The purpose of this study was to implement and assess a curriculum on African and African-American art and artists appropriate for elementary school children in a multicultural urban setting in the northeastern part of the United States. The program involved 145 students in a curriculum that includes biographical sketches, slide presentations, studio visits to prominent artists, and hands-on activities. The students were in grades three, four and five. The students learned the three eras of African-American art: the Apprentice, the Journeyman, and the Harlem Renaissance. They also studied the art of Egypt in the time of King Tutankhamen, as well as that of Nubia. More recent African art, including the artifacts of the Dogon people and the thumb painting of the Ndebele women, exposed the children to techniques and designs they could copy. The effects of the program were qualitatively evaluated through a pre-test and post-test administered to these classes. Two sets of open-ended questions were used to assess changes in the children's understanding. The students' perceptions of themselves as artists and their awareness and appreciation of art in their communities were also important components of this program. The program had an impact on the children and can become a segment in the elementary art curriculum guide. At present, there is none included in the guide representing the art of Africans and African-Americans.

My dissertation, "Education of Deaf African Americans in Washington DC and Raleigh, NC, during the 19th and Early 20th Centuries, Through the Eyes of Two Heroes and a Shero," investigates the education of deaf African Americans during Reconstruction and into the twentieth century in two cities. The document includes three narratives. The first is of Douglas Craig, a loss African American deaf child who was brought to Gallaudet University in Washington, DC in the mid 1800s by a New Hampshire Senator named Aaron Cragin. The child later became an employee who was often referred to as a “jack of all trades.” Craig was admired and loved by many until his death in 1936 which is reflected in the street named in his honor on the campus. The other two narratives tell the stories of Effie Whitaker and Manuel Crockett of Raleigh North Carolina, both hearing, both graduates of Hampton Institute, and educators who taught at the first known school for deaf and blind African American students in the United States. Their commitment to teaching greatly enhanced the quality of life for many students. The three stories demonstrate how political, social, race and economic conditions were very much intertwined with the segregated education system before the 1954 Brown v Board of Education case. In addition to the narratives, I briefly note the 1952 Miller v District of Columbia Board of Education case: A victory that integrated the Kendall School in Washington, DC, which was, and still is, the most influential institution for deaf individuals in the United States. The stories about these unsung heroes and many others are rarely mentioned. However, their narratives are now a small part of a body of scholarly work that contributes to the history of one of the most understudied areas of African American education and there is much more to be done.

In the 1860s in the aftermath of the Civil War and in the 1960s during the Civil Rights Movement, northern White teachers, mostly women, went South to teach in Black communities. This study examines the experiences of White teachers living and teaching in southern Black communities during these two historic periods. Their stories reveal their motivations to teach in the South as well as their reasons for becoming teachers. The teachers in the 1960s cohort also identify the impact of their experience on their teaching practice when they returned to the North. For the 1860s, five lengthy, first-person accounts provided the lens through which to view the experiences of White teachers in the South. Secondary sources supplemented first person accounts. For the 1960s, twelve teachers who taught in Mississippi Freedom Schools during the tumultuous summer of 1964, volunteered to be interviewed. A single template provided the framework to interrogate historical and living witnesses, though there are obvious limitations to interrogating historical texts. Library and archival resources provided the context for sponsoring organizations. In the 1860s, White educators were leaders in the missionary societies which sponsored the teachers. In the 1960s, Black leadership in the Student Non-Violent Coordinating Committee extended the invitation for northern Whites to go to Mississippi. The findings reveal that experiences of cultural immersion in the South challenged White teachers' stereotypes of Black people, exposed the nature of racial and economic oppression in the United States, and complicated the teachers' understanding of themselves as White people. Their experiences illustrate the importance of teachers' extending themselves beyond the classroom to meet students and families in their own communities. The Freedom School teachers returned to the North with new pedagogical strategies, an expanded knowledge base of Black history, and a deepened commitment to social justice in schools and in the nation. Their stories provide inspiration and insight into cross-cultural, interracial teaching that can inform today's White teachers striving to develop an anti-racist teaching practice.

The purpose of this historical case study was to document the history of the Louisa Training School. The study focused on the period from 1926, when the Louisa County School Board established the Louisa Training School as a county-owned and operated school, through 1953, when the division's school consolidation plan was implemented (Despot, 1963). Subsequently, the building was used as an elementary school from 1953 to 1970. The history of Louisa Training School was documented primarily through an analytical inquiry into the experiences and perceptions of former students, teachers, and others familiar with establishment, operation, and closure of the school. The study participants were initially identified through gatekeepers who were associated with the school during its operation. The participants were interviewed as primary sources. Their personal experiences and perceptions formed the basis of oral histories upon which this study was framed. Their recollections not only provided basic information, but also added rich meaning and depth to the study. Other primary sources were used to triangulate, verify, and augment the participants' accounts. Primary sources included minutes from the Louisa County School Board and the Louisa County Board of Supervisors, the Virginia Board of Education, newspapers, artifacts, and personal possessions. Secondary sources included general histories, commentaries, and documents used to situate the study in historical context. The major findings of this historical study present the challenges that Louisa County faced trying to provide an education for its Negro citizenry in a dual segregated school system. These challenges included but were not limited to any transportation, textbooks, and facilities. / Ph. D.

