As South Africa emerges from the years of struggle against apartheid, the education system is characterised by fragmentation, inequity, racism and a culture of intolerance. This study tests the experiences and challenges of learners, educators and relevant stakeholders in a multicultural setting: The study was conducted at five multicultural schools in the Ethekwini Region in the province of KwaZulu-Natal in South Africa. Literature is based on historical background of multicultural education and sketches the concept of culture, equality and multiculturalism. The methodology of choice was an empirical research. The first stage involved the gathering of information through questionnaires, observations and interviews. In the second stage: the analysis indicates the roles played by principals, educators and learners in multicultural schools. The findings of this study reveal that learners, educators and principals face serious problems in multicultural schools and are unable to deal with learner diversity. Firstly, in a multicultural country like South Africa it is important that learners reach high levels of proficiency in at least two languages. Secondly, the Constitution of the Republic of South Africa (Act 108 of 1996) provides the basis for curriculum for transformation and development. Lastly, there is a need for educator training so that educators can handle diverse learners. Religion and education brings about moral values and contributes to create an integrated community that affirms in diversity therefore religious diversity needs to be facilitated by trained professionals. This study seeks to build on the new direction in education and proposes numerous strategic recommendations for a new approach in multicultural education in South Africa. Finally, the study provides useful insights and guidelines to the general public, educators, policymakers, lectures and managers of the institution of learning. / Thesis (M.A.)-University of Durban-Westville, 2004.

Abstract not available. / Thesis (M.Ed.)-University of Durban-Westville, 1981.

<p> In order to effectively teach students how to critically consume media it is paramount for teachers to be media literate (Ian &amp; Temur, 2012; Keller-Raber, 1995; Schmidt, 2012). Using Freirean critical literacy as a theoretical framework, this case study investigated how a 60-hour teacher training program in media literacy promoting Catholic Social Teaching and how undergoing this training has influenced teachers&rsquo; perceptions of media literacy, Catholic Social Teaching, and the link between the two. As the researcher, I performed participant-observation as a trainee in the program. Five teachers, alumni of the program, participated in this study: one middle school teacher, three high-school teachers, and one college professor, all of them taught at Christian private schools. I recorded how participants applied the Media Mindfulness&mdash;a faith based media literacy strategy&mdash;in their practice as a response to the Church&rsquo;s call for Catholic teachers to engage in media education (Benedict XVI, 2008; John Paul II, 1987, 1990, 1992, 2005). Findings show how the Media Mindfulness method helped teachers integrate media literacy in their practice, promoting student empowerment and character education. A follow up action research at a Catholic high school where teachers are trained in Media Mindfulness is recommended to find out: a) how the training influenced teachers&rsquo; confidence in integrating media education into their practice? b) to what extent students&rsquo; assimilation of Catholic Social Teaching concepts resulted from the teacher training program? c) and how training teachers in the media mindfulness model influenced the school&rsquo;s culture in addressing social justice issues? </p>

<p> This study explored the roles of graduate theological students' religious faith and degree program affiliation in their information behaviors, particularly their degree-related research behaviors. In 2015, religious intolerance continues to stratify barriers between communities. One domain where faith significantly affects student life is in graduate studies of religion and theology. This study's purpose was to explore problems in information action inherent to the dichotomy between academic study of theology that leads to Master of Arts (MA) and Doctor of Philosophy (PhD) degrees and professional study of theology that leads to Master of Divinity (MDiv) and Doctor of Theology (ThD) degrees. To locate the most appropriate research subjects for qualitative inquiry, this study first investigated the content of PhD and ThD dissertation acknowledgements using bibliometric analysis. The frequency with which the PhD and ThD dissertations' acknowledgements acknowledge affiliates within their authors' own degree programs and religious faith traditions guided the research design for subsequent interviewing of MA and MDiv students about the roles of their religious faith, degree program affiliation and interpersonal information sources in their research processes. Data were collected, coded and analyzed as a lens into the relationships between authors, affiliations and acknowledgements. The qualitative component - intensive interviewing about Master's students' research processes - qualified the results of the quantitative analysis of PhD and ThD students' interpersonal information source preferences manifest in their dissertations' acknowledgements. The study found that information behavior does relate to degree program affiliations and students' religious faith, thus degree program affiliation and religious faith background should be considered in research consultations and bibliographic instruction in theological libraries.</p>

The distinction between catechesis and religious education in Catholic schools is an important theme in contemporary Catholic educational thought. A firm and nuanced understanding of the nature of this relationship and its historical roots is essential to understanding both fields of study. The nature of this debate has been recognised by the Magisterium of the Catholic Church as crucial to the mission of the Catholic school. While Religious Education is vital to the unique identity of the Catholic school, too close an association with catechesis can lead to a blurring of distinctions. Contemporary Catholic thinking on this matter suggests the following accommodation: religious education is focussed on knowledge of Catholic thinking in theology and related cultural issues; catechesis explicitly focuses on faith development. The theology of communion (communio) assists Catholic educators to harmonise both concepts. Religious Education is thereby understood as a ‘shared project’ between catechesis and Catholic thinking on education.

