Gotowa bibliografia na temat „Catholic school goals”

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

<p>The aim of the study was to present the concept on which the School of Medicine at the Catholic University of Croatia (CUC) will be established. The new School will alleviate the shortage of physicians in Croatia and introduce an innovative form of medical education focused on principles of patient-centered care and social accountability. At the same time, the students will acquire all relevant competencies and levels of knowledge, skills and attitudes that are required by current evidence in medical education, European standards and guidelines for quality assurance at higher education institutions. The four pillars of the CUC Medical School are: 1) distributed medical education that involves health institutions outside major medical centers, 2) the concept of transformative learning, 3) teaching and practicing evidence-based medicine, and 4) implementation of quality management principles supported by information technology solutions for effective management of learning, research and practice. The overall aim of the CUC School of Medicine is to educate and train physicians capable of using best available medical evidence to deliver economically sustainable healthcare that can improve equity and health outcomes in the communities they serve, particularly those that are currently underserved.</p><p><strong>Conclusion. </strong>The proposed programme is introducing an original system of modern medical education that insists on developing humanistic aspects of medicine, patient-centred care and social accountability, while maintaining all competencies and knowledge levels that a physician should have according to the current understanding of medical education.</p>

Religious assessments in Indonesian Kindergartens must be based on the applicable curriculum. For schools based on certain religions, there is no difficulty in evaluating religion. But it is different with the National Kindergarten school that has children with different religious backgrounds. This is the reason the researchers conducted research on how to carry out religious assessments at the TK Yayasan Wanita Kereta Api (YWKA) Yogyakarta National Foundation. The purpose of this reseach are to describes implementation and process assessment for Islamic and Catholic religious values development in Yayasan Wanita Kereta Api’s National School. The type of this research is qualitative. The method used is participant observation. The results and discussion show that the implementation of assessments of the development of Islamic and Catholic values of children aged 4-6 years at YWKA Yogyakarta Kindergarten is the implementation of assessments of Islamic religious values using performance sheets by assessing religious education, creed, and morals seen from the process of evaluating reading Iqro '. The process of assessing Catholic religious values using anecdotal notes. The results of children's religious values are known to develop as expected (BSH). Therefore despite these different beliefs, the development of children's religious values is good and is in line with educational goals.

Student school engagement is a multi-dimensional meta-construct describing identification and sense of belonging with school environment, an acceptance of the goals of schooling and students’ mental investment of physical and psychical energy into academic work and school life. The study aims to investigate the main predictors of student school engagement in the area of pupils’ school functioning. The participants were 291 secondary school children aged between 12 and 15 years. A stepwise multiple regression analysis indicated that the most important predictors of student school engagement are the time spent learning, subjective declaration about school performance, school type (private Catholic school), and quality of family and peer relations. Those variables explain 20% of the variance in the Global Student School Engagement level.

The dispute on the possibility and shape of teaching religion in the public school has been going on for centuries. And although this education has found its place in school, the debate that is around them means that in the face of the challenges of pluralism, multiculturalism and multi-religiousness, it must constantly determine its status, mission, goals and tasks. There are still numerous doubts as to whether the school is at all the most appropriate place for shaping the sensitive areas of the human spirit, which is the religious worldview. The purpose of this text is to reflect on the place and role of existential questions in (Polish) early religious education. The text also asks about the dialogical nature of teaching, which is a cardinal prerequisite for philosophical inquiry in education (including religious education). For the purpose of this study, the analysis of “Basic Program of the Catechesis of the Catholic Church in Poland” from 2010 and 2018 was made.

