Dissertations / Theses on the topic 'Religious education – Curricula – Zambia'

As the most populous Muslim country in the world, Indonesia has a unique experience in dealing with Islamic education, a system that was established years before the country's independence. This dissertation focuses on the development of Indonesian Islamic schools in facing the challenges of modernization and globalization, with special reference to their changing curricula. Using the social constructionist perspective as an approach, this study examines the significance of political and social changes to the development of Islamic schools' curricula throughout the country's history. This study finds evidences of a reciprocal relationship between the changing curricula of Indonesian Islamic schools and the changing social and political circumstances.

The Assembly of God Church, The Southern Baptist Convention, and the Seventh-day Adventist Church sponsor Brighton University, Collier University, and Lynwood University respectively. Each of these Christian denominations holds creationism as a tenet of the faith. Each university also operates a state approved teacher education program. A number of preservice elementary teachers at these three schools are choosing to teach in public schools where the teaching of creationism is not an option in the science curriculum. Thus, creationist institutions and instructors are training more and more preservice teachers, to teach science from an evolutionist perspective. From an examination of documents used in science and science methods classes, and through interviews with science and education professors, and former students, data was collected and analyzed. All of the professors expressed interest in the issues surrounding creationism and evolution. The science professor's concerns centered on the difficulties in harmonizing apparent discrepancies between scientific evidence and church doctrine. The education professors were content with church policy regarding creationism, and stated that they fortified creationist thinking in their science methods classes. Documents from the science and science methods classes, along with the information supplied by former students, do not show that creationism issues are being considered in science methods classes to the extent the professors thought they were. Few students were able to recall creationism, or how a creationist could teach evolutionary science, as topics given serious consideration in their science or science methods classes.

Thesis (PhD)--University of Stellenbosch, 2011.
ENGLISH ABSTRACT: This research focuses on teacher-learning for religious and cultural diversity. The background to the study is associated with curriculum reforms in South Africa since democratization in 1994 and the growing interest globally in the integration of Citizenship education and Religion education. In South Africa, the new national curricula after 1994 introduced Life Orientation as a learning area / subject which includes Citizenship education with Religion education as key focus areas. The outcomes associated with these focus areas require school-based learners to demonstrate knowledge of diversity, co-operative and communicative forms of democracy and commitment to the values espoused in The Constitution. The question that arises in relation to the professional development of teachers in this regard, concerns whether teachers have the professional knowledge base to ensure that their learners acquire the knowledge and skills to enable them to participate as competent citizens in a pluralist democracy. Consequently the large-scale transmissionist approaches to teacher development that have dominated INSET programmes have been critiqued in this study for being inadequate for learning the complexities associated with diversity, citizenship and democracy. This study has hence advocated for teacher-learning through participation in communities of practice which arguably provide appropriate learning conditions in which dialogue and critical reflection characterise the interaction between teachers. On the grounds that South Africa’s social-political history enforced the segregation of racial groups and privileged Christianity above other religions or beliefs, a further argument is related to how this history has influenced teachers’ frames of reference and whether teachers’ frames of reference continue to influence how Citizenship education is approached in the classroom. Hence, the theoretical framework for this study has been formulated to address the issue of teacher-learning for Citizenship education and Religion education (Citizenship education/Religion education) and the extent to which the frames of reference of teachers influence their approaches to democracy, values, citizenship and diversity. To this end two learning theory perspectives have been explored, viz. Mezirow’s transformative learning theory (1991, 2000) and communities of practice, as conceptualised by Wenger (1998, 2006b). The efficacy of the communities of practice concept for teacher-learning for diversity was investigated against a transformative learning theory background, using a mixed methods approach. A cross-sectional survey was conducted amongst 60 secondary schools in the Gauteng province, followed by a phase of participatory action research (PAR) with three teachers over a period of approximately eight months. The survey questionnaire was designed to determine the perspectives of a sample of Life Orientation teachers towards learning and teaching religious and cultural diversity in Life Orientation. The findings were used to inform the action research process which in turn drew attention to the significance of the community of practice concept for assisting teachers to generate content knowledge for Citizenship education/Religion education from an inclusive and constructivist perspective. The findings of the survey questionnaire indicated that the majority of the teachers in the sample were not opposed to including religious diversity in their Life Orientation classes despite not having backgrounds in Religious Studies or meaningful in-service training. The PAR findings indicate the value of engagement by teachers in a community of practice for creating and acquiring appropriate content knowledge and for critical reflection on the meaning and application of democratic and personal values for Citizenship education/Religion education.
AFRIKAANSE OPSOMMING: Hierdie navorsingsprojek fokus op onderwyser-leer ter bevordering van religieuse en kulturele diversiteit. Die agtergrond van hierdie studie is enersyds kurrikulumhervorming in Suid-Afrika sedert demokratisering in 1994 en andersyds die groeiende, wêreldwye belangstelling in die integrasie van Burgerskapopvoeding (Citizenship Education) en Religieuse-onderrig (Religion Education). Lewensoriëntering as ‘n leerarea/vak wat Burgerskapopvoeding en Religieuse-onderrig as primêre fokus insluit, is na 1994 as deel van die nuwe nasionale kurrikulum in Suid-Afrika bekendgestel. Die leeruitkomste van hierdie fokus vereis dat leerders kennis moet demonstreer rakende: diversiteit, samewerkende- en kommunikatiewe vorms van demokrasie en die verbintenis tot die waardes soos in die Grondwet vervat. Die vraag word gestel of die professionele ontwikkeling van onderwysers die nodige professionele kennisbasis bied wat kan verseker dat leerders wel kennis en vaardighede verwerf wat hulle in staat sal stel om bevoegde burgers te wees om aan ‘n pluralistiese demokrasie deel te neem. In hierdie studie word die transmissionistiese benaderings (transmissionist approaches) wat die indiensonderwysersopleiding (INSET) gedomineer het, krities ondersoek en bevraagteken ook hierdie benadering vir die onderrig-leer van kompleksiteite soos diversiteit, burgerskap en demokrasie. In hierdie studie word onderwyser-leer by wyse van deelname aan “gemeenskappe van praktyk” (communities of practice) onderskryf hoofsaaklik weens die moontlikhede wat hierdie benadering bied om gepaste leeromstandighede te skep waar onderwysers se interaksie deur dialoog en kritiese refleksie en terugskouing gekenmerk word. In die lig van Suid-Afrika se sosio-politiese geskiedenis waartydens die segregasie van rassegroepe afgedwing is en Christendom bo ander religieë of geloofsoortuigings bevoorreg was, word kritiese argumente gevoer rondom die invloed van hierdie geskiedenis op onderwysers se verwysingsraamwerke en hoe hierdie betrokke verwysingsraamwerke onderwysers se benadering tot Burgerskapopvoeding beïnvloed het. In die teoretiese raamwerk van hierdie studie word die grondliggende kwessies en diskoerse van onderwyser-leer vir Burgerskapopvoeding en Religieuse-onderrig (Burgerskapopvoeding/ Religieuse-onderrig) ondersoek asook die mate waarop die verwysingsraamwerke van onderwysers hulle onderrigbenaderinge tot demokrasie, waardes, burgerskap en diversiteit beïnvloed het. Die twee leerteorieë en perspektiewe van Mezirow se Transformatiewe Leerteorie (1991, 2000) en “gemeenskappe van praktyk”, soos deur Wenger (1998, 2006b) gekonseptualiseer is, word as vertrekpunte geneem. Die effektiwiteit van die konsep “gemeenskappe van praktyk” vir onderwys-leer in belang van diversiteit, word ondersoek teen die agtergrond van ‘n transformatiewe leerteorie deur gebruik te maak van ‘n gemengde-metodesbenadering (mixed methods approach). ‘n Deursnee-opname is aan 60 sekondêre skole in die Gauteng provinsie gedoen, gevolg deur ‘n fase van Deelnemende-Aksienavorsing met drie onderwysers oor ‘n tydperk van ongeveer agt maande. Die vraelys vir die opname is sodanig ontwerp dat ‘n steekproef Lewensoriënteringonderwysers se perspektiewe van onderrig-leer van religieuse en kulturele diversiteit in Lewensoriëntering bepaal kon word. Hierdie bevindinge is vir die aksienavorsingsfase gebruik wat die aandag gefokus het op die belangrikheid van “gemeenskappe van praktyk” as ‘n konsep wat onderwysers kan help om inhoudskennis vir Burgerskapopvoeding/Religieuse-onderrig vanuit ‘n inklusiewe en konstruktiewe benadering te genereer. Die bevindinge van die vraelysopname toon dat die meerderheid van die onderwysers, wat deel was van die steekproef, nie gekant is teen die insluiting van religieuse diversiteit in Lewensoriënteringsklasse nie ten spyte van die feit dat hulle geen agtergrond in Religieuse-onderrig of enige ander betekenisvolle indiensopleiding ontvang het nie. Die bevindings van die Deelnemende– Aksienavorsingsproses bewys die waarde van onderwyserbetrokkenheid in “gemeenskappe van praktyk” om inhoudskennis te verwerf en krities na te dink oor die betekenis en toepassings van demokratiese en persoonlike waardes vir Burgerskapopvoeding/Religieuse-onderrig.

