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1.
Ben Clements 《British Journal of Religious Education》2018,40(1):44-54
Separate Catholic schooling in Britain has historically been a key mechanism for the religious socialisation of children within the denomination and for the transmission of communal identity and heritage. Catholic schools currently comprise around a tenth of all state schools in England and nearly all ‘denominational’ schools in Scotland. This study analyses Catholics’ attitudes towards publicly funded faith schools for different religious groups using a nationally representative survey of adult Catholics in Britain. It assesses the impact of social characteristics, religious behaving and believing, and moral attitudes. Catholics’ religious orthodoxy is consistently related to support for state-funding of faith schools, irrespective of the religious group in question, providing some support for the ‘solidarity of the religious’ perspective. The effects for moral attitudes are less consistent, with socially conservative views associated with support for faith schools for Catholics and Anglicans, but associated with opposition to faith schools in general and for non-Christian religions. 相似文献
2.
Ruth Vilà Baños Montserrat Freixa Niella María José Rubio Hurtado 《British Journal of Religious Education》2020,42(2):180-192
ABSTRACTThis paper explores the attitudes of secondary-school head teachers towards religious diversity, intercultural and interreligious dialogue and the role of education in fostering intercultural and interreligious dialogue. A sample comprising 275 head teachers in Catalan secondary schools answered an online questionnaire. The results revealed attitudes which were moderately favourable towards cultural and religious diversity, more strongly favourable towards interreligious dialogue, and less favourable towards education playing a major role in managing religious and cultural diversity and in fostering interreligious dialogue. We found significant differences in head teachers’ attitudes in line with the specific features of the schools where they worked. Amongst these differences, it was noticeable that heads of religious and private–public schools had more positive attitudes towards managing religious and cultural diversity and towards education playing a leading role in promoting dialogue. Also, we identified three groups of head teachers who showed differing degrees of positivity according to the perceived religious diversity of their schools. The more diverse the school, the less favourable the attitude, and vice-versa; the most moderate favourability was also associated with the most moderate diversity. 相似文献
3.
Yonah Hisbon Matemba 《British Journal of Religious Education》2009,31(1):41-51
The argument in this paper is that in spite of the acknowledgement of plurality, many countries in sub‐Saharan Africa seem reluctant to introduce multi‐faith approaches preferring to maintain Christian confessionalism in religious education. Even in those countries where new approaches are being tried, there is some unwillingness to make wholesale changes throughout the school system. In some instances this state of affairs is precipitated not by educational policy but by the socio‐religious situation, which mirrors Christian ideals. This is better illustrated in the Malawian context where largely due in part to the historical Christian influence and for the fact Christianity is the major religion in the country, multi‐faith religious education introduced in schools was opposed. As a compromise to a difficult situation, government resolved to offer both multi‐faith religious education and the historical Bible knowledge on the school curriculum. Results of a school survey seem to indicate that Bible knowledge as opposed to multi‐faith religious education is still a favoured syllabus in schools, possible reasons of which are suggested. The conclusion is that efforts should be made to interest those still wary about multi‐faith religious education considering the benefits it can bring in a world today where heterogeneity rather than homogeneity is the acceptable reality. 相似文献
4.
This paper explores reasons why secondary schools with a religious character have pupil intakes that are of a higher social background and ability than their secular counterparts. We show that this is especially true across all regions in England once the characteristics of the pupils living in the local neighbourhoods are taken into account. Data from the National Pupil Database and the Longitudinal Survey of Young People in England are combined to show that likely reasons for this are complex. Parents reporting a religious affiliation are more likely to be better educated, have a higher occupational class and a higher household income. We also show that higher‐income religious families are more likely to have a child at a faith school than lower‐income religious families. Policy implications regarding the state‐funding of faith schools are discussed. 相似文献
5.
