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1.
Up until the 1960s, Catholic schools throughout most of the English‐speaking world were dominated by members of religious teaching orders, including female religious. For over a century following their establishment in 1866, one of the most prominent female religious teaching orders in Australia was that of the Sisters of St Joseph of the Most Sacred Heart of Jesus. The first part of this paper contextualises the emergence of this particular religious order in terms of the development of Catholic education internationally and in Australia, and the associated ‘religious formation’ of nuns as teachers. Part two is centered on the most significant text used to guide the ‘religious formation’ of members of this order both as religious and as teachers, namely, that of their ‘rules and customs’. Drawing on an analytic approach based on a theory of social semiotics, it analyses both the sets of practices and the textual mechanisms through which the identity of members of the order as teachers was constructed.  相似文献   

2.
The publication in 2011 of This is Our Faith (TIOF), the Catholic Church in Scotland's syllabus for religious education in Catholic schools, is a significant contribution to wider debates on the appropriate conceptual framework for religious education. Recent teaching of the Holy See has suggested that religious education in Catholic schools should adopt a scholastic shape and serve as a complement to catechesis. In TIOF, pedagogy, assessment issues and the relationship between cognitive and affective approaches to learning are merged in the context of a distinct faith tradition. TIOF's adoption of a catechetical vision of religious education shows how local churches can adapt Catholic teaching to their own circumstances.  相似文献   

3.
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   

4.
At a time when the faith-based identity of schools is facing serious challenges, the researchers undertook a longitudinal study of the relevant opinions, beliefs and values of student-teachers at a Catholic university campus in Australia. The focus of the current paper is on the responses of first-year students to a survey regarding their choice of secondary school, the purposes of schooling and the characteristics of Catholic schools. Relevant context are addressed including global education trends, the values and characteristics of Catholic education and relevant aspects of Australian schooling and youth culture. Regardless of religious affiliation, self-reported religiosity or type of school attended, providing a ‘safe and caring school environment’ emerged as the most important purpose of schooling and as a key reason for choice of school, while faith-based purposes and reasons received particularly low ratings. ‘Caring community’ was regarded as by far the most important characteristic of the Catholic school, followed by engagement in social justice programmes. The findings are briefly compared with parallel findings for teachers in Queensland Catholic schools.  相似文献   

5.
Over the last three decades, there has been a burgeoning of research on teacher identity. While the various bodies of work produced are very valuable, further lines of enquiry need to be pursued in order to take account of the complexities involved. This paper on the conception, construction, and maintenance of the identity of Roman Catholic female religious teachers in Ireland from the mid-1930s to the mid-1960s is offered as one contribution. Being restricted to a particular time and place, it is a response to those who have emphasized the need to investigate teacher identity in different national contexts. Secondly, by focusing on female teaching religious, it highlights the importance of studying different ‘types’ of teachers other than those identified by age group, school subject, or grade level taught. Thirdly, it represents a shift in research framing away from the more usually utilized concepts of ‘personal identity,’ ‘social identity,’ ‘professional identity,’ and ‘the self.’ Documentary evidence and oral testimony indicate that the professional life of the female teaching religious was viewed by them as being integral to their religious vocation. This particular notion of vocation embodied a spiritual belief in being called by God, to work for God. Thus, it meant that the female teaching religious approached teaching, quite literally, with religious zeal. It also meant that their commitment was, first and foremost, to their religious life and that teaching, while deemed to be very important, was always in accord with and, where necessary took second place, to that life.  相似文献   

6.
From the 1850s to the 1970s the teaching force in Catholic schools in Australia was dominated by priests, female religious and brothers. This paper details the scope of existing research on these teachers, the demands of their religious vocation, their own education, the atmosphere which they established in the schools, leadership opportunities, and the ‘darker side’ of their way of life. Such expositions can promote reflection on the possibility that teaching can be influenced by discourses of ‘vocation’ and ‘the giving of service’, every bit as much as it can be by ‘industrial’ and ‘labour’ perspectives.  相似文献   

