Faculty of Education - Theses
Permanent URI for this collection
Search Results
1 - 2 of 2
-
ItemSpiritual health: its nature and place in the school curriculum( 1998-04)As spirituality first appeared in Australian curriculum documents in 1994, it was important to establish how educators thought it related to student well- being. In this research a description and four accounts of spirituality - spiritual rationalism, monism, dualism, and multidimensional unity - were developed from available literature. The literature also revealed four sets of relationships important to spiritual well-being. These were the relationships of a person with themself, others, environment, and Transcendent Other. The model of spiritual health proposed here claims that these four sets of relationships can be developed in corresponding Personal, Communal, Environmental and Global domains of human existence, each of which has two aspects - knowledge and inspiration. Progressive synergism describes the inter-relationship between the four domains. The quality of relationships in the four domains constitutes , spiritual well-being in each domain. Spiritual health is indicated by the combined effect of spiritual well-being in each of the domains embraced by a person. The principles of grounded theory qualitative research methodology were used to investigate the views of 98 teachers from a variety of schools near Melbourne. Feedback from 23 Australian experts, on the researcher’s definitions, is discussed. To encompass all the teachers’ views of spiritual health, to the initial categories of Personalist, Communalist, Environmentalist and Globalist, a fifth category was added for the small group Rationalists, who embraced the knowledge, but not the inspiration/transcendent aspects, of the first three domains of spiritual well-being. All the teachers believed spiritual health should be included in the school curriculum, most rating it of high importance, two-thirds believing it should be integral to the curriculum. The teachers’ major curriculum concerns focussed on Self, Others, the Transcendent, or Wholeness. Investigation of those teacher characteristics seen as important for promoting spiritual health, with associated hindrances and ideals, showed variation by gender, personal view of spiritual health, major curriculum concern, teacher and school type. Greatest variation was noticed when comparing school type. State school teachers emphasised care for the individual student from a humanistic perspective. Catholic school teachers were concerned for the individual, with religious activities being implemented by dedicated teachers. Other Christian school teachers focussed on corporate, not individualistic, activities, and emphasised relationship with God. Other non-government school teachers emphasised tradition, with attendant moral values. Implications of these variations on school choice are discussed. Principals’ behaviour, speech and attitude were considered by the teachers to be vital in providing opportunities for spiritual development in schools. A 30-item Spiritual Health Measure (of Humanistic and Religious Aspects of Spiritual Health) was developed using the researcher’s model of spiritual health and data from 300 UK teachers. The SHM should be useful as a diagnostic for individuals or groups to provide base data from which to plan enhancement of their spiritual health. This thesis contains an analysis of how well the Victorian Curriculum & Standards Framework provides guidelines for promoting spiritual health. A position of responsibility, called Spiritual Facilitator, is proposed to help ensure that the rhetoric about spiritual well-being is put into practice in schools.
-
ItemExpeditions, travels and journeys: reconceptualising teaching and learning about indigenous Australians in the early childhood curriculum( 2004)This thesis aimed to explore the terrain of early childhood educator's inclusion of Indigenous Australian peoples and cultures within their curriculum practice. Within this it was anticipated that these explorations would draw from early childhood reconceptualist literature to explore and trouble understandings of curriculum theory and practice. It was also anticipated that my research companions and I would use our beginning understandings of postcolonial theory to theorise, explore and disrupt our constructions and understandings of Indigenous Australian peoples and cultures that were based on the colonial understandings and discourse circulating within Australia and our local communities and that influenced our curriculum practices. In order to explore and disrupt this curriculum practice, my research companions and I set off on an action research journey. We travelled and journeyed within monthly meetings over one year as we located and explored curriculum practice. Action research provided the maps for this journey as we attempted to explore the curricula practices of my companions and locate and explore the issues and challenges that arose as they attempted to disrupt this practice and find reconceptualised ways towards inclusion of Indigenous peoples and cultures. Throughout this journey however, while curriculum practice was located and explored and changes to this practice occurred at superficial levels, discussions around how the reconceptualising of this practice was limited and constrained by the influences of colonial discourse upon our personal understandings of Indigenous peoples and cultures was avoided. As I travelled back into the research meetings after a prolonged absence from the research journey, I became more aware of the silences that existed within our travels that enabled us to resist change in our practices around inclusion of Indigenous peoples and cultures in ways that opened spaces for this inclusion in equitable and respectful ways. I journeyed again through postcolonial theory and while this provided me with important and useful waymarks in which to locate and understand the research travels and moments within it, this theory did not provide me with pathways to explore the resistances. Early childhood reconceptualist literature also provided and guided my reflections on curricula practice in important ways, however, similar to my struggles with postcolonial theory, did not provide for waymarks to understand and locate the silences within the research travelling group. Silences that ensured discussion of personal understandings of Indigenous people and how these understandings were constructed was avoided. Within my searching of alternate theories and ways of exploring the terrain of this research journey, I stumbled across whiteness theories and found that the silences in the research could be located, positioned and explored through and within these theories and understandings. The thesis journey then followed white pathways that led into explorations of whiteness within the research and made it possible to see how both the research companions and myself had constructed ourselves, Indigenous Australian peoples and curricula theory and practice through and within these white understandings. As I located and explored my experiences through narrative and mapped and traced whiteness within the research travels and journeys, it became possible to view how strategies of whiteness operated to discourage the explorations and locating of our personal within our professional understandings. Given this, the possibilities for shifts in personal understandings, and as a consequence, professional and curricula practice, were limited and constrained within this journey into reconceptualising Indigenous inclusion in early childhood curriculum. The journeying within this thesis into reconceptualising early childhood curriculum around Indigenous inclusion and the drawing from both postcolonial and whiteness theories, however, has resulted in more complex understandings of how this work could take place. Mapping postcolonial viewpoints and waymarks and tracing white viewpoints and waymarks within these can allow early childhood researchers and educators to view how these discourses intersect and overlap to silence Indigenous Australian peoples and cultures as well as work to avoid and limit discussion and awareness within white communities about the existence of prejudice and discrimination. Further, the effects of these colonial and white discourses on both personal understandings and the influence of these on curriculum practices aimed at including Indigenous peoples and cultures can be uncovered, located, explored and disrupted in order to create spaces and places for Indigenous voices within early childhood curricula practice.