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Journal articles on the topic 'Non-Catholic schools'
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1
Kim, Mikyong Minsun, and Margaret Placier. "Comparison of Academic Development in Catholic versus Non-Catholic Private Secondary Schools." education policy analysis archives 12 (February 4, 2004): 5. http://dx.doi.org/10.14507/epaa.v12n5.2004.
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Utilizing hierarchical linear models, this study of 144 private schools (72 Catholic and 72 non-Catholic schools) drawn from the National Education Longitudinal Study of 1988 discovered that Catholic school students scored lower in reading than students at non-Catholic private schools. Analysis of internal school characteristics suggested that lower growth in reading achievement might be related in part to lower student morale in Catholic schools. However, we found no significant differences between Catholic and non-Catholic private secondary schools in the development of students' math, history/social studies, and science abilities from eighth to tenth grades. This study also identified important student- and school-level variables such as Catholicism, gender, risk factor, parental involvement, and enrollment size that help to explain the outcomes.
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Donlevy, J. Kent. "Catholic Schools: The Inclusion of Non-Catholic Students." Canadian Journal of Education / Revue canadienne de l'éducation 27, no. 1 (2002): 101. http://dx.doi.org/10.2307/1602190.
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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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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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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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Trivitt, Julie R., and Patrick J. Wolf. "School Choice and the Branding of Catholic Schools." Education Finance and Policy 6, no. 2 (April 2011): 202–45. http://dx.doi.org/10.1162/edfp_a_00032.
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How useful are “corporate brands” in markets? In theory, brands convey reliable information, providing consumers with shortcuts to time-consuming provider searches. We examine the usefulness of a corporate brand when parental school choice is expanded through K–12 tuition scholarships. Specifically, we evaluate whether Catholic schools carry an identifiable education brand (1) preferred even by non-Catholics, (2) for reasons connected to the brand, (3) signaling largely accurate information resulting in an enduring “match” of school characteristics to student needs, and (4) leading to exit from the program when a Catholic school fails to meet consumers' brand expectations. We test these hypotheses using attitudinal and behavioral data from a scholarship program in Washington, DC. The results largely confirm our hypotheses about the Catholic school brand being attractive, familiar, generally accurate, and, when not accurate, an instigator of programmatic attrition—results that speak to enduring policy issues involving school choice.
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Donlevy, J. Kent. "The common good: the inclusion of non‐Catholic students in Catholic schools." Journal of Beliefs & Values 29, no. 2 (August 2008): 161–71. http://dx.doi.org/10.1080/13617670802289577.
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Charles, Henry J. "Roman Catholics at Non-Catholic, University-Related Divinity Schools and Theologates." Horizons 20, no. 2 (1993): 311–23. http://dx.doi.org/10.1017/s0360966900027468.
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AbstractAn important dimension of the changing character of Roman Catholic theological education is the growing numbers of Catholic lay women and men in all degree programs at non-Catholic, university related divinity schools, theologates, and departments of religious studies. This year-long study focused on Roman Catholic students and graduates of five schools across the country, in a first attempt to analyze the phenomenon and to suggest implications of the trend both for “ecumenical” theological education and for ministry in the Roman Catholic Church.
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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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Bual, Joel, and Dennis Madrigal. "The Quality of Catholic Education in a Diocesan School Relative to the Philippine Catholic School Standards." Philippine Social Science Journal 1, no. 1 (December 31, 2018): 41–53. http://dx.doi.org/10.52006/main.v1i1.11.
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Evangelization is the primary purpose of Catholic education. However,due to the depreciation of moral values brought about by secularismand globalization, the identity and mission of Catholic schools arecompromised. Thus, this paper primarily intended to assess the levelof quality of Catholic education in a Diocesan School in accordance tothe five domains of the Philippine Catholic Schools Standards (PCSS). Aquantitative study was used through a standardized survey questionnaireto gather data from 337 respondents―administrators, teachers,non-teaching personnel, students, and parents of the school. Usingdescriptive and inferential data analyses, the results revealed that theDiocesan school adheres to the quality standards for Catholic educationbut needs to continuously improve to meet the highest possiblestandards. Of the five (5) domains, learning environment was rated highby respondents while leadership and governance ranked low. Moreover,the study showed that parents have significantly higher assessmentcompared to other respondents in terms of assessing the quality Catholiceducation of the institute. The findings further affirmed the importantrole that administrators play in the effective management of school toachieve quality Catholic education and to ensure operational vitality inresponding to its evangelical mission. Hence, the active involvement ofthe members of the school community to this effect.
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Franchi, Leonardo. "Authentic Religious Education: A Question of Language?" Religions 9, no. 12 (December 6, 2018): 403. http://dx.doi.org/10.3390/rel9120403.
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There is much emphasis today on inclusion and diversity in educational systems. As the place of religious belief remains a significant factor in such debates, there is a need for shared understanding of the language and purpose of Religious Education in schools. Given the substantial international footprint of Catholic schools, the conceptual framework of Religious Education in Catholic schools merits serious scrutiny. The Catholic Church’s written teaching on education has a strong focus on the contemporary school as a site of intercultural dialogue. The related teaching on Religious Education in schools, however, remains underdeveloped, with strong voices debating the desirability, or otherwise, of a strong focus on ‘faith formation and practice’ as an outcome of Religious Education. Problematically, terms like ‘Religious Education’ have inconsistent translations in the official documents of the Catholic Church, leading to a plurality of understandings internationally of the ultimate aim of the subject. A presentation of the linguistic inconsistency between English and Italian translations of documents of the Holy See reveals the scale of the challenge. This unsatisfactory arrangement needs reform. Rooted in a close critical study of Catholic teaching on education, the article presents two arguments designed to initiate the reform process: (a) the Catholic Church’s settled teaching on Religious Education must develop greater internal cohesion before it can make a meaningful contribution to intercultural dialogue, and (b) an International Directory of Religious Education, written collegially by qualified lay people and clergy, will build stronger foundations for shared understanding of the aims and scope of Religious Education among key stakeholders in Catholic schools. This shift in direction will harmonise Religious Education expectations in Catholic schools, and offer firmer ground for dialogue with those who manage and teach Religious Education in so-called ‘non-denominational’ schools.
