Journal articles: 'Catholic high schools Victoria'

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Sander, William. "Catholic High Schools and Homework." Educational Evaluation and Policy Analysis 22, no. 3 (2000): 299. http://dx.doi.org/10.2307/1164245.

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Sander, William. "Notes: Catholic High Schools and Homework." Educational Evaluation and Policy Analysis 22, no. 3 (January 2000): 299–311. http://dx.doi.org/10.3102/01623737022003299.

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Donlevy, J. Kent. "Non-Catholic Students Impact on Catholic Teachers in Four Catholic High Schools." Religious Education 102, no. 1 (April 2007): 4–24. http://dx.doi.org/10.1080/00344080601117663.

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Sander, William. "Catholic High Schools and Rural Academic Achievement." American Journal of Agricultural Economics 79, no. 1 (February 1997): 1–12. http://dx.doi.org/10.2307/1243938.

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Scully, Timothy R. "Catholic high schools: facing the new realities." International Studies in Catholic Education 5, no. 2 (October 2013): 233–36. http://dx.doi.org/10.1080/19422539.2013.821347.

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Allen, Kelly-Ann, Margaret L. Kern, Dianne Vella-Brodrick, and Lea Waters. "Understanding the Priorities of Australian Secondary Schools Through an Analysis of Their Mission and Vision Statements." Educational Administration Quarterly 54, no. 2 (February 20, 2018): 249–74. http://dx.doi.org/10.1177/0013161x18758655.

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Purpose: The vision or mission statement of a school outlines the school’s purpose and defines the context, goals, and aspirations that govern the institution. Using vision and mission statements, the present descriptive research study investigated trends in Australian secondary schools’ priorities. Research Methods: A stratified sample of secondary school vision and mission statements across 308 schools from government, independent, and Catholic sectors in Victoria, Australia, was analyzed using qualitative and quantitative approaches. Findings: Academic achievement was the most common theme, with school belonging and mental health promotion themes cited by over half of the schools. School belonging was emphasized more often by Catholic schools compared with independent and government schools, and by rural schools compared with urban schools. Implications: Australian schools are seemingly adopting a dual purpose: to be academic institutions and well-being enhancing institutions. Understanding the priorities of schools using vision and mission statements may guide researchers, administrators, and teachers about how to better meet the academic and psychological needs of the students. The priorities of schools also have implications for how research in this area is communicated to schools, and this study provides a method for capturing these priorities.

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Habeahan, Salman. "UPAYA PENINGKATAN KUALITAS PELAKSANAAN PENDIDIKAN AGAMA KATOLIK BAGI SISWA NEGERI DI GEREJA KATOLIK PADA WILAYAH PROVINSI DKI JAKARTA." JPAK: Jurnal Pendidikan Agama Katolik 22, no. 1 (March 18, 2022): 51–65. http://dx.doi.org/10.34150/jpak.v22i1.344.

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This article aims to examine the implementation of Catholic religious education in the Church (Parish) for Catholic students who attend public schools, and do not receive Catholic religious education because there are no Catholic teachers who teach in public schools at the elementary, junior high, high school and vocational school levels. The research was conducted on 47 Catholic churches that carry out Catholic religious education for Catholic students studying in public schools in the Special Capital Region of Jakarta with 78 respondents. The finding is that quite some public schools at the elementary, junior high, high school, and vocational levels with 15 students and above do not receive Catholic teaching in their schools because there are no Catholic religious teachers who teach at these schools. The main problem of this research is: can efforts to improve the quality of Catholic religious education for public students in the Catholic Church in the Special Capital Region of Jakarta overcome the problem of the lack of Catholic religious teachers teaching in public schools?. Efforts to improve the quality of the implementation of Catholic religious education for public students carried out in the Catholic Church have a positive impact on fostering Catholic students and in fulfilling the obligations of academic demands to get the value of Catholic religious education and character in public schools. This research recommends the importance of improving the quality of Catholic religious education for public students in the Church; such as coaching for Catholic Religion teachers who teach in the church and the assessment process so that it is by the assessment standards in the applicable curriculum. For this reason, it is important to collaborate with the Directorate General of Catholic Guidance at the Ministry of Religion of the Republic of Indonesia to prepare a budget for the development of Catholic religious teachers/catechists who teach Catholic students attending public schools. And the importance of good planning by the Directorate General of Catholic Guidance at the Ministry of Religion of the Republic of Indonesia and the Provincial Government of DKI Jakarta for the formation of Catholic Religion teachers in public schools. In addition, optimal efforts and cooperation are needed for the Catholic Community Service Regional Office of the Ministry of Religion of the Special Capital Region of Jakarta with the Jakarta Archdiocese Catechetical Commission, the role of family/Parents, so that the implementation of Catholic teaching for public students at 47 churches/parishes in DKI Jakarta can be implemented. The quality is improved because it can overcome the problem of the shortage of teachers who teach Catholicism in public schools.

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Keith, Timothy Z., and Ellis B. Page. "Do Catholic High Schools Improve Minority Student Achievement?" American Educational Research Journal 22, no. 3 (September 1985): 337–49. http://dx.doi.org/10.3102/00028312022003337.

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Iryanto, Aloysius, and Don Bosco Karnan Ardijanto. "PEMAHAMAN GURU PENDIDIKAN AGAMA KATOLIK TENTANG TUGAS MISIONER GEREJA DAN PELAKSANAANNYA DI SLTA KATOLIK KOTA MADIUN." JPAK: Jurnal Pendidikan Agama Katolik 19, no. 1 (April 20, 2019): 100–115. http://dx.doi.org/10.34150/jpak.v19i1.171.

