Academic literature on the topic 'Brisbane Catholic Education'

AbstractSt Joseph’s Nudgee College is an Irish Christian Brothers boys’ boarding school in Brisbane. It was established in 1891 to provide the children of Irish Catholics living in regional and remote Queensland and northern New South Wales with access to an education that would act as a vehicle for socio-economic advancement. The first decades of the college’s existence were nevertheless defined by two competing, sometimes contradictory imperatives. An often-belligerent determination to retain an Irish identity existed side by side with an awareness that a ‘ghetto mentality’ would hinder the socio-economic advancement of Queensland’s Catholics. The balancing act that this necessitated was particularly evident in the College’s mixed reaction to the outbreak of war in 1914 and the subsequent reticence to celebrate Anzac Day between 1916 and 1939. This article explores the College’s response through its Annuals (Year Books) and places it in the context of the Australian Irish Catholic experience of war and commemoration.

The research reported in this paper began as a result of Dr Paul McQuillan's quest to verify his personal experience teaching senior high school students (age 16 and 17) in Australian Catholic Schools. Over a number of years of teaching Religious Education to groups of students he noted that they often witnessed to their deep experience of the transcendent, even though this was not always interpreted religiously by the students. His own teaching methodology was based on the experiential approach to Religious Education espoused by Hammond, Hay, Moxon, Netto, Raban, Straugheir and Williams and facilitated the recognition and recording of these experiences by the students. The statistical analysis in comparisons between survey groups was the work of Dr Eric Marx from the School of Psychology at the McAuley (Brisbane) Campus of Australian Catholic University. The authors suggest ways to address an apparently diminishing level of recognition and reporting of these experiences.

To situate the Aboriginal Studies program I am designing, I would need to say that in a Year 11 course in Religious Education at a Catholic Girls’ Independent (non-systemic) High School in Brisbane, the Semester 2 area is Morality and Justice and involves a consideration of personal decision making, understanding stages of moral development, individual/personal moral issues and social, moral and justice issues. (I should add that the school is almost totally non-Aboriginal although it is multi-ethnic to the extent that it runs ESL classes at each year level).

The challenges posed by curriculum renewal are familiar to teachers the world over. In Queensland such renewal has lead to the introduction of new syllabuses in each of the key learning areas. The opportunities to engage with and share literature are fewer and the lure of the textbook stronger as teachers grapple with new underpinning philosophies, organization of curriculum materials, concepts and content. Brisbane Catholic Education teacher-librarians have been working to ensure that story does not become a casualty of the demands of curriculum change and implementation by forging links between literature, syllabus concepts, and content.

One should not overlook the fact that Asia is a home to humanism, atheism, and secularism. In the 18th-20th century, atheism, communism and other forms of western liberalism and humanistic ideology had taken their roots in several Asian societies. In recent history, various forms of secular worldview, humanistic, atheistic, communistic, agnostic, etc. have also found their niche in the Philippines. Hence, we set out this study to probe the extent of secularization in the Philippines today and from there, to draw some challenges it poses to the future of Asian theology and Christianity. The first part of this article will tackle the answer on the first question presented. I will be a presenting both a theoretical and empirical representations in the macro, meso, and micro level for us to examine the phenomenon of secularization. It is to help the readers to investigate how this phenomenon is manifested empirically among the Filipino youths. On the second part of the paper, I will draw some challenges which secularization poses to