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Astley, Jeff, Leslie J. Francis, Carolyn Wilcox, and Linda Burton. "How Different is Religious Education in Catholic Schools?: A study of teacher aims in England." International Journal of Education and Religion 1, no. 1 (July 24, 2000): 267–81. http://dx.doi.org/10.1163/1570-0623-90000004.
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A sample of 285 teachers concerned with teaching religious education in state maintained secondary schools completed a questionnaire concerned with five different aims in religious education. The data demonstrate that teachers in Roman Catholic schools give the same emphasis as teachers in non-denominational schools to four of these aims: to understand the influence of religion, to think critically about religion, to reflect on ultimate questions, and to develop a positive attitude toward religion. At the same time teachers in Roman Catholic schools give greater emphasis than teachers in non-denominational schools to the confessional aim of promoting a religious way of life.
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Callaghan, Tonya D. "Law and Disorder: Ontario Catholic Bishops’ Opposition to Gay-Straight Alliances." Sexual and Gender Diversity in Schools 22, no. 1 (September 14, 2020): 28–37. http://dx.doi.org/10.7202/1071463ar.
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Originating in the United States, a Gay/Straight Alliance (GSA) is an in-school student club whose focus is on making the school a safe space for lesbian, gay, bisexual, transgender and queer students and their straight allies by raising awareness about, and hopefully reducing, school-based homophobia. The ongoing struggle for GSAs in Canadian Catholic schools is one example of how clashes continue to be played out between Catholic canonical law and Canadian common law regarding sexual minorities. This paper draws upon Foucault’s Discipline and Punish: The Birth of the Prison, and The History of Sexuality Vol. 1: An Introduction to analyze one particularly influential curricular and policy document entitled Pastoral Guidelines to Assist Students of Same-Sex Orientation from the Ontario Conference of Catholic Bishops. This paper posits that Catholic doctrine about non-heterosexuality functions as a Foucaultian Panopticon enabling Catholic education leaders to observe and correct the behaviour of non-heterosexual teachers and students that they deem runs counter to the values of the Vatican. This paper argues that successful resistance to the powerful disciplining regime of the Catholic school is possible.
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Figlio, David, and Jens Ludwig. "Sex, Drugs, and Catholic Schools: Private Schooling and Non-Market Adolescent Behaviors." German Economic Review 13, no. 4 (December 1, 2012): 385–415. http://dx.doi.org/10.1111/j.1468-0475.2012.00572.x.
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AbstractThis study examines the effects of private schooling on adolescent non-market behaviors. We control for differences between private and public school students by making use of the rich set of covariates available with our NELS micro-dataset. We also employ an instrumental-variables strategy that exploits variation across metropolitan areas in the costs that parents face in transporting their children to private schools, which stem from differences in the quality of the local transportation infrastructure. We find evidence to suggest that religious private schooling reduces involvement in the most consequential risky behaviors such as teen sexual activity, arrests, and use of hard drugs (cocaine), but not drinking, smoking and marijuana use.
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Widyawati, Fransiska, and Yohanes S. Lon. "Politik Pendidikan Agama di Indonesia dan Pelaksanaannya di Salah Satu Kampus Katolik di Flores." Jurnal Kependidikan: Jurnal Hasil Penelitian dan Kajian Kepustakaan di Bidang Pendidikan, Pengajaran dan Pembelajaran 6, no. 1 (March 7, 2020): 13. http://dx.doi.org/10.33394/jk.v6i1.2227.
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Religious education has been one of most controversial problems debated in the drafting of laws relation to education and religion in the history of Indonesia. Since the establishment of the nation, the position of religious education in school has been questioned. This debate arose in particular because many private schools organized by religious communities, institutions and foundations, especially the Christians/Catholics, only gave Christian/Catholic religious education to all the students, including to the Muslims. This research explores the social and political context of this issue and specifically looks at its practices in the contemporary era on one of the Catholic campuses in Flores. This study used a qualitative approach by combining text and context analysis. Specifically for field data obtained by in-depth interviews and FGDs on a number of Catholic school organizers, school principals, teachers and non-Catholic students who take part in Catholic religious studies. This study found that when the issue of religious instruction in schools was discussed, the debate should not only be directed at what religious lessons were given to students but rather on what religious lessons students should receive from any religion that could help students to be able to overcome the problems of society, nation and state specifically in the context of pluralism.
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Duffy, Gavin, and Tony Gallagher. "Schools, Communities and the Police ‐ Shared Education as a Mechanism for Social Cohesion and Community Safety." Education and Society 38, no. 2 (December 1, 2020): 37–61. http://dx.doi.org/10.7459/es/38.2.04.
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The relationship between the police and communities can be difficult in ethnically divided societies, especially if membership of the police force is largely drawn from one community. This situation pertained in Northern Ireland, which has separate schools for different religious communities. Despite a major reform of the police after the signing of the Good Friday Agreement (1998), the relationship between the police and the Catholic minority remained difficult and, in particular, the police found it difficult to engage with pupils in some Catholic schools. An education initiative, called Shared Education, was launched in 2006 to support the peace process by encouraging collaborative partnership between Protestant and Catholic schools. This paper examines a school partnership in Northern Ireland in which statutory and non-statutory organisations, including the Police Service in Northern Ireland, were involved. The paper examines how the relationship between the police and the schools was enabled by the collaborative partnership: in particular, it allowed the police to provide information and advice to parents on internet safety and cyber-bullying to parents with whom it would otherwise have been very difficult to engage.
