The purpose of this research was to ascertain the characteristics of dropouts, their rationale for reentry, and what constituted effective practices within a Texas alternative education program (AEP). While, a number of studies have been conducted to explain why students drop out of school, more research was needed in the area of students that reenter to complete their studies (Fernandez, Paulsen & Hiranko-Nakanishi, 1996; Krashen, 1998; NCES, 1981; Pirog & Magee, 1997; Ramsey, 1988; Rumberger, 1995; Warren, 1996; White & Kaufman, 1997). The study utilized qualitative methodology with a case-study approach by utilizing small groups within the context of an organization (Miles and Huberman, 1994). The study site was purposely selected (Kuzel, 1992; Morse, 1989) using low-socio-economic criteria, ethnic representation, an AEIS rating of Commended, and a high graduation rate. Site participant selection included comprehensive sampling (Goetz and LeCompte, 1984) of the AEP personnel and random sampling of the student participants and their respective parents. The primary data was collected using a modified three-interview method (Dolbeare and Schuman, 1982) with corroborating document review and focus groups. Findings indicated that research participants could identify seventeen different characteristics for returning high school students. Some of the characteristics describing these students also reflect their motivation or rationale for returning back to complete their high school studies. The study revealed four major practices within the AEP that supported the program and its students towards their mission of graduating. These were: hiring the right personnel, monitoring academic progress, providing student support services, and maintaining a safe school climate. A resultant theme indicated that there was a need to promote a positive image of the value of the AEP. Since only ten participants and five students were included in the study, the findings can only be tentatively generalized. Finally, suggestions are made for AEP programs to be designed to entice students not only to return back to school, but to remain until their goal to graduate is realized. / text

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Thesis (MTech. degree in Education.)--Tshwane University of Technology, 2011. / Investigates the perceptions of educators of the effects of poverty on academic achievement in eMondlo schools. It attempted to investigate what happens to a learner's performance at school when he/she comes from a poor family background.

Thesis (Ph. D.)--Miami University, Dept. of Educational Leadership, 2008. / Title from second page of PDF document. Includes bibliographical references (p. 160-164).

Thesis (Ph. D.)--University of Texas at Austin, 1999. / Vita. Includes bibliographical references (leaves 164-175). Available also in a digital version from Dissertation Abstracts.

No abstract available / Development Studies / M.A. (Development Studies)

Submitted by Johnny Rodrigues (johnnyrodrigues@ufcg.edu.br) on 2018-09-17T16:58:32Z No. of bitstreams: 1 KELLI FAUSTINO DO NASCIMENTO TESE PPGCS 2011..pdf: 4416497 bytes, checksum: ced4bbf5aa1c0235a3f521948832ad13 (MD5) / Made available in DSpace on 2018-09-17T16:58:32Z (GMT). No. of bitstreams: 1 KELLI FAUSTINO DO NASCIMENTO TESE PPGCS 2011..pdf: 4416497 bytes, checksum: ced4bbf5aa1c0235a3f521948832ad13 (MD5) Previous issue date: 2011-11-21 / Após a promulgação do Estatuto da Criança e do Adolescente, em 1990, a questão da exploração do trabalho infantil vem ganhando visibilidade pública, tanto na mídia, como na academia e nos espaços das organizações governamentais e não governamentais. As formas perversas de exploração do trabalho de milhares de crianças suscitaram a criação de um programa governamental que tivesse como meta a sua erradicação. Foi com esse propósito que surgiu o Programa de Erradicação do Trabalho Infantil-PETI. No entanto, apesar dos esforços dos segmentos sociais que se empenham no combate e na erradicação do trabalho infantil, a realidade tem demonstrado a existência de um número significativo de crianças e adolescentes que se encontram em situação de exploração do trabalho. Essa constatação nos levou a refletir e a questionar sobre quais são os reais fatores constitutivos dessa problemática social. Uma questão que se colocava para nós era que o trabalho infantil não podia ser pensado em termos generalizantes, ou seja, considerando apenas as condições do trabalho infantil que são condenadas, que se apresentam em níveis de exploração histórica e culturalmente inaceitáveis. Na nossa percepção, a compreensão desse fenômeno requer tanto um estudo da estrutura das relações de trabalho nas quais estão submetidas não apenas as crianças, mas também suas famílias, quanto a análise do sistema de valores e representações socialmente construídos sobre o trabalho, sobre a infância e adolescência pobre em nosso país. Além disso, percebemos que apesar de haver uma produção acadêmica sobre o trabalho infantil, ainda existe uma lacuna no que se refere ao trabalho das crianças nas famílias camponesas. Foi a partir dessas questões e inquietações que decidimos realizar um estudo no qual pudéssemos analisar quais eram as concepções das famílias sobre o trabalho das crianças e sobre o PETI. Para tanto, realizamos um estudo bibliográfico e uma pesquisa de campo sobre o modo de vida camponês, o trabalho das crianças e o Programa de Erradicação do Trabalho Infantil-PETI. A pesquisa foi realizada numa área de produção familiar camponesa, denominada de Sítio Aningas, localizada no município de Massaranduba na região do Agreste da Borborema, na Paraíba. Tal pesquisa apontou que as famílias concebem o trabalho das crianças como uma forma de socialização, de formação, de transmissão de valores e saberes que possibilitarão a formação de homens e mulheres dignos, que se constituirão em herdeiros não somente dos bens materiais, mas, sobretudo de um modo de vida camponês. As famílias representam o PETI de forma positiva, principalmente pela possibilidade de aumento na renda familiar e por considerar que tal programa poderá ser mais uma possibilidade de formação para seus filhos, assim como a escola. Por outro lado, foi observado que o projeto de vida pensado para as crianças pelas famílias está em desacordo com as propostas do PETI quando se trata do trabalho infantil. / After the enactment of the Children and Adolescents in 1990, the issue of child labor has gained public visibility, both in the media, as in academia and in the space of governmental and nongovernmental organizations. The perverse forms of exploitation of labor of thousands of children have led the creation of a government program that has the goal of eradication. It was with this purpose that came the Eradication of Child Labor-PETI. However, despite the efforts of social groups that engage in combat and eradicate child labor, the reality has shown the existence of a significant number of children and adolescents who are in a situation of labor exploitation. This finding led us to reflect on and question what are the real factors constituting the social problem. A question posed to us was that child labor could not be thought of as generalizing, ie, considering only the conditions of child labor that are condemned, which are in exploitation levels historically and culturally unacceptable. In our perception, understanding this phenomenon requires both a study of the structure of labor relations in which they are subject not only children but also their families, and the analysis of the system of values and socially constructed representations of the work on childhood adolescence and poor in our country. Also, realize that while there is an academic research on child labor, there is still a gap with regard to child labor in rural households. It was from these issues and concerns that we decided to conduct a study in which we could analyze what were the views of families on child labor and on PETI. To this end, we conducted a literature review and field research on the peasant way of life, child labor and Eradication of Child Labor-PETI. The survey was conducted in a peasant family production area, called Aningas Site, located in the region of Massaranduba Agreste of Borborema, Paraíba. This study showed that families perceive child labor as a form of socialization, training, transmission of values and knowledge that will enable the formation of worthy men and women, which will form the heirs not only of material goods, but especially a peasant way of life. The families represent the PETI positively, mainly by the increase in family income and believe that this program may be more a possibility of training for their children, as well as school. On the other hand, it was observed that the life plan designed by families for children is at odds with the proposals of PETI when it comes to child labor.