the future of theology and Christianity in Asia. This study hopefully will modestly contribute to the configuration of an Asian paradigm of theology that proffers some perspectives in helping individuals, communities and society to envision and live out the contingencies of their faith in the future. References Abinales, Patricio N. and Donna J. Amoroso. State and Society in the Philippines. Oxford: Rowman & Littlefield Publishers, 2005 Athyal, Jesudas. ed. Religion in Southeast Asia: An Encyclopedia of Faiths and Cultures. Oxford: ABC-Clio, 2015. Asad, Talal. Formation of the Secular: Christianity, Islam, Modernity. Stanford: Stanford University Press, 2003. __________. Genealogies of Religion. Baltimore: The John Hopkins University Press, 1993. Barrett, David B., Todd M. Johnson, and Peter F. Crossing. “Christian World Communions: Five Overviews of Global Christianity, AD 1800-2025” in International Bulletin of Missionary Research, Vol. 33, No. 1, 2009. Bellah, Robert N. (1964). “Religious Evolution” in American Sociological Review Vol. 29, No. 3, 1964. __________.Civil Religion in America. Russell E. Richey and Donald G. Jones, eds. American Civil Religion. New York: Harper and Row, 1974. Bellah, Robert N. et al. Habits of the Heart. Berkeley: University of California Press, 1985. Berger, Peter. A Rumour of Angels: Modern Society and Rediscovery of the Supernatural. New York: Doubleday, 1970. __________. The Sacred Canopy. Garden City, New York: Doubleday, 1967. __________. ed. The Desecularization of the World. Resurgent Religion and World Politics. Grand Rapids, Michigan: W.B. Eerdmans, 1999. Bosch, David. Believing in the Future. Toward a Missiology of Western Culture. Harrisburg, Pennsylvania: Trinity Press International, 1995. Cajes, Prisco Auxilio. Towards a Filipino Christian Eco-theology of Nature. Quezon City: Our Lady of Angel Seminary, 2002. Capucao, Dave. Religion and Ethnocentrism. Leiden/New York: Brill, 2010. Capucao, Dave and Rico Ponce. “Secularization and Spirituality from a Theoretical and Empirical Perspective,” in Secularization and Spirituality: Issues, Challenges, and Opportunities. Quezon City: Institute of Spirituality in Asia. 2016. Casanova, Jose. Public Religions in the Modern World. Chicago: University of Chicago Press, 1994. (2006). “Rethinking Secularization: A Global comparative Perspective” in Hedgehog Review, Vol. 8, 2006. Collins, Pat. Basic Evangelization. Dublin: The Columba Press, 2010. Cosmides, Leda, and John Tooby. “Neurocognitive Adaptations Designed for Social Exchange,” in David M. Buss, ed. The Handbook of Evolutionary Psychology. Hoboken: Wiley, 2005. Damasio, Antonio. Descartes’Error. Emotion, Reason, and the Human Brain. New York: Putman, 1994. David, Pablo Virgilio. “Secularization and Evangelization, Taking the Cue from Pope Benedict XVI” in Javier, E. ed. Mission in the Context of Fundamentalism and Secularization. Religious Life Asia. Vol. 13, No. 4, Quezon City: Institute of Consecrated Life in Asia, 2011. Davie, Grace. Europe: The Exceptional Case: Parameters of Faith in the Modern World. London: Dartman, Longman, and Todd, 2002. __________. “Believing without Belonging: Is This the Future of Religion in Britain?” in Social Compass. Vol. 37, No. 4, 1990. Dobbelaere, Karel. “Secularization Theories and Sociological Paradigms” in Social Compass. Vol. 31, Nos. 2-3, 1984. __________. “Secularization” in Encyclopedia of Religion and Society. De. W. Swatos. Hartford Institute for Religion Research, http://hirr.hartsem.edu/ency/Secularization.html Eisinga, Robert Nicolaas and Peer Scheepers. Etnocentrisme in Nederland. Dissertation. Nijmegen: Catholic University of Nijmegen, 1989. Gauchet, Marcel. The Disenchantment of the World. A Political History of Religion. Trans. Oscar Burge. Princeton, New Jersey: Princeton University Press, 1997. Gentz, Joachim. “The Religious situation in East Asia,” in Secularization and the World Religions, Hans Joas and Klaus Wiegang, ed. Alex Skinner, trans. Liverpool: Liverpool University Press, 2009. Hellemans, Staf. “ ‘Catholicism Against Modernity’ to the Problematic ‘Modernity of Catholcism’” in Ethical Perspectives. Vol. 8, No. 2, 2001. Iqtidar, Humeira. “The difference between secularism and secularization,” The Guardian, 29 June 2011, https://www.theguardian.com/commentisfree/belief/2011/jun/29/secularism-secularisation-relationship