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Bature, Anthony. "Catholic Schools as Means of Promoting Peace and Justice in Nigeria." Tattva - Journal of Philosophy 8, no. 2 (July 1, 2016): 1–17. http://dx.doi.org/10.12726/tjp.16.1.
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The paper examines the impact of the Nigerian education and the extent to which it contributes towards the promotion of peace and justice with specific reference to Catholic schools. The paper argues that the role of Catholic Church in providing education has immensely contributed to the growth and development of education in Nigeria. Due to the church‟s focused intervention, approximately 649 elementary schools, 384 secondary schools and 16 tertiary institutions have been established in Nigeria. Relying on documentary method of data collection and descriptive analytic approach, this study explains that Catholic schools have a significant role towards achieving a peaceful and equitable society in Nigeria. The article recommends more engaged efforts by other non-state institutions towards the building of developed educational institutions that will help in promoting peace and justice in Nigeria.
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Francis, Leslie. "CATHOLIC SCHOOLS AND CATHOLIC VALUES? A STUDY OF MORAL AND RELIGIOUS VALUES AMONG 13-15 YEAR OLD PUPILS ATTENDING NON-DENOMINATIONAL AND CATHOLIC SCHOOLS IN ENGLAND AND WALES." International Journal of Education and Religion 3, no. 1 (2002): 69–84. http://dx.doi.org/10.1163/157006202760182445.
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Perdana, Setio Qadrian. "Interaksi Sosial Keagamaan Antara Siswa Muslim Dan Siswa Katolik (Studi Kasus SD Slamet Riyadi Kebon Kangkung, Kota Bandung)." Religious: Jurnal Studi Agama-Agama dan Lintas Budaya 2, no. 2 (August 30, 2018): 149–61. http://dx.doi.org/10.15575/rjsalb.v2i2.3104.
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SD Ignatius Slamet Riyadi is a school under the auspices of the Foundation of the Holy Cross. Students in the school consist of Catholic, Christian, Buddhist and Islamic students. There are more Catholic students than Muslim students. Muslim students and non-Muslim students interact in the school environment. The purpose of this study to answer the problems are (1) How the religious life of Muslim students SD Slamet Riyadi? (2) How is the religious social behavior of different religious students in SD Slamaet Riyadi? (3) How is the friendship between Muslim student and SD Katama Slamaet Riyadi?The location of this research is SD Ignatius Slamet Riyadi Kebon Kangkung Bandung. Research subjects are Muslim students, while research sources consist of classroom teachers, principals and parents. Data collection techniques used are observation, interview and documentation. Data analysis is data reduction, data presentation and conclusion drawing or verification.The results showed that the form of interaction between Muslim students and Catholic students through discussions, extracurricular activities, breaks in the school cafeteria and competition in academic terms. Social behavior of Muslim students feel comfortable in interacting with classmates and friends in one school. The behavior of Muslim students who are polite and courteous enough to maintain good relationships. The religious life of Muslim students is strongly influenced by culture and learning in Catholic schools. One of the patterns of worship is to pray very much to imitate the catholic worship of praying with the use of hand symbols dikepal and Indonesian language.The conclusion that can be drawn from this research is: the form of interaction between students in SD Slamet Riyadi divided form on the interaction of friendship school, in class and at home with parents. Factors that affect the occurrence of interaction between Muslim students with Catholic students SD Slamet Riyadi is the education of tolerance and school culture are disciplined and comfortable to follow activities together. Education Tolerance is implemented through teacher dialogue both when learning activities. The existence of different religious students is acceptable in the majority Catholic environment, so Muslim students are well received. SD Slamet Riyadi too, has educated students from various religions, learning patterns and curriculum set making these students feel comfortable studying in Catholic schools.
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Lachapelle, Richard. "The Ottawa Roman Catholic Separate School Board’s Artists-in-Residence Program (1970-1988): One Point of View." Canadian Review of Art Education: Research and Issues / Revue canadienne de recherches et enjeux en éducation artistique 42, no. 2 (May 27, 2016): 3. http://dx.doi.org/10.26443/crae.v42i2.5.
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This paper documents an educational artist-in-residence program that was particularly active in some Ottawa Roman Catholic Separate School Board primary schools during the period 1970 to 1988. In schools where space was available, professional artists were assigned studio space as a means to encourage their participation in the day-to-day life of the schools. In exchange, the visual and performing artists offered non-teaching services that included mentoring and participation in stage plays, mural creation and art exhibitions. These activities mainly took place within the framework of the artists' everyday ongoing professional practice.
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Silhol, Guillaume. "Governing Catholic religious education in Italian state schools: Between the revision of the Concordat and social movements, 1974-1984." Studia z Prawa Wyznaniowego 20 (December 29, 2017): 167–84. http://dx.doi.org/10.31743/spw.263.
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This article focuses on the redefinition of Catholic religious education in Italian state schools, from compulsory religious instruction into a non-compulsory discipline of “religious culture”, by analyzing how the issue is framed and negotiated by political, religious and educational actors between 1974 and 1984. The negotiations between governmental and Church representatives in the revision of the Concordat led to attempts at a compromise on religious education, its regime and its guarantees for students’ choices. However, social movements and school reforms forced various actors and institutions to reframe it in non-confessional, pedagogical and professional terms in public arenas. “Religious culture”, as a category promoted by teachers and intellectuals, became both a social problem and the main justification for the ownership of the Catholic Church over the problem.