The purpose of this dissertation was to determine the concepts, characteristics, and variables addressed in other dissertations deemed highly relevant to the literature on adult faith development. The principle contribution of this dissertation was a 44-page matrix and an accompanying 29-page index that reveal the "Primary" and "Secondary" concepts addressed in these other documents. The study employed meta-analytical techniques to design this pictorial tool for future faith development researchers.A search for the keyword "faith development" on the CD-ROM Dissertation Abstracts database yielded 141 documents written from 1980-1994. One hundred and thirty-six abstracts were obtainable for review. Based on these abstracts and aided by a second reader, the author deemed 60 dissertations as being highly relevant to the adult faith development literature. These dissertations were then ordered via interlibrary loan for further analysis of their concepts, etc.Following the pilot study, a decision was made to include an analysis of the dissertations in terms of three tpes of classification. A classification code was assigned to all 60 dissertations in terms of their "Type of Research," "Type of Methodology," and "Type of (Religious) Tradition."Over 900 "Primary" and "Secondary" concepts, etc., were gleaned from the 60 documents. Using Spradley's ethnographic technique of organizing concepts, the concepts were arranged in 35 clusters. The clusters were tallied in 10 possible ways.The results suggest that the dissertations were fairly balanced in terms of those which constituted "Application" research and "Theoretical" research. The most frequently used methodology was "Creative Project," followed by "Qualitative" methods. The vast majority of dissertations were written from the "Protestant" tradition, followed by "Catholic," and "Other."Of the 35 clusters of concepts, etc., analyzed, the results suggest a gap in doctoral research in terms of studies pertaining to concepts related to "Transcendence," "Symbolism," "Evangelism," and "Gender." Much "Secondary" emphasis has been give to concepts, etc., related to "Devotional" but this cluster was not of "Primary" emphasis in any of the 60 studies. The work of faith development pioneer James W. Fowler was of "Primary" emphasis in 37 of the 60 dissertations. / Department of Educational Leadership

The revival of Christian religion has once again placed the focus on man's faith and thus also on the teaching of Christian Faith at school, so that Christian Faith can appeal to the pupil anew. The teaching of Christian Faith is the most important discipline of religious subjects since it is the determining and directing factor which governs one's whole life, i.e. to whom the child will devote his life, at school and extra-murally. The pistical modality (faith) is man's supreme function and all other human functions are subject to the guidance of faith. Human functions are developed under the guidance of the pistical function. Thus the instruction in Christian Faith can be seen as the heart of Christian education; the foundation on which the child can build. The task of the educator is to help determine norms and supply directives in the development of the functions of the child. Christian Faith is directed towards the religious as well as the other functions of man. Education is thus subject to the guidance of faith. In Christian Faith the dogmatic should be taught, but not a specific non-Scriptural dogma. However, the teacher cannot shed his personal religious conviction which must, perforce, influence his instruction of Christian Faith. Every lesson in Religious Instruction should reinforce the faith of the child. Although Christian Faith as a subject is restricted to standerd ten, every lesson from standerd six onwards should confirm the pupils faith. Lessons in other subjects, like History and Science, should contribute to the confirmation of faith. As a consequence the child will experience and realise his faith. The teacher of Christian Faith must guide the pupil to an acceptance of a specific religious conviction, otherwise the child will form a neutral idea of God. The clauses on dogma in the education ordinance expect a neutral Christian Faith instruction. To circumvent neutral instruction, it is recommended that Christian Faith is presented on a differentiated basis, so that the members of each religious group will receive instruction according to their specific religious conviction. Christian Faith instruction makes high demands on the teacher, viz. that the teacher is not a minister, that Christian Faith should be Biblically centred, that the psychological development of the child should be borne in mind and that the teacher must guard against factors which could affect the nature of Christian Faith instruction. Christian Faith instruction requires a specific method in which the following may be used successfully: class discussion, dialogue teaching, the buzzing groups, the question-and-answer method, the method of setting problems, and the self-study method. The teacher of Christian Faith should be aware of factors which could have an adverse effect on pupils. Intelligence, feelings and morality should not receive undue stress, Churchism may not be encouraged through the absolutising of personal opinion, nothing in the Bible that seems unacceptable maybe omitted and Scriptural Truths may not be presented euphemistically. The Bible is, furthermore, no Scientific text-book. The principal and the subject inspector must see to it that the foundations for Christian Faith are properly laid and developed. / Thesis (MEd)--PU vir CHO

