The Politics of Catholic Education in Zambia: 1964-2001

In colonial Zambia, the school served as a key means of Christian conversion and Church growth. During this period, the provision of education was almost the total preserve of the missionaries. Even by the time of Zambia's Independence in 1964, sixty-six per cent of the primary schools were operated by missionaries and about thirty per cent were run by Catholics. After Zambia gained its national Independence, this changed. As in other African countries, the state desired to control the educational system, which in Zambia's case it achieved not by a direct take-over but through legislation. As a result of the 1966 Education Act, the system became so centralized and bureaucratic while restrictions were so numerous that the autonomy of Church-run institutions became very restricted. At first, Catholic authorities continued to work within the system by even retaining their primary schools, but after about six years during which government tended to marginalize the Catholic agents more and more, like many Protestant groups before them, they handed over their primary schools to central government in 1973. At the same time, however, they continued to open and operate a number of secondary schools and two teachers' colleges. Nonetheless, even here, regulations created difficulties for promoting and maintaining an acceptable post-Vatican II Catholic and Christian ethos because, in accord with the Education Act, they no longer controlled intake of students, employment of staff, or direction of the curriculum. Frequently, Catholic institutions had a preponderance of non-Catholic students and sometimes of non-Catholic staff. With attempts by government to impose what it termed "scientific socialism" in the late 1970s and early 1980s, sometimes by appointment of staff who had been to Soviet bloc countries and were trained in political education, even the maintenance of a religious ethos was threatened. This continued until a change in government came in 1991. One of the first actions of the new Movement for Multiparty Democracy government was to revise the regulations affecting Church-run schools to enable them to become more autonomous and to encourage them to extend their commitment even by taking back some of the primary schools that had been given over in 1973. It thus introduced a new Education Act in 1993 which allowed Church-sponsored institutions significantly greater freedom in terms of financing, student enrolment, appointment of staff, and curriculum development. This article traces the history of Catholic institutions in Zambia between 1964 and 1991, illustrating some of the difficulties which they encountered while operating in accord with their ideals, especially the promotion of justice which became more explicit and central to Catholic education after Vatican II. It argues that the Catholic Church cooperated closely with government in a state-controlled system in the years immediately after Independence, especially in its attempts to provide an educated labor force which was so much a priority for Zambia at that time. It also supported the government's efforts to create an egalitarian society through the educational system even if it may have produced a more relevant curriculum for school drop-outs if it had greater autonomy. Catholic secondary schools never numbered more than thirty, in a country that currently has 256, and with the rise of basic schools have become even less significant statistically. Yet, Catholic institutions' academic programs merited repeated acclaim from government, while they became much sought after by parents and students, both Catholic and non-Catholic. Even when government grants from the 1980s onward became less and less adequate, Catholic institutions maintained high academic and infrastructural standards. They had books and equipment which were frequently the envy of government institutions. What they have perhaps lost in terms of proportionate quantity, they greatly gained in quality. Even within a tightly government-regulated system they made a distinctive contribution. While the Church did not entirely endorse much of the Marxist approach of the early educational reform movement, it was in accord with the ideal of equity which the movement propounded. However, when government leaned too heavily on what it termed "Scientific Socialism" in the late 1970s, the Catholic and other Church authorities resisted not because of its egalitarian direction but because of its suspected atheism. When attempts were made to replace religious education with political education and when the government introduced atheistic literature into their schools, Church authorities made frequent protests with only moderate success. Nonetheless, religious education remained a core subject in the basic curriculum while political education continued to feature. In more recent times since the change of government in 1991, the ideal of equity has become more difficult for the government to pursue because of its debt servicing and Structural Adjustment Program. Fewer funds are available for social services like health and education and so the government had to adopt a policy of cost-sharing which has made education less available to the poor. At the same time, the society is becoming more clearly divided between haves and have-nots while the educational system itself is becoming more clearly a preserve of those who have means. The Catholic Church is thus confronted more than before with a choice because of the autonomy which has been granted through the 1993 Education Act. It can remain closely integrated within the system which is not only of poor quality but, because of the government's policy of cost-sharing, tends to exclude larger and larger numbers of the poor. Alternatively, it can step out and present a model of school that continues to maintain the highest academic standards but which at the same time ensures that an acceptable Catholic, though ecumenical, ethos is recreated where the promotion of justice is pivotal. Thus, not only those who have means, but the poorest of the poor, will be accorded a fair opportunity to benefit from the educational system which has been at the heart of the Catholic endeavour in Zambia, certainly since 1964 but probably from the outset.     

