The Piarist Order was established in Rome by St. Joseph Calasanz. Early after establishing, the order was invited to Czech lands. First, they were introduced to Mikulov (1631) and more colleges were established in Moravia. First college established in Bohemia was in Litomyšl. Piarists were not introduced to Prague until 1752 with contribution from a historian Gelasius Dobner. J. Calasanz dedicated his life to help his neighbours, primarily poor children. For these children, he established primary schools where trivium (reading, writing, counting) was taught. Upbringing and education were the most important to J. Calasanz which is why he wrote several publications on how to conduct schools. Over the course of time, Piarists opened gymnasiums and higher-education schools. The concept of gymnasiums was inspired by Ratio studiorum, a document published by the Jesuits.

We live in a society where preconceived notions about religious schools and indoctrination are many but the rules regarding a non-denominational education are strict. It is of great importance to get a better understanding of religious schools and their effect on the pupils that attend them. The aim of this study is to analyze whether or not the compulsory religious education on a private religious school in the south of Sweden is non-denominational. In order to get a greater understanding of the impact on the pupils’ religious identity, Henri Tajfel’s theory of social identity is used. A total of eight observations, three interviews and collected materials such as previous tests regarding Islam, Christianity and Judaism have been gathered and discussed with the help of Tajfel’s theory and other previous research. The results show that some denominational elements could be found in the compulsory education and that the school at hand had an impact on their pupils’ Muslim identities. With these results, my ambition is that teachers that read this study will be more reflective and critical of their own teaching. It is possible that some teachers do not notice that their own religion or beliefs are shining through their teaching and could potentially effect the pupils. However, if teachers start to reflect upon their teaching and the impacts it could have on a pupil these denominational elements could be prevented.

Thesis (PhD)--Stellenbosch University, 2014. / ENGLISH ABSTRACT: This dissertation argues that, for several reasons, school boards serving the various Seventh-day Adventist schools in the Western Cape have not carried out their functions and responsibilities effectively and efficiently. Although the school boards meet on a regular basis, there appear to be several problems that contribute to a lack of effective performance by the board. Through an analysis of data constructed from interviews and questionnaires, the study reveals that many board members feel that they are not fully equipped to carry out the responsibilities of a governor, and furthermore that they do not belong because they do not feel a part of the decision-making process in the school. They therefore are willing to spend time and effort to equip themselves for the task through capacity building programmes and ongoing training. I contend that, in addition to capacity building programmes, the voices of individual members need to be heard as they participate, deliberately, in decision-making processes. This dissertation contends that if the boards are to function optimally, all stakeholders, particularly the school board members, should engage in capacity building programmes and also experience deliberative, democratic citizenship. They must be given an equal voice to participate in deliberations concerning policy formulation and other decision-making processes. This will help them to realise their democratic right to participate and also to experience inclusivity as a free member of the society in which they live. / AFRIKAANSE OPSOMMING: Hierdie proefskrif argumenteer dat skoolbestuursrade wat verskillende Sewende-dag Adventisteskole in die Wes-Kaap beheer om verskeie redes nie hulle pligte effektief en doeltreffend nakom nie. Hoewel die beheerrade gereeld vergader is daar blykbaar verskeie probleme wat bydra tot ’n gebrek aan die vervulling van hulle pligte. Deur die ontleding van data saamgestel uit onderhoude en vraelyste is daar gevind dat veral die raadslede, en tot ’n kleiner mate ander belangstellendes, voel hulle is nie ten volle toegerus om die verantwoordelikheid van ’n raadslid te dra nie. Hulle voel ook dat hulle nie deel is van belangrike beslissings wat in die skool geneem word nie. Daarom is hulle bereid om tyd te maak om hulle vir die werk van ’n raadslid toe te rus. Ek hou voor dat behalwe vir die gebruik van kapasiteitsbouprogramme moet die individue se stemme gehoor word en moet hulle ’n kans gegun word om saam te praat en ook aan belangrike beslissings deel te neem wat verband hou met die skool en die opvoeding van die leerder. Hulle moet hulle demokratiese burgerregte uitvoer, deelneem aan die ontwikkelinge wat in die skool plaasvind en daardeur sal hulle stemme ook gehoor word.

