Academic literature on the topic 'Christian Brothers’ Schools'

COX v Ministry of Justice [2016] UKSC 10; [2016] 2 W.L.R. 806, and Mohamud v Wm Morrison Supermarkets plc. [2016] UKSC 11; [2016] 2 W.L.R. 821 expand the reach of vicarious liability. In Various Claimants v Institute of the Brothers of the Christian Schools [2012] UKSC 56; [2013] 2 A.C. 1 (“CCWS”), Lord Phillips had declared vicarious liability “is on the move”. Lord Reed stated in Cox “it has not yet come to a stop”.

In Christian tradition there are many different ‘schools’ of spirituality which address an ‘inner transformation’ referring to an individual experience of the Sacred. The focus of this study was to examine the ‘core’ component of Franciscan spirituality (life according to the Gospel) and the ‘transformative’ components (living with and for others in need and respectful commitment to the creation) in a group of brothers and sisters of the Franciscan family. In particular, the reflection on how this spirituality is connected with the perception of the divine in daily life, with feelings of awe and subsequent gratitude on the one hand and compassion and altruistic behavior on the other, was an essential aspect of the present work. Data from a cross-sectional study with standardized instruments among 388 Franciscan brothers and sisters (mean age 61 ± 25 years) showed that “Living from the Faith” and “Seeking God in Silence and Prayer” scored highest, followed by “Commitment to the Creation” and interpersonal factors such as “Peaceful Attitude/Respectful Treatment” and “Commitment to the Disadvantaged”. In all cases, women achieved significantly higher scores than men (with values of F between 5.3 and 23.5, p < 0.05). These dimensions were moderately to strongly associated with experiential aspects of spirituality (i.e., Perception of the Divine, Gratitude/Awe), particularly “Living from the Faith” (r > 5.0, p < 0.0001). With regard to the prosocial ‘outcomes’ (e.g., Compassion and Altruism), stepwise regression analyses showed that Compassion was best predicted by “Peaceful Attitude/Respectful Treatment” and Gratitude/Awe (both explain 27% of variance), and Altruism was best predicted by “Commitment to the Disadvantaged” and Gratitude/Awe (both explain 21% of variance). Mediator analyses with the standardized z-factor values showed that Gratitude/Awe is also a significant mediator of the effects of the Perception of the Divine (as a further significant predictor of prosocial behaviors) on Compassion (beta = 0.05 ± 0.02, p < 0.01) and Altruism (beta = 0.03 ± 0.02, p = 0.04). Surprisingly, “Commitment to the Disadvantaged” was only weakly linked to “Living from the Faith”. It could be shown that “Living from the Faith” was much more connected to Compassion as an intention rather than to Altruism as an action. “Living from the Faith”, as the fundamental aspect of Franciscan spirituality, mediated the effect of the Perception of the Divine on Compassion (beta = 0.08 ± 0.03, p < 0.01) and Altruism (beta = 0.06 ± 0.03, p = 0.04), as well as mediating the effect of Gratitude/Awe on Compassion (beta = 0.07 ± 0.02, p < 0.01) and Altruism (beta = 0.06 ± 0.02, p < 0.01). However, there are significant differences between more contemplative and charitably engaged Franciscans; “Living from the Faith” scored highest in contemplative brothers and sisters within the different branches of Franciscan orders when compared to more charitably engaged persons, while their “Commitment to the Disadvantaged” was significantly lower. These differences could also be ascribed to the different charisms and missions of the Franciscan branches.

In this paper I attempt to fill partially a gap identified by Mills (1988) who claims that, despite the emergence of a strong body of literature on organizational culture, gender has remained 'at best' a marginal theme in this literature. Draw ing upon notions of agency and structure, I report a case study of aspects of the construction of masculine subjectivities in a Catholic boys' school, and of the encounter of women teachers with its organizational culture. Such a focus is particularly revealing of the institution's gender regime. I examine gender as an aspect of background rules and hegemonic culture as they are mediated within the institutional context of the school. Finally, I consider the responses of the women to their encounter with the institution in terms of feminist possibilities for organizational reform.

