This thesis is a phenomenological, qualitative study of student resistance and seeks to contribute to an understanding of the relationship between community, communication, and resistance by exploring the social contexts that provide meaning to the resistant behaviours of six graduates of an independent Christian school. In doing so, this thesis takes a transactional perspective of resistance – a perspective that recognises students as having multiple and shifting identities, and schools as being complex, social settings which contextualises student resistant behaviours. Integral to this perspective is a communicative potential of resistance that can be used as a means of signalling, generating, and building dialogue among the various groups of people who make up the school community. This study suggest that school need to go beyond seeing resistance as purely an expression of political statements or an engagement in power struggles and consider how resistance can be a potential communicative act. Specifically, resistance signals a need for reflection and dialogue on the ways in which the ideals of that community are both intended and experienced.

This thesis is a phenomenological, qualitative study of student resistance and seeks to contribute to an understanding of the relationship between community, communication, and resistance by exploring the social contexts that provide meaning to the resistant behaviours of six graduates of an independent Christian school. In doing so, this thesis takes a transactional perspective of resistance – a perspective that recognises students as having multiple and shifting identities, and schools as being complex, social settings which contextualises student resistant behaviours. Integral to this perspective is a communicative potential of resistance that can be used as a means of signalling, generating, and building dialogue among the various groups of people who make up the school community. This study suggest that school need to go beyond seeing resistance as purely an expression of political statements or an engagement in power struggles and consider how resistance can be a potential communicative act. Specifically, resistance signals a need for reflection and dialogue on the ways in which the ideals of that community are both intended and experienced.

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<p>This paper is based on a study of the Christian religious school. In Sweden today, surveys have shown that there is a common fear and negative attitude towards Christian religious schools. Despite this fact these schools increase in numbers, which makes it relevant to investigate what reasons the parents base their decision on when making Christian religious schools their school of choice for their children. The formulation of the question in this paper is therefore based on why the parents choose to place their children in a Christian religious school. Previous research on this topic is very scarce and poor, which makes it a relevant topic to investigate more thoroughly. The method used in the survey is interviews made with parents, teachers and principals who all have a connection to a Christian religious school; either by having their children placed in one, or by working in one them selves.</p><p>The result of the survey shows that parents often place their children in a Christian religious school because they feel safeness in this kind of school, which is in line with the previous research that has been made in this area. The safeness is often related to that the parents share common ideals and visions with the school. Moreover the result of the survey also shows that common conceptions among people about Christian religious schools not at all reflect the reality. An example of such a misconception is that children in Christian religious schools get segregated with people of similar class or religious background to a greater extent than children in regular public schools, which the well-known researchers claim. In fact, this survey showed the exact opposite; the municipal schools are in general more segregated than their religious equivalents.</p>

This paper is based on a study of the Christian religious school. In Sweden today, surveys have shown that there is a common fear and negative attitude towards Christian religious schools. Despite this fact these schools increase in numbers, which makes it relevant to investigate what reasons the parents base their decision on when making Christian religious schools their school of choice for their children. The formulation of the question in this paper is therefore based on why the parents choose to place their children in a Christian religious school. Previous research on this topic is very scarce and poor, which makes it a relevant topic to investigate more thoroughly. The method used in the survey is interviews made with parents, teachers and principals who all have a connection to a Christian religious school; either by having their children placed in one, or by working in one them selves. The result of the survey shows that parents often place their children in a Christian religious school because they feel safeness in this kind of school, which is in line with the previous research that has been made in this area. The safeness is often related to that the parents share common ideals and visions with the school. Moreover the result of the survey also shows that common conceptions among people about Christian religious schools not at all reflect the reality. An example of such a misconception is that children in Christian religious schools get segregated with people of similar class or religious background to a greater extent than children in regular public schools, which the well-known researchers claim. In fact, this survey showed the exact opposite; the municipal schools are in general more segregated than their religious equivalents.

This thesis examines how teachers in physical education work with gender and gender roles in two religious schools in Stockholm. My main research questions were how the teachers relate to gender roles, if they think of gender when planning the lessons and do the boys or the girls get more attention from the teacher, if so, how do they get it? This study is based on interviews and observations, which makes it a qualitative study. The P. E. teachers in my study work in two religious schools. Two of them work at a Muslim school where segregated education exists, which means that boys and girls don’t have physical education classes together. The third teacher works at a Christian school that has co-education. The main theory in my study is that gender is socially created by humans. Masculinity and femininity are created when people are in integration with each other. The conclusions in my study are that the teachers relate to gender roles in different ways. All teachers find it difficult to work with gender in an active way, which means that this is something that’s not given priority during the lesson. By my analysis, I have also found that teachers to some extent follow the curriculum requirements for overcoming gender roles, but the lack of awareness from the teachers can actually lead to the reinforcement of gender roles. All the teachers in my study would like to have some form of training or practical exercises that they can improve their skills in becoming more aware of working with gender. The teachers therefore share awareness that they could be better. I can also say from my empirical evidence that teachers in my study did not prioritize gender in their planning of the lesson. During my observations in the Muslim school I found it a bit difficult to see whether the girls or the boys got more attention from the teacher. I noticed, however, that girls more often received more praise from both teachers B and C, than boys did in teacher A and C’s lessons. I felt, however, in teacher C’s lessons in the Christian school, girls received more praise from the teacher and more attention by the way he spoke to them.

This study will examine the types of Jewish supplementary schooling currently existing in Montreal, with particular emphasis on the programs connected with the P.S.B.G.M. (Protestant School Board of Greater Montreal) school system, namely, the P.E.L.O. (Programmes d'Enseignement des Langues d'Origine) and the P.L.E. (Programme des Langues Ethniques) programs. / The P.E.L.O. program is a national heritage language program offered in most Canadian schools as part of the multicultural global trend in education which became apparent in the second part of the twentieth century. The P.L.E. program is a uniquely Quebec educational program developed and implemented solely in Quebec. / This study will offer a general view of the programs, concentrating on the Hebrew studies units. It is divided into three chapters: the first chapter offers a view of traditional Jewish supplementary schooling in Montreal, which at present is part of the P.L.E.; the second chapter examines the P.E.L.O. program; and the last chapter suggests the possible impact the P.L.E. and P.E.L.O. programs may have on future Jewish supplementary schools in Montreal.

Thesis (Ph.D)-University of Pretoria, 2004. / Summary in English. Includes bibliographical references (leaves 382-397). Also available on the Internet via the World Wide Web.

Thesis (MPhil (Education))--St Augustine College of South Africa, 2006. / One of the fundamental aspects of my work as Religious Education Coordinator of an Independent Catholic School in South Africa is to ensure that the vision and distinctive character of the school in which I work is aligned to the vision for Catholic Schools as described by Church documents'and other leading authors on the subject. Every member of the teaching staff employed by the Independent Catholic School (The School), has to sign a contract in which is included the sentence: "The Teacher has an obligation to respect, promote and support the Catholic Ethos and the special character of the School". This obligation is based on the assumption that the daily practice of teachers is a critical element contributing to the ethos of The School. The Sacred Congregation for Catholic Education, in its document The Catholic School (1977), states that: "By their witness and their behaviour teachers are of the first importance to impart a distinctive character to Catholic Schools" (#78). More recently, Me Laughlin states: "Every teacher, it has been argued, can and should make some sort of contribution to this distinctiveness [of the school] and this contribution should feature in their formal appraisal" (Mc Laughlin 1999: 73).

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