Inglehart, Ronald and Wayne Baker. “Modernization, Cultural Change, and the Persistence of Traditional Values” in American Sociological Review, Vol. 65, No. 1, 2000. Inglehart, Ronald. Modernization and Postmodernization. Cultural, Economic, and Political Change in 43 Countries. Princeton, New Jersey: Princeton University Press, 1997.. Culture Shift in Advanced Industrial Society. Princeton, New Jersey: Princeton University Press, 1990. Jocano, Felipe Landa. Filipino Social Organization. Traditional Kinship and Family Organization. Manila: Punlad Research House, 1998. Labayen, Julio. Revolution and the Church of the Poor. Quezon City: Claretian Publications/Socio-Pastoral Institute, 1995. Levin, Jeff. God, Faith, and Health: Exploring the Spirituality-Healing Connections. New York, Chichester, Weinheim, Brisbane, Singapore, Toronto: John Wiley & Sons, Inc., 2001. Luckmann, Thomas. The Invisible Religion. New York: Macmillan, 1967. . “Säkularisierung – ein moderner Mythos.” in Thomas Luckmann Lebenswelt und Gesselschaft. Paderborn: Schöningh, 1980. . “Shrinking Transcendence, Expanding Religion?” in Sociological Analysis, Vol. 51, No. 2, 1990.Luh mann, Niklas. The Differentiation of Society. New York: Columbia University Press, 1982. Mangahas, Mahar. “9% of Catholics Sometimes Think of Leaving the Church”, SWS Special Report, 2013, http://www.sws.org.ph/pr20130407.htm Martin, David. A General Theory of Secularization. Oxford: Blackwell, 1978. __________. “The Secularization Issue: Prospect and Retrospect” in British Journal of Sociology, Vol 42, No. 3, 1991. Menamparampil, Thomas. “Between secularization and Fundamentalism”, in Omnis Terra. Vol 46, No. 425, 2012. __________. Evangelization in Asia in the context of Secularization,” in Javier, E. ed. Mission in the Context of Fundamentalism and Secularization. Religious Life Asia. Vol. 13, No. 4, 2011. Miranda, Dionisio. “Ang Hirap Magpaka-Kristiyano - The Elusive Congruence between Filipino Spirituality and Morality,” in Spirituality as Interdisciplinary Phenomenon: The Philippine Setting, Edward Gerlock, ed. Quezon City: Institute of Spirituality in Asia, 2011. Musschenga, Albert and Anton van Harskamp, eds. The Many Faces of Individualism. Leuven: Peeters, 2001. Norris, Pippa and Ronald Inglehart. Sacred and Secular: Religion and Politics Worldwide. New York, NY: Cambridge University Press, 2004. Pertierra, Raul. Religion, Politics, and Rationality in a Philippine community. Quezon City: Ateneo de Manila University Press, 1998. Pew Research Center. The Future of World Religions: Population Growth Projections, 2010-2050. http://www.pewforum.org/files/2015/03/PF_15.04.02_ProjectionsFullReport.pdf San Martin, Ines. “The Philippines is increasingly secular, but still deeply Catholic” (2015). https://cruxnow.com/church/2015/01/15/the-philippines-is-increasingly-secular-but-still-deeply-catholic/ Santos, Tina G. “Bishops Lament, DepEd ‘God-loving’ no more?.” Inquirer Net: Philippine Daily Inquirer, August 30, 2014. http://newsinfo.inquirer.net/634001/bishops-lament-deped-god-loving-no-more. Shiner, Larry (1967). “The Concept of Secularization in Empirical Research” in Journal for the Scientific Study of Religion, Vol. 6, No. 2, 1967. Stark, Rodney, and Roger Finke. Acts of Faith. Explaining the Human Side of Religion. Berkeley: University of California Press, 2000. Stark, Rodney. “Secularization, R.I.P.” in Sociology of Religion, Vol. 60, No. 3, 1999. Stark, Rodney and William Sims Bainbridge. A Theory of Religion. New York: Lang, 1987. Troeltsch, Ernst. The Social Teachings of the Christian Churches. New York: MacMillan, 1931. Tschannen, Olivier. Les théories de la sécularisation. Geneva: Librairie Droz, 1992. __________. “The Secularization Paradigm: A Systematization” in Journal for the Scientific Study of Religion, Vol. 30, No. 4, 1991. Van der Ven, Johannes. “Three paradigms for the Study of Religion” in Heinz Streib, ed. Religion Inside and Outside Traditional Institutions. Leiden/Boston: Brill, 2007. __________. Education for Reflective Ministry. Louvain: Peeters Press, 1998. __________. Practical Theology. Kampen: Kok Pharos, 1993. Wilfred, Felix. Margins: Site of Asian Theologies. Delhi: ISPCK, 2008. __________. Asian Dreams and Christian Hope. Delhi: ISPCK, 2000.