Abstract The article takes a look at the translation of children’s literature intended for reading aloud. The pragmatic (or theoretical) point of departure is a ‘narrative contract’ between the child (audience) and the reader as in the oral tradition of yesteryear. It is therefore argued that, at least initially, children’s literature for reading aloud was a continuation of the narrative tradition in the extended family adapted to the conditions and mores of the nuclear family. The nuclear family was a 19th century innovation promoted by the new middle classes, and they best carried on the narrative tradition by means of stories such as those of the brothers Grimm in Germany and Hans Christian Andersen in Denmark. Referring to an informal questionnaire among Translation Studies scholars covering eleven countries, it is concluded that the tradition of reading aloud for children is alive and well. This leads to a model for the translational situation for read-aloud literature that calls for guiding principles in the exploration of differences between ‘originals’ and ‘translations.’ Having introduced such layers, viz. the structural, the linguistic, the content and intentional ones, a paratextual and chronological layer are also called for, because of the ubiquity of modern co-prints and the need to introduce diachronic perspectives. The article discusses decision-makers in the process of translation, such as publishers and the like, and also briefly views questions of translational traditions before it discusses translations of the Grimm Tales into English and Danish, to conclude that there are two different schools of ‘respectable translators,’ one targeting stories for reading aloud and another for silent reading, even though the translators may not be aware of this. The final part takes up questions concerning the translation of names, rhymes, and a highly complex text which is discussed in depth. The conclusion is that translation for reading aloud is an art requiring great competence of translators. It also ought to attract more attention from Translation Studies scholars because it questions fundamentals in translation work that are also found in other types of translation. Readers should read aloud the passages cited in order to appreciate the commentary!

