
model - a task which Portuguese liberalism sought to put into practice, especially following its
consolidation in 1834 - reinforced the role of the school as a privileged space for the socialisation
of children and young people and their integration into the values of the new society.
At the primary level the subjects chosen for this end were diverse. In some cases they
were aimed more towards the instruction of the voting citizen, free and aware of the rights and
duties which a liberal society requires in theory. In other cases, their purpose was to conform to the
moral and religious principles of Catholicism or the normalisation of behaviour in accordance with
the patterns considered to be socially legitimate, as was provided for in the etiquette manuals. The
tension between the desire for liberation and the integration vocation is one of the constants of
liberal education and one of its greatest paradoxes.
In this article, we will concentrate on the latter case. Our main source will be the
etiquette school manuals published in Portugal between 1820, the year that the first liberal
experiment began, and 1910, when the constitutional monarchy was deposed by a victorious
republican revolution. Based on these manuals, we will endeavour to reflect on the finalities,
content and sense of the socialising component of the curriculum in the liberal education system,
its continuity and changes.
Although Civilidade - as this subject is commonly known - only appears on occasion
as autonomous education material in study plans, the profusion of compendiums, especially in the
second half of the 19 th century, makes us raise the hypothesis that, at an everyday school level and
in association with Catholic religious and moral teachings, these were one of the main instruments
for social and cultural integration that were necessary to legitimise the embryonic nation-state. By defining appropriate behaviour and by forbidding that which was considered
improper in "civilised" man, etiquette introduced a policy of "control and distinction" in social and
cultural practices. Ideas such as order, hierarchy, respect, decency and moderation, among others,
would be considered essential for the integration of all in a "civilisation of customs" which, in
terms of social relations, attempted to be the counterpoint of a liberal society in which the facts of
a courtly way of life and the fascination for the aristocratic tradition harmonised, without apparent
contradiction, with the utilitarian values and attitudes typical in the burgeoning bourgeois societies