The revival of Christian religion has once again placed the focus on man's faith and thus also on the teaching of Christian Faith at school, so that Christian Faith can appeal to the pupil anew. The teaching of Christian Faith is the most important discipline of religious subjects since it is the determining and directing factor which governs one's whole life, i.e. to whom the child will devote his life, at school and extra-murally. The pistical modality (faith) is man's supreme function and all other human functions are subject to the guidance of faith. Human functions are developed under the guidance of the pistical function. Thus the instruction in Christian Faith can be seen as the heart of Christian education; the foundation on which the child can build. The task of the educator is to help determine norms and supply directives in the development of the functions of the child. Christian Faith is directed towards the religious as well as the other functions of man. Education is thus subject to the guidance of faith. In Christian Faith the dogmatic should be taught, but not a specific non-Scriptural dogma. However, the teacher cannot shed his personal religious conviction which must, perforce, influence his instruction of Christian Faith. Every lesson in Religious Instruction should reinforce the faith of the child. Although Christian Faith as a subject is restricted to standerd ten, every lesson from standerd six onwards should confirm the pupils faith. Lessons in other subjects, like History and Science, should contribute to the confirmation of faith. As a consequence the child will experience and realise his faith. The teacher of Christian Faith must guide the pupil to an acceptance of a specific religious conviction, otherwise the child will form a neutral idea of God. The clauses on dogma in the education ordinance expect a neutral Christian Faith instruction. To circumvent neutral instruction, it is recommended that Christian Faith is presented on a differentiated basis, so that the members of each religious group will receive instruction according to their specific religious conviction. Christian Faith instruction makes high demands on the teacher, viz. that the teacher is not a minister, that Christian Faith should be Biblically centred, that the psychological development of the child should be borne in mind and that the teacher must guard against factors which could affect the nature of Christian Faith instruction. Christian Faith instruction requires a specific method in which the following may be used successfully: class discussion, dialogue teaching, the buzzing groups, the question-and-answer method, the method of setting problems, and the self-study method. The teacher of Christian Faith should be aware of factors which could have an adverse effect on pupils. Intelligence, feelings and morality should not receive undue stress, Churchism may not be encouraged through the absolutising of personal opinion, nothing in the Bible that seems unacceptable maybe omitted and Scriptural Truths may not be presented euphemistically. The Bible is, furthermore, no Scientific text-book. The principal and the subject inspector must see to it that the foundations for Christian Faith are properly laid and developed. / Thesis (MEd)--PU vir CHO

The first chapter introduces the thesis and explores the historical background and trends in society and education in and since the 1940s, especially the social, theological and educational scene. Chapter two shows that the term Christian Education has sometimes referred to a particular understanding of religious education. That usage is analysed and found to be unacceptable without significant qualifications. The next four chapters clarify and analyse the understanding of the term Christian Education in four further contexts where it is used: Church schools (chapter three), longstanding independent schools (chapter four), recently established Christian schools (chapter five) and the education of people in the church context itself (chapter six). Chapter seven considers the arguments Paul Hirst has made against the acceptability of the concept of Christian Education and contends that these arguments are not valid. This chapter also points out that the five contexts where the term Christian Education is used (as explored in chapters 2 -6), do not include the county schools, except that the first usage explored was the religious education in county schools. In view of this the chapter maintains that it is important to explore the relationship of Christian values and principles to education in county schools, a task undertaken in the final chapter. The last chapter asserts that Christian values and principles still have valid implications for education in county schools and that education based on these values and principles can legitimately be described as Christian Education. Aspects of a Christian view of creation and fallenness are used as illustrations and the possibility of relating a Christian View of redemption to education in county schools is also considered.

Increasing pluralism in Canadian society challenges educators who wish to continue religious education in Ontario's public schools. A brief history of religious education in Ontario helps explain the current situation. / Because religion is foundational to human experience, religious education is vital. Various scholars are cited in support. / Gabriel Moran is a major resource in developing religious education as an academic field. He helps teachers to teach religion itself rather than about religion. / Stanley Hauerwas broadens religious education to include character development. His emphasis on the self-agency of the moral agent helps teachers to educate character. His use of narrative encourages teachers to be inclusive and non-judgmental. / Religious education must change to accommodate pluralism. Yet it still has a valid place in the public school if it is multi-faith and inclusive, encouraging all students to be religious according to their own faith community.