This study investigates current teaching practice of the classroom religion program in two preschool settings in the Archdiocese of Brisbane. It also examines the approach to, and construction of, religious education in key Church and Brisbane Archdiocesan documents. Since the first Catholic school opened in Australia in 1820, research and scholarship have elucidated deeper understandings of the nature and purpose of religious education. Over time, a variety of approaches and curriculum models for the classroom religion program have been implemented in both primary and secondary schools. Broadly speaking there are two approaches to the Catholic primary school classroom religion program: educational and catechetical. The educational approach does not presume students' faith, and aims to develop students' religious literacy. The catechetical presumes student faith and aims to develop it. Currently, the Brisbane Catholic Education Religious Education Guidelines (Barry & Brennan, 1997a, 1997b; Barry et al., 2003) adopts an educational approach to the classroom religion program. However, while the approach to religious education in Catholic primary and secondary schools has received scholarly and professional attention over the years, the nature and purpose of religious education in early childhood education in the context of the Catholic preschool, have received minimal attention. Although the first preschools in Catholic schools in the Brisbane Archdiocese opened in 1988, there is no set curriculum for the classroom religion program for the preschool sector. However, Brisbane Catholic Education is presently preparing such a document in preparation for the introduction of the preparatory year of schooling into all Archdiocesan Catholic schools in 2007. The specific focus of the study is to use teachers' talk-in-interaction with their students during classroom religion lessons, as a means to exemplify their approaches to, and constructions of, their classroom religion programs. Underpinned by an Ethnomethodological methodology, the study gathered data in the form of lesson recordings from two preschool teachers. The lesson transcripts are analysed using the ethnomethodological analytic tools of Conversation Analysis and Membership Categorisation Analysis. These analyses reveal deep insights into teachers' practices: the nature of the content they present, their approaches to, and constructions of, their religion programs, as well as the ways in which they construct their students. In addition to classroom practice, this study also investigates relevant sections of the key Church documents The Religious Dimension of Education in a Catholic School (Congregation for Catholic Education, 1988) and the General Directory of Catechesis (Congregation for the Clergy, 1997), as well as the Archdiocese of Brisbane Catholic Education document, 'Religious Education in Preschools', which is part of the Preschool Handbook: Towards Continuity of Learning in the Early Years (Catholic Education Archdiocese of Brisbane, 2002b). Together with the Ethnomethodological methodology, this part of the investigation adopts a functional linguistic methodology using the analytic technique, Systemic Functional Linguistics. Both Systemic Functional Linguistics and Membership Categorisation Analysis are used to explicate these documents. The two Church documents are critical documents, as they contribute to curriculum development and implementation of the classroom religion program in all Australian Catholic schools, whilst the Brisbane document outlines the current policy for religious education in Catholic preschools in the Archdiocese. These analyses elucidate key insights into how the classroom religion program is approached, and reveal that whilst the Church documents maintain an educational approach, aspects of the documents are ambiguous. Analysis of the Brisbane Archdiocesan preschool document reveal it to be at variance with the current educational approach taken by the Archdiocese in its classroom religion curriculum for primary and secondary schools. This study contributes significantly to the nature and purpose of religious education in the early years. It has implications for the theory and practice of the classroom religion program in early childhood, and for preservice and inservice teacher education programs. It also contributes to policy design that guides and shapes curriculum development and implementation. The use of analytic techniques drawn from two different methodologies, Ethnomethodology and functional linguistics, enables a detailed and in-depth analysis, showing them to be effective techniques to be used together in research. These methodologies complement each other to reveal critical insights into both the document studies and teacher classroom interaction. The nature and purpose of religious education in early childhood education is evolving. As Catholic dioceses continue to expand into early childhood education, the focus on religious education in this sector becomes more critical. This study provides a significant foundation for future research.

This study investigates current teaching practice of the classroom religion program in two preschool settings in the Archdiocese of Brisbane. It also examines the approach to, and construction of, religious education in key Church and Brisbane Archdiocesan documents. Since the first Catholic school opened in Australia in 1820, research and scholarship have elucidated deeper understandings of the nature and purpose of religious education. Over time, a variety of approaches and curriculum models for the classroom religion program have been implemented in both primary and secondary schools. Broadly speaking there are two approaches to the Catholic primary school classroom religion program: educational and catechetical. The educational approach does not presume students' faith, and aims to develop students' religious literacy. The catechetical presumes student faith and aims to develop it. Currently, the Brisbane Catholic Education Religious Education Guidelines (Barry & Brennan, 1997a, 1997b; Barry et al., 2003) adopts an educational approach to the