DAVID FINCHAM 《Pastoral Care in Education》2007,25(2):22-30
During 1999–2000, the writer carried out a survey of six randomly selected Catholic secondary schools in England to examine the attitudes of stakeholder groups towards Citizenship and Personal, Social and Health Education. Questionnaires were completed by six governors, 12 parents, 139 pupils, 12 teachers and six school leaders, providing insight into perceptions of the purposes of selected components of Citizenship and Personal, Social and Health Education, viz. Citizenship Education, Moral Education and Sex Education. Drawing on Hornsby-Smith's (1996) definition of contrasting perspectives, which he characterises as 'Open' and 'Closed' Catholicism, the enquiry located attitudes of the stakeholder groups along a continuum of values. While there was evidence of consensus across stakeholder groups within each component, differences in attitudes were also identified. The results indicated that governors and school leaders adopt more 'Open' attitudes towards Citizenship Education compared with pupils, teachers and parents; that school leaders adopt more 'Open' attitudes towards Moral Education compared with pupils; and that pupils and teachers adopt more 'Open' attitudes towards Sex Education compared with governors. One conclusion is that these results demonstrate that, when traditional religious values are challenged by rapid social and technological changes, stakeholder groups in faith schools are faced with added tensions to resolve. 相似文献
6.
Gerald Grace 《牛津教育评论》2013,39(4):495-503
This paper is a reflection upon the research findings of Rebecca Allen and Anne West in relation to religious schools in London. While welcoming this contribution to the systematic study of faith schools (a neglected area of empirical inquiry), the paper argues that the use of ‘religious schools’ as a unitary category is problematic for the analysis. It also suggests that certain historical and cultural contextual knowledge is required when analysing the characteristics of different categories of religious schools. This response is intended to be helpful for future researchers into the different types of faith school. 相似文献
7.
Cathy Jane Byrne 《British Journal of Religious Education》2012,34(3):317-331
Religious categorisation occurs at enrolment in Australian state-run (public) primary schools, with children segregated into religious instruction classes during their first week. Lesson content has no government oversight and, in some schools, options are limited to Christianity. The effect of this categorisation on children’s attitudes to religious diversity is not well researched but the role of religion in public schools is increasingly controversial. Social identity theory (SIT) considers cultural hegemony as a factor in individual identity construction. SIT posits that inter-group bias increases with in-group identification and suggests that categorisation itself is a source of prejudice. This paper explores the implications of SIT in the development of children’s strength of religious identity. An exploratory study suggests that a Christian emphasis at school may influence a child’s tendency to exclude those with different beliefs. 相似文献
8.
With the student body across Europe becoming more diverse, the issue of religious education in schools has come to receive greater attention. In the context of the specific historical and institutional context of the Irish primary educational system, this paper addresses aspects of the religious and moral formation of primary school children. The methodology employed in this study is qualitative: it is based on in-depth interviews with school principals, teachers and parents, and focus groups with students in five case-study schools. The paper examines the role of both home and school in the development of religious and secular beliefs. It also examines the way children are active agents in their own moral development, specifically how they mediate and interpret three sets of influences, namely formal school-based religious instruction, the broader school climate, and the implicit values and beliefs communicated by school, parents and the wider family. 相似文献
9.
In this paper we present new evidence on the impact of school characteristics on secondary student achievement using a rich dataset from rural Bangladesh. We deal with a potentially important selectivity issue in the South Asian context: the non-random sorting of children into madrasas (Islamic faith schools). We do so by employing a combination of fixed effects and instrumental variable estimation techniques. Our empirical results do not reveal any difference in test scores between religious and secular schools when selection into secondary school is taken into account. However, we document significant learning deficit by gender and primary school type: girls and graduates of primary madrasas have significantly lower test scores even after controlling for school and classroom-specific unobservable correlates of learning. 相似文献
10.
No previous research has directly examined the relationship between attending a public or private school as a child and people’s attitudes toward Jews when they become adults. This article sheds new light on this issue by using a large, nationally representative survey of over 1,500 adults in the United States to see how childhood schooling is related to adult anti-Semitism. It finds that even after controlling for a variety of background characteristics, people who attended private schools exhibit more positive attitudes toward Jews than those who attended public schools. 相似文献
11.
Jonamari Kristin Floresta 《Religious education (Chicago, Ill.)》2020,115(2):129-144
AbstractYoung people living in conflict-ridden areas in the southern part of the Philippines, Mindanao, experience hostility from communities motivated by religious ideologies and political beliefs. With this premise, this study will uncover emerging themes on the way students form their views towards people who have a different faith based on three distinct religious cultures of six schools situated in conflict-ridden areas in Mindanao. Guided by the precepts of phenomenology, this study utilized focused-group discussion with art-based activities and in-depth interviews to show the three dominant religious cultures in schools have distinct influences on their students’ perspectives of others. 相似文献
12.