Purpose: This study was conducted to identify suggestions for improving the effectiveness and promoting the success of the current problem-based learning (PBL) program at the Catholic University of Korea College of Medicine through a professor and student awareness survey.Methods: A survey was carried out by sending out mobile Naver Form survey pages via text messages 3 times in December 2018, to 44 medical students and 74 professors. In addition, relevant official documents from the school administration were reviewed. The collected data were analyzed to identify the achievement of educational goals, overall satisfaction with, and operational suitability of the PBL program.Results: The overall satisfaction scores for the PBL program were neutral (students, 3.27±0.95 vs. professors, 3.58±1.07; P=0.118). Regarding the achievement of educational goals, the integration of basic and clinical medicine and encouragement of learning motivation were ranked lowest. Many respondents expressed negative opinions about the modules (students, 25.0%; professors, 39.2%) and tutors (students, 54.5%; professors, 24.3%). The students and professors agreed that the offering timing of the program in medical school and the length of each phase were suitable, while opinions expressed in greater detail pointed to issues such as the classes being held too close to exams and their alignment with regular course units.Conclusion: Issues with modules and tutors were the most pressing. Detailed and appropriate modules should be developed on the basis of advice from professors with experience in PBL tutoring. Inconsistencies in tutoring should be reduced by standardization and retraining.

AbstractThe function of the first women’s colleges in the USA is singled out. They expanded opportunities for women to get higher level of education, taking into account the fact that at that time women were not allowed to enter higher education establishments on equal footing with men. Some structural peculiarities of the first women’s colleges are viewed. By educational level colleges for women in that period were subdivided into two-year colleges, four-year colleges and universities. Financing peculiarities of the first women’s colleges in the USA are analysed. According to the source of financing colleges were private and public. The factors that led to the development of women’s education are analysed. Insufficient number of teachers in schools and widespread printed literature led to the need of involvement women in higher education. Teachers thought that intellectual abilities of men and women were equal, because women were not in social deprivation, and should participate fully in the life of civil society after obtaining knowledge in educational institutions. Due to scientific and technological revolution a number of devices that allow women to save time for economic affairs was worked out and, in turn, for this reason women could focus more on gaining knowledge for mastering future profession. The goals of women’s colleges establishment are analysed. Some teachers tried to train teachers, taking into account the shortage of teachers in schools due to expansion of the school network. Other teachers tried to give scientific and religious education and improve health of girls. The third group of teachers wanted to teach women self-education. The specifics of functioning of the first ɋatholic women’s colleges is analysed. Catholic leaders raised the question of expanding the network of Catholic women’s collegei due to insufficient number of religious teachers who have had some education level, because of the inability of church leaders to leave the church for educational services in colleges. In the USA, a peculiar feature of teaching in Catholic colleges was that the purpose of providing educational services was not only the development of intellectual abilities and training for future careers, but also spiritual development of students, which is the foundation of the Catholic faith.

The Code of Canon Law of 1983 came up with a list of obligations and duties of the Catholic faithful. This list is analogical to those of the charters of fundamental rights and freedoms found in the documents of international law and in the constitutions of democratic countries. the inspiration of church law by civilian law was a reality from the very beginnings of the development of Canon Law: first by Roman Law, in the modern world by complex codifications of civil law, and after Vatican II also the idea of universal human rights. The specifics of the Catholic Church in relation to a democratic state is the incorporation of the subject of law into the Church through baptism which brings, above all, duties and obligations. Thus the catalogue which may now be seen in the Code contains first and foremost a list of duties, not rights, which are not stressed in the modern state. In fact, the modern state has very few demands; often just the payment of taxes and compulsory school attendance. The article deals with the individual obligations and rights found in the Code of Canon Law and compares them with their analogies in constitutions. The concept of civil and canonical norms tends to get closer primarily in the case of inspiration by natural law, whereas the obligations of the faithful represent a specifically ecclesiastical goals, for which no analogy in civil law can be found. After all, the supreme law of the Church is the salvation of souls, indeed, the state does not have such a supernatural goal.

This article describes how a college social service learning centre at a Catholic university created an opportunity for researchers, college students and elementary school teachers to learn about meaning in life together, through a social service learning program in Taiwan. The participants’ involvement benefitted their learning, indicating that the meaning in life perceived by the younger generation has changed in response to the context of an evolving Chinese culture, and that participants constrained their callings by developing realistic plans consisting of goals emphasised in traditional Chinese culture. Challenges were identified: specifically, the participants’ callings did not directly reflect the lessons that they learned through involvement in the program, and implementing the service program as a one-time activity limited its effect on the participants’ ability to find meaning in life. Future development of the service program was discussed, based on the lessons learned through this action research.