Policy Perceptions of Headteachers and Governors in Catholic Schooling

The initial focus of this research centred on a study of the extent to which government legislation and action since 1965 has threatened or eroded the Catholic Church's influence over its schools within the maintained sector [1]. However, it became clear that this focus was based on the assumption that the Catholic Church in England and Wales had a clear set of educational principles which were not only distinct from those of the state but involved different policy outcomes. Moreover, during the course of the study, evidence emerged which indicated that the Church had not given as much attention to the principles underlying its educational policy as it had to the maintenance and numerical expansion of the schools themselves. It was also realised that the nature of Catholic education cannot be determined solely by examining the Church's official documents. Whilst official Church pronouncements indicate what Catholic education ought to be, they may not correspond to a reality of what a particular Catholic community has made of Catholic education. Therefore, this paper examines some of the beliefs and attitudes of a sample of Catholics involved in Catholic schooling.     

‘A very pushy kind of folk’: Educational Reform 1944 and the Catholic Laity of England and Wales

Throughout the first half of the twentieth century control over their schools was central to the sense of a Catholic identity for English Catholics, and its defence was a priority of their bishops. The 1944 education act threatened the financial viability of these schools. Between 1942 and 1944 the divided and uncertain response of the Catholic Hierarchy of England and Wales to the state’s proposals for educational reform opened the way for the intervention of lay catholics into the education debate. The Sword of the Spirit movement is commonly remembered as the central organization for lay initiative in Church affairs. However, for Catholics and for participants in the education debate the organization known as the Catholic Parents’ and Electors’ Association (CPEA) was far more significant. From local initiatives in Ilford, south‐east London, and Bradford, in the north, between 1940 and 1942, the CPEA expanded, until by 1944 it could claim a nationwide membership running into tens of thousands, as well as the enthusiastic support of the Catholic press. It engaged in vigorous political activity, in most cases without the sanction of clerical authority. To some extent the movement troubled Catholic authority as much as the education issue itself. With the re‐establishment of authority, following the appointment of a new cardinal‐archbishop of Westminster the movement foundered but was by no means extinguished. It embodied the extending power within the Catholic community of an urban middle class, related to, but increasingly distinct from, the growing Catholic professional elite exemplified by the growth of the Newman Association. The CPEA could be harnessed by the clerical leaders of the Catholic community, but its history indicates the social, psychological and political stresses attendant on educational change in a minority community.     

From Brown to Ayers v. Fordice: the changing shape of racial desegregation in US higher education

Racial desegregation in higher education is taking on a new direction as the twenty‐first century approaches. The Brown v. Board of Education decision brought down legal racial barriers to segregated education, and this landmark US Supreme Court ruling was implicitly intended to apply to higher education as well. The positive changes for African Americans in removing racial barriers contributed significantly to the civil rights movement and opening avenues of opportunity. Yet, there has always been a fundamental tension between the removal of the vestiges of racial segregation to create equal educational opportunity, and the activist stance of addressing historical and current discriminatory educational policies. This is evident in the recent higher education desegregation and affirmative cases as the Federal Courts advocate the colour‐blind interpretation of higher education desegregation law and educational policy, while African Americans argue in favour of the enhancement of the public Historically Black Colleges and Universities and the explicit use of race as a form of diversity. This article examines the salient positions and racial identity politics surrounding this tension. I also argue that broader issues of racial control and power need to be addressed by educational institutions, the courts and the larger society in the debate about race, social justice and the removal of the vestiges of segregation.     

Learning together,living apart: the experiences of university students in Northern Ireland

Elementary (primary) and high (secondary) school education in Northern Ireland (NI) is essentially segregated along religious lines. The vast majority of young people from the Protestant/Unionist/British community attend state “Controlled” schools while Catholics/ Nationalists/Irish attend schools in the Catholic Church‐based “Maintained” sector. Going to university represents for many the first opportunity to share a significant educational experience with someone from a different politico‐religious group and cultural background. This paper presents the results of a focus‐group based study designed to illuminate students' experiences of intergroup relations at a NI university. Through focus‐group discussions information was generated on cross‐community contact, the influence of group difference, prevalence, and identity, on attitudes and intergroup communication. The university environment as a factor in potential relational development, the role which student bodies and academic staff may play, and policies and practices on accepting diversity are discussed. Recommendations and considerations are highlighted for other pedagogical institutes where complex and difficult intergroup dynamics exist.     