Thesis (Ph.D.)--Kent State University, 2008.
Title from PDF t.p. (viewed Feb. 17, 2010). Advisor: Eunsook Hyun. Keywords: higher education curriculum; theological education curriculum; grounded theory; case study; comprehensive curriculum reform; faculty role in curriculum; administration role in curriculum; faculty and administration collaboration; curriculum model; organiz. Includes bibliographical references (p. 265-265).

La problématique de recherche étudiée dans le cadre de cette thèse, émerge de diverses réflexions, données empiriques et observations, toutes liées à un constat qui a des implications importantes pour l’enseignement des sciences :le rejet partiel ou total de la théorie de l’évolution aux cours de sciences dispensés à l’école, au nom de croyances créationnistes, dans des sociétés modernes européennes où la science fait autorité.

La littérature scientifique qui traite de cette problématique dans le cadre de l’enseignement scolaire en Europe ,analyse les conceptions d’acteurs de l’enseignement scolaire – enseignants et/ou élèves – sur ce sujet, en étudiant notamment le lien qu’entretiennent ces conceptions avec les représentations que ces mêmes acteurs ont de la science, avec leurs parcours personnels, avec leur formation, etc. Un point aveugle observé dans cette littérature est la rareté des recherches portant sur les directives officiellement adressées aux enseignants. C’est pourquoi nous avons choisi de nous pencher sur le contenu de ces directives.

Cette recherche a, en premier lieu, une visée exploratoire. Elle consiste à construire et utiliser un instrument théorique et méthodologique qui permet, d’une part, d’identifier des représentations du savoir scientifique, de la croyance religieuse et/ou de leurs rapports (ou non rapports) véhiculées par les curriculums prescrits européens et, d’autre part, de déterminer des mécanismes à travers lesquels ces représentations pourraient influencer, d’une façon ou d’une autre, le rejet ou l’acceptation de la théorie de l’évolution au nom de croyances créationnistes ou encore, inversement, le rejet ou l’acceptation de croyances créationnistes au nom de la théorie de l’évolution. Pour repérer les représentations recherchées, nous utilisons la méthode de l’analyse de contenu thématique.

