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1.
James Arthur 《Educational studies》1993,19(3):275-287
The initial focus of this research centred on a study of the extent to which government legislation and action since 1965 has threatened or eroded the Catholic Church's influence over its schools within the maintained sector [1]. However, it became clear that this focus was based on the assumption that the Catholic Church in England and Wales had a clear set of educational principles which were not only distinct from those of the state but involved different policy outcomes. Moreover, during the course of the study, evidence emerged which indicated that the Church had not given as much attention to the principles underlying its educational policy as it had to the maintenance and numerical expansion of the schools themselves. It was also realised that the nature of Catholic education cannot be determined solely by examining the Church's official documents. Whilst official Church pronouncements indicate what Catholic education ought to be, they may not correspond to a reality of what a particular Catholic community has made of Catholic education. Therefore, this paper examines some of the beliefs and attitudes of a sample of Catholics involved in Catholic schooling. 相似文献
2.
Jane McDermid 《History of education》2013,42(5):605-620
Catholics remained outside the Scottish educational system until 1918. The Church preferred mixed‐sex infant schools and either single‐sex schools or separate departments. In small towns and rural areas the schools were mixed‐sex. Women were considered naturally best suited to teach infants and girls, but even in boys' schools, female assistants were increasingly employed in the later Victorian period. Female religious orders were crucial for developing Catholic education in larger urban centres, but by 1918 only 4% of Scotland's Catholic schoolteachers were members of religious orders. Lay women quickly became numerically predominant in elementary education and were key to implementing the Church's strategy to enhance the respectability of a largely immigrant community through separate schools. It is the contention here that the part played by lay women in Catholic schooling needs to be considered to reflect more widely on the place of women in Scottish education. 相似文献
3.
Richard Shields 《Religious education (Chicago, Ill.)》2018,113(1):84-95
The Second Vatican Council introduced a new narrative for Catholic school. Rather than serving a primarily catechetical purpose, Catholic schools were to share in the Church's evangelizing mission by embodying an ideal learning community in a manner rooted in Gospel values. This paper argues that Gospel values are not exported from the Bible and applied to Catholic schools. Instead, they emerge in the experience of teaching-learning as a humanly liberating activity in relation to the human reality of God's Kingdom realized in Jesus of Nazareth and explores revitalizing Catholic education through Gospel values, without at the same time being sectarian. 相似文献
4.
《Educational Philosophy and Theory》2013,45(10):1103-1118
This article examines shifts in educational and social governance taking place in Queensland, Australia, through Education Queensland's Industry School Engagement Strategy and Gateway Schools program. This significant educational initiative is set within the context of Queensland's social investment agenda first articulated in its education policy framework, Queensland State Education‐2010. The article traces the historic extension of this overarching governmental strategy through establishment of the Gateway Schools concept, brokering state‐wide industry‐school partnerships with key global players in the Queensland economy. Industry sectors that have formed partnerships in Gateway projects include Minerals and Energy, Aerospace, Wine Tourism, Agribusiness, Manufacturing and Engineering, Building and Construction and ICT, with more industries and schools forecast to join the program. It is argued that this ‘post‐bureaucratic’ model of schooling represents a new social settlement of neoliberal governance, which seeks to align educational outcomes with economic objectives, thereby framing the conditions for community self‐governance in Queensland. 相似文献
5.