O presente trabalho possui como objetivos analisar como os professores do Ensino Médio estabelecem a relação entre conhecimento científico e crença religiosa no que diz respeito ao ensino do conceito de evolução biológica, e como esse professor percebe tal relação nos educandos em diferentes contextos de confessionalidade. Quanto à fundamentação teórica, nos alicerçamos na Psicologia histórico-cultural de Vygotsky e no trabalho de Sepulveda e El-Hani (2004), que realiza uma revisão bibliográfica acerca das possíveis relações estabelecidas entre o conhecimento científico e o conhecimento religioso, descrevendo três possibilidades: a tese da incompatibilidade, a tese da independência e do diálogo construtivo entre religião e ciência e a tese da integração dos dois campos de conhecimento em um novo campo interdisciplinar. Utilizamos os pressupostos da Psicologia histórico-cultural com intuito de fundamentar nossas hipóteses no que diz respeito à influência do meio e das vivências nas atitudes e na formação de conceitos científicos dos indivíduos. A obtenção de dados foi feita a partir de entrevistas semiestruturadas realizadas com professores e professoras de escolas confessionais e não confessionais do Estado de São Paulo. Tais dados foram analisados e discutidos utilizando a metodologia de Análise Textual Discursiva. Posteriormente, redigimos metatextos com intuito de formalizar e construir novas reflexões sobre os resultados obtidos. Verificamos inicialmente que, mais do que a confessionalidade da instituição de ensino, o docente possui um papel de protagonismo central no que diz respeito à relação que o educando irá estabelecer entre a crença religiosa e o conhecimento científico. Do mesmo modo, o professor é mais influenciado, no exercício de lecionar, pelas suas crenças pessoais do que pela eventual confessionalidade da instituição. Ao mesmo tempo, foi possível apurar que, por vezes, os docentes incorrem em equívocos acerca da concepção de natureza da ciência, evidenciando a necessidade de repensarmos conteúdos e práticas do ensino superior, principalmente em relação à formação inicial de professores nos cursos de licenciatura. / The present study aims to analyze how High School teachers relate scientific knowledge and religious faith when it comes to teaching the concept of biological Evolution and how each teacher perceives the way students develop this relation depending on the religious context they are inserted. For theoretical ground, we used the Vygotsky\'s historical-cultural psychology and the study of Sepulveda and El-Hani (2004) that contains a bibliographical review about the possible relations between scientific and religious knowledge, describing three possibilities: the thesis of incompatibility, the thesis of independence and constructive dialogue between religion and science, and the thesis of the integration of both knowledges into a new interdisciplinary field. We also used Vygotsky\'s historical-cultural psychology concepts in order to substantiate our hypothesis on the influence of the environment and experiences on the attitudes and the development of scientific knowledge. Our data were obtained from semi structured interviews with teachers of religious and non-religious schools of São Paulo State. Those data were analyzed and discussed using the Discursive Textual Analysis methodology. Then we wrote metatexts in order to formalize and create new consideration about the results. Initially we concluded that the relation between scientific and religious knowledge developed by the student is more influenced by the teacher\'s beliefs than by the religious aspects of the school. Likewise, the teacher is more influenced by their own beliefs than by the school\'s religious tendencies. Additionally, we verified that occasionally teachers make mistakes about premises and practices of Science, highlighting the need of revisiting the practices and contents taught in higher education, especially regarding to teacher\'s graduation.