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Mather, Darin. "Gender Attitudes in Religious Schools: A Comparative Study of Religious and Secular Private Schools in Guatemala." Religions 9, no. 7 (July 20, 2018): 219. http://dx.doi.org/10.3390/rel9070219.
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This study assesses the effect that private religious schools have on gender attitudes in students. Using data collected from twenty-one private schools in Guatemala, gender attitudes are assessed using latent class analysis. The results indicate that students’ gender attitudes can be categorized into three distinct profiles. These are non-egalitarian, publicly egalitarian, and generally egalitarian. Subsequent analysis reveals that religious schools and specific religious beliefs are correlated with different gender attitude profiles. For instance, Catholic school students are more likely to be generally egalitarian than students in evangelical or secular schools, and biblical literalists are most likely to be publicly egalitarian. Overall, this research highlights the need to develop new conceptual models to provide more accurate and nuanced descriptions of gender attitudes. It also provides new insight into correlations between religious schools and religious beliefs and gender attitudes formation.
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Gravel, Stéphanie. "Québec’s Non-Confessional Ethics and Religious Culture Curriculum in Catholic Denominational Schools: Reflections by Secondary School Teachers." Religion & Education 46, no. 2 (January 7, 2019): 191–209. http://dx.doi.org/10.1080/15507394.2018.1541690.
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McEwan, Patrick J. "The Effectiveness of Public, Catholic, and Non-Religious Private Schools in Chile's Voucher System." Education Economics 9, no. 2 (August 2001): 103–28. http://dx.doi.org/10.1080/09645290110056958.
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Tódor, Imre. "Criteria determining school choice among the ethnic minority high school students." Central European Journal of Educational Research 2, no. 1 (April 28, 2020): 17–25. http://dx.doi.org/10.37441/cejer/2020/2/1/5755.
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In our paper we sought for the answer to the question: based on which motives do students from various types of high schools (in our case, denominational or non- denominational school) make their choice of educational institution? The target group of our research consists of the 9th and 11th grade students of Harghita County’s denominational (Roman Catholic, Reformed, Unitarian) schools and the non-denominational ones added to them. All in all, eight high schools got into our sample. We conducted a survey by questionnaire, the sample including 1,064 people. We analyzed the decision criteria formed based on motives behind the decision (primary and secondary effects) on the one hand, and followed the decision making process on the other. The non-denominational sector is often chosen by the elite- and institution-oriented student group, who has great expectations of the institution, e.g. - top of the line standards of education, outstanding achievement indicators, prestige of the institution, local reputation. According to the clusters created from the motives, the value- and community-oriented student group, as well as the one following the orientation of the peer group, can be found in significantly higher proportion in denominational schools.
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LeMay, Alec R. "Mushūkyō Identification and the Fragile Existence of Catholic Children in Japan." Religions 10, no. 7 (July 1, 2019): 414. http://dx.doi.org/10.3390/rel10070414.
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This paper challenges the Japanese word mushūkyō as it is used to create a collective, non-religious identity that excludes religious practitioners. Mushūkyō, in addition to functioning as the antithesis of religion, produces the homogeneity Japanese desire for themselves. As Japan becomes increasingly more diverse in thought and ethnic background, it regulates this diversity by teaching young Japanese to subscribe to mushūkyō. This is achieved by controlling the friendships children have at school and by creating an environment that limits religious practice. The conflict between public schools and religion is epitomized by the Roman Catholic Church and the flight of its children. Nearly a decade of quantitative research at a Catholic Church located in the Tokyo suburbs is combined with ethnographic narratives of four Catholics to paint a picture of a Japanese more religiously partisan than previously imagined.
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O’Keefe, Joseph M. "The Challenge of Pluralism: Articulating a Rationale for Religiously Diverse Urban Roman Catholic Schools in the United States." International Journal of Education and Religion 1, no. 1 (July 24, 2000): 64–88. http://dx.doi.org/10.1163/1570-0623-90000012.
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This essay explores the challenge of pluralism through an examination of religiously diverse urban Roman Catholic schools in the United States. Changes in student demographics have forced members of the sponsoring religious body to ask: Why should schools with a large number of non-Catholics be sponsored, often at great cost, by a church community with limited resources and expanding needs in other domains? Based on the belief that religious institutions must be seen in their particular historical, sociological and political context, the essay begins with a discussion of these issues. In that light, the author presents three rationales for continued support that emanate from the heart of contemporary Catholic thought: ecumenism, racial justice and solidarity. Finally, he offers reflections for a multi faith, international audience about the legitimation of religiously affiliated educational institutions.
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Boyce, Shanika, Mohsen Bazargan, Cleopatra H. Caldwell, Marc A. Zimmerman, and Shervin Assari. "Parental Educational Attainment and Social Environment of Urban Public Schools in the U.S.: Blacks’ Diminished Returns." Children 7, no. 5 (May 10, 2020): 44. http://dx.doi.org/10.3390/children7050044.