In colonial Zambia, the school served as a key means of Christian conversion and Church growth. During this period, the provision of education was almost the total preserve of the missionaries. Even by the time of Zambia's Independence in 1964, sixty-six per cent of the primary schools were operated by missionaries and about thirty per cent were run by Catholics. After Zambia gained its national Independence, this changed. As in other African countries, the state desired to control the educational system, which in Zambia's case it achieved not by a direct take-over but through legislation. As a result of the 1966 Education Act, the system became so centralized and bureaucratic while restrictions were so numerous that the autonomy of Church-run institutions became very restricted. At first, Catholic authorities continued to work within the system by even retaining their primary schools, but after about six years during which government tended to marginalize the Catholic agents more and more, like many Protestant groups before them, they handed over their primary schools to central government in 1973. At the same time, however, they continued to open and operate a number of secondary schools and two teachers' colleges. Nonetheless, even here, regulations created difficulties for promoting and maintaining an acceptable post-Vatican II Catholic and Christian ethos because, in accord with the Education Act, they no longer controlled intake of students, employment of staff, or direction of the curriculum. Frequently, Catholic institutions had a preponderance of non-Catholic students and sometimes of non-Catholic staff. With attempts by government to impose what it termed "scientific socialism" in the late 1970s and early 1980s, sometimes by appointment of staff who had been to Soviet bloc countries and were trained in political education, even the maintenance of a religious ethos was threatened. This continued until a change in government came in 1991. One of the first actions of the new Movement for Multiparty Democracy government was to revise the regulations affecting Church-run schools to enable them to become more autonomous and to encourage them to extend their commitment even by taking back some of the primary schools that had been given over in 1973. It thus introduced a new Education Act in 1993 which allowed Church-sponsored institutions significantly greater freedom in terms of financing, student enrolment, appointment of staff, and curriculum development. This article traces the history of Catholic institutions in Zambia between 1964 and 1991, illustrating some of the difficulties which they encountered while operating in accord with their ideals, especially the promotion of justice which became more explicit and central to Catholic education after Vatican II. It argues that the Catholic Church cooperated closely with government in a state-controlled system in the years immediately after Independence, especially in its attempts to provide an educated labor force which was so much a priority for Zambia at that time. It also supported the government's efforts to create an egalitarian society through the educational system even if it may have produced a more relevant curriculum for school drop-outs if it had greater autonomy. Catholic secondary schools never numbered more than thirty, in a country that currently has 256, and with the rise of basic schools have become even less significant statistically. Yet, Catholic institutions' academic programs merited repeated acclaim from government, while they became much sought after by parents and students, both Catholic and non-Catholic. Even when government grants from the 1980s onward became less and less adequate, Catholic institutions maintained high academic and infrastructural standards. They had books and equipment which were frequently the envy of government institutions. What they have perhaps lost in terms of proportionate quantity, they greatly gained in quality. Even within a tightly government-regulated system they made a distinctive contribution. While the Church did not entirely endorse much of the Marxist approach of the early educational reform movement, it was in accord with the ideal of equity which the movement propounded. However, when government leaned too heavily on what it termed "Scientific Socialism" in the late 1970s, the Catholic and other Church authorities resisted not because of its egalitarian direction but because of its suspected atheism. When attempts were made to replace religious education with political education and when the government introduced atheistic literature into their schools, Church authorities made frequent protests with only moderate success. Nonetheless, religious education remained a core subject in the basic curriculum while political education continued to feature. In more recent times since the change of government in 1991, the ideal of equity has become more difficult for the government to pursue because of its debt servicing and Structural Adjustment Program. Fewer funds are available for social services like health and education and so the government had to adopt a policy of cost-sharing which has made education less available to the poor. At the same time, the society is becoming more clearly divided between haves and have-nots while the educational system itself is becoming more clearly a preserve of those who have means. The Catholic Church is thus confronted more than before with a choice because of the autonomy which has been granted through the 1993 Education Act. It can remain closely integrated within the system which is not only of poor quality but, because of the government's policy of cost-sharing, tends to exclude larger and larger numbers of the poor. Alternatively, it can step out and present a model of school that continues to maintain the highest academic standards but which at the same time ensures that an acceptable Catholic, though ecumenical, ethos is recreated where the promotion of justice is pivotal. Thus, not only those who have means, but the poorest of the poor, will be accorded a fair opportunity to benefit from the educational system which has been at the heart of the Catholic endeavour in Zambia, certainly since 1964 but probably from the outset. 相似文献
6.
Gerald Grace 《International Studies in Sociology of Education》2013,23(1):35-54
This article is based upon the assumption that a comprehensive construct of sociological enquiry in education must include engagement with specific faith-based educational systems in various settings. The analysis presented here attempts to advance that process of engagement by examining, both theoretically and empirically, the role of contemporary Catholic schooling and its relations with class, inequality and social reproduction from an international perspective. The article outlines some critical perspectives on traditional Catholic culture and education using concepts drawn from the work of Gramsci and of Bourdieu. The transformative potential of the Second Vatican Council (1962-1965) is then discussed, followed by a consideration of contemporary empirical studies of Catholic schooling. Throughout the analysis, Gramsci's concept of an ideological 'war of position' is applied to the internal relations of the Catholic Church and of Catholic education internationally. The need for further research into the power relations of the Catholic Church is indicated. 相似文献
7.
This paper proposes a new interpretation of John Stuart Mill's notion of utility, which is used to provide a utilitarian justification for an eclectic, rather than a vocational, education. Vocational education is strongly promoted in recent policy documents, which makes it important to raise the question of justification. Many existing interpretations of Mill's utilitarianism argue for a hierarchy of pleasures. Although this enables one to justify an eclectic education, it is an interpretation that could be dismissed as ‘un‐utilitarian’. This paper proposes an alternative interpretation of Mill's notion of utility as a hierarchy of preferences. Our interpretation not only provides grounds for justifying an eclectic or critical education, it is also consistent with utilitarianism as an ethical theory. The paper also shows how the resultant curricula will better support democracy and participation in civil society. 相似文献
8.