In the first half of the 19th century in literature on art the term ‘Old Masters’ was disseminated (Alte Meister, maître ancienns, etc.), this in relation to the concept of New Masters. However, contrary to the widespread view, it did not result from the name institutionalization of public museums (in Munich the name Alte Pinakothek was given in 1853, while in Dresden the Gemäldegalerie Alte Meister was given its name only after 1956). Both names, however, feature in collection catalogues, books, articles, press reports, as well as tourist guides. The term ‘Old Masters’ with reference to the artists of the modern era appeared in the late 17th century among the circles of English connoisseurs, amateur experts in art (John Evelyn, 1696). Meanwhile, the Great Tradition: from Filippo Villani and Alberti to Bellori, Baldinucci, and even Winckelmann, implied the use of the category of ‘Old Masters’ (antico, vecchio) in reference to ancient: Greek-Roman artists. There existed this general conceptual opposition: old (identified with ancient) v. new (the modern era). An attempt is made to answer when this tradition was broken with, when and from what sources the concept (and subsequently the term) ‘Old Masters’ to define artists later than ancient was formed; namely the artists who are today referred to as mediaeval and modern (13th–18th c.). It was not a single moment in history, but a long intermittent process, leading to 18th- century connoisseurs and scholars who formalized early-modern collecting, antiquarian market, and museology. The discerning and naming of the category in-between ancient masters (those referred to appropriately as ‘old’) and contemporary or recent (‘new’) artists resulted from the attempts made to systemize and categorize the chronology of art history for the needs of new collector- and connoisseurship in the second half of the 16th and in the 17th century. The old continuum of history of art was disrupted by Giorgio Vasari (Vite, 1550, 1568) who created the category of ‘non-ancient old’, ‘our old masters’, or ‘old-new’ masters (vecchi e non antichi, vecchi maestri nostri, i nostri vecchi, i vecchi moderni). The intuition of this ‘in-between’ the vecchi moderni and maestri moderni can be found in some writers-connoisseurs in the early 17th (e.g. Giulio Mancini). The Vasarian category of the ‘old modern’ is most fully reflected in the compartmentalizing of history conducted by Carel van Mander (Het Schilder-Boeck, 1604), who divided painters into: 1) oude (oude antijcke), ancient, antique, 2) oude modern, namely old modern; 3) modern; very modern, living currently. The oude modern constitute a sequence of artists beginning with the Van Eyck brothers to Marten de Vosa, preceding the era of ‘the famous living Netherlandish painters’. The in-between status of ‘old modern’ was the topic of discourse among the academic circles, formulated by Jean de La Bruyère (1688; the principle of moving the caesura between antiquité and modernité), Charles Perrault (1687–1697: category of le notre siècle preceded by le siècle passé, namely the grand masters of the Renaissance), and Pellegrino Antonio Orlandi writing from the position of an academic studioso for connoisseurs and collectors (Abecedario pittorico, 1704, 1719, 1733, 1753; the antichimoderni category as distinct from the i viventi). Together with Christian von Mechel (1781, 1783) the new understanding of ‘old modernity’ enters the scholarly domain of museology and the devising of displays in royal and ducal galleries opened to the public, undergoing the division into national categories (schools) and chronological ones in history of art becoming more a science (hence the alte niederländische/deutsche Meister or Schule). While planning and describing painterly schools at the Vienna Belvedere Gallery, the learned historian and expert creates a tripartite division of history, already without any reference to antiquity, and with a meaningful shift in eras: Alte, Neuere, and lebende Meister, namely ‘Old Masters’ (14th–16th/17th c.), ‘New Masters’ (Late 17th c. and the first half of the 18th c.), and contemporary ‘living artists’. The Alte Meister ceases to define ancient artists, while at the same time the unequivocally intensifying hegemony of antique attitudes in collecting and museology leads almost to an ardent defence of the right to collect only ‘new’ masters, namely those active recently or contemporarily. It is undertaken with fervour by Ludwig Christian von Hagedorn in his correspondence with his brother (1748), reflecting the Enlightenment cult of modernité, crucial for the mental culture of pre-Revolution France, and also having impact on the German region. As much as the new terminology became well rooted in the German-speaking regions (also in terminology applied in auction catalogues in 1719–1800, and obviously in the 19th century for good) and English-speaking ones (where the term ‘Old Masters’ was also used in press in reference to the collections of the National Gallery formed in 1824), in the French circles of the 18th century the traditional division into the ‘old’, namely ancient, and ‘new’, namely modern, was maintained (e.g. Recueil d’Estampes by Pierre Crozat), and in the early 19th century, adopted were the terms used in writings in relation to the Academy Salon (from 1791 located at Louvre’s Salon Carré) which was the venue for alternating displays of old and contemporary art, this justified in view of political and nationalistic legitimization of the oeuvre of the French through the connection with the tradition of the great masters of the past (Charles-Paul Landon, Pierre-Marie Gault de Saint-Germain). As for the German-speaking regions, what played a particular role in consolidating the term: alte Meister, was the increasing Enlightenment – Romantic Medievalism as well as the cult of the Germanic past, and with it a revaluation of old-German painting: altdeutsch. The revision of old-German art in Weimar and Dresden, particularly within the Kunstfreunde circles, took place: from the category of barbarism and Gothic ineptitude, to the apology of the Teutonic spirit and true religiousness of the German Middle Ages (partic. Johann Gottlob von Quandt, Johann Wolfgang von Goethe). In this respect what actually had an impact was the traditional terminology backup formed in the Renaissance Humanist Germanics (ethnogenetic studies in ancient Germanic peoples, their customs, and language), which introduced the understanding of ancient times different from classical-ancient or Biblical-Christian into German historiography, and prepared grounds for the altdeutsche Geschichte and altdeutsche Kunst/Meister concepts. A different source area must have been provided by the Reformation and its iconoclasm, as well as the reaction to it, both on the Catholic, post-Tridentine side, and moderate Lutheran: in the form of paintings, often regarded by the people as ‘holy’ and ‘miraculous’; these were frequently ancient presentations, either Italo-Byzantine icons or works respected for their old age. Their ‘antiquity’ value raised by their defenders as symbols of the precedence of Christian cult at a given place contributed to the development of the concept of ‘ancient’ and ‘old’ painters in the 17th–18th century.