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The Sacrament of Baptism and of Confirmation urge the faithful to participate in the mission of the Church. One of various realizations of the Church’s mission is running the Catholic Schools. In other words, all members of a Catholic school: teachers, employees, students, foundations or parents, are called and sent to be involved in the mission of the Church. One of the fruits of carrying out Church missionary duties in Catholic schools is baptism. In 2012-2016 the number of baptisms in the Catholic High Schools in the city of Madiun was 15 people. Starting from the above, several questions can be asked as the starting point of this research: 1) What is the Church’s mission? 2) What is the Church’s mission according to the Catholoc religious educators? 3) How do the Catholic religious educators implement the Church’s mission in the Catholic Senior High Schools in Madiun city? This study aims: describing the understanding of the Church’s mission, to analyze the understanding of Religious Educators on the Church’s mission and to analyze how the religious educators to realize the Church’s mission in the Catholic Senior High Schools in the Madiun city. To achieve these objectives, researcher used qualitative research methods with interview techniques. The respondents of this study were religious educators in four Catholic Senior High Schools in Madiun. The results of the study show that: 1) The Religious Educators know the understanding of the Church’s mission. 2) All faithful are responsible to participate in the Church’s mission. 3) The Religious Educators had to be responsible and to involve in the Church’s mission in Catholic Senior High Schools. 4) The Religious Educators had already done and implemented the Church’s mission in their schools. In fact, there were some difficulties come from extern or intern of the schools.

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Gamoran, Adam. "Student Achievement in Public Magnet, Public Comprehensive, and Private City High Schools." Educational Evaluation and Policy Analysis 18, no. 1 (March 1996): 1–18. http://dx.doi.org/10.3102/01623737018001001.

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Problems with our public urban high schools are widely discussed, and many see magnet schools and private schools as the answer. But are those schools really better at increasing the academic skills of students? Using the National Educational Longitudinal Survey, I estimated the effect of attending a magnet school, Catholic school, or secular private school on the achievement of urban students in math, reading, science, and social studies. I then compared these estimates to the achievement of students who attend comprehensive public high schools. I found that magnet schools are more effective than regular schools at raising the proficiency of students in science, reading, and social studies; Catholic schools have a positive impact on math skills, while secular private schools do not offer any advantage, net of preexisting differences among students. Further analyses tested the sensitivity of the results to assumptions about independence and selectivity; these showed support for the magnet school advantages in reading and social studies, but raised doubts about the Catholic school effects in math and the magnet school effects in science.

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Fisher, John W. "Comparing Levels of Spiritual Well-being in State, Catholic and Independent Schools in Victoria, Australia." Journal of Beliefs & Values 22, no. 1 (April 2001): 99–105. http://dx.doi.org/10.1080/1361760120039284.

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Anshari, Zainal. "Portrait Of Pai In A Catholic School (Case Study of St. Paulus Catholic High School Jember)." Journal Education Multicultural of Islamic Society 1, no. 1 (February 5, 2021): 19. http://dx.doi.org/10.33474/jemois.v1i1.10095.

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Islamic religious education, including subjects that must be given to students who are Muslim, even though these students study at non-Islamic schools. Likewise, on the other hand, Islamic schools must also facilitate religious education in accordance with the religions of their students. Santo Paulus Catholic High School Jember, including a school that facilitates Islamic religious education for Muslim students. Uniquely, there is a religiosity subject, which includes all universal values in the official religion in Indonesia. The focus of this research is, how is the portrait and dynamics of Islamic religious education in non-Muslim schools (Catholic schools)? In this context, the authors chose a qualitative approach in data mining and processing. Interviews, document studies, observation, data research are the techniques chosen in research data collection. The research findings: 1) SMA Catholic Santo Paulus Jember has 6 Islamic religious education teachers, but they are not in accordance with the qualifications of the subjects they are teaching, 2) apart from PAI subjects, SMA Catholic Santo Paulus Jember strengthens students with religiosity lessons, namely lessons which includes universal values of all religions, 3) SMA Catholic Santo Paulus Jember is in demand by students from the six official religions in Indonesia.Keywords: Islamic Religious Education, Catholic High School, and religiosity

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Ollerenshaw, Alison, and John McDonald. "Dimensions of Pastoral Care: Student Wellbeing in Rural Catholic Schools." Australian Journal of Primary Health 12, no. 2 (2006): 137. http://dx.doi.org/10.1071/py06033.

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This paper investigates the health and welfare needs of students (n = 15,806) and the current service model in Catholic schools in the Ballarat Diocese of Victoria, Australia. Catholic schools use a service model underpinned by an ethos of pastoral care; there is a strong tradition of self-reliance within the Catholic education system for meeting students' health and welfare needs. The central research questions are: What are the emerging health and welfare needs of students? How does pastoral care shape the service model to meet these needs? What model/s might better meet students? primary health care needs? The research methods involved analysis of (1) extant databases of expressed service needs including referrals (n = 1,248) to Student Services over the last 2.5 years, (2) trends in the additional funding support such as special needs funding for students and the Education Maintenance Allowance for families, and (3) semi-structured individual and group interviews with 98 Diocesan and school staff responsible for meeting students' health and welfare needs. Analysis of expressed service needs revealed a marked increase in service demand, and in the complexity and severity of students' needs. Thematic analysis of qualitative interview data revealed five pressing issues: the health and welfare needs of students; stressors in the school community; rural isolation; role boundaries and individualised interventions; and self-reliant networks of care. Explanations for many of these problems can be located in wider social and economic forces impacting upon the church and rural communities. It was concluded that the pastoral care model - as it is currently configured - is not equipped to meet the escalating primary health care needs of students in rural areas. This paper considers the implications for enhanced primary health care in both rural communities and in schools.

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Hall, Judith, and Christopher Sink. "Nature of Mathematics Classroom Environments in Catholic High Schools." Journal of Catholic Education 18, no. 2 (March 30, 2015): 74–98. http://dx.doi.org/10.15365/joce.1802052015.

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Hollabaugh, Jaliene. "Book Review: Catholic High Schools: Facing the New Realities." Journal of Education and Christian Belief 16, no. 2 (September 2012): 253–55. http://dx.doi.org/10.1177/205699711201600216.

