Academic literature on the topic '1898-1963 Views on education'

The article outlines the views of the forerunners of the Polish theory of aesthetic education: Janina Mortkowiczowa (1875-1960), Stefan Szuman (1889-1972), Stanisław Ossowski (1897-1963) and Bogdan Suchodolski (1903-1992). The juxtaposition of opinions on the role of art in education with elements of precursors' biographies enables a deeper understanding of these opinions. The research approach adopted also shows the evolution of thought and the process of shaping the Polish theory of aesthetic education over the course of the twentieth century.

Children’s drawings hold a contested place in archives of war. Often portrayed as unfiltered records of psychological impact on innocent young civilians, the same drawings are also sophisticated testimonies of agency. With child-artists creating their work within classrooms, families, and communities, this article offers an alternative reading of their historical significance. Children’s art offers not simply a firsthand view of conflict but also a critical view onto the alliances and ideologies of the adults who guided their creation. Before and after the Spanish Civil War (1936–1939), after which Spain entered into several decades of National-Catholic dictatorship, psychologists and teachers used children’s drawings to further educational projects toward both progressive and conservative ends. Across key nodes of conflict and postwar quietude, I ask how advocacy of children’s art allowed teachers to practice what I call a form of pedagogical postmemory. Centering on Francoist-era education and the artists who created new openings for individual expression, the essay focuses on two educators, namely the artist Ángel Ferrant (1890–1961) and the novelist Josefina Aldecoa (1926–2011). Contrasting their paired views of children’s art as a liberating, imaginative activity with that of the Francoist pedagogue Josefina Álvarez de Cánovas (1898–?), this study exposes how the same fundamental rhetoric of imagination and freedom could result in vastly different archives of children’s drawings under dictatorship. Understanding children’s art as bound up in wider social and political processes, it posits the seemingly neutral sphere of postwar art education as a key vehicle for pedagogical memory and historical recovery.

The subject of this research, dedicated to mental characteristics of the world of Yakut emigration of 1917 – 1940, is the history of Yakut emigration on the example of life of the active participant in the anti-Bolshevik movement in the northeast of Russia, who fought for the alternative path of development in the XX century and the Yakut emigrant Asklefeodot Afanasyevich Ryazansky (1898 – 1968). The object of this research is the history of Russian emigration. Historical-biographical method is applies in the course of this work. The article analyzes the adaptation of the Yakut emigrant in the context of impact of external factors in China and Australia, as well as his political views. The scientific novelty is defined by the fact that the topic of Yakut emigration and “Yakut world” did not receive due coverage within the Russian historical science, although it is an important scientific problem that requires comprehensive examination on the background of Revolution of 1917 and Russian Civil war in the context of world history. The conclusion is made that along with majority of Russian emigrants of the first wave, A. A Ryazansky struggled for survival in the new conditions abroad and was able to adjust to foreign cultural environment, having become a prominent journalist in China, and later the owner of marine company in Australia. Ryazansky saw the future of his homeland (Russia) as a democratic federative state with guaranteed preservation of ethnocultural identity of the indigenous peoples of Yakutia with the possibility of receiving education.

AbstractThe bulk of Leonard Bernstein's first book, The Joy of Music (1959), consists of three imaginary conversations and seven scripts of Omnibus lectures intended for the education of lay audiences. These texts have long been admired for their pedagogy but have largely been ignored as reflections of Bernstein's aesthetic views. This article proposes that The Joy of Music functions not only as a pedagogical document but also as an aesthetic manifesto preparing Bernstein's audiences for some of his best compositions—especially the Third Symphony (Kaddish; 1963, rev. 1977) and West Side Story (1957). In the context of The Joy of Music, Kaddish appears as the fulfillment of “the real American symphonic form” and West Side Story as the ultimate American musical stage work, that is, a work that is as sophisticated as opera but rooted in the American musical.

