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1.
This article builds on the recent Special Interest issue of this journal on ‘Philosophy for Children in Transition’ (2011) and the way that the debate about philosophy in schools has now shifted to whether or not it ought to be a compulsory part of the curriculum. This article puts the spotlight on Catholic schools in order to present a different argument in favour of introducing compulsory philosophy lessons into the curriculum. It is explained that in faith schools, such as Catholic ones, there is an additional need or imperative to have compulsory philosophy as part of the curriculum. This is because it serves as an effective way of avoiding the inherent dangers of confessional education, particularly the indoctrination challenge. It is argued that Catholic schools also have some intriguing theological reasons that can be used to justify the inclusion of compulsory philosophy in the school curriculum. It is proposed that when it comes to philosophy in schools there is a distinctive Catholic school perspective. As part of this it is explained why Catholic schools, perhaps more than others, need philosophy to be a compulsory part of the curriculum.  相似文献   

2.
This article focuses on Islamic education in Belgium. First, attention is given to the organization of Islamic classes in state schools, where some important problems occur, such as the lack of appropriate teachers and inspectors, the mono-confessional content of the curricula, and the absence of state control. Next, the content of religious education (RE) classes in Catholic schools, which are also attended by many Muslims, will be addressed. Finally, the author argues that a shift within the current RE classes is not sufficient today. Based on autonomy-based, epistemological, and societal arguments, the author proposes a shift from confessional to non-confessional RE.  相似文献   

3.
Much Catholic school and church rhetoric suggests that Catholic schools possess distinctive learning environments. Research into this aspect of Catholic schooling has been hampered by the lack of an appropriate assessment instrument. By drawing on contemporary church literature, the perceptions of personnel involved in Catholic education and existing classroom environment questionnaires, a new instrument was developed to assess student perceptions of classroom psychosocial environment in Catholic schools. The use of this instrument in 64 classrooms in Catholic and Government schools indicated significant differences on some scales. The distinctive nature of Catholic schooling did not extend to all classroom environment dimensions deemed important to Catholic education. Specializations: Catholic education, learning environments. Specializations: conceptual change in students, science teacher professional development, scientific reasoning, learning environments. Specializations: learning environments, science education, educational evaluation, curriculum.  相似文献   

4.
This paper explores what some have described as a ‘crisis in meaning’ in religious education (RE). One region, Northern Ireland, is chosen as a focus for exploring the question of meaning-making as it provides an example of ‘agreed ambiguity’ – where a common syllabus for RE is believed to be ascribed different meanings by different schools. The web pages of RE departments were used as a data source, and a critical discourse analysis method was employed to investigate how a sample of departments construct meaning in RE. The findings identify three dominant discourses in relation to RE in the sample: Christian Community, Cultural Hegemony and Personal Quest. It is noted that when giving meaning to RE, schools show commonality and difference across three key areas: ‘stake and interest’; ‘pupil agency’; and ‘dealing with difference’. In conclusion, it is noted that, where freedom is given to schools to construct meaning in RE, it is possible to sustain a common curriculum across schools with very different views of the subject, however, this flexibility has implications for issues of power, identity, autonomy and difference which may require mitigation. It is suggested critical education may be a valuable partner in this work.  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.
This paper describes the results of a mixed model research that, as the first of its kind, aimed to determine the nature of, and underlying factors influencing, Croatian elementary pupils’ attitudes towards confessional Catholic religious education (RE). Analyses of the questionnaire responses of the eighth-grade pupils from the stratified sample of schools revealed generally positive attitudes towards confessional RE as well as homogeneity with respect to academic achievement and higher estimations of girls. Qualitative analyses offered more critical pupil perspectives on RE and its delivery. From the triangulation of the data, three separate elements emerged as the foundation of the attitudes towards RE. The first and primary influence is the exposure to religious sentiment and values from their families. Secondly, pupil attitudes are affected by their own personal development and a growing ability to critically observe the world around them. Finally, the methods through which RE is delivered and assessed also serve as a strong contributor to pupils’ attitudes. The voices of pupils demand an adoption of a more dialectical approach to teaching and learning, and lesser reliance on catechesis which could reflect positively on the attitudes of all pupils, and especially of those who are most critical of the subject.  相似文献   

7.
Religious Education (RE) in Greece is a compulsory school subject according the 2011 new framework for compulsory education, entitled ‘New School’. This article focuses on two statutory documents for RE, ‘The Curriculum for RE’ and the ‘The Teacher’s Guide for RE’, and the pilot scheme of the new curriculum running in school years, 2011–2014, in 188 schools (primary and secondary education). Findings of the research demonstrate that, though the revision seems inevitable, the pedagogical and theological dimension of the RE curriculum is radical as it is based on contemporary theories and methodologies of the construction of the curriculum and RE approaches. However, the article indicates constructivist and critical approaches to RE that influenced the change to an actual non-confessional compulsory subject and also highlighted the tension between an overall constructivist approach to learning and the traditional orthodox content of much of the curriculum. The author opens a discussion on problematic aspects that need to be taken in to consideration when revising the curriculum.  相似文献   