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Cichosz, Wojciech. "Educational Effectiveness of Catholic Schools in Poland Based on the Results of External Exams." Religions 14, no. 1 (December 21, 2022): 5. http://dx.doi.org/10.3390/rel14010005.

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Church education boasts a rich history of achievements. European church education (referred to as Catholic) was already present at the turn of the 9th and 10th centuries and in Poland at the end of the 11th (schools educating future members of the clergy). In Poland, the collapse of church education was marked by the communist system (1945–1989), and a dynamic revival was possible thanks to the democratic change in 1989. At present, Catholic schools, i.e., schools run by church legal entities and schools run by other legal or natural persons recognized as Catholic by decree of the diocesan bishop, entertain the same possibilities with respect to setup and operations on equal rights. Their number and proportion of the overall student population remain relatively stable. As the results published by District Examination Boards and rankings of Catholic schools show, the teaching efficiency of Catholic elementary schools is higher than average. High schools reach a very good level of education as well, although in their case, the dominance of Catholic schools is not in place. Teaching efficiency is one of many factors that influence the well-established position of Catholic schools.

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Ryan, Ann Marie. "Negotiating Assimilation: Chicago Catholic High Schools' Pursuit of Accreditation in the Early Twentieth Century." History of Education Quarterly 46, no. 3 (2006): 348–81. http://dx.doi.org/10.1111/j.1748-5959.2006.00002.x.

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At the Catholic Educational Association's (CEA) annual meeting in 1911, Reverend John E Green, president of St. Rita College Prep, an academy for boys on the southwest side of Chicago administered by the Augustinian Fathers, argued against Catholic schools' seeking accreditation from non-Catholic institutions. He called the practice “a heterodoxical spectacle” and “a stultification of our claim of the necessity of Catholic education.” Reverend Green opposed accreditation by both state agencies and professional associations, but just five years later requested assistance from the speaker of the Illinois House of Representatives, David E. Shanahan, to pursue state recognition for St. Rita. Speaker Shanahan called on the Illinois Superintendent of Public Instruction and asked him to respond to Reverend Green's request to dispatch the Illinois High School Supervisor to St Rita. What motivated a staunch opponent of recognition and accreditation like Green to go to such lengths to procure it? While accreditation by non-Catholic institutions did not negate the need for Catholic education, as Reverend Green feared, how did it contribute to the assimilation of Catholic schools and hence Chicago Catholics in the early twentieth century?

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Martínez-Ariño, Julia, and Solange Lefebvre. "Resisting or Adapting? How Private Catholic High Schools in Quebec Respond to State Secularism and Religious Diversification." Eurostudia 11, no. 1 (May 13, 2016): 19–44. http://dx.doi.org/10.7202/1036316ar.

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The education system in Quebec has found itself at the center of the debates about secularism since the 1960s. Embedded in broader academic debates about processes of secularization and deconfessionalization of state institutions, religious diversification of society, and reconfiguration of Catholicism, this article aims to analyze how private Catholic schools in post-Catholic Quebec respond to the challenges posed by the secularizing pressures of the state, and the religious diversification of their target populations. Based on a qualitative case study conducted in two private-partially-publicly-funded Catholic or Catholic-oriented high schools (one Anglophone, one Francophone) in Quebec, we argue that the different approaches observed result from the different processes of internal secularization that these two schools have gone through. We draw on Steve Bruce’s notion of “cultural defense” and David Martin’s conceptualization of different trajectories of secularization to interpret these results.

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Kurnia Saputra, Yohanes Chandra. "Pelaksanaan Pastoral Sekolah di SMP Katolik Dan SMP Negeri Kota Malang." VOCAT: JURNAL PENDIDIKAN KATOLIK 2, no. 1 (June 29, 2022): 35–46. http://dx.doi.org/10.52075/vctjpk.v2i1.92.

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As far as the writer observed, the students experienced an identity crisis and weak self-control eventually caused the students to often fall into negative things. Such as promiscuity, drinking, brawls, pornography, free sex, and so on. Such a crisis is expected by the Church to be overcome by pastoral schools. Pastoral schools aim to develop, improve and foster students' faith lives. But in reality, there are still many schools, both public and private, that have not implemented school pastoral well. This study aims to determine the implementation of pastoral schools in the Catholic and State Junior High Schools of Malang City and its impact on the development of students' faith and morals. Is the better the pastoral implementation of the school, the better the faith and moral development of students? Through the quantitative method with the Independent T-Test formula combined with the qualitative method, we conducted research in two Catholic Junior High Schools and two State Junior High Schools with a sample of 48 students. The results showed that the implementation of pastoral care at the Catholic Junior High School in Malang City was better than at the State Junior High School. But the implementation of a good school pastoral is not directly proportional to the students' faith and moral development. Good pastoral practice does not necessarily guarantee the faith and moral development of students. It is proven between Marsudisiwi Catholic Middle School and Sta. Maria was not significantly different where the content obtained was 0.915 with a significance of 0.368. While SMP Catholic Middle School Sta. Maria with SMP Negeri 5 and SMP Negeri 3 was significantly different where the count obtained was 4,940 with a significance of 0.000. Meanwhile, the results of the interviews showed that the faith and moral development of students in Catholic Junior High Schools was not better than that of State Junior High School students.

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McDonough, Graham, Lauren Bialystok, Trevor Norris, and Laura Pinto. "“I do have to represent the faith:” An Account of an Ecclesiological Problem When Teaching Philosophy in Ontario’s Catholic High Schools." Encounters in Theory and History of Education 23 (December 19, 2022): 147–66. http://dx.doi.org/10.24908/encounters.v23i0.15688.