Une autre visée de cette étude est confirmatoire. Il s’agit de confirmer le postulat suivant lequel la nature des éventuelles représentations repérées au sein des curriculums prescrits au moyen de l’instrument susmentionné peut être mise en lien – lien dont la nature sera définie dans le corps de notre dissertation, sur la base de l’analyse de données sociohistoriques rapportées dans la littérature – avec les modalités de gestion de la laïcité mises en place par les politiques éducatives de différents pays européens :la France, la Grèce et la Belgique francophone. Ces pays ont justement été sélectionnés pour leur profil divergent en matière de politiques de gestion de la diversité culturelle. Pour démontrer ce lien, nous nous livrons à une analyse comparative sociétale.
Doctorat en Sciences Psychologiques et de l'éducation
info:eu-repo/semantics/nonPublished

Diese Arbeit bietet eine solide theoretische Grundlage zu Philanthropie und religiös motivierten Spendenaktivitäten und deren Einfluss auf Wohltätigkeitstrends, Entwicklungszusammenarbeit und einer auf dem Gedanken der sozialen Gerechtigkeit beruhenden Philanthropie. Untersucht werden dafür die Strukturen religiös motivierte Spenden, für die in der islamischen Tradition die Begriffe „zakat“, „Waqf“ oder im Plural auch „awqaf-“ oder „Sadaqa“ verwendet werden, der christliche Begriff dafür lautet „tithes“ oder „ushour“. Aufbauend auf diesem theoretischen Rahmenwerk analysiert die qualitative und quantitative Feldstudie auf nationaler Ebene, wie die ägyptische Öffentlichkeit Philanthropie, soziale Gerechtigkeit, Menschenrechte, Spenden, Freiwilligenarbeit und andere Konzepte des zivilgesellschaftlichen Engagements wahrnimmt. Um eine umfassende und repräsentative Datengrundlage zu erhalten, wurden 2000 Haushalte, 200 zivilgesellschaftliche Organisationen erfasst, sowie Spender, Empfänger, religiöse Wohltäter und andere Akteure interviewt. Die so gewonnen Erkenntnisse lassen aussagekräftige Aufschlüsse über philanthropische Trends zu. Erstmals wird so auch eine finanzielle Einschätzung und Bewertung der Aktivitäten im lokalen Wohltätigkeitsbereich möglich, die sich auf mehr als eine Billion US-Dollar beziffern lassen. Die Erhebung weist nach, dass gemessen an den Pro-Kopf-Aufwendungen die privaten Spendenaktivitäten weitaus wichtiger sind als auswärtige wirtschaftliche Hilfe für Ägypten. Das wiederum lässt Rückschlüsse zu, welche Bedeutung lokale Wohltätigkeit erlangen kann, wenn sie richtig gesteuert wird und nicht wie bislang oft im Teufelskreis von ad-hoc-Spenden oder Hilfen von Privatperson an Privatperson gefangen ist. Die Studie stellt außerdem eine Verbindung her zwischen lokalen Wohltätigkeits-Mechanismen, die meist auf religiösen und kulturellen Werten beruhen, und modernen Strukturen, wie etwa Gemeinde-Stiftungen oder Gemeinde-„waqf“, innerhalb derer die Spenden eine nachhaltige Veränderung bewirken können. Daher bietet diese Arbeit also eine umfassende wissenschaftliche Grundlage, die nicht nur ein besseres Verständnis, sondern auch den nachhaltiger Aus- und Aufbau lokaler Wohltätigkeitsstrukturen in Ägypten ermöglicht. Zentral ist dabei vor allem die Rolle lokaler, individueller Spenden, die beispielsweise für Stiftungen auf der Gemeindeebene eingesetzt, wesentlich zu einer nachhaltigen Entwicklung beitragen könnten – und das nicht nur in Ägypten, sondern in der gesamten arabischen Region. Als konkretes Ergebnis dieser Arbeit, wurde ein innovatives Modell entwickelt, dass neben den wissenschaftlichen Daten das Konzept der „waqf“ berücksichtigt. Der Wissenschaftlerin und einem engagierten Vorstand ist es auf dieser Grundlage gelungen, die Waqfeyat al Maadi Community Foundation (WMCF) zu gründen, die nicht nur ein Modell für eine Bürgerstiftung ist, sondern auch das tradierte Konzept der „waqf“ als praktikable und verbürgte Wohlstätigkeitsstruktur sinnvoll weiterentwickelt.
This work provides a solid theoretical base on philanthropy, religious giving (Islamic zakat, ‘ushour, Waqf -plural: awqaf-, Sadaqa and Christian tithes or ‘ushour), and their implications on giving trends, development work, social justice philanthropy. The field study (quantitative and qualitative) that supports the theoretical framework reflects at a national level the Egyptian public’s perceptions on philanthropy, social justice, human rights, giving and volunteering and other concepts that determine the peoples’ civic engagement. The statistics cover 2000 households, 200 Civil Society Organizations distributed all over Egypt and interviews donors, recipients, religious people and other stakeholders. The numbers reflect philanthropic trends and for the first time provide a monetary estimate of local philanthropy of over USD 1 Billion annually. The survey proves that the per capita share of philanthropy outweighs the per capita share of foreign economic assistance to Egypt, which implies the significance of local giving if properly channeled, and not as it is actually consumed in the vicious circle of ad-hoc, person to person charity. In addition, the study relates local giving mechanisms derived from religion and culture to modern actual structures, like community foundations or community waqf that could bring about sustainable change in the communities. In sum, the work provides a comprehensive scientific base to help understand- and build on local philanthropy in Egypt. It explores the role that local individual giving could play in achieving sustainable development and building a new wave of community foundations not only in Egypt but in the Arab region at large. As a tangible result of this thesis, an innovative model that revives the concept of waqf and builds on the study’s results was created by the researcher and a dedicated board of trustees who succeeded in establishing Waqfeyat al Maadi Community Foundation (WMCF) that not only introduces the community foundation model to Egypt, but revives and modernizes the waqf as a practical authentic philanthropic structure.

The relationship between religion (Church) and education (State) through religious education (RE) in Zambia has passed through different stages of development. During the missionary period (1883/1890- 1924), RE was, naturally, offered in the form of Religious Instruction (RI) and was thus fully denominational and confessional. Despite some general improvements in the provision of education, the subject remained largely confessional at the end of the colonial period (1925 - 1964). After Independence, the confessional model of the subject was inherited and continued throughout the First Republic (1964 - 72) and part of the Second Republic (1973 - 90). However, as a result of educational reforms started in the mid 1970s, RE became more educational by adopting an approach that was partly confessional and partly phenomenological from the mid 1980s. Despite new educational reforms in 1991/92 and after 1996, progressive development of RE as a curriculum subject seems to have been negatively affected by the state's self-contradictory declaration of Zambia as a Christian Nation in 1991. Thus the subject continued to be partly confessional and partly phenomenological during the Third Republic (1991 to date). While the state or Ministry of Education sees RE as a curriculum subject with educational aims like any other, research results show that many Zambians, especially members of different religious traditions, still see the subject as having confessional aims as well. However, since the country is pluralistic and democratic, RE in Zambia should continue developing in line with the constitutional values of religious and cultural freedom and the liberal national education policy provisions for spiritual and moral education. Thus the subject should go beyond its current unclear state of being largely confessional and partially phenomenological and become more educational; it should take the religious literacy and critical understanding model which takes both religious truth-claims and educational skills and understanding of religion seriously. To ensure this, a specific national policy which broadly outlines the nature and form of RE in schools needs to be put in place as a guide to all interest groups.
Religious Studies & Arabic
(D. Litt. et Phil. Religious Studies))