8.
Religious education (RE) in Norwegian public schools has attracted much attention as a result of criticism from the UN’s Human Rights Committee in 2004 and the European Court of Human Rights (ECHR) in 2007. Due to the statement from the UN and the conviction in the ECHR, revisions have been made in the Education Act and the curriculum for RE. However, the core curriculum for primary and secondary schools and adult education introduced in 1993 has not been revised. The scope of the article is to analyse the core curriculum and show how this document constructs Christianity as culture and national heritage, leaving other religions as something ‘other’ in Norwegian society. The main argument is thus that the core curriculum provides a qualitative bias towards Christianity in the Norwegian educational system in general, and especially in RE.  相似文献   

9.
ABSTRACT

Through the lens of an anticolonial (as opposed to postcolonial) analytical framework, this conceptual paper examines decolonising efforts (and failures) in Religious Education (RE) as a school subject in post-independent sub-Saharan Africa. It critiques the missionary/European epistemological hegemony that continues to render RE a colonial rather than a postcolonial project. Beyond rhetoric of the impact of colonialism, the paper laments the perversity of a ‘colonial caged mentality’ affecting the conceptualisation of RE in what is supposed to be a postcolonial milieu in which Africans should design school curricula that suit their particular needs. It calls for the re-conceptualisation of RE de-linked from colonial/Eurocentric thought patterns and presents an ‘envisioned’ decolonised RE (post-confessional, inclusive and multi-faith) that speaks to the political and socio-cultural reality of a postcolonial environment in sub-Saharan Africa. The argument in this paper is that sub-Saharan Africa should yearn for a paradigm shift not only to ensure the decolonisation of the RE curriculum, but also crucially to challenge embedded colonial residues inherent in stakeholders ‘manning the gates’ ensuring that decolonised RE is supported and implemented effectively in the curriculum and schools.  相似文献   

10.
This article considers Religious Education (RE) from the perspective of socialization theory. After clarifying the concept of socialization, an understanding of socialization processes, requiring the simultaneous development of both a personal and a social identity, is linked with RE. The development of both a personal and a social identity calls for hermeneutic and critical reflective skills, which may be acquired in RE classes. Therefore, RE is an important means of socializing children and youths that may have great civic value and has a rightful place in the school curriculum. The article concludes with the argument that schools with an open religious identity are best suited to provide the type of RE advocated here.  相似文献   

11.
The new National Framework for Religious Education (RE) suggests, for the first time in national advice on agreed syllabuses, that atheism can be included in the curriculum alongside world religions. This article counters objections to the inclusion of atheism in RE and argues that children and young people can learn from atheistic beliefs and values for their spiritual and moral development. It explores the idea of atheism as ‘faith’ and illustrates atheism’s spiritual and moral potential through examples of writing from Bertrand Russell and Jean Paul Sartre. The article concludes that RE (preferably under a new name) can continue to be a valuable curriculum subject, provided it responds to the non‐statutory guidance of the new framework by offering a broader, more inclusive spiritual education which includes positive accounts of atheistic beliefs. Indeed, it is contended that without this change schools can not fulfil their legal obligation to provide opportunities for spiritual and moral development to all pupils.  相似文献   

12.
The aim of this article is to present a unique corpus of film-recorded classroom observations of sixth-grade classes (age 12–13) in the Swedish cities of Gothenburg, Partille and Trollhättan in the late 1960s. The material documents how RE could be taught in Swedish schools in line with the curriculum of Lgr 62 which internationally was an early attempt to design an approach to religious education (RE) which responded to demands of pluralism and objectivity and before the name of the subject was changed from Christian Religious Education (CRE) (Kristendomskunskap) into RE (Religionskunskap). The aim is also to scrutinise how the documented teaching and classroom activities relate to the curriculum of the time. 52 film-recorded classes in CRE have been analysed. One result – not surprisingly, as the teachers knew that they were being filmed – is that the content of teaching follows the CRE syllabus. As Christianity occupies the bulk of teaching time, it can be questioned whether the subject meets the objectivity requirement. There were few references to the experience of the pupils and the surrounding society. The heated public debate about the subject is not observable in the classroom.  相似文献   

13.
Abstract

Prior research estimating the effect of Catholic schooling has focused on high school, where evidence suggests a positive effect of Catholic versus public schooling. In this article, we estimate the effect of attending a Catholic elementary school rather than a public school on the math and reading skills of children in kindergarten through fifth grade. We use nationally representative data and a set of matching estimators to estimate the average effect of Catholic schooling and the extent to which the effect varies across educational markets. When we use public school students nationwide or within the same county to provide a counterfactual estimate of how Catholic school students would have performed in public schools, we find strong evidence indicating that Catholic elementary schools are less successful at teaching math skills than public schools (Catholic school students are 3–4 months behind public school students by third and fifth grade), but no more or less successful at teaching reading skills. Moreover, unlike prior research, we find no consistent evidence that the effects of Catholic schooling vary substantially by race or urbanicity, though our power to detect such differences is weak.  相似文献   

