It clarifies Guacira Blond Lopes that the 1827 legislation determined that it had ' ' first schools of letras' ' , in all the cities, villages and more populous lugarejos of the Empire. These schools consisted of teaching to read and to write and to transmit the knowledge of the four operations. But in a society predominantly agricultural escravocrata and the reality was well different, since the colonels, who were the politicians who governed the cities did not have interest some that the population had access to some instruction. Blond (2004, P.444) in accordance with Latifundium and colonels weaveeed the trams politics and silenced aggregates, women and children, the social arrangements if they made, to a great extent, for tacit agreements, the submetimento or the pledged word. The schools that existed were in very small number, schools established for congregations and masculine or feminine religious orders, being in a bigger number for boys and had schools also kept for laypeople, with teachers for the classrooms of the girls and professors for the classrooms of the boys. Beyond teaching ' ' first letras' ' the Christian doctrine also was part of the contents of both the sexos, being that some differences if presented, the boys would receive geometry lesson and the girls, embroidering and sews.
It is important to stand out that the social context where the law was promulgated did not give universal access to all population to the education. It predominated the escravismo and the racial preconception, having divisions of classroom, etnia, race and religion. The black children they were denied any form of escolarizao, happening the same with the aboriginal descendants. How much to the free workers, its practical educative was different and construam schools for boys and girls, with the proper aid of its regions of origin. How much to the girls, of the popular layers if they dedicated to the domestic work, of roa and to the cares with lesser brothers, leaving of side the escolarizada education.