This research was based on ‘Catholic secondary education and identity reformation in Zambia’s Southern Province. Its main purpose was to explore the nature and scope of the undesired identity reformation experienced in Catholic secondary schools in Zambia’s Southern Province as well as suggest possible ways of how the problem can be resolved. The study was guided by the following main research question ‘How has a conflict of values between the evolving Catholic education policies and Zambian national education policies affected the identity of Catholic secondary schools in Zambia’s Southern Province?’ This question formed the main basis for the achievement of the study’s overarching purpose highlighted earlier. A qualitative methodology was utilized to gather data for this research. Data was gathered using semi-structured interviews, focus group interviews/discussions and documentary/content analysis. Research participants included: the Secretary of Catholic education, the PEO, school headteachers, teachers of RE, parents and grade twelve learners. Key documents analyzed using document analysis were Catholic education policies and Zambian national educational policies. The following findings resulted from the study: a conflict of values is non-existent between Catholic education policies and Zambian national education policies; there are four real/major causes of undesired identity reformation in Catholic secondary schools in Zambia’s Southern Province; the various contemporary challenges experienced by Catholic secondary schools in Zambia’s Southern Province are responsible for the undesired weakening of the school’s ‘academic’ and ‘religious’ mission; RE has experienced undesired changes at the levels of its nature, role and place in the Catholic secondary school curriculum over the years; Catholic secondary schools in Zambia’s Southern Province can be characterized as ‘partially Catholic’; realigning Catholic secondary schools with Catholic education policy involves returning such schools back to Catholic educational practice as recommended in Catholic education policies. The main conclusion of the study was that undesired identity reformation is present in Catholic secondary schools in Zambia’s Southern Province but it is not linked to a conflict of values in Catholic education policies and Zambian national education policies. To resolve the problem of undesired identity reformation in Catholic secondary schools, all study recommendations emphasized an urgent return by the schools to educational practice as recommended in Catholic education policy if they are to regain their lost desired total-Catholic character or identity.
Educational Foundations
D. Ed. (Philosophy of Education)

This study focuses on the teaching of RE in Zambian multireligious secondary schools. The problem faced in secondary schools is that currently RE is being taught with a single religious approach by the RE teachers instead of using a multireligious perspective as directed by the Ministry of Education (MoE). The aim of this study, therefore, was to find out why RE teachers tend to be reluctant to respond to the MoE directive in applying a multireligious approach to the subject. In order to achieve this aim, an empirical investigation was necessary. A quantitative and qualitative survey through self-administered questionnaires and in-depth interviews were undertaken by the 194 teachers teaching RE in selected secondary schools in the Copperbelt Province. The research reveals that the RE teachers' reluctance to respond to the Ministry's directive is a result of their different perceptions which are mostly influenced by their religious affiliations and the syllabuses they use. For example, the majority of the RE teachers involved in the teaching of RE in secondary schools are Christians, therefore, they are reluctant to teach RE that also includes non-Christian religions because they feel it would compromise their consciences and their own faiths. As a result, they prefer to teach the subject from a Christian standpoint. This approach differs from the MoE directive to teach RE from a multireligious perspective. In the light of the different perceptions concerning the problem of teaching RE in Zambian multireligious secondary schools, the following recommendations have been made: (i) Since the Zambian secondary schools have become multireligious, RE teaching should take a multireligious perspective if it is to be relevant to the needs of pupils of diverse religious backgrounds; (ii) The current RE syllabuses (2044 and 2046) require a critical evaluation and revision in order to ensure that they adapt to a multireligious tradition. Finally, the results of this study concludes that the teaching of RE should be firmly placed in an educational context by making no assumptions or preconditions from the personal commitment of RE teachers. The role of RE teachers is that of educators.
Educational Studies
D.Ed. (Didactics)

This dissertation describes a qualitative case study which examined the process through which one Quaker elementary school, Brinton Friends School (BFS), is becoming a multicultural, anti-racist institution. The research was conducted over a four-month period in 1990 to explore how a school founded on spiritual principles integrates a multicultural change process. Through interviews, observations, and document analysis three aspects of the school's experience were investigated to provide a glimpse at an on-going change process. The first was a description of the concrete steps the school is taking to achieve its goals. These include participation in a multicultural self-assessment program created by the National Association of Independent Schools, racism awareness workshops for all staff, and an analysis of institutional policies and practices to ensure equity. Emphasis has been placed on creating a racially and culturally heterogeneous community. The second aspect explored in this research was the way staff, particularly White staff, feel about this process. Although some forms of resistance were observed, staff at the school are generally supportive of the multicultural change effort. The third area of research was an examination of the specific ways in which a multicultural, anti-racist focus is woven into the Quaker spiritual values of the school. Some tensions were reported between these values and the multicultural, anti-racist process. This research examined whether intrinsic conflicts exist between these two value systems. The key themes of community, conflict, and spirituality emerged during the research at BFS. These three themes form individual yet interrelated perspectives on the environment of the school and its change process. The feeling of community at BFS was cited as important to participants in this study. This sense of community has been nurtured in part by the Quaker spiritual principles at the heart of the school. Yet as in any community of people there are conflicts. At BFS these include how to solve problems, how to be inclusive, and how to define what spirituality means for the school. This research utilizes these themes to provide a picture of one Quaker school in the process of change.