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Background: Recent research has documented marginalization-related diminished returns (MDRs) of socioeconomic status (SES), defined as weaker effects of SES indicators, such as parental educational attainment, on securing tangible outcomes for the members of socially marginalized (e.g., racial and ethnic minority) groups, compared to privileged social groups (e.g., non-Hispanic Whites). Aims: To explore race/ethnic differences between non-Hispanic Blacks vs. non-Hispanic Whites who attend urban public schools on the effect of parental education on lower school environmental risk among American high schoolers. Methods: For this cross-sectional study, we borrowed the Education Longitudinal Study (ELS-2002) baseline data, a nationally representative study that enrolled 1706 10th grade youths who were attending urban public schools. From this number, 805 (47.2%) were non-Hispanic Black and 901 (52.8%) were non-Hispanic White youths. The dependent variable was the level of school social environmental risk measured using 18 items as self-reported, and was treated as a continuous variable. The independent variable was parental educational attainment, treated as a continuous measure. Gender, region, and parental marital status were the covariates. Race/ethnicity was the moderating variable. Linear regressions were applied to perform our data analysis. Results: Black students were found to attend schools with higher levels of social environmental risk. Youths with parents with a higher educational attainment were found to attend schools with a lower social environmental risk. We found a significant interaction between race (non-Hispanic Black vs. non-Hispanic White) and parental educational attainment on the level of school social environmental risk, suggesting that the protective effect of high parental education on reducing the school social environmental risk was smaller for non-Hispanic Black than for non-Hispanic White youths. Conclusions: Although high parental educational attainment is protective against social environmental risk for American youths, this protective effect is weaker for non-Hispanic Black than non-Hispanic White youths. The diminished returns of parental education in reducing school social environmental risk may explain why the effects of parental education on educational outcomes are smaller for non-Hispanic Black than non-Hispanic White youths (i.e., MDRs). The social environment indirectly generates racial youth educational disparities through deteriorating non-Hispanic Black youth educational outcomes across all SES levels. To prevent the confounding effects of private, suburban, rural, and Catholic schools, we limited this analysis to public urban schools. More research is needed on other settings.
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Mancini, Susanna. "Supreme Court of the United Kingdom: To Be or Not To Be Jewish: The UK Supreme Court Answers the Question; Judgment of 16 December 2009, R v The Governing Body of JFS, 2009 UKSC 15." European Constitutional Law Review 6, no. 3 (October 2010): 481–502. http://dx.doi.org/10.1017/s1574019610300071.
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On 16 December 2009, the UK Supreme Court held a state-funded Jewish school to be guilty of discrimination based on ethnic origin in the way it operated its admissions policies. The Jewish Free School (JFS), one of the top-performing schools in the country, refused a place to a thirteen year old boy, M., because it did not consider him Jewish. It is a fundamental tenet of traditional Judaism that to be Jewish one must be born of Jewish mother or to a woman who converted into Judaism prior to his/her birth. M.'s father was Jewish by birth, but his mother, who was originally an Italian Catholic, had converted to Judaism with the criteria set by a non-orthodox branch of Judaism. The School's admissions standards only recognized orthodox criteria for conversion as valid, hence deeming neither M. nor his mother to be Jewish.
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Derksen, Maaike. "Educating Children, Civilizing Society: Missionary Schools and Non-European Teachers in South Dutch New Guinea, 1902–1942." International Review of Social History 65, no. 1 (November 22, 2019): 43–70. http://dx.doi.org/10.1017/s0020859019000749.
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AbstractThis article addresses the colonial project of “civilizing” and educating indigenous people in the farthest corners of the Dutch empire – South Dutch New Guinea (1902–1942), exploring the entanglement between colonial education practice and the civilizing mission, unravelling the variety of actors in colonial education in South Dutch New Guinea. Focusing on practice, I highlight that colonial education invested heavily in disciplining the bodies, minds, and beliefs of indigenous peoples to align them with Western Catholic standards. This observation links projects to educating and disciplining indigenous youth to the consolidation of colonial power. Central to these intense colonial interventions in the lives of Papuans were institutions of colonial education, managed by the Catholic mission but run by non-European teachers recruited from elsewhere in the Dutch colony. Their importance as proponents of the “civilizing mission” is largely unappreciated in the historiography of missionary work on Papua.
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Griffin, Sean. "Archbishop Murray of Dublin and the Episcopal Clash on the Inter-Denominational School Scripture Lessons Controversy, 1835–1841." Recusant History 22, no. 3 (May 1995): 370–408. http://dx.doi.org/10.1017/s0034193200001977.
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In September 1831, the newly elected liberal Whig government under Earl Grey introduced an experiment of national education in Ireland aimed at uniting Catholics and Protestants in one general system. Schools were officially non-denominational but provision was made for separate religious instruction at designated times under the superintendence of the respective churches. It was a response to ten years of intensive lobbying by the Irish Catholic Church, and over twenty years of public and parliamentary debate, seeking a school system supported by State funds which would explicitly prohibit interference with the religious convictions of children.
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Pieterse, Hendrik J. C., Johannes A. Van Der Ven, and Jaco S. Dreyer. "Social Location of Transformative Orientations Among South African Youth." Religion and Theology 6, no. 1 (1999): 1–23. http://dx.doi.org/10.1163/157430199x00010.
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AbstractIn the previous article we asked the question of to what extent a group of 538 Grade 11 students from Anglican and Catholic church-affiliated schools in the Johannesburg/Pretoria region show transformative orientations in the fields of ecology, economics and politics. In this article we deal with the question of what the social location of these transformative orientations is. The more transformatively oriented students are to be found among female, ANCoriented, transethnically directed, postmaterialistic, self-controlling, non-religious, and sometimes Anglican (in each case non-Catholic) students who regard work as something interesting, participate in political communication and consensus building, and see politics and study as a value. Students who favour socio-economic equality more specifically are to be found among the more religiously inspired and motivated students.
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Jordan, Sally. "Paternalism and Roman Catholicism: The English Catholic Elite in the Long Eighteenth Century." Studies in Church History 42 (2006): 272–81. http://dx.doi.org/10.1017/s0424208400004009.