7.
A tiered and hierarchical system of membership has in the past characterized many Catholic religious teaching orders.1 In women's orders, those who undertook domestic duties were usually referred to as lay sisters. Those who undertook teaching and administrative duties were called choir nuns. Histories of Catholic education have tended to include scant references to the system and virtually no systematic exploration of its meaning in the culture of Catholic schools. The aim of this paper is to provide an exploration of the construction of lay sisters in a particular religious order and school setting. The exploration is informed by poststructuralist theory; in particular, notions of ‘discourse as practice’, the symbiotic and hierarchical relationship between the binary oppositions, individual consciousness as the site of the discursive struggle, and investment in discourse. These notions are drawn upon to explore the construction of the category of lay sister within educational histories, texts that pertain to the order in question and interviews undertaken with choir nuns, one lay sister, ex-students and ancillary staff. The narrative of one lay sister is explored in order to locate her understanding of the construction.  相似文献   

8.
There has been extensive research internationally describing teachers’ homogenous socio-demographic backgrounds and critiquing the associated equity and diversity issues, most especially with regard to ethnicity and gender, and to a lesser extent, social class and disability. Yet, teachers’ religious affiliations and/or convictions have rarely been explored. Since 96% of state primary schools in Ireland are denominational, considering religious diversity in teaching is both critically important and a complex undertaking. This paper examines primary initial teacher education (ITE) applicants’ religiosity, and views of teaching religion, in Ireland. Our data suggest low levels of religious practice and religiosity among ITE applicants, many of whom would prefer to teach religion using a non-confessional approach. The paper raises critical questions regarding the experiences, constitutional rights and professional practice of increasingly secular and/or non-practicing Catholic teacher cohorts in a predominantly Catholic primary education system that has survived the trend towards progressive ‘unchurching’ of Europe.  相似文献   

9.
《牛津教育评论》2012,38(6):727-745
Macmurray’s distinction between communities, which are positive and personal, and societies, which are negative and impersonal, along with his insistence that schools are necessarily communities, like families and friendship groups, provides the basis for his claim that we may act as though we were teaching arithmetic or history, but in fact we are teaching people. Macmurray’s philosophy can be used to reconceive schools as, or as like, households. Schools have an admixture of intimacy (supervised eating and toileting, for example) and professional standards and accountability, making them neither ‘public’ nor ‘private’. The people in schools—staff and students—are and should be treated as close and friendly, whilst schools are also open to the society and communities beyond the schools. Support for seeing schools as households is provided by recent empirical research on intergenerational ‘closeness’—underpinning a non-sexualised version of friendship, as described by Macmurray. Theorising schools as communities like households, this paper indicates some of the implications of Macmurray’s work for contemporary education policy and practice.  相似文献   

10.
The article offers a case study of the ways in which a Catholic primary school located in the centre of a large South‐Asian community in Leicester, UK, responded to the religious and ethnic diversity of its surroundings. The school, Our Saviour’s, engaged in shared activities with a neighbouring school which had a majority intake of Hindu, Muslim and Sikh children. Approaches to religious education at Our Saviour’s combined with weekly shared activities with the neighbouring school resulted in improved inter‐ethnic relations in the surrounding community, as children from both schools began socialising after school hours. This article draws on ethnographic research to give a case study of the ways in which Our Saviour’s employed a responsive approach to single faith schooling by engaging with religious and ethnic diversity as a means of promoting dialogue.  相似文献   

11.
The main aim of the present study was to examine the quality of religious education in Croatian primary schools when assessed from teachers’ perspective. Religious education teachers (N?=?226) rated the impact of certain factors on the existing quality of religious education in primary schools and expressed their expectations about the future status of this aspect of education. In addition, teachers rated different sources of their professional satisfaction as religious education teachers. We identified understandable latent dimensions of teachers’ opinions, expectations and satisfaction where retained dimensions are modestly interrelated. The conducted regression analyses suggest that teachers with different professional status-related personal attributes are fairly uniform in their views, expectations and satisfactions. An interesting finding of this study concerns the relationship between school-based Catholic religious education and the parish-based catechesis, where an existing relationship represents a weak source of religious education teachers’ satisfaction. This represents a valuable empirically driven insight regarding the Catholic religious education in Croatian schools with some importance to the broader context of religious education in general.  相似文献   