This study explored the relationship between Christian curricular emphases and academic rigor among Christian secondary schools. It used convergent data transformation methods to analyze published curriculum descriptions in relationship to published academic data. This study correlated the two sets of variables while controlling for the influence of family income on these academic performance metrics. A review of the precedent literature first presented foundations for Christian education. It then examined studies of both Christian curriculum and academic rigor. It reviewed studies of curriculum, both theoretical and practical, and introduced the term “Christian curricular emphases” for discussing intentional assertions of Christian principles. It also reviewed studies examining selected criteria (AP courses, SAT scores, and acceptance into top universities) as measures of academic rigor. Few published studies examined both strands together. The convergent data transformation research design consisted of both qualitative and quantitative analyses consisting of four phases. The study required a population which could demonstrate both Christian curricular emphases and academic rigor, hence the selection of CESA schools. The first phase collected published qualitative curricular data and quantitative academic rigor data. The second phase gathered both tuition and family income data to control for possible confounding variables. The third phase coded schools’ course descriptions for integration of faith and learning (IFL) language, which was then transformed into quantitative data for analysis. The fourth phase performed a multivariate analysis of variance with covariates (MANCOVA) on all collected data. Overall, this study found that CESA schools provided rigorous academics when compared to other categories of schools. Controlling for family income levels strengthened all academic rigor measurements. Increasing years of required Bible courses correlated with lower measures of academic rigor. Higher frequency of IFL language in science course descriptions correlated with higher academic rigor measures, while higher frequency of IFL language in English or social studies courses did not. No school used IFL language in math course descriptions. Evaluating CESA schools’ Christian curricular and academic rigor data confirmed the added clarity of controlling for income data. Additionally, this study provided a new methodology for correlating Christian curricular emphases and academic rigor in Christian secondary schools.

This study was conducted to assess the implementation of the expanded core curriculum for learners with visual impairments in special schools in Zambia sub – Saharan Africa. A qualitative case study was used. The main instruments in data collection were face-to-face interviews, a focus group discussion, questionnaire and documents. Data was collected from 28 learners with visual impairments from Grade 5 to 12, 22 teachers from 3 selected special schools; 10 university students, 1 lecturer at university level; 2 college lecturers and 2 curriculum specialists. All the participants were sampled using the purposive sampling procedure. The study found that ECC was taught in segmented patterns without a curriculum guide and learners did not learn all the skills. Methodologies used in teacher training and at school level were inadequate. The main challenges were lack of clear curriculum on ECC, lack of time allocated for teaching ECC, non-availability of teaching and learning resources. The strategies to improve delivery of ECC included formulation of clear ECC and improvement in personnel preparation. The findings offer insight into the kind of ECC skills offered in schools and the challenges that hinder the full teaching of skills. In order to improve skills delivery, all stakeholders: teachers, trainers, curriculum specialists and parents, should collaborate.
Inclusive Education
D. Ed. (Inclusive Education)