Svend Larsen: Kindred souls. Svend Dahl and Wilhelm Munthe on the professionalisation of academic librarianship Svend Dahl (1887–1963) and Wilhelm Munthe (1883–1965) were prominent figures in Scandinavian and international librarianship in the first part of the 20th Century. From 1922–1953, Munthe was head of Oslo University Library which was also Norwegian national library. Internationally, he is known as the author of American Librarianship from a European angle. An attempt at an examination of policies and activities (1939) and as president of the international library federation IFLA (1947–1951). Svend Dahl was head of Copenhagen University Library 1925–1943 and head of the Royal Library and national librarian 1943–1952. Internationally, he is known for his many publications such as the History of the Book (Danish, English, French, German, Spanish and Swedish editions). Dahl and Munthe exchanged just under 200 letters between 1916 and 1953. These letters reveal their views concerning academic librarianship and the need and the ways to professionalise it. In the exchange of letters, the two men also discussed other topics, such as education, internationalisation, and the separation of library and university.

El 10 de marzo de 1950 se creaba por decreto la Junta Nacional contra el Analfabetismo cuyo objetivo era reducir la tasa de analfabetos entre la población adulta española a través de una red de juntas provinciales, municipales y locales. El objetivo de este estudio es reconstruir la trayectoria acometida por esta institución durante la década de los cincuenta y sesenta a partir de los documentos publicados en el Boletín Oficial del Estado que hacen mención a la misma.Encontramos dos momentos claves durante la vigencia de la Junta Nacional. El primero de creación y desarrollo de 1950 a 1963 y un segundo momento definido por la Campaña Nacional contra el Analfabetismo iniciada en 1963 para cuatro cursos escolares. Los esfuerzos de este organismo junto a los realizados por otras instituciones redujeron la tasa de analfabetos adultos de un 17% en 1950 a un 9% existente al inicio de 1970. On the tenth of March in 1950 The National Committee Against Illiteracy was created by decree with a view to reducing the illiteracy rate among the Spanish adult population. The aim of this study is to reconstruct, from the documents published in the National State Journal, the process followed by this institution during the 1950s and 1960s. We found two keys moments during the enforcement of the National Committee: a period of creation and development from 1950 to 1963 and the activation in 1963 of the National Campaign Against Illiteracy which lasted for four school years. The efforts of this organization along with those by other institutions reduced the rate of illiterate adults from 17% in 1950 to 9% at the beginning of 1970.

After the end of the Second World War and the creation of the Federative People’s Republic of Yugoslavia (since 1963 the Socialist Federative Republic of Yugoslavia) the Ruthenians in the new state, although a small national community, could accomplish their national rights, among them the most important were: the right of gaining education in their native language; founding of cultural, educational and national organizations, the right to be informed and have publications in their native language etc. In the period after the war, as well as in the interwar period, the Ruthenian community encountered many dilemmas, opposing views and polemics concerning the basic issues on their ethnicity and national identity. The part of the Ruthenian intellectuals advocated of the Ruthenians as members of the Ukrainian nation, striving to establish stronger cultural, educational and national connections with Ukraine and Ukrainian Diaspora. On the other hand, a part of intelligentsia, which leaned on the authorities and the Communist Party, advocated a pro-Ruthenian attitude, claiming that the Ruthenians living in this region were autochthonous, special Slavic people and that they didn’t have their Motherland. Yugoslav authorities seemingly didn’t participate in the discussions and polemics between the two Ruthenian options, but nevertheless they supported the protagonists of the pro-Ruthenian orientation and favored the attitude that the Ruthenians didn’t have their Motherland. As the most signifi cant achievement of the Ruthenian community in Yugoslavia in that period was the education in the Ruthenian language in the eight-year elementary school, publishing of weekly newspapers, magazines, annual books — calendars, literary works, radio shows in the Ruthenian language, establishing cultural and artistic societies, drama clubs, music festivals etc. Another signifi cant success was establishing connections and cooperation with Ukraine and Ukrainians in Diaspora in the fi eld of literature, publishing, science and mass culture. Certainly, there was a rise and fall in that cooperation, mostly depending on the attitude of the authorities towards the concrete actions and their protagonists.

Various attempts at establishing Anglican theological education were made after the arrival in 1848 of Robert Gray, the first bishop of Cape Town, but it was not until 1876 that the first theological school opened in Bloemfontein. As late as 1883 half of the Anglican priests in South Africa had never attended a theological college. The system of theological education which developed afterwards became increasingly segregated. It also became more centralised, in a different manner for each race. A central theological college for white ordinands was established in Grahamstown in 1898 while seven diocesan theological colleges were opened for blacks during the same period. These were reduced to two in the 1930s, St Peter's College in Johannesburg and St Bede's in Umtata. The former became one of the constituent colleges of the Federal Theological Seminary in Alice, Eastern Cape, in 1963.