Ann Nolan 《Irish Educational Studies》2018,37(3):295-309
While AIDS was neither the initial nor the sole factor, it had a profound impact on the development of school-based sex education policy and practice in 1980s Ireland. Attempts to introduce a national programme of sex education on foot of increasing rates of crisis pregnancy pre-date the AIDS era, but these efforts had been vociferously opposed by conservative Catholic interests. The fear generated by AIDS prompted a shift in what political theorist, John Kingdon terms, the 'national mood' that? coupled with the singular determination of then Minister for Education, Mary O’Rourke, who faced down intense opposition from conservative groups and the Catholic Bishops, created the conditions needed to introduce the AIDS Education Resource – a forerunner to the Relationships and Sexuality Education programme – in post-primary schools throughout Ireland in October 1990. 相似文献
9.
Joseph Wilson Cochran D.D. 《Religious education (Chicago, Ill.)》2013,108(1):77-81
Building on the author's experience in leadership development in Roman Catholic parishes and recent work in the field of congregational studies, this essay examines the religious educator's role as a catalyst in the transformation of the culture of the local church. As an alternative to an instructional/schooling approach to religious education, the paper proposes a model of congregational education directed specifically to the transformation of the corporate life of the faith community by its members working together to reshape concrete behaviors, structures, and roles in order to carry out the church's mission and ministry. This argument is developed through a discussion of foundational assumptions about the significance of congregational life for the church's educational mission and a brief case study illustrating central dynamics in the process of congregational education. The paper concludes with observations about the range of skills required of congregational educators, especially their ability to understand and evaluate the complex dynamics of congregational life in a disciplined way. 相似文献
10.
Kit Elliott 《History of education》2013,42(1):91-119
Throughout the first half of the twentieth century control over their schools was central to the sense of a Catholic identity for English Catholics, and its defence was a priority of their bishops. The 1944 education act threatened the financial viability of these schools. Between 1942 and 1944 the divided and uncertain response of the Catholic Hierarchy of England and Wales to the state’s proposals for educational reform opened the way for the intervention of lay catholics into the education debate. The Sword of the Spirit movement is commonly remembered as the central organization for lay initiative in Church affairs. However, for Catholics and for participants in the education debate the organization known as the Catholic Parents’ and Electors’ Association (CPEA) was far more significant. From local initiatives in Ilford, south‐east London, and Bradford, in the north, between 1940 and 1942, the CPEA expanded, until by 1944 it could claim a nationwide membership running into tens of thousands, as well as the enthusiastic support of the Catholic press. It engaged in vigorous political activity, in most cases without the sanction of clerical authority. To some extent the movement troubled Catholic authority as much as the education issue itself. With the re‐establishment of authority, following the appointment of a new cardinal‐archbishop of Westminster the movement foundered but was by no means extinguished. It embodied the extending power within the Catholic community of an urban middle class, related to, but increasingly distinct from, the growing Catholic professional elite exemplified by the growth of the Newman Association. The CPEA could be harnessed by the clerical leaders of the Catholic community, but its history indicates the social, psychological and political stresses attendant on educational change in a minority community. 相似文献
11.
This paper is a response to David Limond's exposition, “[An] historical culture … rapidly, universally, and thoroughly restored”? British influence on Irish education since 1922', which appeared in Comparative Education, Vol. 46, No. 4, November 2010, pp. 449–462. Limond's overall thesis is that ‘a post-colonial overhang affects Irish policy-makers and bureaucrats in their educational policies and practices’. This paper contests three main aspects of Limond's exposition. First, in his analysis of the period 1831–1922, he fails to place sufficient emphasis on the extent to which the educational system was favoured by the Catholic Church, which operated in a manner which served not only its own interests, but also those of the middle classes of Irish Catholic farmers, merchants and business people. Secondly, he does not sufficiently indicate the extent to which the structure of Irish education from the early years of independence until the mid-1960s, and associated curriculum changes, were very different from the situation in Britain at the time. Thirdly, while he is correct in stating that, since the 1960s, Ireland has imported certain ideas on educational policy and practice from Britain, he neglects to demonstrate that there were also other sources, and that they were probably more dominant than the British ones. Hopefully, as a rejoinder, the paper will be read in a positive light by indicating how the historical study of Irish education within a comparative context is a neglected area of scholarship, and thus stimulate researchers to address the situation. 相似文献
12.