The researcher undertook a study of the management of curriculum change in basic schools in Mongu Township in Zambia with a view to provide recommendations for improvement in the management of curriculum change. A conceptual analysis of key concepts relevant to the research was done in Chapter 2, while Chapter 3 presented how curriculum change was managed in several other countries. This formed the theoretical basis for directing the empirical study. For the qualitative empirical study two basic schools were investigated out of the 10 schools in Mongu Township in the Western Province of Zambia. The basic research objective of the empirical research was to investigate the management of curriculum change provided by the managers and class teachers. The qualitative research strategy adopted was a case study. The research methods that were used to collect empirical data were semi-structured, unstructured, and focus group interviews, institutional and classroom observations, and document analyses. The researcher discovered that the management of curriculum change, the implementation of the educational programmes and the interpretation of the educational policies were inadequately executed in the studied schools. Research findings inter alia also indicated: that the managers and class teachers were found to possess inadequate management skills; that professional capacity building programmes had little impact on managing curriculum change; that the job descriptions and management roles of the managers and class teachers were not adequately executed to conform to the management functions model which was used to describe how curriculum change should be managed. The institutional and classroom challenges experienced by the managers and teachers contributed to the inadequate execution of their curriculum management tasks. It was possible for the researcher to indicate many shortcomings in the management of curriculum change and change processes, and to make meaningful recommendations to address them.
Umcwaningi wenze ucwaningo lokuphatha ukushintshwa kwekharikhyulamu ezikoleni eziyisisekelo sokuqala emaLokishini aseMongu eZambia ngomqondo wokwenza izincomo ngokuthuthukiswa ukuphathwa koshintsho lwekharikhyulamu. Uhlaziyo lwemiqondo esemqoka kucwaningo lwenziwe kwiSahluko 2, kanti iSahluko 3 sibeka indlela yokuthi ukuphathwa koshintsho lwekharikhyulamu kwenziwe kanjani emazweni ambalwa. Lokhu kube yisisekelo sethiyori yocwaningo olwenziwe ngezinto ezibambekayo ngaphandle. Ukwenza ucwaningo ngaphandle lwe-qualitative, empirical kuphenyisiswe ngezikole ezimbili zesisekelo phakathi kwezikole ezilishumi zaseLokishini laseMongu kwiProvinsi (isifundazwe) seNtshonalanga saseZambia. Injongo enkulu yocwaningo lwesisekelo lwangaphandle bewukuphenyisisa ngokuphathwa koshintsho lwekharikhyulamu okwenziwa ngabaphathi kanye nothisha bamaklasi. Kwenziwe i-case study njengesu lokwenza ucwaningo lwe-qualitative research. Izindlela zocwaningo ezisetshenzisiwe ukuqoqa i-empirical data, kusetshenziswe amaqembu okugxila ngezingxoxo ngokwenza ama-semi-structured, kanye nama-unstructured interview, kanye nokubukela ngokuqaphela ukusebenza kwamaklasi ezikhungweni kanye nokuhlaziya imibhalo. Umcwaningi uthole ukuthi ukuphathwa kwekharikhyulamu, ukusetshenziswa kwezinhlelo zemfundo kanye nokutolikwa kwemigomo yezemfundo kwakungasetshenziswa ngokwenele ezikoleni okucwaningwe ngazo. Imiphumela yocwaningo phakathi kokunye, ikhombise: ukuthi abaphathi kanye notshisha bamaklasi abanawo amakhono alingene okuphatha; nokuthi izinhlelo zobuprofeshini zokuthuthukisa amakhono zaba nomphumela omncane ekuphathweni koshintsho lwekharikhyulamu; kanti futhi ukuchazwa kokwenziwa komsebenzi kanye nezindima zokuphatha kwabaphathi kanye nothisha bamaklasi kwakungalandelwa ngokwanele ukuze kulandele imodeli yemisebenzi yezokuphatha, okwakusetshenziswa ukuchaza ukuthi ukushintshwa kwekharikhyulamu kumele kuphathwe kanjani. Izinselele ezikhona ezikhungweni nasemagumbini okufunda, abaphathi nothisha abahlangabezana nazo zaba nomthelela ekuphathweni ngokungenele kwemisebenzi yokuphatha ikharikhyulamu. Kwakhonakala ukuthi umcwaningi akhombise ukuntengantenga okukhulu kwezokuphathwa koshintsho lwekharikhyulamu kanye nokushintsha izinqubo zoshintsho, kanti futhi nokwenza izincomo ezibambekayo zokubhekana nokuntengantenga.
Monyakišiši o dirile nyakišišo ya taolo ya phetošo ya kharikhulamo ka dikolong tša motheo tša Lekheišene la Mongu go la Zambia ka kgopolo ya go fa ditšhišinyo tša kaonafatšo taolong ya phetošo ya kharikhulamo. Tshekatsheko ya kgopolo ya dikgopolo tše bohlokwa go nyakišišo e dirilwe ka go Kgaolo ya 2, mola Kgaolo ya 3 e bolela ka ga ka fao phetošo ya kharikhulamo e laotšwego ka dinageng tše dingwe tša go balega. Se se bopile motheo wa teori wa go hlahla nyakišišo ya epirikale. Go nyakišišo ya epirikale ya khwalithethifi, dikolo tše pedi tša motheo di nyakišišitšwe go tšwa go dikolo tše lesome tša Lekheišene la Mongu ka Profenseng ya Bodikela bja Zambia. Maikemišetšo a motheo a nyakišišo ya epirikale e be e le go nyakišiša taolo ya phetošo ya kharikhulamo ye e fiwago ke balaodi le barutiši. Nyakišišokakaretši e amogetšwe bjalo ka leano la nyakišišo ya khwalithethifi. Mekgwa ya nyakišišo yeo e šomišitšwego go kgoboketša datha ya epirikale e be e le dipoledišano tša sebopego sa seripa, tša go hloka sebopego, le tša tebantšho ya sehlopha, tša institšhušene le ditlhokomelo tša ka phapošing ya borutelo, le ditshekatsheko tša tokomane. Monyakišiši o utulotše gore taolo ya phetošo ya kharikhulamo, phethagatšo ya mananeo a thuto le tlhathollo ya dipholisi di be di sa phethagatšwe ka go lekana ka dikolong tše di nyakišišitšwego. Dikutullo tša nyakišišo magareng a tše dingwe gape di laeditše: gore balaodi le barutiši ba phapoši ya borutelo ba hweditšwe go ba ba na le mabokgoni a taolo a go hlaelela; gore mananeo a kago ya bokgoni a profešenale a na le khuetšo ye nyane godimo ga go laola phetošo ya kharikhulamo; le gore ditokomane tša tlhaloso ya mošomo le mešomo ya taolo ya balaodi le barutiši ba phapoši ya borutelo ga se di phethagatšwe ka go lekana go latela mmotlolo wa mešomo ya bolaodi, yeo e šomišitšwego go hlalosa ka fao phetošo ya kharikhulamo e swanelago go laolwa. Ditlhotlo tša institšhušene le tša phapoši ya borutelo tše di lemogilwego ke balaodi le barutiši di bile le seabe go phethagatšo ye e sa lekanego ya mešongwana ya taolo ya kharikhulamo ya bona. Monyakišiši o kgonne go laetša ditlhaelelo tše ntši ka taolong ya phetošo ya kharikhulamo le ditshepetšo tša phetošo, le go dira ditšhišinyo tša go kwagala go di lokiša.
Educational Management and Leadership
D. Ed. (Education Management)

The study investigates the role of religious education in the promotion of girls’ educational rights in peri-urban schools in Chingola district, Zambia. Fifteen schools were involved in the study and are all in the outskirts of Chingola town. Data was collected through oral interviews, questionnaires and observations. Questionnaires were given to 260 girls ranging from grade 5 to 9. Five questionnaires were distributed to each class. Besides the school girls, six instructresses were interviewed on cultural beliefs and practices that hinder girls’ progress in education. In addition, 15 teachers were also interviewed specifically to identify topics in Religious Education and their relevance in the promotion of self-confidence and self-esteem among girls as well as various teaching methods which promote learner-centredness. The Religious Education curriculum at primary, secondary and college levels of education was evaluated to assess its relevance to the promotion of girls’ education. Furthermore, contributions by some Non-Governmental Organisations and Religious Education towards gender equity in education and the Zambian government policy on gender were highlighted. The findings of the study were in four categories namely: cultural beliefs and practices that hinder girls’ progress in education, other problems affecting girl-child education besides cultural norms, freedom to enable girls to make their own constructive decisions, and topics in Religious Education which have the potential to promote self-confidence and self-esteem among the girls. The cultural beliefs and practices highlighted were the initiation ceremonies, early pregnancies and early marriages. The other problems hindering girls’ progress and advancement which came out vividly were long distances from home to school, poverty, boys jeering at girls when they got wrong answers and household chores. Further findings identified topics in Religious Education and their relevance towards the promotion of girls’ educational rights despite the influence of cultural beliefs and practices in the peri-urban schools. Some of the topics were ‘Advantages of having a friend’ taught in grade 1, ‘Growing in responsibility’ taught in grade 2, ‘Bravery and courage’ taught in grade 4, ‘Happiness’ taught in grade 5, ‘Development and co-operation’ taught in grade 6, ‘Marriage and family life’ taught in grade 7, ‘How people make choices’ taught in grade 8, ‘The talents people have’ taught in grade 8, ‘How people develop’ and ‘How religion helps people’ taught in grade 8, ‘Freedom and community’ as well as ‘Ambitions and hopes’ taught in grade 9. In conclusion, the research study has revealed that Religious Education as a subject has the potential to promote the girls’ educational rights and advancement in the peri-urban schools. Other subjects taught like Mathematics, Science and Technology are experimental subjects. They were rigid and cannot be bent while Religious Education leaves room for freedom in making concrete decisions. It deals also with emotions, values, and feelings. Mathematics imposes the facts without query.
Religious Studies
M.A. (Religious studies)