Tujuan penelitian ini adalah menganalisis implementasi Total Quality Management (TQM) dalam sistem manajemen perencanaan kepala sekolah pada SMA Swasta Katolik. Penelitian ini menggunakan rancangan pendekatan kualitatif. Teknik pengumpulan data menggunakan teknik observasi, wawancara, dan studi dokumenter. Teknik analisis data yang digunakan meliputi reduksi data, penyajan data, menarik kesimpulan atau verifikasi data dan pengecekan keabsahan data menggunakan teknik triangulasi data. Temuan menunjukkan bahwa: 1.) Perencanaan program sekolah yang meliputi perumusan visi, misi, dan tujuan sekolah serta rencana kerja sekolah yang terdiri atas 12 program sudah dilaksanakan; 2.) Rencana kerja bidang pendidikan telah disusun sesuai tupoksi dan kewajiban tenaga pendidik dan tenaga kependidikan seperti tertera dalam dokumen pedoman sekolah dan struktur organisasi sekolah yang telah diprogramkan; 3.) Kepala sekolah telah melakukan pengawasan dan evaluasi terhadap seluruh proses kegiatan sesuai program kerja sekolah dan telah menyusun dokumen rencana pengembangan sekolah; dan 4.) Kepala sekolah bersama staf dan dewan guru telah membangun sistem informasi manajemen guna mendukung pengimplementasian budaya mutu dalam seluruh aspek baik fisik maupun nonfisik. AbstractThis research aims to analyze the Total Quality Management (TQM) Implementation in The Principal Planning Management System at Catholic Privat High School. This research uses a qualitative approach design. Data collection techniques using observation techniques, interviews, and documentary studies. Data analysis techniques include data reduction, data intercepting, concluding/verifications, and data validity checking using data triangulation techniques. The findings show that: 1.) School program planning includes the formulation of the school and school work plan's vision, mission, and goals consisting of 12 programs that have been implemented; 2.) The work plan for the education sector has been prepared in accordance with the duties and responsibilities of teaching staff and education staff, as stated in the school guidelines document and school organization structure that has been programmed; 3.) The school principal has supervised and evaluated all the activities of activities according to the school work program and has compiled a school development plan document; and 4.) The principal with the school staff and the teachers have developed an information management system to support the implementation of culture quality in all aspects, both physical and non-physical.