This research sought to discover whether minority and economically disadvantaged students are underrepresented in gifted and honors programs. Another goal was to ascertain attitudes of students and teachers currently participating in gifted and honors programs regarding: admission criteria; adequacy of teacher preparation to meet special needs of gifted and honors students; levels of needs satisfaction of gifted and honors students; perceptions of students and teachers about program modification.

Né dans une famille bourgeoise, apparemment à l’abri des grands fléaux qui traversent sa région (guerres, épidémies, famines…), Nicolas Barré devient un excellent élève des Jésuites. Cependant, il choisit d’entrer au Couvent des Minimes d’Amiens en 1640 pour y poursuivre sa quête de Dieu dans une vie d’humilité, de pauvreté, de chasteté, d’obéissance, de carême perpétuel, dans le service des plus pauvres et suivre ainsi la devise du fondateur de l’Ordre : « Charitas ».Mais les Minimes de Paris, surtout ceux de la Place Royale, où il est envoyé, sont aussi de brillants intellectuels, appréciés des grands de ce monde. Nicolas Barré se dépense sans compter jusqu’à ce qu’il tombe malade. Rétabli, il est nommé à Rouen en 1659. Son désir de servir Dieu et de le révéler aux masses populaires qu’il côtoie, prend une dimension exceptionnelle. Nicolas Barré se démarque alors de son Ordre (tout en y restant) et suscite l’initiative d’écoles pour les enfants pauvres. Diverses rencontres avec des personnages influents lui permettent de donner corps à ses idées qui seront exécutées par des jeunes filles généreuses. Cependant, Nicolas Barré refuse obstinément les « fondations » pour ne dépendre que de Dieu et pour assurer à son Association une totale mobilité apostolique. Il se révèle un pédagogue hors pair et initie à l’enseignement des jeunes filles qu’il rassemble dans des séminaires de formation. Ce n’est qu’au 19ème siècle, pour répondre à l’appel missionnaire, que l’Association, des  « Maîtresses Charitables », appelées aussi depuis le 17ème siècle « Sœurs de l’Enfant-Jésus », sera transformée en Institut religieux. / Born in a bourgeois family, apparently preserved from the scourges which crossed his region, (wars, epidemics, famine), Nicolas Barré became an excellent student in a Jesuit school. However, he chose to enter the convent of Minims in Amiens in 1640 to continue his search for God through a life of humility, poverty, chastity, obedience and perpetual Lent in the service of the poorest, following the motto of the founder “Caritas”.But the Minims of Paris, especially those of the Place Royale where he was sent, were also brilliant intellectuals, greatly esteemed by the important people in society. Nicolas Barré worked without sparing himself until he fell ill. When he was recovered he was sent to Rouen in 1659. His desire to serve God and to reveal Him to the ordinary people he rubbed shoulders with took on an exceptional dimension. Nicolas Barré differentiated himself from his order (although he didn’t leave it) by opening schools for poor children. Encounters with influential people allowed him to give shape to his ideas which were carried out by generous young women. However, Nicolas Barré obstinately refused financial “foundations” in order to depend only on God and to give his Association complete apostolic mobility. He reveal himself to be an outstanding pedagogue and gathered young women into seminars to form them as teachers. It was only in the 19th century that, in answer to a missionary call, the “Maîtresses Charitables”, (who from the 17th century were also called “Sisters of the infant Jesus”) became a Religious Congregation.