A curriculum is a mirror reflecting the identity, goals, aims and objectives of any nation. The kind of graduates a country has are a reflection of the type of curriculum and the success of any curriculum depends on the involvement of those who implement it. Teachers in particular are the ‘engine’ of curriculum success but can also be the architects of its downfall. Zambia launched the 2013 curriculum framework in January 2014. However, with a worldwide historical trend of discrimination against disability and to some extent against teachers of learners with disabilities, it was imperative to undertake this study to establish how the 2013 revised curriculum was being implemented in teaching Learners with Special Educational Needs in Zambia. Without knowledge of whether special education teachers were involved in the curriculum process or not, it was further imperative to study their involvement in the curriculum development process and its implementation. This study sampled one hundered and twenty (120) special education teachers, twelve (12) Education Standards Officers and two (2) Curriculum Specialists for special education. Questionnaires, interviews, checklists and teacher observations were used to collect data. Questionnaires were administered to special education teachers to collect data of their knowledge about and involvement in curriculum development process, the methods and strategies and the challenges they faced implementing the curriculum. Interviews were administered on Education Standards Officers and Curriculum Specialists for special education to establish their role the curriculum development process, their appreciation of the curriculum change, the challenges they and the teachers faced implementing the curriculum and how they helped to overcome the challenges. By using the observation checklist during lesson observation and post lesson discussions, the researcher managed to collect data about the actual experiences in natural settings – the classroom. The study employed the Convergent Parallel Mixed Methods Design. Quantitative data was analysed by use of the Statistical Package for Social Sciences (SPSS) to derive statistical interpretations such as frequencies, percentages, standard deviation, mean, significant differences and relationships. Qualitative data was analysed with the help of NVIVO qualitative data software to create themes by coding density and basic cross tabulations by node attribute values. Results were triangulated to come up with a consolidated conclusion. It was established that special education teachers were not involved in the CDP except at implementation and they were implementing the revised curriculum amidst numerous challenges. Lack of involvement in the curriculum development process was linked to special education teachers’ lack of understanding of key concepts necessary for curriculum implementation for LSENs. The study recommends a deliberative cycle of training of special education teachers in the revised curriculum as it relates to special education. The study further calls for the provision of necessary specialised and adapted materials for effective implementation of the revised curriculum.
Curriculum and Instructional Studies
D. Phil. (Education)

This explanatory sequential mixed methods study reviews the programs and academic courses for women at complementarian schools of Christian higher education. The literature review historically unfolds the egalitarian and complementarian debate. Choosing the complementarian path, I advocate theological or practical ministry training for complementarian women, and review other recent research pertinent to this field. The initial quantitative phase utilizes content analysis from catalogs on institutional websites. In a second qualitative phase, twelve purposively selected directors were interviewed at exemplar complementarian schools such as Cedarville University, Covenant Seminary, Dallas Theological Seminary, The Master’s University, Midwestern Seminary, Moody Bible Institute, Reformed Seminary, Southern Seminary, Southeastern Seminary, Southwestern Seminary, and Westminster Seminary. The analysis includes quantitative and qualitative data revealing consistency and variation among these institutions in order to provide insight and example for other institutions and educators in Christian higher education.

This study seeks to explore aspects of the educational practice of the Accelerated Christian Education (ACE) programme. The philosophy (the Christian underpinnings) and pedagogy (mastery learning) of the ACE programme as contemporary educational practice is examined against a background of educational reform movements such as outcomes-based education. In addition, the thesis examines the issue of what it takes for a student to succeed in tertiary education, investigates the stated claims of the ACE programme in this regard, and then scrutinises these claims, in an empirical study, that includes ACE graduates, their parents and university admissions officers. Finally recommendations are made to those who use the programme in schools regarding any perceived strengths and/or weaknesses in the programme itself, or in the management and implementation of the programme, with a view to enhancing the educational experience of high school students preparing to enter the realm of tertiary education.
Psychology of Education
M. Ed.(Educational Management)

The global AIDS pandemic with more than 30 million people being infected, with the greatest impact in sub-Saharan Africa, remains an enormous challenge to all societies including the churches. Especially young Africans, aged 15 to 24, face a high risk of getting infected with HIV. However, multifaceted and contextual preventive measures for this age group have good chances of curbing the epidemic. This dissertation in Practical Theology attempts to explore the potential contribution of Christian curriculum-based AIDS prevention in the Ghanaian context. It does this by relating practical-theological insights to the lifeworld of young people in Ghana. Thus the specific opportunities and limitations of Christian prevention programmes are identified. Their relevance for religious education in Ghana is finally examined in three exemplary curricula with Christian and secular approaches. The findings result in practical recommendations for the design of Christian AIDS prevention programmes within the Ghanaian context.
Practical theology
D. Th. (Practical Theology)

Although matters of faith, religion and spirituality are central to the lives of millions of people in the global South. and many faith based organizations are actively involved in development. few northern academics in the field of international development make explicit reference to religion's role in development. and, if they do, the subject is often subsumed under another category, such as culture. This study seeks to shed light on the interface between religion and international development in Canadian academic institutions: to what extent is the influence -- for good or ill-- of religion or development acknowledged in their programmes, publications, and curricula? This is accomplished by means of an analysis of references to religion in the Canadian Journal of Development Studies (CJDS) and Canadian Development Reports as well as in the course offerings of International Development Studies (IDS) departments at Canadian universities. Findings show that only about 1% of article titles and 2% per cent of abstracts mention the subject of religion in its broadest definition over the twenfy five year history of the CJDS. Of 2,684 IDS courses offered (including courses cross-listed with Religious Studies departments), some 3% mention religion in their titles, and 8% in course descriptions. However, upon closer examination, only a handful of courses directly analyze the relationship between religion and development. Findings from this research are further interrogated in surveys and interviews with key informants, in order to uncover some of the reasons for what is perceived to be a lacuna in IDS teaching and research. Various recommendations are advanced: positivistic biases in academia need to be acknowledged, more research should be devoted towards an area currently understudied, and northern academics must be challenged to consider the religious reality of southern life, for, in Robert Chambers' words, "Whose reality counts?" Clearly the religious dimension of global life needs to be afforded a sharper focus in the programmes, publications and curricula of IDS departments at Canadian academic institutions.
Thesis (Ph.D.)-University of KwaZulu-Natal, Pietermaritzburg, 2005.