Church,State and Education: Catholic education in Hong Kong during the political transition

Roman Catholic schools represent an important sector in Hong Kong's education system, both in terms of number and historical significance. As in many colonies in other periods of history, the Roman Catholic Church, in addition to other Christian Churches, had a partnership relationship with the colonial government in the provision of education in Hong Kong. Was there any change in this relationship during the political transition to 1997? Did the prospective return of Hong Kong to the People's Republic of China (PRC) affect Catholic educational policies? This article examines these two questions in relation to the experience of other places in the world and in relation to the special nature of the Catholic Church in Hong Kong, namely its link with the Vatican and its relations with China where Church schools no longer exist.     

THE CHURCH AND THE COLLEGE STUDENT

Katharine Drexel was an important educator who taught profound lessons to the Roman Catholic Church and American society about the responsibility of privilege and the irresponsibility of prejudice. As a professed nun dedicated to the education of Black and Native Americans, she taught both intentionally and by example. Religious educators, seeking to educate for peace and justice, often point to Katharine's life work as an example of the application of Catholic social teaching. This article argues that Katharine's educational import in regards to Catholic social teaching goes much deeper than the concrete examples of her life's work. By studying Katharine's life, religious educators can illustrate the foundational attitudes and habits necessary for the principle of social justice to take root. This will be articulated in terms of underlying emphases found in aspects of Katharine's story: emphasis on totality, on clarity of vision and purpose, on evangelization, on family ethical formation, on moral education, and on Eucharistic spirituality. A corresponding action for religious educators will be suggested.     

Catholic women teachers and Scottish education in the nineteenth and early twentieth centuries

Catholics remained outside the Scottish educational system until 1918. The Church preferred mixed‐sex infant schools and either single‐sex schools or separate departments. In small towns and rural areas the schools were mixed‐sex. Women were considered naturally best suited to teach infants and girls, but even in boys' schools, female assistants were increasingly employed in the later Victorian period. Female religious orders were crucial for developing Catholic education in larger urban centres, but by 1918 only 4% of Scotland's Catholic schoolteachers were members of religious orders. Lay women quickly became numerically predominant in elementary education and were key to implementing the Church's strategy to enhance the respectability of a largely immigrant community through separate schools. It is the contention here that the part played by lay women in Catholic schooling needs to be considered to reflect more widely on the place of women in Scottish education.     

HYGIENE IN SUNDAY SCHOOLS

In the Netherlands, the relation between Catholic schools and the Catholic Church was apparent during the pillarized educational system and culture of the first decades of the 20th century. In the post-pillarized decennia afterward, their connection transformed and became less recognizable. At first glance, their contemporary relation sometimes seems only superficial. This article argues that Catholic schools are connected with the Catholic religious tradition in an embodied way and in their orientation toward the common good. Furthermore, the embodied religiosity expressed in daily school life is more than both schools and church realize, intertwined with ecclesiastical reflections on Catholic education.     

What makes a school Catholic?

This research aims to look at how a group of primary head teachers’ in the North West of England perceive the Catholic nature of their schools and how they give their account of Catholic education for twenty-first century Britain. They go on to describe their feelings about the mission of their school. The head teachers’ views of how they identified their school’s Catholicism are critiqued in the light of Catholic Church teaching on the nature of Catholic schools and compared to academic and theological models of Catholic education.     

Catholic women educators’ discourse and educational measurement in the early twentieth century in the United States

ABSTRACT

In the early twentieth century in the United States, Roman Catholic schools grew in number and became increasingly regulated by state departments of education. This led to the increased influence of public school reform movements in Catholic schools. Some Catholic educators questioned these movements, while others embraced them. Educational measurement strategies, such as IQ and standardised testing, gained support from women religious orders and congregations, who made up the majority of the Catholic teaching force. For pragmatic reasons, they saw some value in the promises of modern educational science for teaching and learning. This practice, however, put them at odds with some of the beliefs and values of their Church. This study demonstrates how Catholic sister teachers attempted to shape the debate on the introduction and use of reform strategies like IQ and standardised testing. It also examines how Catholic sister teachers made use of Catholic beliefs and values to make arguments in favour of IQ and standardised testing in Catholic schools. Using agreed upon Catholic religious tenets and working within their gendered reality, Catholic sister teachers demonstrated how they tried to convince their colleagues, male and female, to come to an understanding around the use of educational measurement.     

