Faculty of Education - Theses
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ItemChurch and state relations as they affected the Lutheran Church and its schools in South Australia, 1838-1900( 1971)Basically there were three stages in the development of the Lutheran attitude to, and relationship with, the State in nineteenth century South Australia. Education was the main issue involved. 1. Fear of State Interference, 1838-c.1865 The first Lutherans migrated to South Australia after suffering religious persecution at the hands of the Prussian State. They immediately established denominational schools, the first in the colony, and thereby gave effect to two principles of continuing importance for the Lutheran Synods. According to these education was primarily a parental responsibility and schools were nurseries of the Church. The Synods declined State aid for churches and schools between 1846 and 1852. 2. Desire for Cooperation, c.1865-c.1890 Although aid to denominational schools was abolished in 1852, various congregations in two of the three Synods accepted government grants for their schools between c.1865 and 1875. Independent Lutherans, who had no synodical connections, did likewise. To qualify for assistance these schools gave denominational instruction outside normal hours. In 1871 and 1873 synodical Lutherans campaigned for the retention of such an arrangement. However, the 1875 Act introduced a 'secular' solution. Consequently, independent Lutheran schools were ceded to the State and synodical schools had to compete with a much-improved State system. Synodical leaders continued to press for aid to Lutheran schools,. particularly between 1878 and 1884 when attention was focussed on the inspection of private schools, capitation grants and free education. 3. Independence, c.1890 After firmly opposing free education in 1890-1, the Synods adopted a policy of complete independence from the State in education. While the Lutherans had little influence on legislation concerning education, both they and their schools were strongly affected by the various Acts. Before 1875 the grant system led to some bitter controversies. The 1875 Act induced the Synods to introduce teacher training schemes. After 1878 fear of State inspection prompted increased concern about the efficiency of Lutheran schools., The introduction of free education in 1892 adversely affected Lutheran enrolments. It also led to significant curriculum improvements. However, the basic weakness of Lutheran schools, their lack of cohesion, persisted despite attempts at reform.
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ItemSecondary education in the Australian social order, 1788-1898: a study in the evolution of the theory and the curriculum of secondary education, and the methods of teaching, in the changing Australian social order( 1958)In spite of all the hard words said about educational histories there should be no need to justify the historical study of education. The school, like the Church or the Theatre, is a social institution: if we may write the history of one, we may write the history of the others. As to the peculiar value of the enterprise, there will be differences of opinion; the distinctive values of the study of history are again in question. Suffice to say that it is the writer's suspicion that the debate on the content and method of secondary education, which has been conducted with considerable vigour in Australia in the past twenty years or so, would have been more fruitful if, to the various capacities brought to it, there had been added the capacity to see the problems of secondary education in the perspective of their development. It is surely not unimportant that the architects of educational policy should he enabled to see their problem in depth.
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ItemUtopia, community and education: Robert Owen and the co-operative movement, Britain 1800-1845( 1986)Mankind seems to entertain a perennial dissatisfaction with the present. The ideal of a better, even perfected, future is also perennial and equally likely to occur in the individual consciousness as the collective one. In times of turmoil and hardship, the more visionary individuals have articulated schemes for a better future, and these have become known as 'utopias'. This thesis represents an exploration of one episode of utopian thought. Robert Owen's vision for a better world was formed against the background of the industrialization of Britain early in the nineteenth century. In the following analysis of Owen's thinking, three contentions are posited: 1. Owen and the followers of his doctrines saw an inextricable link between education and the community. 2. Owenism can profitably be interpreted within the context of the tradition of utopian thought. 3. The concept of community provides a wholeness and unity in Owen's thinking. The first chapter examines the nature of utopian thought, something which appears necessary to understand Owen's concept of the community. Subsequent chapters deal with Owen's design for the ideal community, the mode of education he felt should attend this, and the links between the two. The conclusion summarizes and draws together the above contentions, considers the possibilities for further research, and argues for the relevance of Owen as a possible theoretical precursor to current educational thinking which emphasizes the role of the community.
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ItemHenry Sidgwick and reform at Cambridge, 1859 to 1900( 1990)Henry Sidgwick was the epitome of a 'Victorian Don'. He first went up to Cambridge in 1857, was elected to a trinity Fellowship in 1859, and lived and worked at the University until his death in 1900. On the rare occasions that he receives acknowledgement for his academic and reforming achievements there is a tendency for authors to depict him as a rather unfulfilled intellectual, hidden in the 'ivory tower' atmosphere of Cambridge University, writing dull uninteresting treatises on moral philosophy. This picture is untrue and is more a reflection of twentieth century perception of the Victorian Era than of reality. Henry Sidgwick was an attractive vital man who translated this vitality into joining the reform movement at Cambridge. He lived out his life at Cambridge, from the age of seventeen years until his death, as an active reformer of university education, and man fully aware of the worldly scene. Sidgwick mixed with and was related to some of the most influential men in England. His sister's husband, Edward Benson, became Archbishop of Canterbury, and his wife's brother, Arthur Balfour, the Earl of Balfour, was an active politician who became Prime Minister of Great Britain after Henry's death. Henry Sidgwick took a vigorous interest in many aspects of life, the role of the Church, politics, theology, psychic phenomena, as well as academic reform; he was never trapped in an ivory tower. He was a gregarious individual whose presence enhanced any social gathering, a sturdy don who, when instructed by his doctor to get more exercise, ran through the streets of Cambridge daily, his gown billowing in the wind: A man singularly lacking in vanity, he neither sought or expected recognition and although considered by some as the author of the most important contribution by an Englishman to moral philosophy, he is not well-known. He has not received due recognition for his efforts, mainly successful, to reform education at Cambridge. The aim of this thesis is to shed some further light on the personality and reforming achievements of this enlightened and just man, without whom Cambridge and higher education would have been the poorer.