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The Canadian province of Ontario introduced philosophy as a secondary school subject in 1995 (Pinto, McDonough, & Boyd, 2009). Since publicly-funded Catholic schools teach approximately 32% of all students in Ontario (Ontario Ministry of Education, 2022), the question arises regarding how teachers in those schools coordinate philosophy and Catholic teachings. This study employs a secondary analysis of interviews with six teachers from Ontario’s Catholic schools, and employs two of Avery Dulles’ (2002) conceptions of church (institution and mystical communion) to determine how they consider the choices available within their own tradition that could answer this question. Rather than looking only at the shortcomings of treating magisterial teaching as philosophy, this paper argues that there are also conceptual problems that these courses must address in order to improve their ecclesiological adequacy, and illustrates how an apparent null curriculum privileges the institutional ecclesiology. Keywords: Catholic education, Catholic school, philosophy, ecclesiology, null curriculum, high school philosophy

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Louie, Vivian, and Jennifer Holdaway. "Catholic Schools and Immigrant Students: A New Generation." Teachers College Record: The Voice of Scholarship in Education 111, no. 3 (March 2009): 783–816. http://dx.doi.org/10.1177/016146810911100302.

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Background/Context This article considers the role of Catholic schools, an institution born of the adaptation of previous immigrant waves, in the education of new immigrants and their native-born counterparts. The new immigrants enter a landscape in which education plays a much bigger role than it did for their predecessors and yet faces many challenges. Public schools, particularly in urban centers, struggle with financial difficulties and new standards of accountability. Although scholars and the media have praised Catholic schools for performing better than public schools in promoting academic achievement among urban low-income minority students, the Catholic system also faces fiscal difficulties, declining enrollments, and school closings. Purpose/Objective/Research Questions/Focus of Study We examine the use of Catholic school by families of different ethnic backgrounds and how attendance relates both to religious affiliation and to socioeconomic class. We also analyze whether attending or graduating from Catholic high school has a positive effect on educational attainment and on the incidence of arrest and incarceration for men, and early childbearing for women. Finally, we seek to understand why immigrant families choose Catholic schools and how their children experience them. Research Design We draw on data collected for the Immigrant Second Generation in Metropolitan New York Study (ISGMNY). The study includes survey data on 3,415 young adults aged 18–32 who were interviewed between 1998 and 2001. Respondents include second-generation immigrants and native-born individuals. The study also includes qualitative data from in-depth interviews. For this article, we use interviews conducted with 74 respondents from immigrant and native-born groups who attended Catholic high schools, and those who referenced Catholic schools in their educational history even if they did not attend. Conclusions/Recommendations For immigrant families who have arrived recently, religion seems to be more or less irrelevant to the decision to send their children to Catholic school. Instead, like many native Blacks and Latinos, these families choose Catholic schools to avoid what they see as a seriously deficient public school system. To some extent, this represents a rational choice, but for many immigrant families, it also reflects a lack of knowledge about the public education system. Although many low-income families would like to send their children to Catholic school, cost is an insurmountable barrier for many. With the exception of native-born Whites, socioeconomic factors are very important in shaping who can go to Catholic school and whether students can stay until graduation. In many cases, families were forced to withdraw their children by high school, when costs rise sharply. Nonetheless, overall, the data show a benefit in terms of educational attainment for nearly all groups, and also a positive impact in terms of avoiding of certain problems, such as early pregnancy for girls and trouble with police for boys.

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Keefe, Thomas E. "Mission, Faith, and Values—A Study of 94 Voices from Rhode Island Catholic Secondary School Graduates." Journal of Catholic Education 24, no. 2 (2021): 120–42. http://dx.doi.org/10.15365/joce.2402072021.

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While the mission statements of Catholic schools place emphasis on faith formation, Catholic schools are more often identified with high-quality academics and less with the development of faith. A qualitative descriptive study was designed to understand how Rhode Island Catholic secondary school graduates described the influence of the Catholic educational mission on the formation of faith and personal life values. The results of the study indicate that the graduates of Catholic secondary schools in Rhode Island recognized the strength of the academic programs at the four identified Catholic secondary schools. Participants also profusely described the influence of the Catholic educational mission on the development of personal life values, but the results were less conclusive regarding graduates’ perceptions of the faith formation experience. Graduates who described faith as a process and personal journey had a more positive attitude regarding the influence of the Catholic educational mission on faith formation. In contrast, those who described faith as the practice of religious ritual as well as obedience to the dogma of the Catholic Church, both positively and negatively, were less effusive regarding the Catholic educational mission.

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刘, 光泰. "High Schools Principal Selection——A Case of Hsinchu City Catholic High School." Management Science and Engineering 03, no. 01 (2014): 16–21. http://dx.doi.org/10.12677/mse.2014.31003.

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Thomas, Tony. "The Impending Special Education Qualifications Crisis in Victoria." Australasian Journal of Special Education 31, no. 2 (September 2007): 139–45. http://dx.doi.org/10.1017/s1030011200025677.

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Given concern about the decreasing numbers of staff with qualifications in special education in Victorian government specialist schools (schools for students with special educational needs), a survey was distributed to all 81 of these schools to gather information about teacher qualifications and age. A very high response rate of 94% was obtained. The results showed a very wide range of numbers of staff possessing a special education qualification in different schools. It is of concern that in 15 schools (almost 20% of respondent schools) fewer than half the staff had special education qualifications, while in a further 33 schools (43%) between 50% and 79% of the staff had special education qualifications. To add to this concern, there was a large proportion of older teachers in the schools, with 70% of principals and 40% of teachers likely to retire over the next five years. The implications of this for the staffing of the specialist schools are discussed, leading to suggestions for the future.

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Tibo, Paulinus, and Ona Sastri Lumban Tobing. "The Role of Catholic Religious Education Teachers in Developing Moral Values for High School Students: A Case Study at Parbuluan." American Journal of Arts and Human Science 1, no. 4 (December 23, 2022): 27–32. http://dx.doi.org/10.54536/ajahs.v1i4.841.