O presente trabalho possui como objetivos analisar como os professores do Ensino Médio estabelecem a relação entre conhecimento científico e crença religiosa no que diz respeito ao ensino do conceito de evolução biológica, e como esse professor percebe tal relação nos educandos em diferentes contextos de confessionalidade. Quanto à fundamentação teórica, nos alicerçamos na Psicologia histórico-cultural de Vygotsky e no trabalho de Sepulveda e El-Hani (2004), que realiza uma revisão bibliográfica acerca das possíveis relações estabelecidas entre o conhecimento científico e o conhecimento religioso, descrevendo três possibilidades: a tese da incompatibilidade, a tese da independência e do diálogo construtivo entre religião e ciência e a tese da integração dos dois campos de conhecimento em um novo campo interdisciplinar. Utilizamos os pressupostos da Psicologia histórico-cultural com intuito de fundamentar nossas hipóteses no que diz respeito à influência do meio e das vivências nas atitudes e na formação de conceitos científicos dos indivíduos. A obtenção de dados foi feita a partir de entrevistas semiestruturadas realizadas com professores e professoras de escolas confessionais e não confessionais do Estado de São Paulo. Tais dados foram analisados e discutidos utilizando a metodologia de Análise Textual Discursiva. Posteriormente, redigimos metatextos com intuito de formalizar e construir novas reflexões sobre os resultados obtidos. Verificamos inicialmente que, mais do que a confessionalidade da instituição de ensino, o docente possui um papel de protagonismo central no que diz respeito à relação que o educando irá estabelecer entre a crença religiosa e o conhecimento científico. Do mesmo modo, o professor é mais influenciado, no exercício de lecionar, pelas suas crenças pessoais do que pela eventual confessionalidade da instituição. Ao mesmo tempo, foi possível apurar que, por vezes, os docentes incorrem em equívocos acerca da concepção de natureza da ciência, evidenciando a necessidade de repensarmos conteúdos e práticas do ensino superior, principalmente em relação à formação inicial de professores nos cursos de licenciatura. / The present study aims to analyze how High School teachers relate scientific knowledge and religious faith when it comes to teaching the concept of biological Evolution and how each teacher perceives the way students develop this relation depending on the religious context they are inserted. For theoretical ground, we used the Vygotsky\'s historical-cultural psychology and the study of Sepulveda and El-Hani (2004) that contains a bibliographical review about the possible relations between scientific and religious knowledge, describing three possibilities: the thesis of incompatibility, the thesis of independence and constructive dialogue between religion and science, and the thesis of the integration of both knowledges into a new interdisciplinary field. We also used Vygotsky\'s historical-cultural psychology concepts in order to substantiate our hypothesis on the influence of the environment and experiences on the attitudes and the development of scientific knowledge. Our data were obtained from semi structured interviews with teachers of religious and non-religious schools of São Paulo State. Those data were analyzed and discussed using the Discursive Textual Analysis methodology. Then we wrote metatexts in order to formalize and create new consideration about the results. Initially we concluded that the relation between scientific and religious knowledge developed by the student is more influenced by the teacher\'s beliefs than by the religious aspects of the school. Likewise, the teacher is more influenced by their own beliefs than by the school\'s religious tendencies. Additionally, we verified that occasionally teachers make mistakes about premises and practices of Science, highlighting the need of revisiting the practices and contents taught in higher education, especially regarding to teacher\'s graduation.