The public-private division of responsibility for education 总被引：1，自引：0，他引：1
In this chapter “private” schools are defined as those that were privately founded and are privately managed; they usually have some private funding, although in some cases considerable funding and control come from the government. The size and nature of the private sector is viewed as stemming from excess demand for education due to limited public spending (i.e., these are students who would prefer to use the public schools but are involuntarily excluded and pushed into the private sector); differentiated demand due primarily to cultural heterogeneity (i.e., these are students whose differentiated tastes along religious, linguistic or ethnic lines lead them voluntarily to choose the private sector even if a public school place is available); and the supply of non-profit educational entrepreneurship (e.g., founders who start schools to maximize religious faith or believers, rather than profits) by competing religious organizations. The impact of public policies, including public educational spending and private subsidies, is also considered. 相似文献
13.
Yin Cheong Cheng 《School Effectiveness & School Improvement》2013,24(2):85-110
This study intends to investigate how school organizational culture is related to important organizational characteristics and observe how the profiles of strong culture‐effective schools are different from those of weak culture‐ineffective schools in terms of organizational variables (such as principal's leadership, organizational structure, and teachers’ social interactions), teachers’ job attitudes, and school effectiveness criteria. It is a cross‐sectional survey research involving 54 randomly sampled Hong Kong secondary schools and 588 teachers. The unit of analysis is the school. Organizational ideology index was found to be substantially correlated with schools’ perceived organizational effectiveness. Among the 10 measures of these organizational variables, teachers’ esprit and principal's charismatic leadership can contribute substantially to the prediction of school's strength of organizational culture. The organizational profile of perceived strong culture‐effective schools is contrastingly different from that of perceived weak culture‐ineffective schools. The findings suggest that difference in organizational culture can be reflected at least in three overt levels: 1. organizational level in terms of principal's leadership behaviors, organizational formalization and participation, and teachers’ social norms; 2. teachers’ attitudinal level in terms of organizational commitment, social job satisfaction, intrinsic job satisfaction, and influence job satisfaction; and 3. school effectiveness level in terms of perceived overall organizational effectiveness and academic achievements in public examinations. The findings reinforce the importance of organizational culture to the ongoing effort and discussion of school improvement and school effectiveness. 相似文献
14.
The impact of faith schools on the performance and progress of their pupils has been studied using data from the National Pupil Database (NPD). The value‐added analysis was carried out using multilevel modelling, controlling for prior attainment as well as a range of background variables, including ethnicity, sex, eligibility for free school meals (FSM), alternative measures of deprivation based on census information, special educational needs (SEN) and English as an additional language (EAL). The analysis confirmed that all faith schools, in particular, Roman Catholic and Church of England schools, made slightly more progress with their pupils than non‐faith schools. It also showed that pupils with SEN attending faith schools performed better at key stage 2 than pupils with SEN in non‐faith schools. 相似文献
15.
Peter Gardner 《Journal of Philosophy of Education》2014,48(4):637-645
Michael Hand has recently challenged certain religious organisations that run Academies in the United Kingdom to devise and pursue their own faith‐based curricula in their schools. In this short article I examine some of the problems Hand's challenge might encounter, including whether religious conceptions of worthwhile activities and of human flourishing can be as devoid of religious beliefs as Hand would seem to wish and whether his challenge can be met. 相似文献
16.
Objective: To explore the characteristics of the spiritual beliefs among junior high school students. Method: 431 junior high
school students are measured by Students’ Basic Information Questionnaire (SBIQ) and Middle School Students’ Spiritual Beliefs
Questionnaire (MSSSBQ). Results: (1) The overall characteristics of the spiritual beliefs among junior high school students
are as follows: social beliefs rank first, practical faith second, and supernatural beliefs last. The ranks of the seven beliefs
from high to low are nationalism, political conviction, family’s doctrine, life worship, religious beliefs, money/material
and gods worship. (2) Boy students have higher political conviction and money/material faith than girl students. Girl students
have higher religious beliefs than boy students. (3) On the beliefs of money/material and life worship, students in Grade
9 take the first place, Grade 8 second and Grade 7 last. (4) Non-student cadres have stronger money/material faith than cadres.