Lolita,Facebook, and the Third Space of Literacy Teacher Education

This study examines how and why peoples of African descent access and utilize community-based pedagogical spaces that exist outside schools. Employing a theoretical framework that fuses historical methodology and border-crossing theory, the researchers review existing scholarship and primary documents to present an historical examination of how peoples of African descent have fought for and redefined education in nonschool educative venues. These findings inform the authors’ analysis of results from an oral history project they conducted into how Black Bermudian men utilized learning spaces outside schools, such as the family, Black church, and athletics clubs, to augment their personal and scholastic development. Based on their historical and empirical research findings, the authors argue that educational actors (including teachers, administrators, policy makers, and researchers) focused on school-based issues like the academic achievement gap would do well to recognize the impact learning spaces outside of schools may have on student scholastic success, particularly for minority men.     

Schooling for Faith,Citizenship and Social Mobility: Catholic Secondary Education in New Zealand, 1924–1944

The increased demand for secondary schooling, which took place in New Zealand in the years after 1924, had important consequences for the Catholic educational mission. No longer was it sufficient to provide a comprehensive elementary system of education that transmitted a ‘simple faith to a simple people’, and a secondary schooling for the educational advancement and social mobility of the select few. Justified on the basis of the need to protect the faith of the growing number of pupils going on to secondary school, the expanded educational mission was also grounded in a new Catholic identity as ‘moral’ patriotic citizens committed to Catholic family values and successful participation in New Zealand society. Catholic secondary schools offered a utilitarian secondary education, which focussed on success in state‐mandated examinations, to the children of parents ambitious for their social and economic success in the world. Nevertheless, there were tensions in a Catholic educational mission that worked for the social and educational advancement of Catholic pupils while aiming for their ultimate salvation and the protection Catholic religious and cultural values.     

Thirty Years in the Storm: Leadership at an African-Centered School

For most Americans, access to a quality education has always been perceived as the fundamental link to upward mobility and increased life chances within our society (Ballantine and Hammack in The sociology of education: a systematic analysis. Prentice Hall, Upper Saddle River, 2011; Brown et al. 2010; Holyfield 2002). This perception of the role of education has been particularly salient for African American people. From the beginning of their experiences in America, the African American community creatively established schools for their children (Anderson in The education of Blacks in the South, 1860–1935. The University of North Carolina Press, Chapel Hill, 1988). Even during the enslavement of the majority of African people in this country, they would often risk their lives in the effort to learn to read and write (Douglass and Stepto in Narrative of the life of Frederick Douglass, an American slave. Belknap Press of Harvard University Press, Cambridge, 2009). Subsequently this rich history, along with the continued presence of inequities and underachievement in the public schools became the undergirding impetus for the development of independent Black schools within the African American communities around the nation beginning in the early 1960’s. Through the years, many of these schools have waged a fervent battle to remain operating. In spite of difficulties with various factors such as, finances, facilities location and maintenance, as well as an unstable teaching force, the leaders who founded these institutions remain committed to the education of African American children. Currently, there is a paucity of research on the founders of these independent Black schools. The purpose of this study was to investigate the educational philosophy and strategies which guided the decision-making process of the founder of an independent Black school.     

天主教、新教对近代豫北社会早期现代化进程影响的比较

近代天主教和新教(主要指加拿大长老会)来到豫北地区后,为了传教需要,自身在不断地转变和调适,它们采取适应中国国情的传教手段,用文化教育、医疗等活动引起社会的注意,多方面介入豫北的社会生活,客观上促进了豫北早期现代化的发展和中西文化的交流。本文通过论述天主教和新教传教士在豫北举办的教育医疗事业,分析二者对豫北早期现代化历程的参与程度以及对这一进程的影响,从而更为客观地来了解近代豫北社会的变迁。     

The social costs of academic success across ethnic groups

This study explores the longitudinal association between academic achievement and social acceptance across ethnic groups in a nationally representative sample of adolescents (N = 13,570; M(age) = 15.5 years). The effects of school context are also considered. Results show that African American and Native American adolescents experience greater social costs with academic success than Whites. Pertaining to school context, findings suggest that the differential social consequences of achievement experienced by African Americans are greatest in more highly achieving schools, but only when these schools have a smaller percentage of Black students. Students from Mexican descent also showed differential social costs with achievement in particular contexts. The implications of these findings to theory, policy, and future research are discussed.     