This thesis constitutes a study of a Catholic secondary school in the State of Victoria, Australia, in the year 2001. It addresses the issue of the nature and purpose of Catholic schools in situ, the focus of the research being an in-depth analytical description of the participant school. Consequently, the findings are of potential relevance to those interested in the issue of the nature and purpose of the Catholic school in situ from a general and holistic perspective. Specifically, given the concern of the research with the nature and purpose of a Catholic school in situ, two anticipated areas of focus for the study were identified. These were the defining features of the school, in relation to the concern of the study with the nature of the school, and the ends of the school, in relation to the concern of the study with the purpose of the school. The study was thus governed by 2 two-part general research questions. 1. What are the defining features of the school, and how are they maintained? 2. To what ends is the school oriented, and how is this orientation sustained? In the form of an ethnographic study, the research describes and interprets the participant school from the perspective of those who constitute the day-to-day community. The findings of the study are located within a contextual understanding involving historical and prescriptive perspectives for, and literature pertaining to, the contemporary Catholic school. Given the concern of the ethnography with the development, as opposed to the verification, of theory, data gathered from five major sources over the period of a school Section headings for the Introduction through to the References have necessarily been deleted for electronic presentation. Likewise, page numbers have necessarily been deleted for electronic presentation. year were focused and analysed, through the method of grounded theory, to arrive at the findings of the study. These five sources were participant-observation, in-depth interviews conducted with a number of the school personnel, observation of various school meetings, school documents, and a survey of the student body. The findings of the study, in their descriptive and analytical dimensions, are presented in four chapters. Specifically, these are presented in Chapters Five through to Eight, in relation to four main organising principles pertaining (a) to the description of the school, (b) to predominant perspectives on the school from within its day-to-day community, (c) to the prevailing characteristics upon which the perspectives of the day-today community turn, and (d) to the theoretical construct consequent upon the description, the predominant perspectives, and the prevailing characteristics. As with the descriptive aspect, to which the first two organising principles predominantly pertain, the interpretive dimension of the findings is largely undertaken in two chapters. The first of these chapters (i.e., Chapter Seven), pertaining to the delineation of the prevailing features evident within the perspectives of the day-to-day community, provides an interpretation of the descriptive findings in terms of an autocratic hegemony, a managerial administrative focus, and a bureaucratic organisational culture. Thus, this chapter signifies the primary analysis of the findings of the two previous chapters through completion of the descriptive dimension. The second of these chapters (i.e., Chapter Eight) places this preliminary analysis of the descriptive findings within a theoretical construct pertaining to concepts of disparity and congruity, opposition and compliance. The concepts of disparity and congruity relate to the school's adherence to ideological and primitive imperatives respectively. Those of opposition and compliance relate to the degrees of consonance, within the day-to-day community, in terms of assent to the prevailing order within the school. Consequently, it is to be observed that the elements of description and interpretation, essential to the in-depth analytical description demanded of the ethnographic methodological approach, decrease and increase, respectively, across these four chapters. Section headings for the Introduction through to the References have necessarily been deleted for electronic presentation. Likewise, page numbers have necessarily been deleted for electronic presentation. The study concluded that the nature and purpose of the school were consequent upon its prevailing autocratic hegemony, its pre-eminently managerial administrative focus, and its profoundly bureaucratic organisational culture. These interconnected elements of the school's practices, disparate from the ideological imperatives advocated for the Catholic school, were found to effect a latent opposition within the school community, principally in relation to the teaching personnel, masked by the overall compliance of the day-to-day community with the prevailing order.

Global education for global competency in Catholic schools of the Archdiocese of Los Angeles is neither defined nor aligned as a priority for its 21st-century learners. Various schools within the Department of Catholic Schools address global competency through world languages, dual-language immersion, activities, or programs, but no specific global education focus permeates the entire district. The relevance of global competency for nearly 80,000 students from Early Childhood (EC) programs/PreK–12th grade (high school) Catholic schools in Los Angeles is not just a curricular necessity or spiritual aspiration, it is, at its core, a question of social justice, particularly for students of color and first-generation immigrants who live mostly in underserved communities.

This study analyzes whether PreK–12th-grade Catholic schools of the Archdiocese of Los Angeles have unique assets, as well as what challenges the district would face if it were to adapt a more formalized approach to global education. The study researches whether diverse community cultural wealth, demographics, mission, innovation, and Catholic social teachings align or hinder the development of a global education curriculum that addresses the universally adopted United Nations Sustainable Development Goals 2030. The study investigates urgency, opportunity, scalability, and sustainability for this social justice priority. This inquiry also attempts to answer why a globally connected organization, such as the Roman Catholic Church in Los Angeles and its school system, is not virtually connected in its own worldwide network in order to promote global competency for its 21st-century learners.

Chapter 3 traces the history of educational regulation in the nineteenth century. It argues that as Catholic school attendance grew in the late nineteenth century, Catholic school advocates, along with public officials, envisioned the many benefits of tethering private education to state goals. Together, Catholic and public school officials helped blur the sharp distinctions between public and private that had existed for much of the nineteenth century, as symbolized by the Dartmouth v. Woodward (1819) decision. First in Rhode Island and then in Ohio Catholics accepted, and indeed fought for, forms of public regulation in return for maintaining an important fiscal subsidy: the property tax exemption. Courts in these states, and elsewhere, generally obliged, and in doing so granted public bodies significantly greater authority to regulate private actors.

