Syftet med detta arbete har varit att undersöka Sveriges Folkskollärarförbund och dess lokalorganisationers remissvar på 1946 års skolkommissions förslag angående avskaffande av agan i folkskolan samt införandet av samarbetsnämnder. I Sverige höjdes röster från olika så kallade lärarkretsar. Medlemmarna ifrågasatte detta förslag och uppfattade förslaget som onödigt. De blev i sin tur ifrågasatta och det var enligt dem upprörande. Att ha kvar agan som sista utväg var en bärande del av fostran enligt folkskollärarna i Sverige och ett införande av samarbetsnämnder var detsamma som att försvåra det disciplinära arbetet i skolan. Skolagan var en snabb och effektiv metod, vilket folkskollärarna därtill menade att de sällan använde. Folkskollärarna i Sverige menade att de hade elevens bästa för sina ögon och förslaget angående avskaffandet av agan var samma sak som att kritisera dem. Folkskollärarna kände sig utsatta, deras mest värdefulla pedagogiska hjälpmedel skulle komma att tas ifrån dem.

Results in this study appears to show that the moral curriculum of the swedish school, from 1946 to 2011, has contributed to increasing equality between men and woman, the possibilities for self-realization, civics knowledge and choice of profession at the same time as it has participated in creating old and new form of exclusion/alienation. The conclusions lands in the advocacy of regaining the neutrality requirements in the moral curriculum of swedish schools. The school should work according to democratic practices but should not proclaim democratic-poltical doctrines. The moral curriculum should be as thin as possible and use a vocabulary which is open for relativism. The description of the Christian and humanist tradition should be developed into something more inclusive or complemented by the design of the diverse and actual society.

Results in this study appears to show that the moral curriculum of the swedish school, from 1946 to 2011, has contributed to increasing equality between men and woman, the possibilities for self-realization, civics knowledge and choice of profession at the same time as it has participated in creating old and new form of exclusion/alienation. The conclusions lands in the advocacy of regaining the neutrality requirements in the moral curriculum of swedish schools. The school should work according to democratic practices but should not proclaim democratic-poltical doctrines. The moral curriculum should be as thin as possible and use a vocabulary which is open for relativism. The description of the Christian and humanist tradition should be developed into something more inclusive or complemented by the design of the diverse and actual society.

<p>I have taught pupils in several schools in eighth and ninth grade in ‘weak’ groups in mathematics. Most of them seemed to possess potential, but lacked motivation. Even though I tried several pedagogical methods, these approaches failed to engage the students. This prompted thoughts that this may reflect a broader structural problem about the organisation of education in Sweden. A rigid structure that is imposed on adolescents during a very important formative stage of their development that may not reflect their interests or needs and which, in fact, may have the adverse effect of de-motivating them. In response to these thoughts I began to investigate what alternative school system might provide more flexibility and choice for students. The alternative school system that appears to have the potential to effectively address the concerns raised above emerged in Sweden, in the 1950s and is commonly known as “Enhetsskolan”. In these schools pupils could chose according to their interests between three different streams of subjects. To examine the rationale behind “Enhetsskolan” I examined documentation produced during reviews of education during the 1940s. This reviews consisted of skolutredning (1940) and skolkommission (1946) and a subsequent Skolöverstyrelsens evaluation. I have also read some biographies and interviewed two persons about their experiences while they were students at Enhetsskolan in the 1950s. The research concludes that there are close similarities between the contemporary school system and the system that existed in the forties. In response to this finding it is suggested that there should be six years of common education in a primary school followed by at least three years in secondary school, where students have the freedom to select between several alternative subject streams - not too dissimilar to “Enhetsskolan” system of the 1950s.</p>

I have taught pupils in several schools in eighth and ninth grade in ‘weak’ groups in mathematics. Most of them seemed to possess potential, but lacked motivation. Even though I tried several pedagogical methods, these approaches failed to engage the students. This prompted thoughts that this may reflect a broader structural problem about the organisation of education in Sweden. A rigid structure that is imposed on adolescents during a very important formative stage of their development that may not reflect their interests or needs and which, in fact, may have the adverse effect of de-motivating them. In response to these thoughts I began to investigate what alternative school system might provide more flexibility and choice for students. The alternative school system that appears to have the potential to effectively address the concerns raised above emerged in Sweden, in the 1950s and is commonly known as “Enhetsskolan”. In these schools pupils could chose according to their interests between three different streams of subjects. To examine the rationale behind “Enhetsskolan” I examined documentation produced during reviews of education during the 1940s. This reviews consisted of skolutredning (1940) and skolkommission (1946) and a subsequent Skolöverstyrelsens evaluation. I have also read some biographies and interviewed two persons about their experiences while they were students at Enhetsskolan in the 1950s. The research concludes that there are close similarities between the contemporary school system and the system that existed in the forties. In response to this finding it is suggested that there should be six years of common education in a primary school followed by at least three years in secondary school, where students have the freedom to select between several alternative subject streams - not too dissimilar to “Enhetsskolan” system of the 1950s.

<p>Syftet med denna uppsats är att undersöka synen på kvinnors rätt till utbildning och kvinnans plats i samhället i samband med riksdagsdebatten om läroverksreformen 1927. Genom denna reform skulle det bli ytterliggare förbättringar, mer lika vilkor för båda könen i vår utbildningshistoria. Utvecklingen av denna reform ledde till att kvinnor skulle få tillträde till de statliga läroverken och därmed kunde avlägga en högre utbildningsexamen. Genom denna undersökning vill jag lyfta fram de olika åsikterna om kvinnors rätt till utbildning på politisk nivå under mellankrigstiden i Sverige, för att vi som blivande lärare ska få en förståelse för andra länders situation idag när det gäller utbildning för flickor och pojkar.</p>

Syftet med denna uppsats är att undersöka synen på kvinnors rätt till utbildning och kvinnans plats i samhället i samband med riksdagsdebatten om läroverksreformen 1927. Genom denna reform skulle det bli ytterliggare förbättringar, mer lika vilkor för båda könen i vår utbildningshistoria. Utvecklingen av denna reform ledde till att kvinnor skulle få tillträde till de statliga läroverken och därmed kunde avlägga en högre utbildningsexamen. Genom denna undersökning vill jag lyfta fram de olika åsikterna om kvinnors rätt till utbildning på politisk nivå under mellankrigstiden i Sverige, för att vi som blivande lärare ska få en förståelse för andra länders situation idag när det gäller utbildning för flickor och pojkar.