In Australia, traditionally a wide range of measures have been used to identify academically successful schools. The mix of these measures has varied from state to state. But recently, added to this mix, and perhaps becoming the most influential factor, has been the examination results of senior students. These have become far more available to the prospective parents and governing bodies. They are used to gauge the ranking of the school, and to whether parents can expect their children to gain entry into the more prestigious tertiary programs available. But these scores are also being used to rank staff, and in turn, the ‘quality’ of staff becomes yet another factor in identifying an academically successful school. In other words, the notion of high stakes testing is gaining wide spread use across all forms of schooling in Australia, including State, Independent and Catholic schools. This thesis is about teachers in academically successful Christian Brothers’ schools. It is an interpretive study that seeks to understand how these teachers respond to this form of assessment: high stakes testing. Their responses include emotional responses, how they change their teaching style and how they feel about teaching in Christian Brothers’ schools striving for academic success. In this research I interviewed teachers and administrators at three academically successful Christian Brothers’ schools in three different states in Australia. I developed three cases from these interviews and document searches, one drawn from each school, that indicate the range of issues that emerged, for them, as teachers in academically successful Christian Brothers’ schools. The specific use of high stakes testing was found to be very different in each of the schools. One school used high stakes testing as an accountability measure for staff, another used it as an accountability measure for students, and the third had no history of using high stakes testing. The study concludes that academic excellence can be achieved in Christian Brothers’ schools whilst remaining faithful to the ethos that underpins these schools: the Charism of Edmund Rice. Significant factors in the determination of the successful implementation of high stakes testing in these schools were found to be: the effect of senior management; influence of the media; the influence of culture; and changing culture and the nature of the schools. The thesis concludes with a blueprint for a hypothetical Christian Brothers’ school to follow that may lead to academic success.