14.
A review of research on US Catholic education reveals that race is not treated as an important area of analysis like class and gender. Black Catholics are rarely studied in education let alone mainstream writings. This article examines the social and educational history of blacks in the US Catholic Church and the dual reality of inclusion and exclusion within a Church and its schools. This paper focuses on the intersection of the Church and Black Catholic schools as enduring institutions of opportunity for Black families and their communities. This paper unearths the shared values, assumptions and beliefs about African American Catholics quest for literacy. The article uses Black Theology as a frame to explain how the intersections of culture, history and religion influence meaning and educational decision-making. African Americans pursued Catholic education for two reasons. First, they sought to be educated which both advanced their individual freedom but vastly improved their community’s economic, social, and political standing. Second, they inserted their own unique cultural and social experiences into Catholic schools which espoused service and academic excellence. Black Catholic schools well-defined values and academic excellence is still viewed by African Americans as places of hope and opportunity for students of color.  相似文献   

15.
Abstract

The 1992 Education Project Report of the Standing Advisory Committee on Human Rights draws attention to the imbalance in science and technology provision between Catholic and Protestant schools in Northern Ireland and to differences in the science curriculum experienced by boys and girls. The concern of the Commission is that differences in science provision may adversely impact upon the employment prospects of Catholics and girls in careers which require scientific skills and knowledge. This article argues that poor science provision adversely impacts upon a much wider range of careers, namely, all careers where entry is regulated through cognitive tests. The widely‐employed AH5 test is used to represent the selection test component of the selection procedure. For a representative 1‐in‐4 sample of all Northern Ireland lower sixth form pupils, and all sub‐samples thereof, it is demonstrated that, in a selection procedure involving the AH5 test, Catholic girls are most likely to be deselected.  相似文献   

16.
The management of curriculum change in religious education is of interest to all who are concerned with a continuing pursuit of excellence in this curriculum area. Utilising a grounded theory approach, this paper describes some findings concerning the management of curriculum change in the Catholic Archdiocese of Melbourne, Australia. It reports the perspective of religious education coordinators, who were responsible for managing a major change in the religious education curriculum in Catholic secondary schools. Emanating from a broader on‐going study, the report focuses on factors that the religious education coordinators felt impeded curriculum change.  相似文献   

17.
In 2008 Quebec introduced a new ethics and religious culture course. This marks a significant development in Canadian education as the mandated curriculum is intended for use in publically funded secular schools. In the past such courses have been in the domain of denominational schools. This new approach is examined in the context of the profound changes in Quebec society in recent years, typified by the sudden decline in the influence of the Roman Catholic Church. An overview of the curriculum is given, noting its basis as a particular type of phenomenological approach to the study of ethics and religion. The curriculum is analyzed against the theoretical perspectives developed by Moore and Wright. A number of issues on the scope of the study, the significant demands it places on students and teachers, and how it critically engages with religious truth claims are examined.  相似文献   

18.
This paper studies the effects of attending a Catholic high school on students’ labor market outcomes. Using data from the Wisconsin Longitudinal Study, I find that Catholic schooling is significantly associated with higher wages over the careers even after taking into account possible selection into Catholic schools with instruments. Using matched school quality data for public and Catholic schools, I further find that Catholic and public schools are different in various aspects of school quality measures and that these differences explain most of Catholic school effects. Among the school quality variables, teacher quality and the number of math courses taken are estimated to matter the most for students’ later earnings in the long run.  相似文献   

19.
The major aim of educational effectiveness research is to examine and explain school, class, and teacher differences with respect to relevant educational criteria. Until now, in the large majority of studies, language and mathematics scores were used as a criterion. In the present study, the educational track students choose at the start of secondary education (at the age of 12) and their success in the chosen curriculum are examined in relation to primary school and classes (Grades 1 to 6). Two-level models show that students had higher aims in secondary education if they had attended primary Catholic schools and/or primary schools with high average curriculum advice. The latter schools were also highly effective with respect to achievement, and their students had a high socioeconomic status and background. Multilevel models with a cross-classified structure showed no direct long-term effects of primary schools and classes.  相似文献   

20.
In spite of recent tendencies of secularisation and religious pluralism, most Belgian schools are Catholic schools, where Roman Catholic religious education is a compulsory subject. As we will argue, this can lead to a de facto undermining of the freedom of religion and education and a shift in the system is therefore required. In the long term, the number of Catholic schools should be in proportion with the number of students/parents choosing these schools. In the short term, however, this strategy is not recommended and for pragmatic reasons, we propose a system in which religious education in substantially subsidised faith-based schools is no longer compulsory. We will argue that such a system does not lead to an infringement of the (internal) freedom of religion of faith-based institutions and that it will guarantee more educational and religious freedom than the current system does.  相似文献   

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