classroom religion program. However, while the approach to religious education in Catholic primary and secondary schools has received scholarly and professional attention over the years, the nature and purpose of religious education in early childhood education in the context of the Catholic preschool, have received minimal attention. Although the first preschools in Catholic schools in the Brisbane Archdiocese opened in 1988, there is no set curriculum for the classroom religion program for the preschool sector. However, Brisbane Catholic Education is presently preparing such a document in preparation for the introduction of the preparatory year of schooling into all Archdiocesan Catholic schools in 2007. The specific focus of the study is to use teachers' talk-in-interaction with their students during classroom religion lessons, as a means to exemplify their approaches to, and constructions of, their classroom religion programs. Underpinned by an Ethnomethodological methodology, the study gathered data in the form of lesson recordings from two preschool teachers. The lesson transcripts are analysed using the ethnomethodological analytic tools of Conversation Analysis and Membership Categorisation Analysis. These analyses reveal deep insights into teachers' practices: the nature of the content they present, their approaches to, and constructions of, their religion programs, as well as the ways in which they construct their students. In addition to classroom practice, this study also investigates relevant sections of the key Church documents The Religious Dimension of Education in a Catholic School (Congregation for Catholic Education, 1988) and the General Directory of Catechesis (Congregation for the Clergy, 1997), as well as the Archdiocese of Brisbane Catholic Education document, 'Religious Education in Preschools', which is part of the Preschool Handbook: Towards Continuity of Learning in the Early Years (Catholic Education Archdiocese of Brisbane, 2002b). Together with the Ethnomethodological methodology, this part of the investigation adopts a functional linguistic methodology using the analytic technique, Systemic Functional Linguistics. Both Systemic Functional Linguistics and Membership Categorisation Analysis are used to explicate these documents. The two Church documents are critical documents, as they contribute to curriculum development and implementation of the classroom religion program in all Australian Catholic schools, whilst the Brisbane document outlines the current policy for religious education in Catholic preschools in the Archdiocese. These analyses elucidate key insights into how the classroom religion program is approached, and reveal that whilst the Church documents maintain an educational approach, aspects of the documents are ambiguous. Analysis of the Brisbane Archdiocesan preschool document reveal it to be at variance with the current educational approach taken by the Archdiocese in its classroom religion curriculum for primary and secondary schools. This study contributes significantly to the nature and purpose of religious education in the early years. It has implications for the theory and practice of the classroom religion program in early childhood, and for preservice and inservice teacher education programs. It also contributes to policy design that guides and shapes curriculum development and implementation. The use of analytic techniques drawn from two different methodologies, Ethnomethodology and functional linguistics, enables a detailed and in-depth analysis, showing them to be effective techniques to be used together in research. These methodologies complement each other to reveal critical insights into both the document studies and teacher classroom interaction. The nature and purpose of religious education in early childhood education is evolving. As Catholic dioceses continue to expand into early childhood education, the focus on religious education in this sector becomes more critical. This study provides a significant foundation for future research.
Thesis (Professional Doctorate)
Doctor of Education (EdD)
School of Cognition, Language and Special Education
Full Text

This study is about the qualitatively different ways in which the phenomenon of sexuality education is experienced or understood by an opportunity sample of primary teachers who teach in Year Six and Year Seven in Catholic primary schools in the Archdiocese of Brisbane. No other topic is as likely to be sensitive or emotionally charged for parents, students, employers, and school administrators as sexuality. The Catholic Church expects the teachers who teach in Catholic schools in the Archdiocese of Brisbane, Australia, to teach religious education and to address sexuality education in the formal curriculum. Sexuality education has been closely associated with Religious Education (RE) in Australian Catholic primary schools. A fundamental aim of Catholic school religious education has been the development of students' faith within the context of the Catholic faith tradition. Contesting views about faith development, including proposals for a catechetical approach or an educational approach to religious education, continue in Australian Catholic schools. This phenomenographical study covers a period of curriculum change in areas that involve sexuality education in Catholic school settings. Its goal is to explore the phenomenon of sexuality education as it is seen or experienced by the participants in this context. The conceptions held by the teachers in the study are revealed by an analysis of data collected during a series of synergetic focus group interviews. The major finding of the study is that the teachers in the upper primary grades of Catholic primary schools in the Archdiocese of Brisbane are anxious and fearful about addressing sexuality education. Apprehension, disquiet and uncertainty are felt personally, professionally, and pedagogically. An implication of the findings of the study is that a new model of relationship-based on collegiality, collaboration, trust, respect and freedom between students, families, clergy and teachers-is required in Catholic schools.

