In the light of the declining moral standards in South African society, there is a need for children to be supported and developed on their journey towards responsible adulthood. The school is regarded as one of the most relevant stakeholders in the teaching of values for the moral development of the younger generation in particular and broader society in general. I observed how teachers impart values to leaners through the subject Life Skills that also includes the moral aspect. This study employed a qualitative research method using a case study of four schools and twelve teachers. The four schools were purposefully selected to obtain a deeper understanding of the participants' experiences from different perspectives. The selected schools are from different socio-economic backgrounds. Two schools were selected from rural areas. However, the areas differed in the sense that one was in a traditional village under the authority of a tribal chief while other was on trust land bought by the residents. One school was selected from an informal settlement and one from a semi-urban area. Semi-structured interviews and classroom observations were conducted to gather data. Teachers were interviewed after school and field notes were taken to record data collected from the participants in order to examine how teachers understood and implemented teaching values education in the foundation phase. These values include, amongst others, social justice and equity whereby freedom of choice and access to education are highlighted. The study found that the professional training of life skills teachers and multiculturalism during life skills lessons, i.e. the cultural differences between the teachers and learners as members of a community, need to be addressed. The study also recommends that a relationship of trust between parents and schools should be established to help enable teachers to address the issue of moral regeneration in our society. Classroom observation was conducted during the collection of data. School policy documents were analysed and teachers were interviewed to get a deeper understanding of how they understood values and how they contributed to the development of young citizens. From the observations and interviews, it could be deduced that teachers have different understandings of values education. It was also found that teachers find it difficult to contextualise and reconcile cultural values with the values that they are supposed to teach at school. The recommendations based on the findings of my study include the professional training of Life Skills teachers and the promotion of multiculturalism during Life Skills lessons where the cultural differences between learners and teachers are addressed. The study also recommends that the relationship of trust between teachers, parents and the larger society should be entrenched in order to assist teachers to instil values in young learners. / Thesis (PhD)--University of Pretoria, 2016. / Early Childhood Education / PhD / Unrestricted

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Haïti a inventé une nation comme république patriotique : la première République noire et indépendante. Cependant, après 200 ans d’histoire, sévit un clivage récurent à caractère social, économique et anthropologique entre deux catégories de population. Une grande partie des « citoyens » haïtiens sont en fait exclus de l’exercice de la citoyenneté. Cette exclusion interroge particulièrement l’éducation. Elle rend nécessaire la refondation d’une éducation créatrice d’une nouvelle citoyenneté.La thèse s’interroge sur l’apport de la parole et de l’action de Joseph Wresinski comme « nouveauté » dans l’éducation à la citoyenneté en Haïti. Elle explore les fondements philosophiques de l’éducation à travers des approches anthropologiques sur la civilisation et sur les civilisations, respectivement dans les travaux du penseur haïtien Anténor Firmin et du penseur antillais Édouard Glissant.Le cadre théorique est celui de « l’action politique comme surgissement du nouveau et de l’agir-ensemble avec les autres » chez Hannah Arendt, et celui de la « nation comme communauté des citoyens » d’après Dominique Schnapper. Le Mouvement ATD Quart Monde met en œuvre la pensée sociale et éducative de son fondateur Joseph Wresinski de sorte que la reconnaissance des expériences et des savoirs des personnes exclues contribue à une citoyenneté à part entière en Haïti.Une recherche basée sur une enquête sociologique du chercheur impliqué a permis de recueillir et de comparer les représentations de la citoyenneté des membres d’ATD Quart Monde et de celles de diverses autres personnes. Les membres d’ATD Quart Monde de milieux différents ont présenté comment ils construisent une communauté de pensée et d’action qui associe les apports de l’école et ceux de la famille, les apports de la communauté de vie ou des quartiers avec ceux des « élites ». C’est ce que nous appelons une « citoyenneté de la rencontre », dont la thèse montre qu’elle a pu et peut se réaliser, à partir de l’action de Joseph Wresinski en Haïti, mais non sans difficultés ni contradictions. / Haiti has invented a nation that is also a patriotic republic: the first independant black Republic. However after 200 years of history, a recurrent social economical and anthropological cleavage pervades between two categories of the population. A great number of Haitian "citizens"are in fact excluded from the practice of citizenship. This type of exclusion questions especially education. It necessitates a radical educational reform that gives birth to a new kind of citizenship. This thesis studies the contribution of the message and action of Joseph Wresinski as something original in the education to citizenship in Haiti. It examines the philosophical foundations of education through anthropological approaches on civilization and on different types of civilizations, in the work of the Haitian and West Indian thinkers ANTENOR FIRMIN and EDOUARD GLISSANT respectively. The theoretical framework is similar to that of "the political action as sudden appearance of novelty and of common action with others" according to Hannah Arendt. It is also close to the context of "the nation as community of citizens" by Dominique Schnapper. ATD FOURTH WORLD implements the social and educational thought of their founder JosephWresinski in such a way that the acknowledgement of the experiences and know-how of excluded individuals contributes to complete citizenship in Haiti. Research based on a sociolological survey made by the researcher who is deeply concerned by the project has enabled us to collect the representations of citizenship by members of ATD FOURTH WORLD and to compare them with those established by other individuals. Members of the movement from different social backgrounds have shown how they establish a community of thought and action that associates the approaches of the school and those of the family, the contribution of the community and districts where people live together with that of the "elite". It's what we call "encounter citizenship". Which, as the thesis can be achieved from and through the action of Joseph Wresinski in Haïti, although with some difficulties and a certain number of contradictions.

This essay highlights The Happy Prince’s advantageous use of conventions of the fairy tale genre to stress critical issues of the Victorian period: the challenge of the established Christian socio-moral order, the rising of the bourgeois industrial society, and the advent of aestheticism as a response. Using the close reading technique supported by the Victorian socio-historical background, the analysis establishes that the criticism proceeds by double associations. Firstly, the clear structure of the tale, enriched by a plethora of aesthetical features and suitable narrative processes, is propitious for children’s access to a message calling for more human generosity. Meanwhile, subtle analogies to the Christian imagery appear blurred by paradoxical elements. This prevents a definite religious interpretation from adults to which those messages are intended. Secondly, in connection with aestheticism, a social and moral criticism takes the form of a satire of the utilitarian vision of the bourgeoisie and a questioning of the common Victorian beliefs: the link between beauty and moral integrity, as well as the moral code of femininity. Finally, the utilitarian discourse and the disapproval of the research for pleasure from beauty merging with a hedonist vision, advocate an “art for art’s sake” free of these respective considerations.