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Teenagers experience a crisis of moral values such as honesty, justice, discipline, responsibility, wisdom, and fear of God. Teenager moral problems are a concern for parents, families, schools and society in general. Currently, the most important factor for students in schools is moral education. The presence of religious teachers in schools through Catholic religious education is very important for the moral development of students in dealing with this reality. This study aimed to determine the role of teachers in developing the moral values of class X and XI students at State Senior High School 1 Parbuluan. This study employs a qualitative methodology. Catholic Religious Education Teachers, Deputy Principals, and Students were interviewed for this study. The function of Catholic Religious Education Teachers in Developing Moral Values is to cultivate the spiritual, social, and behavioral attitudes of students. Teachers encourage and guide students to possess moral values like honesty, responsibility, justice, and discipline. Catholic teachers continue to have deficiencies in developing the moral values of their students, as evidenced by the fact that students are still tardy in entering and submitting assignments. Catholic teachers have not done their utmost to foster moral students, particularly in the application of honesty, responsibility, justice, and discipline. School conditions and situations have not maximally influenced the moral values of students. Recommendations for schools need to do character building education for students and moral education to become extra-curricular activities in schools.

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SZADAY, CHRISTOPHER, DES PICKERING, and PAUL DUERDOTH. "ONE IN ELEVEN: PUPILS REQUIRING SPECIAL EDUCATIONAL ASSISTANCE IN CATHOLIC SCHOOLS IN THE AUSTRALIAN STATE OF VICTORIA." British Journal of Educational Psychology 59, no. 3 (November 1989): 361–65. http://dx.doi.org/10.1111/j.2044-8279.1989.tb03110.x.

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Mok, Magdalena, and Marcellin Flynn. "Quality of School Life and Students' Achievement in the HSC: A Multilevel Analysis." Australian Journal of Education 41, no. 2 (August 1997): 169–88. http://dx.doi.org/10.1177/000494419704100206.

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THIS study examines the relationship between Year 12 students' perceptions of life in Catholic schools and their achievement in the Higher School Certificate (HSC) examination. It investigates whether the quality of school life which students experience differs across Catholic schools and whether it still affects students' achievement in the HSC when school and student background variables are controlled. The study was conducted by surveying 4949 students from 44 Catholic high schools in New South Wales, in May 1990 regarding their perceptions of the quality of school life. Student achievement was measured by their Tertiary Entrance Score at the HSC examination in November 1990. The clear picture which emerges suggests that Catholic schools differ considerably in terms of students' HSC achievement and that the quality of school life which students experience in these schools has a significant impact on their academic achievement over and above student characteristics and background characteristics of the schools.

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Martinus, Martinus, and Amadi Amadi. "Dampak Pendidikan Agama Katolik Terhadap Perilaku Siswa di Sekolah Negeri di Kota Pontianak." VOCAT: JURNAL PENDIDIKAN KATOLIK 1, no. 1 (January 29, 2021): 37–43. http://dx.doi.org/10.52075/vctjpk.v1i1.15.

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The background of this research is to reveal the impact of Catholic Religious Education on student behavior in Public Senior High Schools in Pontianak City. The purpose of this study was to describe the role of Catholic Religious Education on student behavior in public high schools in Pontianak City; as well as to find out that Catholic Religious Education has a positive or negative impact on student behavior in Public High Schools in Pontianak. This research uses qualitative methods with descriptive research type. Meanwhile, the research subjects were students and teachers of PAK at SMA Negeri Pontianak. Data collection techniques in the form of interview techniques and observation. The results of the study found that Catholic Religious Education at Public Senior High Schools in Pontianak City had a positive impact on student behavior if in the teaching and learning process the teacher really understood their function as PAK teachers. In conclusion, teaching actions by teachers based on love have a positive impact on student behavior in the school, family, and community environment. The implication of the findings of this study is that students behave politely and kindly to everyone.

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Marsh, Herbert W. "Public, Catholic Single-Sex, and Catholic Coeducational High Schools: Their Effects on Achievement, Affect, and Behaviors." American Journal of Education 99, no. 3 (May 1991): 320–56. http://dx.doi.org/10.1086/443985.

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Kelly, Sean. "The Prevalence of Developmental Instruction in Public and Catholic Schools." Teachers College Record: The Voice of Scholarship in Education 112, no. 9 (September 2010): 2405–40. http://dx.doi.org/10.1177/016146811011200906.

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Background/Context Prior research has investigated differences in course-taking patterns and achievement growth in public and Catholic schools, but the nature of instruction in Catholic schools is currently understudied. One important dimension of instruction that impacts student engagement is the prevalence of developmental or student-centered instruction. Purpose/Objective/Research Question/Focus of Study The overall goal of the present study was to investigate whether student and teacher reports of developmental instruction differ in public and Catholic schools. In addition, is a teacher's approach to instruction shaped by the social context of the school, as measured by the teacher's perception of her students? Finally, can differences in the social context of schools explain reported differences in the prevalence of developmental instruction in public and Catholic schools? Population, Participants/Subjects Data for this analysis came from the Chicago School Study, a large longitudinal study of public and Catholic schools in the Chicago area. Research Design The prevalence of developmental instruction in public and Catholic schools was analyzed using three student-reported measures of developmental instruction and one teacher-reported measure. Multilevel regression models were used to investigate the relationship between four potential predictors of developmental instruction—teachers’ perceptions of challenging instruction, teachers’ expectations of students’ future educational attainment, teachers’ knowledge of their students’ cultural backgrounds, and principals’ endorsement of developmental instruction—and teacher reports of developmental instruction. Conclusions Catholic school teachers and students were less likely to report the use of developmental instruction than public school teachers and students. This finding was particularly striking given Catholic school teachers’ high expectations for their students’ future educational attainments, a factor that was associated with an increased likelihood of reporting developmental methods in the classroom.

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Cavendish, James C. "James L. Heft, S.M., Catholic High Schools: Facing the New Realities." Review of Religious Research 54, no. 2 (March 14, 2012): 263–65. http://dx.doi.org/10.1007/s13644-012-0059-0.