The focus of this study is the celebration of Eucharist in Catholic primary schools within the Archdiocese of Brisbane. The context of the contemporary Australian Catholic primary school embodies certain 'problematical realities' in relation to the time-honoured way in which school Eucharistic rituals have been celebrated. These contemporary realities raise a number of issues that impact on school celebrations of Eucharist. The purpose of this study is to explore administrators' differing conceptions of school Eucharistic rituals in an attempt to investigate some of these issues and assist members of individual school communities as they strive to make celebrations of Eucharist appropriate and meaningful for the group gathered. The phenomenographic research approach was adopted, as it is well suited to the purpose of this study and the nature of the research question. Phenomenography is essentially a study of variation. It attempts to map the 'whole' phenomenon under investigation by describing on equal terms all conceptions of the phenomenon and establishing an ordered relationship among them. The purpose of this study and the nature of the research question necessitate an approach that allows the identification and description of the different ways in which administrators' experience school Eucharistic rituals. Accordingly, phenomenography was selected. Members of the Administration Team, namely the principal, the APRE (Assistant to the Principal Religious Education) and, in larger primary schools, the AP A (Assistant to the Principal Administration) share responsibility for leading change in Catholic primary schools in the Archdiocese of Brisbane. In practice, however, principals delegate the role of leading the development of the school's religion program and providing leadership in the religious life of the school community to the APRE (Brisbane Catholic Education, 1997). Informants in this study are nineteen APREs from a variety of Catholic primary schools in the Archdiocese of Brisbane. These APREs come from schools across the archdiocese, rather than from within one particular region. Several significant findings resulted from this study. Firstly, the data show that there are significant differences in how APREs' experience school Eucharistic rituals, although the number of these qualitatively different conceptions is quite limited. The study identifies and describes six distinct yet related conceptions of school Eucharistic rituals. The logical relationship among these conceptions (the outcome space) is presented in the form of a diagram with accompanying explication. The variation among the conceptions is best understood and described in terms of three dimensions of the role of Eucharist in the Catholic primary school and is represented on the model of the outcome space. Individual transcripts suggest that individual APREs tend to emphasise some conceptions more than others. It is the contention of the present study that change in the practice of school Eucharistic rituals is unlikely to occur until all of a school community's conceptions are brought out into the open and articulated. As leaders of change, APREs need to be alerted to their own biases and become aware of alternative ways of conceiving school Eucharistic ritual. It is proposed that the different categories of description and dimensions, represented by the model of the outcome space, can be used to help in the process of articulating a school community's conceptions of Eucharist, with the APRE as facilitator of this process. As a result, the school community develops a better understanding of why their particular school does what it does in relation to school Eucharistic rituals.

Within Brisbane Catholic Education (BCE) the 1999 HPE syllabus was implemented between 1999 and 2001. The purpose of the study is to evaluate the implementation of the 1999 Queensland HPE syllabus in three BCE primary schools of varying enrolment numbers. The research problem is:.How developed is the implementation of the new HPE syllabus in BCE schools?. The data collection was guided by the following research questions:- How are teachers in these BCE schools implementing the HPE curriculum documents? What readily accessible resources do schools have to assist with the implementation of Health and Physical Education?. What are teachers. perceptions with regard to the HPE Key Learning Area? What are the children.s perceptions of the HPE Key Learning Area? What implementation strategies are required to optimize HPE practices in BCE schools? This study is significant for the feedback it may provide to BCE of the HPE syllabus implementation process and in informing BCE of the current status of the HPE key learning area within a sample of systemic Catholic primary schools. The findings have the potential to contribute to the BCE Strategic Renewal Framework currently occurring within BCE schools for all curriculum areas and planned for completion by the end of 2006. This research has been designed within a constructionist paradigm. An interpretivist study was conducted employing symbolic interactionism. This qualitative, interpretive study is most appropriate as meanings were constructed. The case study methodology was chosen to construct meaning through capturing the context of each school. The sites for the three case studies involved: one small sized BCE primary school (less than 200 students); one medium sized BCE primary school (200 - 400 students); and one large sized BCE primary school (over 400 students). The participants included teachers and students from the respective schools. The data gathering strategies used were; semi-structured and focus group interviews, reflective journal note taking, observations, questionnaire and document analysis. The research concluded that factors which led to the decline in Australian HPE during the 1980s and early 1990s may have contributed to impeding the implementation challenges formulated by BCE. This was evidenced within the three BCE primary schools by unequal allocation of teaching resources, equipment, facilities, HPE teachers and HPE teacher release time for sports coordination. It appears that the implementation process ceased prematurely before all schools had had sufficient time and preparation to design whole school HPE programs. Teachers lacked understandings of practical ways to implement the social justice underpinnings of the syllabus and some school principals were unaware of the necessity of employing qualified HPE specialist teachers. The research revealed that school principals play a significant role in the implementation of the 1999 HPE syllabus, a role made more imperative by the absence of BCE HPE Curriculum Officers and systemic HPE professional development. Therefore, the HPE key learning area requires further system level support and attention so that the 1999 HPE syllabus can be implemented successfully in all BCE primary schools, enabling curriculum change to occur.