Religion and spirituality viewed within the context of the person-in-situation gestalt, interacts with and influences social work practice and education in a myriad ways. Internationally there has been strong acceptance of a biopsychosocial and spiritual paradigm in social work practice. Accordingly, a number of Schools of Social Work have moved toward integrating religion and spirituality into the curriculum so as to prepare students for spiritually sensitive social work practice. Locally, however, the field remains relatively unheard of and local Schools of Social Work have not introduced this topic into the curriculum. This study was conceptualized to undertake a comprehensive investigation into the role of religion and spirituality in social work practice and education. Particular areas of interest included the use of spiritually based intervention techniques in practice, transpersonal social work and curricula development. The study was directed primarily toward the development of an indigenous course on religion, spirituality and social work. Developmental research methodology in conjunction with participatory research methodology guided the research endeavour. A state of-the-art review of international syllabi was undertaken to serve as a framework upon which this course was built. A national survey was undertaken to assess the views of all final year social work students with regard to the role of religion and spirituality in social work practice, and their views about the inclusion of content in this area, in the curricula. This together with data obtained about their views on specific content for an indigenous course, was used to shape the interventional innovation. The latter took the form of comprehensive guidelines, consisting of thirteen units, which covered various facets of spirituality, religion and social work. Some of the units designed focused on spiritual assessment, models of spiritual development, spiritually based intervention and research techniques in this field. The guidelines were then disseminated to all Heads of Schools of Social Work in South Africa for the purpose of evaluation. Evaluative data reflected that the programme had covered all areas sufficiently and could be used to guide the introduction and implementation of the course at South African Schools of Social Work.
Thesis (Ph.D.)-University of Natal, Durban, 2002.

The study investigated how a pedagogic change process is managed by the divergent Haredi and Modern Orthodox streams of Orthodox Jewish schooling. Its literature study looked at the classical forms of historic Jewish pedagogy and how they have adapted to internal and external dynamics. It also examined how contemporary Orthodox schooling, specifically, is an amalgam of a variety of responses, reactions and adaptations to the radically changed landscape of modernity. The influence of the modern student profile was examined along with the affects of the inclusion of secular studies into the modern Jewish syllabus. The appropriateness of new interactive methods and technologies and the specialized teacher training they require were also explored. A qualitative study of the expert opinions of six contemporary experts was conducted and thematically analyzed along with an analysis of material from two file-sharing websites. Recommendations for educational practice and further research were proposed.
Educational Studies
M. Ed. (Comparative Education)

The integration of faith and learning has been the object of study of men and women in the Canadian Calvinistic school movement ever since Dr. Abraham Kuyper pointed out that there could be no dichotomy between the sacred and the secular in the life of a Christian. Acting on the traditions, influences and beliefs these `Reformed' Christians had imbibed in their homeland, the Dutch Calvinistic immigrants who came to British Columbia after WW II built Christian schools as soon as they arrived. As they became more established, they formed curriculum committees of teachers who wrote curriculum for each subject area from a Christian perspective, intentionally planning to integrate their faith and learning in all subject areas. By looking at the history and Bible textbooks of not only the Calvinistic (Reformed) Christian day schools in British Columbia and then branching out to the history and Bible textbooks of three other denominational schools, the Mennonite, the Pentecostal and the Lutheran, I have tried to discover how the faith beliefs of each of these groups are brought to bear on the teaching of Bible. In soliciting the strengths of each of these groups from their history, current practise and teacher comments, I have pitched my own proposal as to how the integration of faith and learning can be enhanced in the teaching of Bible. By blending goals, curricula and best practice, as well combining certain faith belief frameworks in interpreting God's Word, by learning in community, and by listening to the Holy Spirit in the text, I believe the teaching of Bible can become `Spirited teaching'.
Religious Studies and Arabic
D.Th.

Theological divisions are threatening the Seventh-day Adventist Church’s unity and focus on mission. Some Adventist theologians suggest that the cause of these divisions is a departure by other Adventist theologians from adhering to and applying the sola Scriptura principle. This study analyzes this problem. Chapter one presents reasons for a call during the 16th century, to reform the church to its apostolic purity. Martin Luther and other Protestant Reformers argued against the medieval church, popes, and church councils’ claim for authority to properly interpret and teach Scripture and Tradition. Differing views of reforming the church sparked divisions among the Protestant Reformers, creating two main streams, the magisterial and the radical Reformers. The Roman Catholic Church responded to the Protestant Reformations with a Counter-Reformation. Chapter two discusses Seventh-day Adventism’s application of the sola Scriptura principle. Although Adventism claims to descend from the radical wing of the Protestant Reformations, its acceptance of Ellen G. White’s prophetic ministry and her non-canonical inspired writings departs from a radical application of the sola Scriptura principle. Chapter three presents Biblical evidences for God’s use of multiple media of communication beside the Bible. Therefore Adventism needs to clearly define its understanding and application of the sola Scriptura principle to accommodate other theological sources in addition to the Bible. Chapter four presents Scripture in Zambian Adventist context, tracing Adventism’s use of the Bible in evangelization. Adventism’s responses to changing socio-political and religiopluralistic trends which threatened to marginalize Bible Instructions, and the development of, but failed attempt to implement an Adventist Bible-based Religious Education syllabus at Rusangu Secondary School are presented. Chapter five gives the general summary, conclusion and recommendations.
Systematic Theology and Theological Ethics
D.Th. (Systematic Theology)