Diosdado Macapagal, Philippine President from 1961-1965, whose career was made rich by working in the foreign service, belonged to a tradition of championing a Foreign Policy shaped under America’s tutelage, adhering to democratic ideals, dismissive of Communism, and indifferent to neutralism and non-alignment. While various groups branded this policy as one of mendicancy that jeopardized Philippine Independence itself, President Manuel Roxas, who instituted it in 1946, was given little to no option but to side with America. The Second World War’s apocalyptic results required prompt and massive reconstruction and industrialization, necessitating foreign aid. This study reveals a chapter in the Philippines’ Cold War History, which show instances of balancing the state of dependence on America with neo-realist postures. Macapagal worked for Land Reform to peacefully address Communism within and collaborated with America in the name of national security to counter possible foreign communist infiltration. In an anarchic world forged by Cold War developments, Macapagal secured US financial and military assistance and defended national interest in a neorealist posture to the point of championing views more orthodox and even contrary to that of America. Filipino’s preference for collaboration with America made the neo-colonial situation manageable at that time, to still reap whatever the superpower is willing to give while it promoted its own global agenda. Macapagal worked within this neo-colonial setting by balancing dependency and neorealism. References Abaya, Hernando. Our Vaunted Press: A Critique. Philippine Graphic 35, no. 16 (1968). Buszybnski, Leszek. “Realism, Institutionalism, and Philippine Security.” Asian Survey 42, no. 3 (2002). Carr, Edward. What is History? New York: Pelican Books, 1961. Constantino, Renato. Identity and Consciousness: The Philippine Experience. Quezon City: Malaya Books, 1974. _________________. The Nationalist Alternative. Quezon City: Foundation for Nationalist Studies, 1984. David, Randolph. “Philippine Underdevelopment and Dependency Theory.” Philippine Sociological Review 28, no. 1/4 (1980). De Castro, Rene. “Historical Review of the Concept, Issues, and Proposals for an Independent Foreign Policy for the Philippines: 1855-1988, 1989.” https://www.asj.upd.edu.ph/mediabox/archive/ASJ-27-1989/decastro.pdf Accessed May 13, 2022. Fifield, Russel. “Philippine Foreign Policy.” Far Eastern Survey 20, 4 (1951). Forbes, William. The Philippine Islands. Cambridge: Harvard University Press, 1945. Gribble, Richard. Anti-Communism, Patrick Peyton, CSC and the C.I.A. Journal of Churchand State 45, no. 3 (2003). Guinto, Josias. A Study of Philippine Foreign Policy. Doctoral Dissertation, University of Santo Tomas, 1955. Higginson, P. (1980). The Vatican and Communism from ′Divini Redemptoris′ to Pope Paul VI. New Blackfriars. 61 (719) pp. 158-171 From: https://www.jstor.org/stable/43247119 John XXIII. Pacem in Terris, Encyclical Letter. April 11, 1963. https://www.vatican.va/content/john-xxiii/en/encyclicals/documents/hf_j xxiii_enc_11041963_pacem.html Accessed: 19 March 2022. Lent, J. (1966). “The Press of the Philippines: Its History and Problems.” Journalism and Mass Communication Quarterly (1966). Macapagal, Diosdado. A Stone for the Edifice: Memoirs of a President. Quezon City: MAC Publishing House, 1968. __________________. Constitutional Democracy in the World. Manila: Santo Tomas University Press, 1991. __________________. From Nipa Hut to Presidential Palace: Autobiography of President Diosdado Macapagal. Quezon City: Philippine Academy for Continuing Education and Research, 2002. __________________. Imperatives of Economic Development in the Philippines, University of Santo Tomas, 1957.__________________. New Hope for the Common Man: Speeches and Statements of President Diosdado Macapagal. Volume 1. Manila: Bureau of Printing, 1962. __________________. New Hope for the Common Man: Speeches and Statements of President Diosdado Macapagal. Volume 2. Manila: Bureau of Printing, 1963. __________________. 1963 State of the Nation Address. Delivered at the Old Legislative Building in Manila. Retrieved: March 19, 2022 From: https://www.officialgazette.gov.ph/1963/01/28/diosdado-macapagal-second-state- of-the-nation-address-january-28-1963/Accessed: 19 March 2022. __________________. 1964 State of the Nation Address. Delivered at the Old Legislative Building in Manila. https://www.officialgazette.gov.ph/1964/01/27/diosdado-macapagal-third-state-of-thenation-address-january-27-1964/Accessed March 19, 2022. __________________. 1965 State of the Nation Address. Delivered at the Old Legislative Building in Manila. https://www.officialgazette.gov.ph/1965/01/25/diosdado-macapagal-fourth-state-of-the-nation-address-january-25-1965/Accessed March 19, 2022. Magsaysay, Ramon. Roots of Philippine Policy. Foreign Affairs 35, no. 1 (1956). Manglapus, Raul. (1960). The State of Philippine Democracy. Foreign Affairs 38, no. 4. Official Gazette. Official Week in Review (May 27-June 2, 1962). Official Gazette. Official Week in Review (January 17, 1965). Perez, Louis. Dependency. The Journal of American History 77, no. 1 (1990). Pineda-Ofreneo, Rosalinda. A History of Philippine Journalism Since 1945. Mandaluyong: Cacho Hermanos, 1984. Pius IX. Qui Pluribus, Encyclical Letter. Issued November 9, 1846. https://www.vatican.va/content/pius-ix/it/documents/enciclica-qui-pluribus-9-novembre-1846.html Accessed: 19 March 2022. Pius XI. Divini Redemptoris, Encyclical Letter. Issued March 19, 1937. https://www.vatican.va/content/pius-xi/en/encyclicals/documents/hf_p-xi_enc_19370319_divini-redemptoris.html Accessed March 19, 2022. Russell, Bertrand. Portraits of Memory and Other Essays, London: George Allen & Unwin, 1956. Van der Kroef, Justus. “Communism and Reform in the Philippines.” Pacific Affairs 46, no. 1 (1973). Velasco, Andres. “Dependency Theory.” Foreign Policy, 33 (2002).