This research concerns how lay principals are negotiating the nurturing of authentic Edmund Rice education in their schools within a period of organisational change in the 21st century. The context of this research is Queensland Catholic schools in the Edmund Rice tradition, once more commonly known as Christian Brothers’ schools. These schools claim to carry on the educational charism of Edmund Rice (1762-1844), Founder of the Christian Brothers, who began schools in Ireland to provide a holistic education for boys, especially those who were marginalised by poverty and social stigma. Christian Brothers’ tradition purports that the Edmund Rice educational charism was handed on to successive Christian Brothers’ schools by Christian Brothers; however, research indicated that there were clear deviations from the original charism just prior to and following the death of Edmund Rice, raising questions of whether these schools remained authentic carriers of the original charism. Research also suggests that these deviations resulted in number of instances when the original charism of Edmund Rice was, at best, muted, or, at worst, distorted beyond recognition. Additional investigation also demonstrates that these departures from Rice’s charism resulted in a culture that differed from Edmund Rice’s original vision for education thus raising issues of authenticity for schools in the 21st century. Since Vatican II the Congregation of Christian Brothers has undergone significant changes. Most notable has been the reduction in Brothers in leadership positions in schools. Edmund Rice’s beatification in 1996 sparked renewed interest in his original educational vision, and The Congregation of Christian Brothers world wide began to explore what this charism might mean in contemporary times. In Australia, schools changed their name from Christian Brothers’ schools to Catholic schools in the Edmund Rice tradition, as part of an attempt to develop an authentic educational vision for contemporary Australian schools. At the time of this research, there were ten schools in Queensland, all led by lay principals, within a subset of forty or more schools across Australia. In Queensland, these schools encompass a wide socio-economic spectrum and offer differing educational offerings ranging from a totally traditional curriculum, to a comprehensive curriculum, to more flexible offerings for disengaged and marginal youth; the majority of these boys’ schools are single sex schools. This researcher identified that there was lack of clarity as to what constitutes an authentic Edmund Rice school and that a lacuna existed between the organisational rhetoric and the reality of principals. Consequently, the purpose of this research was to explore what lay principals perceived to be the essential features or ethos of this educational vision and the ways they developed this ethos into an authentic Edmund Rice culture in order to determine whether these schools are authentic to the original vision of Edmund Rice. Because the purpose of this research was to explore perceptions, the epistemological position of Constructionism, using an interpretivist perspective was adopted for this research. The methodology of Case Study was utilised as it allowed for the exploration of the world of Queensland Catholic schools in the Edmund Rice tradition from the perspectives of principals: nine current principals and one past principal were studied. The literature review generated the following research questions: 1.What do principals consider are the essential features of the Edmund Rice ethos? 2.How do principals ensure that the ethos of Edmund Rice is an integral element of school culture? 3.What aspects of leadership do principals consider important in ensuring that the Edmund Rice ethos is developed into an authentic culture? The findings of this research indicated that principals perceived that the essential features of ethos were found in: providing values based education; ensuring that young people were liberated from factors which marginalised them; ensuring that their schools were places of Diversity and Inclusivity; undertaking the development of Right Relationships; and developing a strong sense of community. Principals ensured that the Edmund Rice ethos was authentically connected to school culture through: providing Social Justice Initiatives; developing spirituality and sense of the sacred; providing flexible options for a diverse range of students; and ensuring that structures and formation experiences were provided to support the development of ethos. Finally, principals articulated their leadership role: in ensuring the embedding of ethos in culture was one of cultural change agent; as a spiritual and prophetic leader; developing a student centred focus; and being a role model for leadership within the totality of the school community. The research concluded that, for these principals, the development of an authentic Edmund Rice school was embedded in these three issues: 1.Ethos: A Catholic education with values based on Edmund Rice and his educational mission; 2.Culture: A positive environment which enables and encourages the development of structures and formation experiences to support ethos; 3.Leadership: Leadership led by a principal who understands ethos and is committed to a role model of the development of an authentic culture. However, the research also concluded that, while lay principals were committed to the development of an authentic Edmund Rice school and were committed to the organisational change needed to achieve this goal, they were constrained by a variety of factors including: school context; school tradition and history; the traditions and expectations of the Christian Brothers; the financial situation of the school; support or lack of support from the college community and Edmund Rice Education. These factors make the realisation of authenticity a goal to be worked towards, rather than a concrete reality. In essence, this study concluded that, one overriding dilemma for principals was whether they were prepared to make the sometimes difficult decisions needed to ensure authenticity to the original Edmund Rice educational charism, or retain the status quo, with the knowledge that, in so doing, they may be militating against authenticity to the Edmund Rice educational vision.

This study was an investigation of the leadership required for the transmission of the charism of Edmund Rice in a time of transition from religious to lay leadership in Christian Brothers’ Schools. Historically the Christian Brothers have had a significant impact on the development of Catholic education in this country through the development of a large network of Christian Brothers’ schools. However the rapidity and depth of changes over the past two decades have threatened this position of strength and the schools now find themselves at a critical time. There is the possible risk of the gradual dilution of Christian Brothers’ schools losing their special character and their God-given charism. The study investigated the means for the effective formal and informal transmission of the charism of Edmund Rice, and the influence of leadership styles and qualities on this transmission. The two main questions were asked are: What is needed for the effective formal and informal transmission of the charism of Edmund Rice? What leadership styles and leadership qualities are required of lay principals for this transmission? The study was situated in three schools that display one of the following characteristics: A Christian Brothers’ school that had a lay principal for a period of more than five years. A Christian Brothers’ school that currently had a Christian Brother as principal. A Christian Brothers’ school that had recently changed from a religious principal to a lay principal and was in the associated processes of changing from a religious to lay leadership. The methodology used for this research study, was a case study, presented in the context of general qualitative methodology and specifically social research methodology. The major data-gathering approach was a questionnaire. Two questionnaires were used to collect the required data. The construction of the items were informed by key points, drawn from the literature review which, in turn were derived from educational leadership theories. The research undertaken in three Christian Brothers’ schools resulted in: Understanding the leaders’ perceptions of the charism of Edmund Rice; Identification of means for transmission of charism; Identification of styles of leadership and qualities of leadership which assist the transmission of charism; Informed Christian Brother’s schools of possible means for the transmission of the Edmund Rice charism in the future; and Suggested the provision of a formation program for recently appointed principals. The thesis concludes that the understanding of the Edmund Rice charism by future leaders of Christian Brothers’ schools needs to reflect the contemporary context, that takes into account the need to provide access to a Catholic education by all those who seek it rather than preserving it for those who have the capacity to pay for it; and it needs to provide spiritually nourishing environments for students within these schools. Ultimately, a real and genuine attempt to engage all people in a Catholic education that is embedded in the tradition of Edmund Rice is required. Christian Brothers’ schools require leaders who can promote and achieve the vision and mission of Christian Brothers’ schools and live out the charter of Edmund Rice through example. The leaders who are able to achieve this are people who practice elements of servant, transformational and authentic leadership. The Christian Brothers’ need to ensure that they have an appropriate formation program, that addresses these areas, for leaders of their schools.

