The Power of Motherhood: Leah Widtsoe's Writings on Women's Roles, Influence, and the Priesthood Ashley Marie Laneri Department of Religious Education, BYU Master of ArtsThis thesis analyzes Leah Widtsoe's writings in the 1930s. Her primary emphasis was on motherhood. Widtsoe encouraged women to realize the importance of their role as mothers and the positive results a good mother can have on generations to come. Each chapter examines how Widtsoe used motherhood to help women understand their role in the Church and their role in society. The first chapter outlines Widtsoe's personal life and analyzes why motherhood was a central part of her writings. The second chapter focuses on how Widtsoe used motherhood as a construct, or in other words, a model, to motivate women and to help them understand their purpose in the Relief Society program in the Church and in the world. The third chapter focuses on the priesthood and motherhood model which Widtsoe helped originate. She used motherhood as a way to help women understand their relationship with priesthood power. Lastly, this thesis examines the contradictions, inconsistencies and patterns of Widtsoe's writings on motherhood.This study finds that Widtsoe used motherhood as a model to empower women and help them understand their relationship with priesthood power and their role in the Church. Additionally, she taught that what women did in the home had a great impact on society.

Current literature and research in education underscores the importance that parent participation and involvement play in a child's academic progress and successful educational experience. The importance of involvement has been traced through all educational levels from preschool through high school and in both American and foreign academic settings. American educational reform movements focus on efforts to restructure our schools to include all interested parties in the decision making process. Crucial to this restructuring is an active parental component. If schools are to overcome this crisis of public confidence they must work with the community, including its citizens and business members, to meet the unique individual needs of their setting. No where is this involvement more crucial than in America's inner-city, urban neighborhoods. However, it is here where we have seen minimal parent-school contact. This study explored parental involvement practices in a multi-racial, multi-ethnic, inner city parochial school setting and attempted to identify and analyze the various barriers which prevent a more involvement role for our inner city parents even in this selective setting where the element of parental choice and monetary investment became evident. The descriptive study utilized a questionnaire format to identify these barriers to participation and compare the responses across various racial groups including Hispanic, African American, Native American, White, and Asian American.

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This study aimed to map how much space is given to the five world religions in two textbooks used to teach history 1b at high school in Sweden, as well as how these are presented based on Jackson's theoretical perspective of representation. Part of the questions discussed had a descriptive nature and were used to investigated how much space was given to religions in the study material. With a deductive approach, Jackson's model describing concepts of religious tradition, group, individual, bounded systems of belief and personal and flexible model was used to see similarities and differences in how different religions were presented in the textbooks. Through a qualitative content analysis, the material was analyzed based on the categories controlling and developing, which had been derived from the coded material based on an inductive working method. The results show that there is little variation in the context in which the religions are presented, and that there is an imbalance in how much space is given to them. Comparing the results against the background of Jackson's theoretical perspective of representation, the results further shows that it is only Christianity that is presented based on all of Jackson’s three levels (religious tradition, group and individual). The overall picture of how the five largest world religions are presented in the material therefore, cannot be understood based on a personal flexible model for teaching.

This study documents a critical evaluation of the religious education curriculum used in Uganda's secondary schools. The study focused on goals and objectives, methods, content, and public perception of religious education instruction. The evaluation was based on a qualitative investigation that employed three methods to collect data: document analysis, classroom observation, and interviews. The investigation was guided by a series of research questions that included the following: What are the overall goals and objectives of religious education instruction? What are the attitudes from the community regarding religious education? What are the roles of religious leaders during implementation of this curriculum? How does the curriculum prepare students for the pluralistic nature of the society? What qualifications and training do the teachers have? What are the politics involved in curriculum implementation? What is the philosophy of religious education instruction as defined by policy makers and how is it implemented?

The exodus of young people from traditional churches is well established and this project is a handbook to guide more meaningful engagement with young adolescents. Based in ministry experience and research, the handbook addresses parents, religious educators, youth ministers, and pastors who seek to enhance young adolescents’ faith formation. By affirming and encouraging them through this time of changing bodies, minds, and emotions, early adolescent faith formation can introduce Catholic Christian beliefs and values in a context that matters to the youth: their own struggle to become the persons God created them to be. The handbook makes practical suggestions for effective ways to build inter generational relationships.

As a result of the increasing interest of the Saudi government in developing its people by education, it has begun in its projects and vision statements to promote a culture of dialogue; hence educators are now expected to make dialogue a routine practice in their work, particularly in the religious education curricula at Saudi universities. The present research makes both a theoretical and an empirical contribution to understanding the Saudi understanding of the concept of dialogue and in relation to one particular context through studying understandings of dialogue and its practices in an Islamic community. Theoretical understandings of dialogue include a consideration of the writings of Buber, Bakhtin, and Freire, and how understandings of dialogue are refracted differently when understood within the context of an ongoing tradition of inquiry, through the writings of MacIntyre and specifically Islamic traditions of inquiry, as investigated by Asad. Within the Islamic tradition, the significance of dialogue is analysed through the works of al-Ghazali. This study also investigated the practices of dialogue in religious education courses at a university and their relation to Saudi educational policy, the aims of establishing a center for national dialogue, and the current understanding and present practices of dialogue within the Saudi community and between university teachers and their students. The empirical research applied a case study methodology and took a sociocultural approach: data were collected via interviews, classroom observations and textual analysis. The findings indicate that, while Islam and the Saudi government are obviously interested in dialogue – with some restrictions – those concerned are unclear about the concept of dialogue and its practicing. This implies that the Saudi people need enough spaces to practice dialogue. The findings illustrate the value of higher education, its teachers, classrooms and activities which need to be improved in order to increase opportunities to practice dialogue.

Ever since its promulgation, in the late 1960s, the curriculum document entitled The Melbourne Religious Education Guidelines for Primary Students in the Archdiocese of Melbourne has attracted strong criticism from various members of the Roman Catholic community. This adverse criticism has prompted me to undertake an evaluation of the 1984 edition of this document. To enable me to analyze the document, both theologically and educationally, I have constructed classifications of theologies and education models. These classifications have been used to identify the dominant theological basis of the suggested curriculum and the religious education model used in its implementation. My analysis established that the theological basis of the document was Propositional, tempered by some of the characteristics of Heilsgeschichte theology. The content of the program contained both secular and religious material but, since they were not integrated, they gave the impression of two separate syllabi, used independently of each other. The methodology commenced with the students' experience but proceeded to the transmission of doctrinal religious knowledge. The language used in the expression of aims and goals contained characteristics of Heilsgeschichte theology and the Kerygmatic model of religious education. It was, therefore, seen to be in tension with the teaching methodology which emphasized transmission of doctrine, thus causing internal tensions and inconsistencies.

published_or_final_version / Education / Master / Master of Education

Thesis (Ed.d.)--Teachers College, Columbia University, 1995. / Includes tables. Typescript; issued also on microfilm. Sponsor: Philip A. Fey. Dissertation Committee: Kathleen A. Loughlin. Includes bibliographical references (leaves 296-304).