Education and the social order: re‐visioning the legacy of Brian Simon

The movement for the higher education of women in Ireland in the nineteenth century has traditionally been viewed as a Protestant initiative. Scholarship suggests that the Irish campaign developed along the same lines as the English movement, gaining from and growing out of the English advances. Leading Protestant schools for girls have been viewed as the driving force behind the concessions afforded Irish women. This paper challenges this assumption, suggesting that contemporaneous developments in Ireland were driven not by neighbouring reforms but by denominational tensions. The role played by the Catholic teaching orders during the nineteenth century cannot be overlooked. Although initially conservative in their approach to educational provision for girls, the Catholic teaching orders – the Dominican, Loreto and Ursuline orders in particular – were key players and stakeholders in women’s higher education in the latter half of the nineteenth century. This paper explores the objectives of the pioneers of Protestant and Catholic female education, examining the relative influence of the Church of Ireland and the Catholic Church. It explores the possibility that the movement for the higher education of Irish women found its impetus not in gender equality, but in denominational rivalry.     

School effectiveness in 14 sub-Saharan African countries: Links with 6th Graders' reading achievement

In this article school characteristics linked with educational effectiveness in 14 sub-Saharan African countries are identified. Effectiveness has been defined in terms of students' literacy achievement at the end of Grade 6, after taking their social and academic backgrounds into account. The data used are from the second major educational policy research study conducted by the 14 countries that constitute the Southern African Consortium for Monitoring Educational Quality study (SACMEQ). This study, known as the SACMEQ II Project, collected questionnaire and test survey data from around 42,000 students in 2,300 schools in the 14 countries. Information about schools was obtained from questionnaires administered to teachers and principals. The multilevel methods (HLM) we used are appropriate for such analyses and the SACMEQ II nested data design. Schools are differentiated in terms of their social compositions, contexts, and resources (physical and human). Though student achievement is strongly associated with students' social and academic background in all SACMEQ countries, school effects vary across countries. Evident is a pattern of higher achievement in urban schools, with more resources and higher-quality teachers; achievement is typically lower in large schools and those that offer education in “shifts.” Policy implications are emphasized.     

CATHOLICS IN THE REA, 1903–1953

This article describes the involvement of Roman Catholics in the Religious Education Association during the first 50 years of its existence. It examines attitudes of Protestants toward Catholics expressed in journal articles, convention speeches, and archival material. It presents the contributions of Roman Catholics at conventions and in journal articles during this period. The article contends that Roman Catholics deepened involvement in the REA went a long way to making the association a multifaith organization. The history also documents changes in Roman Catholic viewpoints and emphases over the period of these 50 years from an exclusive concern with schooling to a broader view of the educational mission of the church and from education in an authoritarian and dogmatic spirit to one slightly more open to outside influences and cautiously willing to cooperate with other religious groups.     

Educational aspirations in inner city schools

This research aimed to assess the nature and level of pupils’ educational aspirations and to elucidate the factors that influence these aspirations. A sample of five inner city comprehensive secondary schools were selected by their local authority because of poor pupil attendance, below‐average examination results and low rates of continuing in full‐time education after the age of 16. Schools were all ethnically mixed and coeducational. Over 800 pupils aged 12–14 completed a questionnaire assessing pupils’ experience of home, school and their peers. A sub‐sample of 48 pupils, selected by teachers to reflect ethnicity and ability levels in individual schools, also participated in detailed focus group interviews. There were no significant differences in aspirations by gender or year group, but differences between ethnic groups were marked. Black African, Asian Other and Pakistani groups had significantly higher educational aspirations than the White British group, who had the lowest aspirations. The results suggest the high aspirations of Black African, Asian Other and Pakistani pupils are mediated through strong academic self‐concept, positive peer support, a commitment to schooling and high educational aspirations in the home. They also suggest that low educational aspirations may have different mediating influences in different ethnic groups. The low aspirations of White British pupils seem to relate most strongly to poor academic self‐concept and low educational aspirations in the home, while for Black Caribbean pupils disaffection, negative peers and low commitment to schooling appear more relevant. Interviews with pupils corroborated the above findings and further illuminated the factors students described as important in their educational aspirations. The results are discussed in relation to theories of aspiration which stress its nature as a cultural capacity.