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Newman, Mark. "The Catholic Way: The Catholic Diocese of Dallas and Desegregation, 1945–1971." Journal of American Ethnic History 41, no. 3 (April 1, 2022): 5–36. http://dx.doi.org/10.5406/19364695.41.3.01.

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Abstract Neglected in the many studies of Dallas, Bishop Thomas K. Gorman and Catholic religious orders that staffed schools and churches in the Diocese of Dallas led the way in desegregation and achieved peaceful change ahead of secular institutions. Gorman and religious orders formulated, supported, and implemented desegregation policies without fanfare or publicity that might divide Catholics and arouse segregationist opposition from within and/or outside the Church's ranks. Black Catholics were far from quiescent and made important contributions to secular desegregation. In September 1955, two African American Catholics enrolled in Jesuit High, a boys’ school, making it the only desegregated school in Dallas. George Allen, the father of one of the boys, subsequently worked behind the scenes to negotiate desegregation of the city's buses and other public accommodations. Another African American lay Catholic, Clarence A. Laws, organized and led civil rights protests in the city as the National Association for the Advancement of Colored People's Southwest regional director. White sisters also contributed to racial change. Even before the US Supreme Court ruled public school segregation unconstitutional in Brown v. Board of Education in May 1954, the Sisters of St. Mary of Namur, without publicity, admitted African Americans to a white girls’ school, Our Lady of Victory, in Fort Worth, making it the first desegregated school in the city. However, residential segregation and white flight limited integration of Catholic schools and churches, and Catholic school desegregation largely involved the closure of black schools.

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Sulaiman, Abdul. "Building multicultural education that tolerates religious diversity." Journal Education Multicultural of Islamic Society 1, no. 1 (February 5, 2021): 47. http://dx.doi.org/10.33474/jemois.v1i1.10097.

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Islamic religious education, including subjects that must be given to students who are Muslim, even though these students study at non-Islamic schools. Likewise, on the other hand, Islamic schools must also facilitate religious education in accordance with the religions of their students. Santo Paulus Catholic High School Jember, including a school that facilitates Islamic religious education for Muslim students. Uniquely, there is a religiosity subject, which includes all universal values in the official religion in Indonesia. The focus of this research is, how is the portrait and dynamics of Islamic religious education in non-Muslim schools (Catholic schools)? In this context, the authors chose a qualitative approach in data mining and processing. Interviews, document studies, observation, data research are the techniques chosen in research data collection. The research findings: 1) SMA Catholic Santo Paulus Jember has 6 Islamic religious education teachers, but they are not in accordance with the qualifications of the subjects they are teaching, 2) apart from PAI subjects, SMA Catholic Santo Paulus Jember strengthens students with religiosity lessons, namely lessons which includes universal values of all religions, 3) SMA Catholic Santo Paulus Jember is in demand by students from the six official religions in Indonesia.

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Salim, Nasser. "Instructing a model of inclusive Islamic education." Journal Education Multicultural of Islamic Society 1, no. 1 (February 5, 2021): 32. http://dx.doi.org/10.33474/jemois.v1i1.10096.

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Islamic religious education, including subjects that must be given to students who are Muslim, even though these students study at non-Islamic schools. Likewise, on the other hand, Islamic schools must also facilitate religious education in accordance with the religions of their students. Santo Paulus Catholic High School Jember, including a school that facilitates Islamic religious education for Muslim students. Uniquely, there is a religiosity subject, which includes all universal values in the official religion in Indonesia. The focus of this research is, how is the portrait and dynamics of Islamic religious education in non-Muslim schools (Catholic schools)? In this context, the authors chose a qualitative approach in data mining and processing. Interviews, document studies, observation, data research are the techniques chosen in research data collection. The research findings: 1) SMA Catholic Santo Paulus Jember has 6 Islamic religious education teachers, but they are not in accordance with the qualifications of the subjects they are teaching, 2) apart from PAI subjects, SMA Catholic Santo Paulus Jember strengthens students with religiosity lessons, namely lessons which includes universal values of all religions, 3) SMA Catholic Santo Paulus Jember is in demand by students from the six official religions in Indonesia.

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Aiswa, Alexandria. "Strengthening democracy-based interfaith networks." Journal Education Multicultural of Islamic Society 1, no. 1 (February 5, 2021): 62. http://dx.doi.org/10.33474/jemois.v1i1.10098.

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Islamic religious education, including subjects that must be given to students who are Muslim, even though these students study at non-Islamic schools. Likewise, on the other hand, Islamic schools must also facilitate religious education in accordance with the religions of their students. Santo Paulus Catholic High School Jember, including a school that facilitates Islamic religious education for Muslim students. Uniquely, there is a religiosity subject, which includes all universal values in the official religion in Indonesia. The focus of this research is, how is the portrait and dynamics of Islamic religious education in non-Muslim schools (Catholic schools)? In this context, the authors chose a qualitative approach in data mining and processing. Interviews, document studies, observation, data research are the techniques chosen in research data collection. The research findings: 1) SMA Catholic Santo Paulus Jember has 6 Islamic religious education teachers, but they are not in accordance with the qualifications of the subjects they are teaching, 2) apart from PAI subjects, SMA Catholic Santo Paulus Jember strengthens students with religiosity lessons, namely lessons which includes universal values of all religions, 3) SMA Catholic Santo Paulus Jember is in demand by students from the six official religions in Indonesia.

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Ghifari, Farhan. "Protection the rights of minority communities in the era of religious freedom." Journal Education Multicultural of Islamic Society 1, no. 1 (February 5, 2021): 81. http://dx.doi.org/10.33474/jemois.v1i1.10099.