Each Concentrate revision guide is packed with essential information, key cases, revision tips, exam Q&As, and more. Concentrates show you what to expect in a law exam, what examiners are looking for, and how to achieve extra marks. This chapter discusses the law on employer' liability and vicarious. To answer questions on this topic, students need to understand the following: tort of negligence; statutory duties, and the effect of breach of statutory duty; the Employers' Liability (Defective Equipment) Act 1969, and the meaning ‘PPE’; vicarious liability, and specifically The Catholic Child Welfare Society and others v Various Claimants and The Institute of the Brothers of the Christian Schools [2012] UKSC 56; and defences to negligence.

Now largely ignored, perhaps because Virginia Woolf mercilessly disparaged them in her diaries and letters, the two youngest daughters of James Fitzjames Stephen (Leslie Stephen’s older brother), Rosamond and Dorothea, together created a modest historical and literary legacy in their vocations and writings. Both embodied a characteristic Woolf and her father most despised—a religious missionary zeal reminiscent of the Stephen family’s strong evangelical roots in the Clapham sect of the 1830s. Dorothea’s and Rosamond’s writings reflect a desire to convert their respective audiences to a particularly English Christian perspective. Both moved to former British colonies, Dorothea to southern India where she taught in Christian religious schools, and Rosamond to Ireland where she founded the Church of Ireland-affiliated Irish Guild of Witness. In their separate endeavors they espoused and promoted their father’s beliefs in British superiority with its consequent civilizing mission. This essay reads Dorothea’s and Rosamond’s written records as examples of a revived British imperialism that Woolf inherited but strongly criticized. It suggests that Woolf’s negative reaction to her Stephen cousins who embodied that religious/imperialist ethos is more complex than has been previously acknowledged.

Chapter seven discusses Robinson’s final attempt at making a living as a professional comparatist, or intercultural ‘literator’, to use his own term – his translation and critical transmission of Christian Leberecht Heyne’s ‘Persian tale’ Amathonte (published by Longman under the title Amatonda in 1811). Amathonte, in all its humour and playfulness characteristic of Heyne, is a scathing satirical attack on the habitual indifference with which one imbibes, from familial and social authorities, motives for decision-making. Robinson, in the preface to his translation, hence praises the book as ‘a picture of moral excellence and domestic felicity’, not least for its abolitionist appeal and advocation of emancipated communal life. This chapter hence argues that Robinson undertook the transmission of the work, encompassing his critical introduction of Friedrich Schlegel to his readers as well as appended samples from Jean Paul, according to his pioneering approach of ‘Free Moral Discourse’. Amathonte subsequently caught the attention of Samuel Taylor Coleridge, who discussed and praised it in a letter to Robinson of March 1811. Chapter seven therefore also recapitulates Robinson’s ‘intimate acquaintance’ with, and ‘enthusiasm for’ (Diana Behler), the critical school of the Schlegel brothers, in particular their Athenaeum.