This chapter maintains that Newman does not fit neatly into either the philosophical or rhetorical traditions of thought about liberal education; rather, as a controversialist, he dialectically combines both approaches. In his writings about learning (the Oxford University Sermon on Wisdom, ‘The Tamworth Reading Room’, Idea of a University, Rise and Progress of Universities), Newman distinguishes the important functions of theology and the Catholic Church from the single, essential goal of liberal education, namely the development of a philosophical habit of mind. He brings out the dialectical tensions in the polarities of university and college, professor and tutor, personal influence and discipline, and in particular intellectual development and morality. The chapter takes on various interpreters and critics of Newman’s educational views, both during his lifetime—for example, the utilitarian ‘Knowledge School’ of Peel, Brougham, and Bentham—and in the scholarship of today.

AbstractAlthough often underestimated or barely quoted by historical studies, music plays a crucial role in the cultural agenda of Church institutions and missionary congregations. Among the Catholic actors, the Franciscan Custody of the Holy Land was a central one connecting two of their main goals: evangelisation and education. These two tasks were strictly linked: music was a central element in the liturgies celebrated in the parishes and in the Holy Places and at the same time a pedagogical tool, taught in the schools ruled by the Friars. Music reveals also the complex process of encounter of Palestinian and Western patterns in modern Palestine. In this way the music sung and taught in the St Saviour also contributed to shape the soundscape of Jerusalem. The chapter discusses various sources related to Augustine Lama, at that time the director of the schola cantorum of St Saviour.

This chapter explores four different models of school–community relations: co-optation, management, engagement, and coalition. These models are derived from qualitative case studies of public and private schools, including magnet schools, Catholic schools, workplace schools, and neighbourhood schools, located in urban and suburban contexts in the United States. Each model includes four elements that define the nature, quality, and intensity of association between schools and their communities — its goals, functions, relationships, and outcomes — and are reflected in the organizational practices and priorities of the schools. The chapter examines these models to consider how schools' cultures and organizational priorities coalesce to produce particular models of school–community relations. It also considers how these models are mapped on to different kinds of schools and what the implications might be regarding the types of relationships formed between families and schools for Jewish day school education worldwide.

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

The previous chapter argues that comparisons of the performance of public and private schools can be misleading. This chapter examines in detail recent research providing such comparisons with the goal of clarifying what lessons can be drawn. The chapter also explains why the recent comparisons have puzzled, and in some cases infuriated, many public school educators. I begin by providing background on the best known of the recent studies. On April 7, 1981, at a conference attended by more than four hundred educators and the press, James Coleman announced the findings of research that he had conducted with Thomas Hoffer and Sally Kilgore on public and private high schools in the United States. Their principal finding was that Catholic schools and non-Catholic private schools are more effective in helping students to acquire cognitive skills than public schools are. Coming at a time of widespread criticism of public education and presidential support for tuition tax credits for families that use private schools, this finding was widely reported in the press and evoked a range of spirited reactions. Critics and supporters responded to Coleman, Hoffer, and Kilgore’s (henceforth CHK) work with articles and editorials with lively titles such as: “Coleman Goes Private (in Public),” “Lessons for the Public Schools,” “Coleman’s Bad Report,” and “Private Schools Win a Public Vote.” Over the succeeding months CHK’s work remained visible as critiques of their research and reanalyses of the data they used appeared in a variety of journals, in some cases accompanied by lengthy responses by CHK. Another wave of interest was sparked by the publication and subsequent reviews of CHK’s High School Achievement: Public, Catholic, and Private Schools Compared, in which they presented their final research findings. As a result of the wide range of responses to CHK’s work and the numerous symposia in which CHK have debated their critics in print, there is now ample material available to any reader interested in forming a judgment about the quality of the research that produced their main conclusion.