(5) League members have higher political beliefs than non-members. (6) Students who are good at studies have stronger national
faith than students who are average or poor at studies. Students who are poor at studies have stronger money/material faith
than other students. Conclusion: The spiritual beliefs of junior high school students are positive.
__________
Translated from Psychology Development and Education, 2005:2. 相似文献
17.
Jacqueline Elizabeth Watson 《Cambridge Journal of Education》2013,43(2):147-162
Post-secularism and neo-liberalism have converged in education policy and theory to generate a new enthusiasm for faith schools, along with criticism of the publicly-funded common or community school. However, in a post-secular social context, where religious and spiritual pluralism exponentially increases, and belief positions are both polarised and syncretised, the democratic notion of the common or community school appears even more crucial to address community understanding. There need to be strong reasons, therefore, for abandoning the common or community school in favour of faith schools. This article presents a critique of recent key philosophical defences of the public funding of faith schools, put forward by Richard Pring and Harry Brighouse, and by the Christian educationalist, Trevor Cooling. It also gives support to Michael Fielding and Peter Moss’ arguments for radicalising and reforming the common school, to enable it to be a community for understanding in an increasingly challenging post-secular environment. 相似文献
18.
The purpose of this study was to investigate school psychologists' attitudes toward lesbians and gay males. Aspects of school psychologists' knowledge, beliefs, current practices, and levels of preparedness related to issues of sexual orientation were also explored. A sample of 288 school psychologists (215 females and 73 males, mean age = 44 years) who were members of NASP participated in this study. Participants completed research packets containing a hypothetical case analogue vignette and three questionnaires querying their attitudes, beliefs, and knowledge about issues of sexual orientation. The results indicated school psychologists endorse relatively positive attitudes toward lesbians and gay males, report low‐to‐moderate levels of knowledge about lesbian and gay male issues, are willing to address lesbian and gay male issues on the job, are generally aware of how such issues impact schools, and are inadequately prepared to deal with lesbian and gay male issues. These findings are discussed in relation to their impact on the field and the implications for graduate training. © 2004 Wiley Periodicals, Inc. Psychol Schs 41: 201–210, 2004. 相似文献
19.
Scott Gelber 《Equity & Excellence in Education》2013,46(4):453-466
This study analyzes public perceptions of Boston's magnet school program. Typically evaluated in terms of their impact on racial integration, magnet schools also were designed to improve the tarnished image of the Boston school system. While promoting voluntary integration at a handful of schools, the magnet program struggled to change the reputation of public education in the city. Boston's magnet schools found themselves perched precariously between conflicting and equally-problematic perceptions. To the extent that they were perceived to be elite enclaves, Boston magnet schools became potent symbols of inequality. To the extent that magnet schools were not perceived to be academically superior, they could never encourage integration nor become symbols of the potential of Boston public schools. Illustrating the dilemma presented by these contradictory perceptions, the history of Boston magnet schools suggests that efforts towards racial integration must be intertwined with campaigns for increasing educational achievement citywide. 相似文献
20.
Beatrice Schindler Rangvid 《Scandinavian Journal of Educational Research》2013,57(4):331-354
The voucher system in Denmark combines unrestricted generous subsidies with substantial autonomy of private schools as to schedule and teaching methods. This has produced a private school sector with a wide variety of school types. This paper uses data on eight cohorts of students (over 510,000 individuals) to compare educational attainment in public and private voucher schools, including religious schools (Catholic and Protestant) and various types of non‐religious schools. The findings suggest that, after controlling for individual and peer characteristics, the average public student would attain moderately higher levels of education if he/she attended grammar or Catholic school, relative to the public alternative. Attainment of students at Protestant, international and German minority schools is not different from public schools. However, attending free, boarding and, particularly, little and Waldorf schools is associated with substantially lower completion rates at the upper secondary level, which is probably at least partly due to the clustering of special education students in these school types, which cannot be controlled for. At the tertiary level, differences between private and public schools generally vanish. 相似文献