John Walsh 《Irish Educational Studies》2014,33(1):5-19
This paper offers a historical perspective on government policies for the rationalisation of higher education (HE) in Ireland through a critical re-appraisal of the initiative for ‘merger’ of Trinity College and University College Dublin. The initiative launched by Donogh O'Malley in 1967 was the first significant attempt by an Irish government to transform the institutional architecture of HE. This study sheds new light on the rationale for merger. A key motivation for the merger was to overcome ‘the problem of Trinity College Dublin’: policy-makers sought to integrate Trinity College, long regarded as a Protestant ‘enclave’ in a predominantly Catholic society, within the Irish HE system. O'Malley's initiative sought to bring Trinity College Dublin (TCD) firmly under the control of the state and transcend traditional religious divisions, by circumventing the ‘ban’ on the attendance of Catholics at TCD imposed by the Catholic bishops. This paper also explores the emergence of proactive, interventionist approaches by Irish ministers and officials to policy formulation and implementation in HE. 相似文献
13.
In The Netherlands, since 1996, 'newcomers', like migrants, refugees and asylum seekers, are obliged to take part in an educational settlement programme which should enable them to gain access to (professional) education and to the labour market. This paper deals with the settlement efforts that are required from adult education on the one hand and newcomers on the other hand, and with the current results and further prospects. We elaborate the central aspects of the settlement policy and its developments, and, drawing on the field theory of Pierre Bourdieu, we analyse the settlement policy and its consequences for adult education as well as newcomers. Then we turn to the two ideologies, cultural assimilation and structural integration, which firmly instigated the (re)formation of the policy, and we relate them to the actual settlement practice. Conclusively, we stipulate three kinds of conditions for a settlement policy that has greater significance for the labour participation of newcomers, and for their integration in Dutch society in general. 相似文献
14.
Canada's province of Ontario introduced a new policy in 2000 allowing community colleges to offer a new type of undergraduate degree. This decision was a significant policy change for the government considering the nature of Ontario's binary system, where a rigid separation has historically prevailed between the university and college sectors. Drawing on multiple sources of data, this study indicates that the decision to create a new type of applied bachelor's degree generated a series of uncertainties and challenges for higher education institutions, students and government agencies. The paper highlights the need for policy makers to consider the socio‐cultural aspects of higher education systems in policy design, particularly the role of legitimacy. 相似文献
15.
Elizabeth Criddle Lesley Vidovich Marnie O'Neill 《International Journal of Research & Method in Education》2013,36(1):27-41
Citizenship education has become the focus of renewed interest internationally as governments are struggling with issues of national identity in an era of globalisation where there is much ‘talk’ of threats to the legitimacy of nation states. Within this context, the Australian Commonwealth Government took another step in an accelerating trend of becoming involved in curriculum policy with the introduction of its citizenship education curriculum package, Discovering Democracy, in the late 1990s. Legally, education in Australia is a State government responsibility. However, over the last half century, the Commonwealth Government has increasingly set education agendas, justified in terms of'the national interest’ and has achieved them using financial levers which result from the vertical fiscal imbalance between the Commonwealth and the States. This article examines citizenship curriculum policy processes and practices associated with the enactment of the Commonwealth's Discovering Democracy curriculum package in the State of Western Australia (WA). The study employed a framework of a policy trajectory extending from the Commonwealth Government (macro level) through State (WA) policy enactment (meso level) to individual classrooms (micro level). Documents and interviews with key players, including the Commonwealth Minister for Education, were the main data sources. Analysis of the policy process revealed the emergence of power struggles as a result of the provision of a national curriculum on citizenship education by the Commonwealth Government, and these struggles occurred at national, State and local levels. These power struggles resulted in extensive transformation of Commonwealth and State level policy intent as the policy enactment proceeded at the classroom level. The study demonstrates the need for better alignment of conceptualisations and discourses in the processes of curriculum development if a greater congruence is to be achieved between expectations and realities in curriculum renewal. Meta‐level issues to emerge from the data, in particular the nature of policy consultative processes and the construction of teacher professional identity, have broader implications for education policy processes in other domains and in other countries. 相似文献
16.
JOHN KANG TAN 《比较教育学》1997,33(2):211-232
Roman Catholic schools represent an important sector in Hong Kong's education system, both in terms of number and historical significance. As in many colonies in other periods of history, the Roman Catholic Church, in addition to other Christian Churches, had a partnership relationship with the colonial government in the provision of education in Hong Kong. Was there any change in this relationship during the political transition to 1997? Did the prospective return of Hong Kong to the People's Republic of China (PRC) affect Catholic educational policies? This article examines these two questions in relation to the experience of other places in the world and in relation to the special nature of the Catholic Church in Hong Kong, namely its link with the Vatican and its relations with China where Church schools no longer exist. 相似文献
17.