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There is a general acceptance amongst historians of English Catholicism in the Early Modern period that Catholic landlords were paternalistic towards their tenants, that they were generally in turns charitable and controing, their behaviour invasive yet motivated by a desire for religious and social harmony within the manor. Early modern English Catholicism was certainly seigneurial, with a requirement by the landlord, as suggested by John Bossy, to pay attention to the tenants’ well-being and ‘also to their faith and morals’.’ Michael Mullett echoes these sentiments with regard to late eighteenth-century Catholics who relied ‘on the kind hearts of those who wore the coronets’. The idea of Catholic paternalism is also endorsed by several social and economic historians, such as James M. Rosenheim, who wrote with regard to Lancashire, ‘[the] Roman Catholic gentry sustained closer connections with local communities than did aristocrats elsewhere’. This paper will examine the issue of paternalism on Catholic estates and in the local community to show that the Catholic elite, like their non-Catholic counterparts, gave money to the poor and established schools and almshouses. The focus of this philanthropy, however, was on other Catholics. The Catholic elite were also able to help their tenants, who were usually Catholic, and tie them more closely to the estate by not rack-renting their property and by not hiding behind estate stewards. There were two main reasons for the Catholic elite to focus their efforts on their poorer brethren: without the help of the Catholic elite in providing chapels and relief, Catholicism in England would have floundered; the Catholic elite were also
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Jennings, William John. ""I Feel Older"." Boyhood Studies 5, no. 1 (March 1, 2011): 61–80. http://dx.doi.org/10.3149/thy.0501.61.
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This article reports on the impact of a school based father and son, “rites of passage” program on its participants in two Australian Catholic boys’ schools. The author conducted a mixed methodology study investigating quantitative differences between 15- to 17-year-old adolescent participants and non-participants in how they rated their “father relationships” and the impact that specific program elements (the “rite of passage,” planned conversations, and public acknowledgements) had on both program participants. The research found evidence to support the program’s positive impact on father-son relationships. As a result of planned conversations with their fathers in the program, participants reported feeling “older” and more mature.
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Messoudi, Michele. "Faith Schools." American Journal of Islam and Society 19, no. 3 (July 1, 2002): 146–53. http://dx.doi.org/10.35632/ajis.v19i3.1935.
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Opening Speech: Lord DearingLorcl Dearing (C. of E.) gave an overview of the Dearing Report, publishedin June 2001. He reminded the audience that historically, education hasbeen rooted in faith. The influence of the state has been increasingly feltsince 1870. He raised the issues of what justifies faith schools and distinguishesthem from others. He covered the arguments of spiritual/moral educationprovision; and parental wish. He commented that parents look tofaith schools for their discipline, caring attitude and security of values.When discussing the academic achievement argument, he commented thatGCSE results in faith schools are 12% higher than in non faith schools,which still made them more attractive, if not spectacularly so.He stressed that recently, faith schools have been urged to be inclusive.They should respect people of other faiths and challenge those of no faith.Ultimately, the outcome of faith schools is measured by the quality ofhuman beings they educate.Faith Schools: Consensus or Conflict?Keynote Speech by Professor Richard Pring (University of Oxford)Richard Pring (Catholic) stated in his introduction that there was a paradoxin the fact that 33% schools in the UK are faith schools when 45% peopleclaim to have no faith. He reviewed the arguments for faith schools: higheracademic standards, including in disadvantaged communities, although theNFER research qualifies this evidence; diversity; choice: the issue is ratherwhat are the aims we seek to promote?; ethos/value system; equality of treatment,although this could easily be reversed and lead to the abolition of allfaith schools; parents v. State, cf.. "Education is too important to be put inthe hands of the State." Pring considers the argument of academic excellence ...
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O’Neill, Michael R., and Shane Glasson. "Revitalising professional learning for experienced principals: Energy versus ennui." Educational Management Administration & Leadership 47, no. 6 (May 10, 2018): 887–908. http://dx.doi.org/10.1177/1741143218764175.
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This article contributes to the limited body of literature pertaining to attempts by educational systems to satisfy the professional learning needs of experienced principals, defined as those with more than 10 years of experience in at least two schools. Specifically, this article illustrates the Catholic Education Office of Western Australia’s endeavour to create an innovative, integrated, cross-sectoral program to enhance the leadership capabilities and health and wellbeing outcomes of experienced principals from Catholic, Government and Independent schools in that state. The program comprised four integrated pillars: a 360-degree review of participant leadership capabilities followed by executive coaching to effect improvement; an executive health assessment and coaching with an exercise physiologist to enhance participant health and wellbeing outcomes; a theoretical program based on a nationally accepted standard for principals, developed by the Australian Institute for Teaching and School Leadership; and a group project transacted in a non-educational setting. The article begins with a synopsis of existing literature related to the professional learning needs of experienced principals and the few reported evaluations of programs designed to cater for the unique needs of this cohort. Participant feedback collected at the commencement of the program, its midpoint and conclusion are presented. The article concludes with recommended changes that could be implemented to enhance the efficacy of future program iterations.
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Galais, Carol. "How to Make Dutiful Citizens and Influence Turnout: the Effects of Family and School Dynamics on the Duty to Vote." Canadian Journal of Political Science 51, no. 3 (March 21, 2018): 599–617. http://dx.doi.org/10.1017/s0008423918000021.
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AbstractExisting literature assumes a link between voting and individuals’ political socialization, but no study has explored how political upbringing affects the most important attitudinal predictor of turnout: the duty to vote. Following previous research about the formation of attitudes related to the electoral process and social norms, this study focuses on the socialization agencies and dynamics that might first instill the belief during childhood that voting is a duty. The study also intends to contribute to political socialization theory by adopting a longitudinal perspective, by building upon developmental psychology theory and by simultaneously considering the two main childhood socialization agencies: family and school. A series of multivariate models confirms the role of family's socioeconomic status, parental engagement with children's education and non-authoritarian parenting styles, a positive effect that appears stronger than the effects on duty observed for Catholic schools and schools with democratic governance.
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Arthur, James, Tom Harrison, and Ian Davison. "Levels of virtue literacy in Catholic, Church of England and non-faith schools in England: a research report." International Studies in Catholic Education 7, no. 2 (July 3, 2015): 178–200. http://dx.doi.org/10.1080/19422539.2015.1072957.