The study investigated how a pedagogic change process is managed by the divergent Haredi and Modern Orthodox streams of Orthodox Jewish schooling. Its literature study looked at the classical forms of historic Jewish pedagogy and how they have adapted to internal and external dynamics. It also examined how contemporary Orthodox schooling, specifically, is an amalgam of a variety of responses, reactions and adaptations to the radically changed landscape of modernity. The influence of the modern student profile was examined along with the affects of the inclusion of secular studies into the modern Jewish syllabus. The appropriateness of new interactive methods and technologies and the specialized teacher training they require were also explored. A qualitative study of the expert opinions of six contemporary experts was conducted and thematically analyzed along with an analysis of material from two file-sharing websites. Recommendations for educational practice and further research were proposed. / Educational Studies / M. Ed. (Comparative Education)

La légitimité des écoles privées fondées sur un projet religieux ou spirituel fait l’objet de débats épineux tant au Québec qu’ailleurs, depuis plusieurs années (chapitre 1). À la différence des nombreux travaux normatifs déjà produits sur ces questions, cette thèse propose une contribution empirique sur la réalité de certaines de ces écoles à Montréal. Notre objectif général consiste donc à comprendre comment la dimension religieuse ou spirituelle d'écoles privées de groupes ou courants minoritaires (juives, musulmanes, Steiner) se traduit dans les discours et pratiques de l'école. La mise en lien d’écoles abritant des projets éducatifs minoritaires de différentes natures vise par ailleurs à poser un regard plus large sur l’identité, ethnique ou religieuse. Après avoir analysé les trois écoles, nous examinons les différences ou convergences significatives entre elles. Puis, nous tentons de mieux comprendre comment leurs discours et leurs pratiques nous renseignent sur les attentes parallèles relatives à l’éducation en contexte libéral. Nous portons alors attention (chapitre 2) aux interactions entre le curriculum « séculier » et une perspective religieuse ou spirituelle, à la conception de l'autonomie dans la scolarisation, à la formation du citoyen et à la hiérarchisation des valeurs éducatives. En nous inspirant entre autres de Juteau (1999), nous considérons ces écoles comme des « communautés » éducatives. Notre démarche méthodologique (chapitre 3), d’inspiration ethnographique, s’articule autour d'observations participantes en 5e et en 6e année du primaire et en 1re et 2e année du secondaire (environ 3 jours par classe) et à plus de 45 entrevues, menées auprès des enseignants, des directions d’école et des parents d’élèves. Même si notre dispositif ne consiste pas à faire « émerger » une théorie, nous nous inspirons de la méthode de la « théorisation ancrée » pour analyser nos données. Le premier chapitre d’analyse (chapitre 4) illustre d’abord un cas relativement « pur » de communalisation, puisque l’école Steiner produit du spirituel sans forcément se situer dans un rapport de force avec d’autres groupes sociaux. Cela reflète donc comment une lignée identitaire peut être construite grâce à l’enracinement dans une tradition et une mémoire « créées» par l’école. L’école musulmane (chapitre 5) adapte plutôt les références associées à la religion de manière à constituer un « pont » entre la socialisation primaire et celle de la société d’accueil. On constate en effet que la direction et les enseignants de l’école ne réinventent pas la lignée croyante, mais ne la reproduisent pas non plus à l’identique. En ce qui concerne l’école juive (chapitre 6), elle permet surtout d’attester une communauté ethnoreligieuse extérieure. La tradition juive enseignée à l’école, souvent qualifiée de « traditionalisme non religieux » par les acteurs scolaires, présente donc peu de réinterprétations ou de transformations dans ce contexte scolaire. Un dernier chapitre d’analyse (chapitre 7), abordant les trois écoles dans une perspective comparative, met notamment en perspective comment ces trois institutions transmettent une culture identitaire et un style de vie débordant le cadre scolaire, qui englobent les croyances religieuses et/ou spirituelles, mais ne s’y réduisent pas. / For several years now, the legitimacy of private schools founded on religious or spiritual projects have been the object of thorny debates both in Quebec and elsewhere (Chapter 1). Unlike a number of normative studies already produced on this topic, this thesis presents an empirical contribution to understanding the reality of some such schools in Montreal. Our general objective consists of appreciating how the religious or spiritual dimensions of private schools specific to minority groups or social currents (Jewish, Muslim, Waldorf) are transferred into discourse and practices within the schools. Exploring schools that protect the educational projects of diverse minorities, this study opens a broader window onto ethnic and religious identities. Here, I examine