Is Japanese education the “exception”?: examining the situated articulation of neo-liberalism through the analysis of policy keywords 总被引：1，自引：1，他引：0
Keita Takayama 《Asia Pacific Journal of Education》2009,29(2):125-142
This article builds on the author's earlier work, published in Vol. 28 No. 1 of this journal, that critiqued the Orientalist legacy in Anglo-American discussions of Japanese education. One of the manifestations of this legacy is the prevailing view among the Anglo-American observers of Japanese education that Japanese education is the “exception” to the recent global restructuring movement. This article problematizes this view by exposing a similar but differently articulated structural change in Japanese education over the past three decades. Drawing on cultural studies and critical discourse analysis, the author focuses on the two policy keywords that the Ministry of Education has consistently used by for the past three decades: kosei (individuality) and yutori (low pressure). Tracing the complex histories of articulation and rearticulation of these policy keywords, the author demonstrates how the keywords, which had been associated with progressive political struggles against the Ministry's central control of public education, were mobilized to reconstitute people's common sense about education and thus to naturalize the radical systemic change towards the neo-liberal, post-welfare settlement. In conclusion, the author discusses the implication of the study to the field of comparative and international education, calling for a more critical, reflexive engagement with the field's preoccupation with “national differences”. 相似文献
18.
Richard C. Hughes D. D. 《Religious education (Chicago, Ill.)》2013,108(4):392-397
Katharine Drexel was an important educator who taught profound lessons to the Roman Catholic Church and American society about the responsibility of privilege and the irresponsibility of prejudice. As a professed nun dedicated to the education of Black and Native Americans, she taught both intentionally and by example. Religious educators, seeking to educate for peace and justice, often point to Katharine's life work as an example of the application of Catholic social teaching. This article argues that Katharine's educational import in regards to Catholic social teaching goes much deeper than the concrete examples of her life's work. By studying Katharine's life, religious educators can illustrate the foundational attitudes and habits necessary for the principle of social justice to take root. This will be articulated in terms of underlying emphases found in aspects of Katharine's story: emphasis on totality, on clarity of vision and purpose, on evangelization, on family ethical formation, on moral education, and on Eucharistic spirituality. A corresponding action for religious educators will be suggested. 相似文献
19.
Alan Smith 《牛津教育评论》2013,39(4):559-575
A distinctive characteristic of the education system in Northern Ireland is that most Protestant and Catholic children attend separate schools. Following the partition of Ireland the Protestant Churches transferred their schools to the new state in return for full funding and representation in the management of state controlled schools and non-denominational religious instruction was given a statutory place within such schools. The Catholic Church retained control over its own system of voluntary maintained schools, initially receiving only 65% of capital funding; however all grant-aided schools in Northern Ireland are now eligible for full funding of running costs and capital development. This paper highlights the emergence of a small number of integrated schools since the 1980s. Catholic and Protestant parents have come together as the impetus for these schools and this presents an implicit challenge to the status quo of church involvement in the management and control of schools. In practical terms the integrated schools have had to develop more inclusive arrangements for religious education, and legislation that permits existing schools to 'transform' into integrated schools also presents new challenges for the society as a whole. 相似文献
20.
Ann Morrow Heekin 《Religious education (Chicago, Ill.)》2013,108(2):196-217
Mary Perkins Ryan remains one of the least recognized of the twentieth-century figures in the modern renewal of Catholic education in the United States. The reasons are many but none satisfactory. Ryan was an intellectual without a scholarly credential. She was an educator without an affiliation to an academic institution. She was a leading voice for professional standards in church religious education without ever serving in either a parish or diocesan role. Ryan worked alongside the giants of twentieth-century Catholic educational history—Gerard Sloyan, Johannes Hofinger, Gabriel Moran, Berard Marthaler, Maria Harris, Gloria Durka, and Thomas Groome. Their shadow cast long and may be the reason why despite her leadership in the American liturgical movement and her visionary stance on adult religious education, Ryan still remains on the margins of Catholic educational history. The purpose of this article is to illustrate how Ryan's intellectual corpus, which includes twenty-four authored works and two decades of editorial direction at The Living Light and Professional Approaches for Christian Educators (PACE), justifies her place alongside the more established figures of her time. It is to reclaim a leadership role for Ryan as a visionary in the modern renewal of Catholic education and in so doing to move her contributions from the margins to the main text of that history. 相似文献