12.
In the last decade, STEM-focused schools have opened their doors nationally in the hope of meeting students’ contemporary educational needs. Despite the growth of these STEM-focused institutions, minimal research exists that follows how schools make a transition toward a STEM focus and what organizational structures are most conducive to a successful transition. The adoption of a STEM focus has clear implications for a school’s organizational identity. For Catholic schools, the negotiation of a new STEM focus is especially complex, as Catholic schools have been shown to generally possess a distinct religious and cultural organizational identity. The adoption of a second, STEM-focused identity raises questions about whether and how these identities can coexist. Framed by perspectives on organizational identity and existing conceptualizations of the cultural and religious hallmarks of Catholic schools, this study utilizes a multiple-case study design to explore the organizational transition of four Catholic K-8 institutions to Catholic STEM-focused schools. These cases demonstrate the particular challenges of negotiating multiple organizational identities. While variation existed in how the four schools accommodated these identities, the most promising environments for successful transition drew upon an aggregative model of identity negotiation, that is, when schools attended to both identities, but ensured that the original Catholic identity of the school remained foundational to all decisions. The least successful identity negotiations occurred when there was a lack of common understanding about what comprised a STEM-focused school, leading to minimal buy-in from stakeholders or when a school sought to make the transition for recruitment or marketing rather than mission-driven reasons. Discussion of the more successful identity aggregation provides a framework for schools within and beyond the religious sector that desire to adopt an additional STEM-focused identity.  相似文献   

13.
ABSTRACT

In the early twentieth century in the United States, Roman Catholic schools grew in number and became increasingly regulated by state departments of education. This led to the increased influence of public school reform movements in Catholic schools. Some Catholic educators questioned these movements, while others embraced them. Educational measurement strategies, such as IQ and standardised testing, gained support from women religious orders and congregations, who made up the majority of the Catholic teaching force. For pragmatic reasons, they saw some value in the promises of modern educational science for teaching and learning. This practice, however, put them at odds with some of the beliefs and values of their Church. This study demonstrates how Catholic sister teachers attempted to shape the debate on the introduction and use of reform strategies like IQ and standardised testing. It also examines how Catholic sister teachers made use of Catholic beliefs and values to make arguments in favour of IQ and standardised testing in Catholic schools. Using agreed upon Catholic religious tenets and working within their gendered reality, Catholic sister teachers demonstrated how they tried to convince their colleagues, male and female, to come to an understanding around the use of educational measurement.  相似文献   

14.
Until recently, children and young people’s perspectives have been largely overlooked in considering optimal approaches to supporting their wellbeing at school. This article reports student views on the meaning of ‘wellbeing’ and how this is best facilitated, gathered as part of a large, national research project aimed at understanding and improving approaches to wellbeing in schools. The data reported here were gathered through 67 focus groups, involving 606 primary and secondary school students, across three Catholic school regions in different Australian states. Students provided rich accounts of how they view their wellbeing, conceptualised across three interconnected themes of ‘being’, ‘having’ and ‘doing’. They identified relationships with self, teachers, friends, peers and significant others, as central to their wellbeing. The findings point to immense potential in accessing and utilising children and young people’s views for change and reform in schools in the area of student wellbeing.  相似文献   