meaningful differences and similarities between three such schools. This is followed by an attempt to understand what discourse and practices within these schools tell us about common expectations with relation to education in a liberal context. I therefore pay attention (in Chapter 2), to interactions between the “secular” curriculum and a religious or spiritual perspective, as well as to the notion of autonomy in schooling, to citizenship training, and to the prioritization of educational values. Much like Juteau (1999), among others, I find these schools to be educational “communities”. My methodological approach (Chapter 3), with an ethnographic orientation, draws on participant observation carried out in Grades 5 and 6 primary school classrooms, as well as in Years 1 and 2 secondary classrooms (approximately 3 days in each class). It also involves more than 45 interviews, carried out with teachers, school administrators, and the parents of students. Even though my approach does not involve identifying a relevant theory, I am nevertheless guided by the method of “grounded theory” as a means of analysing my data. The first analytical chapter (Chapter 4), illustrates a more or less “ideal type” of communialization, given that the Waldorf school focuses on spiritual work without necessarily situating itself with relation to other social groups. This reflects how an identity distinction can be constructed through rooting oneself in a tradition and in a memory “created” by the school. Meanwhile, the Muslim school (Chapter 5) adapts references associated with the religion in an attempt to constitute a “bridge” between primary socialization and that of the host society. I argue that while the administration and the teachers of the school do not reinvent a belief system, they do not entirely reproduce an identical system from elsewhere either. With regards to the Jewish case (Chapter 6), most notably the school fosters the externalization of an ethno-religious community. The Jewish tradition being taught at school is often described as “non-religious traditionalism” by school officials, and therefore presents few re-interpretations or transformations of the tradition in the context of the school. A last analytical chapter (Chapter 7) addresses the three schools in comparative scope, in order to put into perspective how these institutions transmit identitary cultures and lifestyles that exceed the framework of any of the schools, which encompass religious and/or spiritual beliefs without being reduced to these.

La légitimité des écoles privées fondées sur un projet religieux ou spirituel fait l’objet de débats épineux tant au Québec qu’ailleurs, depuis plusieurs années (chapitre 1). À la différence des nombreux travaux normatifs déjà produits sur ces questions, cette thèse propose une contribution empirique sur la réalité de certaines de ces écoles à Montréal. Notre objectif général consiste donc à comprendre comment la dimension religieuse ou spirituelle d'écoles privées de groupes ou courants minoritaires (juives, musulmanes, Steiner) se traduit dans les discours et pratiques de l'école. La mise en lien d’écoles abritant des projets éducatifs minoritaires de différentes natures vise par ailleurs à poser un regard plus large sur l’identité, ethnique ou religieuse. Après avoir analysé les trois écoles, nous examinons les différences ou convergences significatives entre elles. Puis, nous tentons de mieux comprendre comment leurs discours et leurs pratiques nous renseignent sur les attentes parallèles relatives à l’éducation en contexte libéral. Nous portons alors attention (chapitre 2) aux interactions entre le curriculum « séculier » et une perspective religieuse ou spirituelle, à la conception de l'autonomie dans la scolarisation, à la formation du citoyen et à la hiérarchisation des valeurs éducatives. En nous inspirant entre autres de Juteau (1999), nous considérons ces écoles comme des « communautés » éducatives. Notre démarche méthodologique (chapitre 3), d’inspiration ethnographique, s’articule autour d'observations participantes en 5e et en 6e année du primaire et en 1re et 2e année du secondaire (environ 3 jours par classe) et à plus de 45 entrevues, menées auprès des enseignants, des directions d’école et des parents d’élèves. Même si notre dispositif ne consiste pas à faire « émerger » une théorie, nous nous inspirons de la méthode de la « théorisation ancrée » pour analyser nos données. Le premier chapitre d’analyse (chapitre 4) illustre d’abord un cas relativement « pur » de communalisation, puisque l’école Steiner produit du spirituel sans forcément se situer dans un rapport de force avec d’autres groupes sociaux. Cela reflète donc comment une lignée identitaire peut être construite grâce à l’enracinement dans une tradition et une mémoire « créées» par l’école. L’école musulmane (chapitre 5) adapte plutôt les références associées à la religion de manière à constituer un « pont » entre la socialisation primaire et celle de la société d’accueil. On constate en effet que la direction et les enseignants de l’école ne réinventent pas la lignée croyante, mais