This article examines a disagreement which briefly came to light decades ago, half-posthumously, between two twentieth-century Christian scholars, C.S. Lewis (1898–1963) and Reijer Hooykaas (1906–1994), the first Dutch professor in the history of science, who later succeeded to the chair of Eduard Dijksterhuis in Utrecht. Hooykaas and Lewis diverge in their views of the role traditionally ascribed to the work of Francis Bacon (1561–1626) as a major inspiration for the seventeenth-century scientific revolution. Put briefly, while Bacon is a hero for Hooykaas, he is an antihero for Lewis. Sorting out the extent to which either scholar was right not only results in a fairly clear answer but entails, as a bonus, a fine example of what the history of science as an academic discipline is indeed good for.

The late 1960s and early 1970s are remembered for many things, but educational accountability is not foremost among them. A time when the nation was ripped asunder by fights over Vietnam, when women burned bras, and when African Americans took to the streets seemed hardly a propitious moment for an educational movement emphasizing technocratic rationality to come to the forefront. Yet although overshadowed in the educational arena by conflicts over desegregation, community control, free schools, and open classrooms, a relatively quiet movement led primarily by state bureaucrats did in fact initiate the beginnings of an educational accountability movement. Between 1963 and 1974, no fewer than 73 laws were passed seeking to create standards or utilize a variety of scientific management techniques to improve schooling. These efforts at rationalization in some ways followed the same trajectory as the efficiency reforms five decades earlier and the standards movement to follow two decades later. First came the invocation of a crisis, this time born of rising demands for greater equity and increasing dissatisfaction with the quality of the schools. Second, into this void stepped the new logic of rationalizing reform, this time drawn from a set of techniques pioneered by the Rand Corporation and popularized by the Department of Defense, which promised a new approach to defining objectives, measuring goals, and aligning available resources. And third, humanists and educators were once again the primary opponents of the reform, objecting to the quantification of schooling and the limited view of educational improvement that underlay the rationalizing reform. In all of these respects, the now almost forgotten accountability efforts of the 1960s and 1970s resembled the other two accountability movements of the 20th century. However, the other two movements mobilized a broad range of elites behind their reforms, whereas in this case real political support remained thin. The narrow base of support kept the programs from spreading or being implemented more widely; this effort never gained the kind of power or traction that the earlier and later ones did.