15.
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   

16.
What does Penny Thompson really want? Reading her article in BJRE 26 (1) proved a baffling experience: it clearly wanted to say something, and to say it passionately, yet signally failed to do so. It fails largely because it lacks an argument; there seems also to be conceptual muddle at its heart. A fuller critique will need to attend to Thompson’s reading of religious education’s history, particularly to her use of evidence—but that is a story for another night. Consequently, this brief critique has at its core four questions to elicit clarity where at present there is none: First, does Penny Thompson want so to revision religious education in community schools that she and other aspirants to ‘Christian confessional religious education’ may freely work to convert young people to ‘Christianity’ and to nurture them in a Christian tradition? Second, in what sense, or senses, does Thompson want readers to understand her phrase, ‘the truth of the Christian faith?’ Third, in whose confession and in which tradition does Thompson want this Christian confessional religious education to be rooted? Fourth, is Penny Thompson willing to allow Christian teachers to present alternative understandings of Christianity, critical of her (implied) view? These questions are preceded by reflection on the form of her article’s argument and on its use of ‘confess’ and its cognates.  相似文献   

17.
The purpose of this paper is to empirically explore and theoretically discuss Swedish religious studies (RE) teachers’ understanding of religions as similar and different. In Sweden, RE is a mandatory subject and presents all the world’s major religions to students. Teachers of RE therefore need to relate to the various relations between the religions. A qualitative interview study with Swedish RE teachers (n?=?7) in Swedish secondary schools was performed to determine how they conceptualise religion and present ‘religion’ to their students. The teachers (m?=?3; f?=?4) were chosen from schools with a variety of ethnically homogenous and heterogeneous compositions of students. The teachers’ conceptions of ‘religion’ can be described according to two main categories: as something universal or as something dependent on the cultural context. These two main orientations are described more closely in this paper. The teachers’ conceptions are also discussed from the perspective of possible consequences for educating citizens in the Swedish school system. It is suggested that RE teachers’ conceptions of religions as similar and different facilitate and constrain identification and encounters with others as religious subjects.  相似文献   

18.
The 2011 Forum on Patronage and Pluralism in the Primary Sector presented Ireland with an opportunity to rethink the issue of patronage in Irish primary schools, as well as to consider how ‘religious education’ might be approached in such schools in the future. This paper suggests that, for the first time since 1831, Ireland had an opportunity to provide ‘state schooling’ for all children, regardless of their religious beliefs or lack thereof. The paper proposes educating all children in the state in non-denominational secular settings, leaving faith formation to the private domain of parents and communities. Although the concept of ‘secularism’ has negative connotations for those who belong to a religious community, this paper suggests that it provides a framework for inclusive and egalitarian education, offering children and young people the opportunity to learn alongside their peers, irrespective of religious backgrounds.  相似文献   

19.
Ireland’s demographic profile has changed significantly in the past 20 years, being now characterised by increasing cultural, ethnic and religious diversity. However, primary schooling in Ireland has remained highly denominational, mostly Roman Catholic, in nature, with a small number of minority faith schools and multi-denominational schools. This paper describes the nature of the Irish primary educational system and addresses the implications of its institutional structure and school institutional identity for school choice. In so doing, it draws on the national Growing Up in Ireland study, and documents the role of socio-cultural and religious factors in the choice of primary school.  相似文献   

20.
This article treats the various forms of adjustment between scientific and religious discourses at school. It aims to analyse the beliefs and practices of schoolmasters and to explore how the oppositions between the ‘dominant’ discourses of Western science and those of religion are addressed in secondary education in Senegal. The analysis leans on the Actor-Network-Theory and the concept of ‘apparatus’ from Foucault. The article shows that, in the secular Republic of Senegal, contradictory messages on some sensitive issues are conveyed to pupils, in the classroom, by the official schoolmaster himself. The schoolmasters, whatever their religion, teach for religion in public schools (in a devotional sense); they do not teach about religion (in an academic sense). An ‘enrolment’ work is in progress in the official schools whereby pupils adhere to the ‘true’ religious discourse, challenged by the ‘true’ scientific discourse. The schoolmasters do not want to exclude the official curriculum but wish to teach religious knowledge. The State cannot limit each discourse to its own sphere of relevance and fails to impose its criteria on some actors who prefer those offered by their own religious networks. A Senegalese ‘national religious apparatus’ produces effects on schoolmasters’ educational practices and curriculum.  相似文献   

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