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Islamic religious education, including subjects that must be given to students who are Muslim, even though these students study at non-Islamic schools. Likewise, on the other hand, Islamic schools must also facilitate religious education in accordance with the religions of their students. Santo Paulus Catholic High School Jember, including a school that facilitates Islamic religious education for Muslim students. Uniquely, there is a religiosity subject, which includes all universal values in the official religion in Indonesia. The focus of this research is, how is the portrait and dynamics of Islamic religious education in non-Muslim schools (Catholic schools)? In this context, the authors chose a qualitative approach in data mining and processing. Interviews, document studies, observation, data research are the techniques chosen in research data collection. The research findings: 1) SMA Catholic Santo Paulus Jember has 6 Islamic religious education teachers, but they are not in accordance with the qualifications of the subjects they are teaching, 2) apart from PAI subjects, SMA Catholic Santo Paulus Jember strengthens students with religiosity lessons, namely lessons which includes universal values of all religions, 3) SMA Catholic Santo Paulus Jember is in demand by students from the six official religions in Indonesia.

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Dand, Barrayev. "Constitutional education related to the development of human rights as an effort to prevent radicalism." Journal Education Multicultural of Islamic Society 1, no. 1 (February 5, 2021): 98. http://dx.doi.org/10.33474/jemois.v1i1.10100.

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Islamic religious education, including subjects that must be given to students who are Muslim, even though these students study at non-Islamic schools. Likewise, on the other hand, Islamic schools must also facilitate religious education in accordance with the religions of their students. Santo Paulus Catholic High School Jember, including a school that facilitates Islamic religious education for Muslim students. Uniquely, there is a religiosity subject, which includes all universal values in the official religion in Indonesia. The focus of this research is, how is the portrait and dynamics of Islamic religious education in non-Muslim schools (Catholic schools)? In this context, the authors chose a qualitative approach in data mining and processing. Interviews, document studies, observation, data research are the techniques chosen in research data collection. The research findings: 1) SMA Catholic Santo Paulus Jember has 6 Islamic religious education teachers, but they are not in accordance with the qualifications of the subjects they are teaching, 2) apart from PAI subjects, SMA Catholic Santo Paulus Jember strengthens students with religiosity lessons, namely lessons which includes universal values of all religions, 3) SMA Catholic Santo Paulus Jember is in demand by students from the six official religions in Indonesia.

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Ferfolja, Tania. "Institutional Silence: Experiences of Australian Lesbian Teachers Working in Catholic High Schools." Journal of Gay & Lesbian Issues in Education 2, no. 3 (April 19, 2005): 51–66. http://dx.doi.org/10.1300/j367v02n03_05.

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39

Evans, W. N., and R. M. Schwab. "Finishing High School and Starting College: Do Catholic Schools Make a Difference?" Quarterly Journal of Economics 110, no. 4 (November 1, 1995): 941–74. http://dx.doi.org/10.2307/2946645.

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Hamu, Fransiskus Janu, Sukestiyarno Sukestiyarno, Tri Joko Raharjo, and Titi Prihatin. "Synergistic Partnership Model to improve the Quality Management of Religiously Affiliated High Schools in Central Kalimantan, Indonesia." Research Horizon 1, no. 5 (October 29, 2021): 207–16. http://dx.doi.org/10.54518/rh.1.5.2021.207-216.

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This study aims to describe the implementation of school partnerships, benefits, supporting factors, and inhibitors associated with the quality of Catholic High School education in Central Kalimantan Province. The study uses a qualitative approach and is conducted on a small scale. The sample consisted of 20 people, namely principals, teachers, parents, alumni desks, school committees, and the government. All information belongs to 5 Catholic Senior high schools in Central Kalimantan Province in Indonesia. All informants agreed to follow the study. Information collected from study participants used semi-structured interviews. The results showed that the synergistic partnership model has not been applied in the scope of Catholic Senior High School educational institutions in Central Kalimantan Province The participation of parents, communities, alumni ties, the government, and industry is very low due to limited access and lack of information about the existence of schools. Exclusive attitude and minder become a factor inhibiting the relationship of partnerships with stakeholders. The emergence of awareness on the part of the school of its limitations captures opportunities to build partnerships with stakeholders.

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Kudła, Lucyna. "Schools of the Basilian Sisters in Jaworów during the Galician autonomy 1867-1918." Biuletyn Historii Wychowania, no. 38 (October 11, 2019): 115–27. http://dx.doi.org/10.14746/bhw.2018.38.8.

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In the second half of the nineteenth century, Galicia became an autonomous province in Austria-Hungary. In addition to political reforms, changes in education were proposed. The Polish language and teaching Poland’s history were introduced to schools. Private schools for girls were also founded with the objective of raising their level of education and preparing them for academic studies. Schools run by religious congregations played a significant role here. The schools were run mainly by Catholic orders including the Basilian Sisters of the Ukrainian Greek Catholic Church (Ordo Sancti Basilii Magni). They had their convent in Jaworów in Galicia where they established an elementary school, a teachers’ school and a boarding school for girls. Ukrainian was the language of instruction. These religious schools operated according to the same principles as state schools, taught the same subjects and used the same textbooks. School authorities carried out inspections of religious schools on an annual basis. The schools enjoyed a good reputation and offered a high level of education.

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Cheng, Albert. "The educational emphases of science teachers in US Evangelical Protestant high schools." International Journal of Christianity & Education 23, no. 1 (January 12, 2019): 10–35. http://dx.doi.org/10.1177/2056997118812906.

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I examine the levels of educational emphases that science teachers in Evangelical Protestant (EP) schools place on (i) teaching basic content knowledge, (ii) improving scientific reasoning skills, and (iii) presenting real-world applications of science. Using a nationally representative sample of US ninth-graders, I find differences in these educational emphases between science teachers in EP schools and science teachers in secular private, Catholic, and public schools. I also find suggestive evidence that differences in STEM-related student outcomes across school sectors, which have been demonstrated in prior research, are associated with cross-sector differences in the emphases of science teachers.

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Odden, Allan, and Eleanor Odden. "Applying the High Involvement Framework to Local Management of Schools in Victoria, Australia." Educational Research and Evaluation 2, no. 2 (June 1996): 150–84. http://dx.doi.org/10.1080/1380361960020202.