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Romaniuk, Miłosz Wawrzyniec. "Samoocena młodych uczestników pełnomorskich rejsów a różne realizacje Szkoły pod Żaglami." Kwartalnik Pedagogiczny, no. 65/2 (October 9, 2020): 177–89. http://dx.doi.org/10.31338/2657-6007.kp.2020-2.10.
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The paper presents the results of research on the level of self-esteem of participants of high seas cruises that implement the idea of sail training and are a non-standard form of informal education. The study involved 124 people, including 65 girls and 59 boys aged 13 to 18 years old, who can be considered as youth with special educational needs. They were participants of the Krzysztof Baranowski School Under Sails in 2015 and 2016, the cruise of the 42nd General Secondary School in Warsaw in 2016 and the Catholic School Under Sails in 2017. The results show a statistically significant increase in the level of self-esteem measured with the SES scale. The level of self-esteem of participants after the cruise is significantly higher than that of their peers from standardisation groups. It can be assumed that various types of Schools Under Sails are an attractive way to educate young people.
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Simoncini, Kym, and Michelle Lasen. "Support for quality delivery of outside school hours care: A case study." Australasian Journal of Early Childhood 37, no. 2 (June 2012): 82–94. http://dx.doi.org/10.1177/183693911203700212.
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THERE HAS BEEN LITTLE research investigating Outside School Hours Care (OSHC) despite the growing demand for it in Australia. OSHC services can be managed by schools, Parents and Citizens' Associations, local councils, non-profit organisations or for-profit companies, and have varying levels of support available to them. This study investigates the different models of OSHC adopted by seven schools in a regional city in Queensland, with the aim of identifying elements that enhance quality of care. The schools—including two state, three Catholic and two independent—were all located in middle-to-high socioeconomic status (SES) suburbs in a small geographical area. In all seven, the OSHC services were on school premises. Data collection methods included interviews with principals, OSHC coordinators and area coordinators, as well as researcher observations. Quality Profiles awarded by the National Childcare Accreditation Council (NCAC) and themes emerging from an interview with the director of the Queensland Network of Children's Activities (QCAN) were used for triangulation and validation of results. Findings suggest that models of OSHC that provide coordinators with additional levels of support are more likely to deliver quality care to children. While support from the principal is important, that from outside the school in the form of area coordinators is vital in providing assistance with accreditation, professional development and networking. One key recommendation for services managed by Parents and Citizens' Associations is the additional support of an area coordinator.
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Guitián, Gregorio. "Pope Francis and Catholic Social Teaching on Ecology." Worldviews 22, no. 2 (May 30, 2018): 163–86. http://dx.doi.org/10.1163/15685357-02202003.
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Abstract In his visit to the United States, Pope Francis stressed the Christian message on ecology, which includes a calling to an “ecological conversion”. However, a recent paper on the influence of Christian religiosity on managerial decisions concerning the environment argues that Christian faith discourages managers’ environmental-friendly decisions. Francis message on ecology is part of the Catholic Social Teaching (CST), which contains valuable contributions, but it is still to be known. We present a synthetic view of CST on ecology and its implications for businesses, shareholders and consumers, which can also interest non-Christians concerned with the natural environment. Ultimately, we want to explain why Christians involved in economic activity should be concerned with the natural environment. We offer a moral qualification of acts regarding the natural environment, and conclude with some observations for Christian churches and business schools.
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Zøllner, Lilian. "Grundtvigs skoletanker i Filippinerne." Grundtvig-Studier 45, no. 1 (January 1, 1994): 199–228. http://dx.doi.org/10.7146/grs.v45i1.16147.
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Grundtvig’s Educational Ideas in the PhilippinesBy Lilian ZøllnerIn 1991 an initiative was taken to establish a folk high school in the Philippines, based upon Grundtvig’s educational ideas. The project was supported financially by Folkekirkens Nødhjælp (Danchurchaid) and Danida. The establishment of the folk high school was the work of the former Catholic priest, Edicio dela Torre, who was arrested on December 13th, 1974, by the Marcos regime and accused of being one of the leaders of the NDF (the National Democratic Front). On March 1st, 1986, he was released and left the Philippines.In 1991 Edicio dela Torre was invited to give lectures at Danish folk high schools. These meetings resulted in Edicio dela Torre having a vision of setting up a folk high school in the Philippines, where the education was to for life, viz life in the local communities which was fundamental to the work and importance of the grassroots leaders.The folk high school faces great challenges: to overcome earlier experiences with the educational system, to convince the population, to find a place in the non-formal educational offers, to keep the well-educated people in the country, and to cooperate in spite of political and religious differences.
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Evans, Raymond. "The lowest common denominator: loyalism and school children in war-torn Australia 1914 – 1918." Queensland Review 3, no. 2 (July 1996): 100–115. http://dx.doi.org/10.1017/s1321816600006474.
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It is the march of the troops through the children's playground which makes the recruits of ten years afterwards.R.E.N.Twopeny (1883)I made up my mind I was going to the war … I had no idea whatever what war implied, but I did know what it was to march to military music …– ex-AIF member (World War I)Most Australian school children, whether public or private, primary or secondary, had been finely tuned for warfare long before the Great War of 1914–18 had actually begun. School papers and reading books, history, geography and civics lessons, the personal persuasiveness of teachers trained to accept unequivocally “the power for good in teaching patriotism” to captive and captivated young audiences, the “rhythmic harmony” of loyalist singing, marching and versifying, the Imperial pageantry of Empire Day and the militaristic inculcations of highly disciplinary cadet training schemes all combined, in the closed educational environment of the schools, to produce young Australians well primed for unquestioning obedience to the State and martial sacrifice to the Empire. Children at a Sydney primary school were ordered to chant, in 1907, “I give my mind to my country to think for it; I give my heart because I love it; I give my hands to my country to work for it”; — “[and] to fight for it”, all the boy pupils were then expected to intone. Such orchestrated love of country was subordinated, in tum, to love of Britain's Empire — “our peace-bearing, peerless, guardian Empire” as one educator described it - which was presented as not only the largest but the worthiest empire in world history. The “cement of Empire”, it was said, contained such essential ingredients as social conformity, duty and sacrifice, which non-Catholic private schools and state schools applied with a heavily-laden trowel to impressionable young minds both preceding and during World War One.
