Thesis (M. Ed.)--University of Hong Kong, 1996. / Includes bibliographical references (leaf 122-126).

Thesis (Ph. D.)--University of Washington, 1999. / Vita. Includes bibliographical references (leaves 185-196).

Thesis (M.Ed.)--University of Hong Kong, 1996. / Includes bibliographical references (leaves 122-126). Also available in print.

This thesis presents a model of institutional values transmission through cross-case analysis of values education undertaken in three UK secondary schools. Since the early 1980s a significant amount of research has been carried out on cultural transmission and the transmission of values, though it has focused on intergenerational transmission within families and the interaction between the school and the family in terms of converging and diverging values and worldviews. Very little work has been done on the process of transmission of values in schools or other organisations that is evidence-based. An increasing number of governments and organisations, as well as schools, are beginning to invest seriously in values education programmes, but whether the idea of values education is theoretically coherent is still disputed. Through an evaluation of the philosophical, psychological and sociological literature on values and employing phenomenological and semiotic analyses, a theory of values as transmissible entities is developed, which is then extended to a general concept of values transmission using the twin terms invocation and evocation, to denote modes of bringing value concepts to the awareness of an audience and of generating group cohesion through a shared experience linked to particular values, respectively, these terms themselves emerging from the theory of values. Through data collection, analysis and modelling of values education in three schools – a state comprehensive, a faith school and an independent – a plausible mechanism for institutional values transmission is developed. This mechanism integrates two partial models: a permeation-authority inculcation model of transmission flow with a resistance-transformation model of moral autonomy. At its heart it envisages a systemically robust cycle of institutional values discourse, institutional cultural expectations and the generation of a sense of community shored up by individual commitment. A two tier qualitative approach is used in this research, having both an inductive, theory generating phase of field research, data capture and analysis, and a deductive, hypothesis-led confirmatory phase. The inductive phase uses a case study format and cross-case analysis, providing data for analysis and for testing a set of hypotheses in the deductive phase. The development of a mechanism for institutional values transmission is carried out using an institutional model of the schools as a data collection and analytical instrument, based on three structural aspects: an authority hierarchy; an interiority/exteriority duality in the institutional lived-experience; and a system hierarchy. Multiple data collection and analytic methods are employed in each case study, in order to build up a ‘three-dimensional’ picture of the transmission of values in each school. Both comparative and iterative cross-case analyses are carried out. The findings emerging from the case studies suggest the following tentative conclusions: schools have varying degrees of awareness of the values that they impart, although all consider values education to be an important part of what they do and to impact on student performance and behaviour; while there is some explicit values-oriented pedagogy, most teaching of values is implicit; schools with greater ethnic diversity have more challenges to build a cohesive community, as this is at odds with the ‘spontaneous sociality’ of the pupils; there is a broad convergence on the same values found most widely distributed throughout schools across the widest range possible with respect to forms of governance, educational philosophy and demography. The findings carry a number of pedagogical implications: general support is found for explicit values education programmes and the linking between behavioural standards and academic achievement; the importance of the development of a ‘moral community’ around the ethos of the school and the creation of opportunities for multiple belonging is highlighted; and resistance to institutional authority structures is explored for its significant potential for transformation to an acceptance of institutional values.

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Thesis (M. Ed.)--University of Hong Kong, 1999. / Includes bibliographical references (leaves 232-243).

Thesis (M.Ed.)--University of Hong Kong, 1999. / Includes bibliographical references (leaves 232-243). Also available in print.

Doping violates the Spirit of Sport and is thought to contradict the values which underpin this spirit. Values-based education (VBE) has been cited as a key element for creating a clean sport culture across age groups. Culturally relevant VBE requires understanding of the values that motivate athletes from different countries to practice their sport and uphold clean sport values. WADA's new International Standards for Education makes this study both needed and timely. Overall, 1,225 athletes from Germany, Greece, Italy, Russia, and the UK responded to measures assessing their general values, Spirit of Sport values, and their perceived importance of “clean sport”. MaxDiff analysis identified the most important values to participants based on their respective country of residence. Correlation analysis was conducted to assess the relationship between importance of clean sport and Spirit of Sport values. There were significant differences between participant nationality and their perceived importance of clean sport [F(4, 1,204) = 797.060, p < 0.000], the most important general values (p < 0.05), and Spirit of Sport values (p < 0.05). Moderate positive correlations were observed between the perceived importance of clean sport and honesty and ethics (r = 0.538, p < 0.005) and respecting the rules of sport (r = 0.507, p < 0.005). When designing the values-based component of anti-doping education programs, athletes' different value-priorities across countries should be considered.