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Lye, Jenny, and Joe Hirschberg. "Secondary school fee inflation: an analysis of private high schools in Victoria, Australia." Education Economics 25, no. 5 (March 12, 2017): 482–500. http://dx.doi.org/10.1080/09645292.2017.1295024.

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Guimarães, Eder, and Pedro Dabin. "Education to inhabit the contemporary world: perceptions of students in Catholic schools." Revista de Educação PUC-Campinas 26 (November 19, 2021): 1–19. http://dx.doi.org/10.24220/2318-0870v26e2021a5325.

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This article analyzes part of the data collected in a doctoral research on the place of Catholic schools in the contemporary educational scenario, based on the perception of various actors in education: managers, educators, pastoralists and students. Linked to the National University of Rosario, Argentina, the research defines as one of its objectives to problematize the perceptions of High School students about their experience of schooling. 157 students from 6 Catholic schools in Belo Horizonte/MG presented their perceptions of school life through a written questionnaire and a drawing. The data were analyzed using Qualitative Epistemology and its concept of subjective meanings. Based on their experience in the Catholic school, students evaluate how the plastered educational system prevents the development of more integral educational and focused on human development processes; report the traditionalism that runs through schooling today; demonstrate difficulty in identifying the school’s contribution to their formation and definition of life project; and attribute different meanings to school education, according to their trajectory in the Catholic school.

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Griffin, Maggie, and David Harvey. "When do Principals and Teachers Think Children Should Start School?" Australasian Journal of Early Childhood 20, no. 3 (September 1995): 27–32. http://dx.doi.org/10.1177/183693919502000307.

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The purpose of this study was to obtain the opinions of principals and teachers on school entry age and determine if principals and teachers believe younger children are disadvantaged academically and/or socially compared with their older peers. Subjects were all primary principals and teachers currently teaching in 41 schools situated within a 30km radius of a rural city in South Eastern Victoria. The schools comprise State, Catholic and one Christian school, ranging from a one-teacher rural school with six pupils to a school with 23 teachers and 470 pupils. Data was obtained by distribution of two self-administered questionnaires - one for principals and one for teachers. Thirty-two principals and 112 teachers returned questionnaires. A majority of both principals and teachers believe children should be at least five years of age when they begin school. Younger children have more problems academically and socially and they tend to remain behind their older peers. It is suggested that children be evaluated for school readiness before being allowed to begin

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Kusaeri, Kusaeri. "STUDI PERILAKU CHEATING SISWA MADRASAH DAN SEKOLAH ISLAM KETIKA UJIAN NASIONAL." Edukasia : Jurnal Penelitian Pendidikan Islam 11, no. 2 (January 5, 2017): 331. http://dx.doi.org/10.21043/edukasia.v11i2.1727.

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<p><em>THE STUDY OF MADRASA AND ISLAMIC SCHOOL STUDENTS’ CHEATING BEHAVIOR IN NATIONAL EXAMINATION. This study describes the cheating occurred in Madrasah/Islamic High Schools in East Java. It is based on the achievement of UN and IIUN 2015. It used descriptive approach. The data were presented in narrative, percentage, tables, graphs, and charts. Data were obtained from Center of Education Assessment, Balitbang Kemendikbud. East Java was chosen because it is province with highest number (1,117) from 6.608 Madrasah/Islamic High Schools in Indonesia. The data were analysed using encoding, recording, diagraming, and statistical calculations. Cheating index was determined using the Pair Wise and Cumulative Method. The results show that 5.26% of Madrasah/Islamic High School students reached the graduation criteria (UN score above 55) with IIUN more than 70. Contrastly, 40% of Christian/Catholic High Schools students obtained UN score above 55 with IIUN more than 70. These results illustrate the cheating among Madrasah/Islamic High School students in East Java is higher than Christian/Catholic High School students.</em></p>

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L., J. F. "EDUCATIONAL TIDBITS." Pediatrics 88, no. 5 (November 1, 1991): A57. http://dx.doi.org/10.1542/peds.88.5.a57a.

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Of an estimated 46 million students enrolled in elementary and secondary schools in fall 1989, about 12 percent were at private schools. More than half of private school students attend Catholic schools, while about a third are enrolled in other religious schools. Nonsectarian schools account for 14 percent of the private-school population. Most private school students are enrolled in elementary school, while a sixth attend private high school. About a third attend private schools that combine elementary and secondary.

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Lagos, MSLT, Hazel O., and Celo I. Magallanes. "Stress and Coping Strategies of High School Teachers of Antique Diocesan Catholic Schools." Philippine Social Science Journal 3, no. 2 (November 12, 2020): 83–84. http://dx.doi.org/10.52006/main.v3i2.175.

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No one is stress-free, no matter how fortunate, rational, intelligent, and knowledgeable he may be. Stress has almost become a sure thing even among Catholic school teachers. This is probably due to their demands for multiple jobs, teaching unmotivated students, maintaining classroom discipline, demanding workload, being subjected to frequent changes, being judged by others, having difficult or frustrating relationships with colleagues and administrators, and poor working conditions. Stressors faced by one teacher are unique to him or her and depend on factors like personality, beliefs, abilities, and circumstances of the teacher. Other variables, such as coping mechanisms and techniques, personality traits, and environmental characteristics, can interactively influence the teacher's understanding of how stressful situations are. To deal with stressful events and relieve feelings of distress, teachers use coping methods. Rilveria (2018) identified nine coping strategies: a cognitive reappraisal, social support, problem-solving, religiosity, tolerance, emotional release, overactivity, recreation, and substance use. It has been observed that Antique Diocesan Catholic School teachers often experience high levels of stress resulting from multiple job responsibilities; thus, the researcher was propelled to explore and understand more this construct.

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Cook, Timothy. "Professional Qualifications of Religion Teachers in Catholic High Schools in the United States." International Journal of Education and Religion 4, no. 2 (2003): 128–44. http://dx.doi.org/10.1163/157006203322848568.

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Journal articles on the topic 'Catholic high schools Victoria'

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