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Shey, Patrick Fonyuy. "Teacher Support and Its Effect on the Development of Motor Abilities by Pupils with Dyspraxia in Primary Schools in Fako Division of the South West Region of Cameroon." Education, Language and Sociology Research 1, no. 1 (May 21, 2020): p81. http://dx.doi.org/10.22158/elsr.v1n1p81.
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The present study examined the effect of teacher support on the development of motor abilities by pupils with dyspraxia. Two specific objectives that centred on tutoring sessions and supplemental training were formulated to guide the study. The sample of the study was made up of twelve pupils in class three and twelve in class four selected from Catholic School (CS) Mutengene in Tiko Sub Division and Cameroon Baptist Convention (CBC) School Great Soppo in Buea Sub Division, Fako Division of the South West Region of Cameroon. Two teachers from each school also took part in this study. A motor ability test was administered to the intervention as well as the control group in order to measure the pupil’s abilities in relation to gross and fine motor skills. Based on comparative pre-test and post-test design with non-randomized experimental and control groups, the results of the study revealed that teacher support had a significant effect on the development of motor abilities by children with dyspraxia. Inadequate teacher support for pupils with dyspraxia was seen to have negative effects on the development of motor skills by children with dyspraxia; hence teachers should use more of enactive instructional strategies when dealing with dyspraxic learners. The schools should also have an all enriching environment for pupils to explore and fully develop their motor skills.
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Teyssier, Ronan. "The Organizational and Electoral Determinants of the Provincial Funding of Private Education in Canada: A Quantile Regression Analysis." Canadian Journal of Political Science 44, no. 4 (December 2011): 829–57. http://dx.doi.org/10.1017/s0008423911000771.
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Abstract.Several Canadian provinces partially fund private education through statistical formulas. This article draws on various studies in the area of political economy in order to link provincial educational grants to factors not explicitly comprised in the formulas. More specifically, organizational and electoral variables are expected to have an impact on the amount of provincial grants received by private school authorities. Quantile regression analysis shows that Catholic and Protestant private schools are somewhat favoured by the existing system of grants. Likewise, membership in the main provincial interest group and electoral competition are beneficial to private school authorities.Résumé.Plusieurs provinces canadiennes financent partiellement l'éducation privée. Le montant de ce financement est déterminé au moyen d'une formule statistique. Cet article se base sur divers travaux d'économie politique afin de relier les subventions publiques allouées à l'éducation privée à des facteurs non inclus dans les formules. Plus précisément, nous nous attendons à observer un impact significatif de variables organisationnelles et électorales. L'analyse de régression quantile montre que les écoles privées catholiques et protestantes de même que les écoles privées membres de l'association provinciale de représentation des intérêts sont avantagées du point de vue de la subvention et que la compétitivité électorale est positivement et significativement liée au montant de subventions reçues par les autorités scolaires privées.
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Bariroh, Siti. "Pendidikan Multikultural Upaya Membangun Keberagaman Inklusif di SMA Negeri 1 Bumiayu Kabupaten Brebes." International Conference of Moslem Society 1 (October 24, 2016): 197–206. http://dx.doi.org/10.24090/icms.2016.2417.
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The people of Indonesia are heterogeneous, in terms of religion or kepecayaan, culture, ethnicity, language and culture, because Indonesia is a country that Berbhineka Tunggal Ika, with a classification of social, cultural and excellence culture and geography, is one of the biggest advantages of a multicultural world , The roots of multicultural education, coming from intensive care to spread the views on the importance of the background of learners, both in terms of aspects of culture, ethnicity and religion. Educational attention in earnest background of learners is the forerunner for the emergence of multicultural education.
Multicultural education is composed of two terms, namely education and multicultural. Education means the development process and the attitude of a person or group of conduct in an attempt to mature through teaching, training, processes, and how to educate. Multicultural interpreted as cultural diversity, a variety of politeness. The concept of multicultural education in the journey widespread, especially countries that have ethnic diversity, rationalism, religion and culture like Indonesia.
SMA Negeri 1 Brits Brebes are public school students come from various backgrounds, ranging from the academic year 2011-2016 has been practicing multicultural education, given its students are not from the same religion, namely Islam, but there are also students who are non-Muslims are Catholic and Protestant, with an approach and interviews with parents guardians and students, they are welcomed, the provision of teaching of religious education non-Muslims, and runs well without any intimidation and discrimination, because the kids are already observed by the schools in following the teachings of his religion, although in the District brebes no teacher of Religious Education in addition to Islam, with the help of the church, can run smoothly, from planning, mobilization, organization and evaluation and control are done by the school, school committees and offices of National Education and Ministry of Religious Affairs Brebes Brebes.
In this research use, qualitative research methods, by presenting a wide range of anchovies in favor, with the data collection through: observation, interviews, and questionnaires to the school principal, school committees, teachers Muslims and non-Muslims, and elderly parents are Muslim and non-Muslims, as well as the students were Muslims and non-Muslims to Obtain valid the data, the number of students taking the population of parents and guardians are non-Muslims, principals, school committees and teachers partly that Muslims and non-Muslims.