In the imperial era schoolteachers and left-wing liberals in Prussia viewed the confessional school under the supervision of school inspectors who were clergymen as an anachronism in a modern society. Its survival defied their expectation that demographic mobility and urbanization would increase the confessional mixture of the school enrollments and disproved their contention that the imperatives of national and social integration should make interconfessional schooling the goal of every modern state. Disheartened and demoralized after years of striving in vain to achieve their pedagogic ideal, the leaders of the Prussian Teachers’ Association could not easily admit or accept the reasons for their failure. After the enactment of the school law of 1906, they contrived an explanation—“they wanted to fight Social Democracy through the law”—that obscured their inability to influence public opinion and the programs of the major parties and obviated a more probing investigation of why the political conflicts over the school question stretching over half a century ended with a law that made confessional schooling the rule. The alarm of the governing class over the growth of the Social Democratic party affected the fate of school reform in Prussia far less than the experience of introducing the changes at the height of a religiopolitical conflict that deepened the divisions within the nation. The circumstances in which the interconfessional schools were opened in the 1870s gave them the reputation of being a “Kulturkampf institution” and this unfortunate association of school reform with Kulturkampf politics remained in the consciousness of both Catholics and Protestants for years to come. Although the Ministry of Education under Adalbert Falk formulated a moderate and prudent policy for establishing interconfessional schools gradually with some consideration to the pedagogic benefits of the innovation, the liberals who agitated for the reform and the city officials who introduced it were more radical and were motivated by political objectives as well as by educational interests. The campaign for school reform became entangled in the political battle that zealous Kulturkdmpfer waged against the Catholic church and the Center party. The introduction of interconfessional schooling did not have popular consent.

Boston’s three local, private, teaching and service-oriented, commuter universities—Boston University, Boston College, and Northeastern, classic urban universities in the years before World War II—undertook to change themselves in fundamental ways during the golden age. B.U., reaching back to its nineteenth-century origins, sought to re-create itself as a comprehensive regional and national university. Boston College, drawing on the ancient academic traditions of the Society of Jesus, worked to become the nation’s top Jesuit university and a leading force in Catholic intellectual and professional life. Northeastern, with its philosophical roots in service to the low-income population and business community of Boston, tried to balance its historic concerns with a new impulse toward national prominence in cooperative education. All three invested heavily in graduate education and research, and B.U. and B.C., in upgrading their undergraduate student bodies, shed their identities as local, service-oriented campuses. At the end of the period, only N.U. remained centrally committed to the functions of an urban university, though it, too, had taken steps to reduce its emphasis on local service. Boston’s three nonelite, private universities were hit hard by World War II, but campus leaders were conscious of predictions that the return of peace would bring a new period of expansion. By the middle of the war, Presidents Marsh of B.U. and Ell of Northeastern and the provincial Jesuit hierarchy that governed B.C., frustrated by fifteen difficult years, were turning their attention to postwar opportunities. Throughout the war, Marsh later wrote, “we kept getting ready” to “jump quickly” after the fighting stopped. Ell was equally eager. “When the war is over,” he wrote in 1943, “Northeastern will be prepared.” The senior president among the universities of Massachusetts, B.U.’s Marsh was in his middle sixties during World War II and was determined to make concrete progress toward his institutional goals in the short period in office remaining to him. Since his appointment in 1926, he had emphasized three aspects of B.U.: its religious heritage as a non-sectarian, Methodist university with a strong School of Theology; its public-service role as a diversified educational resource for the Boston area; and its academic possibilities as one of the nation’s largest universities with a full range of graduate and professional programs.

The Acholi Religious Leaders’ Peace Initiative was formed in the late 1990s, when courageous leaders of Protestant, Catholic, and Muslim communities set their differences aside to help their communities cope with LRA occupation. An initial goal was passage of an amnesty law, inspired in part by post-apartheid reconciliation efforts in South Africa, that would encourage rebel soldiers to return to their communities without fear of imprisonment, or worse. Two other important developments followed: forced relocation of most rural residents from their villages to overcrowded internal displacement camps, where they were confined for a decade or more; and nighttime movements of children still living in rural villages to the school grounds and churchyards of the towns, where they would be safe from nighttime raids. Religious leaders joined the “night commuters” to sleep in their courtyards, and this development at last brought wider attention to the suffering caused by the LRA conflict.