As a means of addressing observed inadequacies in school curricula, the Catholic Special Education and Guidance Service, Brisbane Catholic Education Office in 1980 established a partial withdrawal centre for counsellor-selected gifted children. The Learning Enrichment Centre (L.E.C.) aimed to - 1) meet the needs of enrolled gifted students by - a) providing appropriate learning experiences; and b) providing an administrative arrangement (partial withdrawal) which afforded them the opportunity to interact with like minds; 2) meet the needs of the system by - a) developing and evaluating units of work for gifted students; b) conducting workshops, seminars and in-service days for teachers. In 1984 the L.E.C. curriculum was designed and implemented in accordance with Maker's model of curriculum modification for gifted students (Maker, 1982). This model outlines a set of principles which Maker claims, recognize the characteristics and needs of gifted students and guide the development of a qualitatively different curriculum. In making decisions about design and implementation of Maker's curriculum modifications, factors related to the setting, the teachers and the students were considered. The overall purpose of the Study was to assist teachers in making rational decisions about future L.E.C. provision. In particular the Study was to collect information on the worth of the program - its relative strengths and weaknesses - and the influence on the curriculum of the administrative arrangement. The program was evaluated by ascertaining levels of satisfaction typically expressed by the students. Of secondary concern was whether the organisational arrangement of partial withdrawal had inhibited or enhanced the program's intentions. It was acknowledged that unfavourable attitudes of parents, classroom teachers or peers could conceivably alter students' receptivity of the program. In Term 4, two parallel questionnaires, one addressing the L.E.C., the other the regular classroom, were administered to the students. By comparing responses on matching items, levels of satisfaction with the L.E.C. curriculum were determined. Selected items on the L.E.C. instrument were further to reveal how students felt about the administrative provision and whether classroom teachers and peers were perceived to be supportive. Subsequent to program completion, a questionnaire was mailed to parents bo ascertain their support for the program by asking them how their child's emotional behaviour had changed as a result of LEC attendance. Also they were to indicate whether they preferred that enrichment occur in the regular classroom or partial withdrawal setting. To confirm the students' impressions of classroom teacher support and interest, parents were requested to comment on their understanding of it. Student responses indicated that they found their LEC experiences to be particularly interesting and enjoyable, and the LEC teachers to be kind, helpful, friendly and fair. These perceptions differed significantly from their perceptions of school. Elements of the Maker model which were consistently most valued by the group were the Process modifications, 'Freedom of Choice' and 'Higher Levels of Thinking'. Parents proved to be supportive of the LEC program. Although some would have preferred classroom enrichment to partial withdrawal, they felt that schools could not currently provide it. It was the students' viewpoint that interactions with peers and classroom teachers were not adversely affected by their LEC participation. Classroom teachers were seen to be generally supportive and interested - a perception incidentally not shared by parents and LEC teachers. Perceived positive attitudes towards their LEC involvement most likely enhanced student satisfaction with the program. The evaluation unequivocally indicated that the LEC program based on Maker's model appealed to the students. Though withdrawal from class possibly contributed to program satisfaction, the level of satisfaction was very high and could not be attributed solely to hidden curriculum efects (the organisational arrangement). The Study concluded that use of the Maker model as a guide for developing LEC curricula should continue but that parent and classroom teacher attitudes towards the administrative arrangement should be regularly monitored as they appeared to have the potential to enhance or reduce students' receptivity of the program. As a result of Study, various procedures for the conduct of future evaluations were recommended.

Within Brisbane Catholic Education (BCE) the 1999 HPE syllabus was implemented between 1999 and 2001. The purpose of the study is to evaluate the implementation of the 1999 Queensland HPE syllabus in three BCE primary schools of varying enrolment numbers. The research problem is:.How developed is the implementation of the new HPE syllabus in BCE schools?. The data collection was guided by the following research questions:- How are teachers in these BCE schools implementing the HPE curriculum documents? What readily accessible resources do schools have to assist with the implementation of Health and Physical Education?. What are teachers. perceptions with regard to the HPE Key Learning Area? What are the children.s perceptions of the HPE Key Learning Area? What implementation strategies are required to optimize HPE practices in BCE schools? This study is significant for the feedback it may provide to BCE of the HPE syllabus implementation process and in informing BCE of the current status of the HPE key learning area within a sample of systemic Catholic primary schools. The findings have the potential to contribute to the BCE Strategic Renewal Framework currently occurring within BCE schools for all curriculum areas and planned for completion by the end of 2006. This research has been designed within a constructionist paradigm. An interpretivist study was conducted employing symbolic interactionism. This qualitative, interpretive study is most appropriate as meanings were constructed. The case study methodology was chosen to construct meaning through capturing the context of each school. The sites for the three case studies involved: one small sized BCE primary school (less than 200 students); one medium sized BCE primary school (200 - 400 students); and one large sized BCE primary school (over 400 students). The participants included teachers and students from the respective schools.;The data gathering strategies used were; semi-structured and focus group interviews, reflective journal note taking, observations, questionnaire and document analysis. The research concluded that factors which led to the decline in Australian HPE during the 1980s and early 1990s may have contributed to impeding the implementation challenges formulated by BCE. This was evidenced within the three BCE primary schools by unequal allocation of teaching resources, equipment, facilities, HPE teachers and HPE teacher release time for sports coordination. It appears that the implementation process ceased prematurely before all schools had had sufficient time and preparation to design whole school HPE programs. Teachers lacked understandings of practical ways to implement the social justice underpinnings of the syllabus and some school principals were unaware of the necessity of employing qualified HPE specialist teachers. The research revealed that school principals play a significant role in the implementation of the 1999 HPE syllabus, a role made more imperative by the absence of BCE HPE Curriculum Officers and systemic HPE professional development. Therefore, the HPE key learning area requires further system level support and attention so that the 1999 HPE syllabus can be implemented successfully in all BCE primary schools, enabling curriculum change to occur.