To truly understand Spain, one must have more than just a basic knowledge of the country's physical features or general traditions. If one investigates further into the history of ethnology of the name that is Spain, one discovers an intricate network of individual worlds that somehow revolve around one center, Madrid. Each "patria chica" or "miniature country" is a product of its location within the Peninsula, and each conserves its own institutions, values, and idiosyncracies. Today, the autonomous regions of Spain maintain and cherish their individuality with a certain degree of liberty thanks to the Constitution of 1978. Soon after the Reconquest of Iberia, the Catholic Sovereigns attained the unity of Spain. Consequently, the Castilian dialect of Latin became the official language of Spain and its overseas territories. The central power of Castile began its persecution of the regions. Castile succeeded greatly in homogenizing Spain by suppressing the very source of identity of its ethnic peoples--language. The installation of the Castilian language marked a new era in Spanish history. The linguistic supremacy of Castilian effectively arrested the cultural growth of the "atrias chicas" until very recently. Ample evidence of this is the virtual loss of the Leonese, Aragonese, Asturian, Navarrese, and Andalusian dialects of Latin along with the 400-year-old dialectalization of the Galician, Catalan, and Basque languages. Castilian dominance of Spain greatly degraded the state of education in Catalonia, Euzkadi, and Galicia. Not only did people from these regions lose an enormous part of their heritage, but Galicia, in particular, became the unwilling victim of generations of illiteracy and poverty. The year 1975 has come to represent the renaissance of the ethnic Spanish regions. Today, the historic autonomies of Spain can finally step out of the Castilian shadow and rediscover their pasts. One objective for them is certain--they must place their own languages at the forefront of their efforts to preserve their cultures. Their languages are their past, present, and future. Just how they will use them in this age of increasing global unity may make the future an interesting new era in Spain's history.

This study reviews the literature on training and community development, and examines conceptions of success and contextual factors affecting it in the case of the Training Center for Social Promoters (CAPS) in Guatemala. It gives primary attention to views of the voluntary community promoters themselves in order to help remedy a prevailing neglect of participant perspectives on training or the development process in the literature. The case study is based on some program documents, observation of training, visits in 1989 to twenty-six rural villages in four regions of Guatemala and in-depth interviews with forty four volunteer community promoters on location. There also were supplementary interviews on the same issues with five extension workers and two core trainers of CAPS. The author presents findings in the form of descriptive narratives, quotations from interviews and comparative tables. It is seen, for instance, that promoters' views of success follow a pattern that reflects their position in society, their indigenous or non-indigenous background, and powerful economic, political and religious factors. Non-indigenous ladino promoters view success largely in terms of individual achievement and economic improvement, while indigenous promoters see it more as a process toward communal advancement, cultural survival and self-determination. There are also contrasts between promoter, extension worker and trainer perceptions of what success is, and what influences it. In conclusion the author draws out implications of this study for trainers, community developers and researchers, and makes recommendations for each. There are also specific recommendations for CAPS, a twenty-four year old non-governmental training and rural development organization that is facing internal changes and external challenges posed by hundreds of new NGOs in Guatemala.

This study examined the influence of John Calvin in education, as well as those influences that affected him. It examined his writings to determine if his vision, as to the scope of education and its purpose, made him an innovator. The research searched for reforms in the areas of curriculum, understanding of the teaching office, and universal education. It also looked at philosophy, economics, and labor. Schools existed in Geneva before Calvin arrived in 1536; however, they did not function in the way that Calvin would have liked. Calvin provided the elementary students with a needed text when he prepared a catechism. The students had written material that they could read and study and a systematic presentation of the basic doctrines of the Christian faith. Calvin also wanted more appropriate facilities in which the students could learn. Although his organization of the schools improved the atmosphere for learning, the building of the Academy was his dream and became his major educational achievement in the city of Geneva. Because 16th century students needed to be prepared for the new world, there was a need for curriculum change. The students were required to read many of the prominent Greek and Roman authors in the ancient languages but the student learned theology, Hebrew, poetry, dialectic and rhetoric, physics, and mathematics as well. Calvin wish to graduate a well rounded scholar who could take his or her place in society. All people were to work to their potential at their job because in doing their job they would honor God. Teachers were especially important. Those who taught would affect the quality of education. Calvin worked to provide teacher training and support. He believed that the teaching office was a special calling from God and education was a means to prepare the young person for his or her calling.