Am Anfang und am Ende des Schuljahres 2000/2001 wurden die Werteprioritäten der Schüler/innen und Lehrer/innen an acht verschiedenen Schulen gemessen. Mit dieser Studie wurde das theoretische Modell einer universellen Struktur menschlicher Werteprioritäten (Schwartz, 1992) erneut bestätigt. Zu beiden Messzeitpunkten ergaben sich gleiche Geschlechtseffekte wie auch ähnlich hohe positive Zusammenhänge zwischen Religiosität und Schulbindung. Die Schüler/innen der nicht-religiösen Schulen gaben Hedonism als höchsten, und Tradition als niedrigsten Wert an. In den religiösen Schulen waren Benevolence und Self-Direction die meist geschätzten Werte, während Power die niedrigste Priorität besaß. Die Veränderung der Werte Conformity, Hedonism und Universalism ließ sich sowohl durch die Religiosität der Schüler/innen wie auch durch deren Schulzugehörigkeit vorhersagen. Die Veränderung von Power, Tradition, Benevolence und Achievement hingegen wurde primär durch Religiosität vorhergesagt. In drei der vier Schulen korrelierte die Ähnlichkeit der Schüler und Lehrer positiv mit der Schulbindung der Schüler/innen. Die Schüler-Lehrer Ähnlichkeit korrelierte über alle Schulen positiv mit Schulleistung. / The value priorities of students and teachers were measured at eight different schools at the beginning and the end of the school year 2000/2001. This study once again confirmed the theoretical model of a universal structure of human values (Schwartz, 1992). At both measurement times, similar gender differences, as well as positive correlations between religiosity and school commitment were found. The students from the non-religious schools determined Hedonism as their highest, and Tradition as their lowest value priority. In the religious schools, Benevolence and Self-Direction were the highest values, whereas Power was found to be the lowest value priority. The change of the values Conformity, Hedonism, and Universalism was predicted both through the students′ religiosity and their type of school. The change of the values Power, Tradition, Benevolence, and Achievement, however, was mainly predicted through their religiosity. In three out of four schools the student-teacher similarity correlated positively with the school commitment of the students. Across all schools student-teacher similarity correlated positively with academic achievement.

Since the implementation of Curriculum 2005 and the Revised National Curriculum Statement (RNCS) in 2004, educators seem unsure of how to manage teaching and learning in the classroom. They find it difficult to develop their own teaching style, display leadership in class, plan and organize effectively to optimize teaching and learning experiences for their learners. The RNCS moved away from homogeneous ability grouping to heterogeneous grouping. Emphasis is placed on the acceptance of individual needs and differences, and equal learning opportunities. Large class groups and masses of administration have left educators with little time to spend with individuals. Group work seems to be the answer and a popular way to organize class work, especially if the educator controls the action well, but learners have minimal contact with the educator who mainly supervises and little cognitive development or interchange happens. Learners sit in groups, but mostly do not work collaboratively as groups. They talk to each other, but work as individuals. The aim of this qualitative study at a parallel medium primary school was to determine the utilization of co-operative learning in the management of a productive Grade 3 class. The results of the study were compared with findings of a similar Dutch study conducted by Veenman, Kenter&Post in 2000. Data was collected through observation, a semi-structured educator interview, and semi-structured group interviews with Grade 3 learners, randomly selected from a class list, the educator’s reflection on group formation, official documents like lesson plans and written assignments of learners based on two open questions put to them. From the study it is clear that the aim of co-operative learning is to empower learners to gain confidence, develop to their full potential to become responsible and disciplined citizens of our democratic society. To reach these goals, educators should fully understand co-operative learning implement it in a structured and well-planned manner. As educational leader in a productive classroom the educator needs to be well organized, creating a culture of teaching and learning in class. Learners, exposed to harmonious classroom relationships in a well-managed productive classroom where participation of all members are encouraged and valued and open communication is part of daily processes in class, will participate freely, be resourceful, happy, helpful and co-operative and be able to make the most of co-operative learning approaches in class through responsible, enthusiastic and confident participation. / Dissertation (MEd (Education Management Law and Policy))--University of Pretoria, 2007. / Education Management and Policy Studies / MEd / unrestricted