Thesis (Ph. D.)--Australian Catholic University, 2005.
A thesis submitted in partial fulfillment of the requirements of the degree of Doctor of Education. Includes bibliographical references (p. 275-296). Also available in an electronic version via the internet.

The Australian Catholic University (ACU National at www.acu.edu.au) is a public university funded by the Australian Government. There are six campuses across the country, located in Brisbane, Queensland; North Sydney, New South Wales; Strathfield, New South Wales; Canberra, Australian Capital Territory (ACT); Ballarat, Victoria; and Melbourne, Victoria. The university serves a total of approximately 27,000 students, including both full- and part-time students, and those enrolled in undergraduate and postgraduate studies. Through fostering and advancing knowledge in education, health, commerce, the humanities, science and technology, and the creative arts, ACU National seeks to make specific and targeted contributions to its local, national, and international communities. The university explicitly engages the social, ethical, and religious dimensions of the questions it faces in teaching, research, and service. In its endeavors, it is guided by a fundamental concern for social justice, equity, and inclusivity. The university is open to all, irrespective of religious belief or background. ACU National opened its doors in 1991 following the amalgamation of four Catholic tertiary institutions in eastern Australia. The institutions that merged to form the university had their origins in the mid-17th century when religious orders and institutes became involved in the preparation of teachers for Catholic schools and, later, nurses for Catholic hospitals. As a result of a series of amalgamations, relocations, transfers of responsibilities, and diocesan initiatives, more than twenty historical entities have contributed to the creation of ACU National. Today, ACU National operates within a rapidly changing educational and industrial context. Student numbers are increasing, areas of teaching and learning have changed and expanded, e-learning plays an important role, and there is greater emphasis on research. In its 2005–2009 Strategic Plan, the university commits to the adoption of quality teaching, an internationalized curriculum, as well as the cultivation of generic skills in students, to meet the challenges of the dynamic university and information environment (ACU National, 2008). The Graduate Diploma of Education (Secondary) Program at ACU Canberra Situated in Australia’s capital city, the Canberra campus is one of the smallest campuses of ACU National, where there are approximately 800 undergraduate and 200 postgraduate students studying to be primary or secondary school teachers through the School of Education (ACT). Other programs offered at this campus include nursing, theology, social work, arts, and religious education. A new model of pre-service secondary teacher education commenced with the introduction of the Graduate Diploma of Education (Secondary) program at this campus in 2005. It marked an innovative collaboration between the university and a cohort of experienced secondary school teachers in the ACT and its surrounding region. This partnership was forged to allow student teachers undertaking the program to be inducted into the teaching profession with the cooperation of leading practitioners from schools in and around the ACT. In the preparation of novices for the teaching profession, an enduring challenge is to create learning experiences capable of transforming practice, and to instill in the novices an array of professional skills, attributes, and competencies (Putnam & Borko, 2000). Another dimension of the beginning teacher experience is the need to bridge theory and practice, and to apply pedagogical content knowledge in real-life classroom practice. During the one-year Graduate Diploma program, the student teachers undertake two four-week block practicum placements, during which they have the opportunity to observe exemplary lessons, as well as to commence teaching. The goals of the practicum include improving participants’ access to innovative pedagogy and educational theory, helping them situate their own prior knowledge regarding pedagogy, and assisting them in reflecting on and evaluating their own practice. Each student teacher is paired with a more experienced teacher based at the school where he/she is placed, who serves as a supervisor and mentor. In 2007, a new dimension to the teaching practicum was added to facilitate online peer mentoring among the pre-service teachers at the Canberra campus of ACU National, and provide them with opportunities to reflect on teaching prior to entering full-time employment at a school. The creation of an online community to facilitate this mentorship and professional development process forms the context for the present case study. While on their practicum, students used social software in the form of collaborative web logging (blogging) and threaded voice discussion tools that were integrated into the university’s course management system (CMS), to share and reflect on their experiences, identify critical incidents, and invite comment on their responses and reactions from peers.