Traditional histories of Canadian education pursue an east/west perspective, with progress accompanying settlement westward from Ontario. This history of Saskatchewan education posits, instead, a north-south perspective, embracing the US cultural routes for the province’s educational development from 1905 until 1937. I emphasize the transplantation of US Midwestern and Plains culture to the province of Saskatchewan through cultural transfer of agrarian movements, political forms of revolt, and through adopting shared meanings of democracy and the relationship of the West relative to the East. Physiographic similarities between Saskatchewan and the American Plains fostered similar moralistic political cultures and largely identical solutions to identical problems. This larger cultural transfer facilitated developments in Saskatchewan K-12 education that paralleled movements in the US milieu through appropriating into the province’s system of schooling American teachers into classrooms, American school textbooks, teacher training textbooks written in the US, and through the pursuit of American graduate training by Saskatchewan Normal School instructors. This resulted in the articulation in the US and Saskatchewan of a “rural school problem,” consolidation as its only solution, and the transplantation of a language of school reform identified by Herbert Kliebard as “social efficiency.” The invitation issued by the government of Saskatchewan in 1917 to an American expert on rural schooling, Harold Foght, to survey the province’s system of schooling and make recommendations for its reform, marked a high point in American influence in the province of Saskatchewan’s system of schooling. In higher education the province’s sole university, the University of Saskatchewan, mirrored even more closely American Midwestern and Plains models. Essentially, the U of S was a transplanted version of the University of Wisconsin. Under the guidance of the University’s first President, Walter C. Murray, the “Wisconsin idea” permeated the practice and meaning of his University. His persistent pursuit of Carnegie Foundation financial support throughout his tenure meant Murray had to pattern his university after its American antecedents. Though Murray largely failed to gain substantial financial support for the U of S, the result was a university identical to many American land grant and public universities.

No description available.

Submitted by Edileide Reis (leyde-landy@hotmail.com) on 2013-05-07T13:05:49Z No. of bitstreams: 1 Marta Lima.pdf: 1232559 bytes, checksum: ab4c718f938fc227d2eeba77c0b0e760 (MD5) / Approved for entry into archive by Maria Auxiliadora Lopes(silopes@ufba.br) on 2013-05-17T15:50:04Z (GMT) No. of bitstreams: 1 Marta Lima.pdf: 1232559 bytes, checksum: ab4c718f938fc227d2eeba77c0b0e760 (MD5) / Made available in DSpace on 2013-05-17T15:50:04Z (GMT). No. of bitstreams: 1 Marta Lima.pdf: 1232559 bytes, checksum: ab4c718f938fc227d2eeba77c0b0e760 (MD5) Previous issue date: 2006 / O curso Normal, no Brasil, foi criado após a política de descentralização do poder em 1834. Logo em seguida, quatro províncias criaram suas Escolas Normais. A Bahia foi a única a oferecer um Curso Normal especial para as mulheres. Este trabalho tem como objetivo analisar o ineditismo dessa proposta baiana, que se antecipa às outras províncias em pelo menos 30 anos. A tese investiga os motivos desse avanço, sob o argumento de que a Bahia guardava algumas especificidades, tais como: a influência das lutas em prol de educação feminina, cujo centro de referência era a França; o receio dos Poderes Públicos da Bahia, preocupados com o estado de convulsão social em que vivia a sociedade baiana, principalmente no que se refere ao levantes Malês (1835) e Sabinada (1837), em que a participação de escravos e professores, respectivamente, provocou a desconfiança dos Poderes Instituídos quanto à utilização de homens na tarefa de formadores de jovens; e os baixos salários já pagos aos professores, o que ensejava a possibilidade de utilização das mulheres. Para verificação dessas hipóteses, foi realizado um levantamento bibliográfico e documental na Biblioteca Pública do Estado, no Arquivo Público do Estado da Bahia e na Fundação Clemente Mariani. Foi observado que a Bahia tinha a França como centro de referência cultural, porque havia uma ligação intelectual baiana com as idéias que circulavam na França sobre educação feminina, iluminismo e a formação do cidadão através da escola. A Bahia, diante das outras províncias, vivia um estado de exceção: extrema pobreza,falta de políticas de geração de emprego e cobrança de impostos associada à falta de investimento do império. Esse quadro criou um estado de fragilidade social que transformou a Bahia em uma das províncias mais conturbadas desse período no Brasil, o que reforça a hipótese de que não seria seguro entregar a responsabilidade da educação aos homens, pois muitos deles estavam envolvidos em rebeliões e levantes, principalmente os professores. Desse modo, seria urgente pensar em um instrumento de contenção e controle dessa sociedade, e a escola, ao contrário do que pregavam os sabinos, era vista como elemento de adestramento das futuras gerações, se realizada exclusivamente por mulheres. / Salvador