ne la reproduisent pas non plus à l’identique. En ce qui concerne l’école juive (chapitre 6), elle permet surtout d’attester une communauté ethnoreligieuse extérieure. La tradition juive enseignée à l’école, souvent qualifiée de « traditionalisme non religieux » par les acteurs scolaires, présente donc peu de réinterprétations ou de transformations dans ce contexte scolaire. Un dernier chapitre d’analyse (chapitre 7), abordant les trois écoles dans une perspective comparative, met notamment en perspective comment ces trois institutions transmettent une culture identitaire et un style de vie débordant le cadre scolaire, qui englobent les croyances religieuses et/ou spirituelles, mais ne s’y réduisent pas. / For several years now, the legitimacy of private schools founded on religious or spiritual projects have been the object of thorny debates both in Quebec and elsewhere (Chapter 1). Unlike a number of normative studies already produced on this topic, this thesis presents an empirical contribution to understanding the reality of some such schools in Montreal. Our general objective consists of appreciating how the religious or spiritual dimensions of private schools specific to minority groups or social currents (Jewish, Muslim, Waldorf) are transferred into discourse and practices within the schools. Exploring schools that protect the educational projects of diverse minorities, this study opens a broader window onto ethnic and religious identities. Here, I examine meaningful differences and similarities between three such schools. This is followed by an attempt to understand what discourse and practices within these schools tell us about common expectations with relation to education in a liberal context. I therefore pay attention (in Chapter 2), to interactions between the “secular” curriculum and a religious or spiritual perspective, as well as to the notion of autonomy in schooling, to citizenship training, and to the prioritization of educational values. Much like Juteau (1999), among others, I find these schools to be educational “communities”. My methodological approach (Chapter 3), with an ethnographic orientation, draws on participant observation carried out in Grades 5 and 6 primary school classrooms, as well as in Years 1 and 2 secondary classrooms (approximately 3 days in each class). It also involves more than 45 interviews, carried out with teachers, school administrators, and the parents of students. Even though my approach does not involve identifying a relevant theory, I am nevertheless guided by the method of “grounded theory” as a means of analysing my data. The first analytical chapter (Chapter 4), illustrates a more or less “ideal type” of communialization, given that the Waldorf school focuses on spiritual work without necessarily situating itself with relation to other social groups. This reflects how an identity distinction can be constructed through rooting oneself in a tradition and in a memory “created” by the school. Meanwhile, the Muslim school (Chapter 5) adapts references associated with the religion in an attempt to constitute a “bridge” between primary socialization and that of the host society. I argue that while the administration and the teachers of the school do not reinvent a belief system, they do not entirely reproduce an identical system from elsewhere either. With regards to the Jewish case (Chapter 6), most notably the school fosters the externalization of an ethno-religious community. The Jewish tradition being taught at school is often described as “non-religious traditionalism” by school officials, and therefore presents few re-interpretations or transformations of the tradition in the context of the school. A last analytical chapter (Chapter 7) addresses the three schools in comparative scope, in order to put into perspective how these institutions transmit identitary cultures and lifestyles that exceed the framework of any of the schools, which encompass religious and/or spiritual beliefs without being reduced to these.

The study investigated how a pedagogic change process is managed by the divergent Haredi and Modern Orthodox streams of Orthodox Jewish schooling. Its literature study looked at the classical forms of historic Jewish pedagogy and how they have adapted to internal and external dynamics. It also examined how contemporary Orthodox schooling, specifically, is an amalgam of a variety of responses, reactions and adaptations to the radically changed landscape of modernity. The influence of the modern student profile was examined along with the affects of the inclusion of secular studies into the modern Jewish syllabus. The appropriateness of new interactive methods and technologies and the specialized teacher training they require were also explored. A qualitative study of the expert opinions of six contemporary experts was conducted and thematically analyzed along with an analysis of material from two file-sharing websites. Recommendations for educational practice and further research were proposed. / Educational Studies / M. Ed. (Comparative Education)

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