Faculty of Education - Theses
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ItemThe origins, development and influence of Ursuline pedagogy( 1984)Much of what was taught in Roman Catholic convent schools, and many of the methods used, may be traced to the influence of a religious order of women, the Ursulines, who find the origin of their pedagogical inspiration and a pattern of religious spirituality in the Company of St. Ursula, established by Angela Merici at Brescia some four hundred and fifty years ago. However, religious congregations devoted to the education of women, and those who have been educated by them would be, for the most part, unaware of this influence. Similarly, standard texts of educational history give no more than a passing acknowledgement, if any, of the singular contribution of this religious order, and the significance of this for a comprehensive perspective of general educational history. The object of this study is to present a description of the development of Ursuline pedagogy, with a concentration on the French tradition, illustrating its consolidation as it provided a distinctive intellectual, moral and religious process of formation for young women, and then tracing the different kinds of influence that it exerted, especially as it became a model for later educational initiatives within other religious orders of women. Initially, this thesis explores the circumstances conditioning the emergence of the Primitive Company of St. Ursula, examining the cultural and religious setting of the Italian Renaissance in which it first developed, and for which it was primarily intended as an agent of a perceived necessary transformation of women in that society. It investigates the writings of Angela Merici with an eye to those elements of her thought which have a specific pedagogical importance. It will demonstrate that Angela Merici believed in utilising the home atmosphere and its natural influences as the best means of giving a religious and moral formation, as well as ensuring basic intellectual and social development. Where this would not be possible, she, with her companions, would provide an environment as close as possible to the ideal, promoting a mother-daughter relationship between the member of the Company of St. Ursula and the individual children in her care. The pre-eminently personal quality of her thought is revealed to be in keeping with all the best Renaissance standards. Her "Arricordi"(Counsels) indicate her enthusiasm for focussing attention on the individual, using certain insights of feminine psychology to provide a thorough preparation of each for responsible motherhood and authentic Christian citizenship. A synoptic survey of the educational philosophies of Jean. Jacques Rousseau, Johann Pestalozzi, Johann Herbart and Friedrich Froebel serves to show how the thought of Angela Merici compares with that of each of these writers, emphasising the pedagogical status of her work, and indicating that she ought attract more universal recognition as a significant contributor to the evolution of pedagogical theory. The thesis traces the development of the Company after the death of the foundress, and how it was forced to clarify and modify its constitutions and form of government to meet the requirements of adaptation to new ecclesiastical and societal circumstances. These were occasioned by the impact of the Protestant Reformation, as well as the Catholic reaction to it, culminating in the reforms of the Council of Trent, and further complicated by political and territorial conflicts at both local and national levels. The influence of significant churchmen of the period is also examined. Leading reformers such as Cardinal Charles Borromeo, Cardinal Francois de Sourdis and Archbishop Alessandro Canigiani took initiatives which impinged on the process of adaptation through three successive stages, and which contributed to a clarification of the distinctive apostolate of the Company. The development of the Company in France at the turn of the seventeenth century, and the progress towards the adoption of monastic status whilst maintaining an apostolate of education as its principal "raison d'etre", is given detailed. analysis. It represents the elementary base for the theoretical and methodological structure from which a more highly developed Ursuline pedagogy would take its shape. Foremost among those who brought the Ursuline communities to this stage is Francoise de Bermond, assisted by two influential Provencale priests, Cesar'de Bus and Jean Baptist Romillon, who had already developed catechetical and general elementary educational programmes of their own. Later, Madame de St. Beuve and Madame Acarie introduced the Ursulines to Paris, engaging Francoise de Bermond to instruct the first members of that community in the implementation of the Ursuline Rule, and to form them according to the spirit of Angela Merici. Whilst acknowledging similar developments in various other centres such as Bordeaux, Toulouse and Tulle, the educational tradition of the monastery of Paris has been selected for special study because of the availability of the 1705 reprint of the first edition in 1652 of the Reglemens of Paris. This work, a collection of three small manuals which enshrine Ursuline educational principles and provide a precise methodology to be followed in the monastery schools, allows the student of educational history to reconstruct a vivid picture of the educational practice of a vast network of such monasteries throughout France during the Ancien Regime. It reveals details of the organisation of two separate educational establishments within the monastic complex, a "pensionnat" (boarding school), and a free day-school for poor students. An overview of the Jesuit tradition of education, which developed at the same time, allows for a comparative study of the Reglemens with the Ratio Studiorum. This highlights the unique quality of the former, demonstrating that, although there is evidence of assimilation of influences from a variety of sources, the Ursuline . method is not a mere imitation of the Jesuit system. This study concentrates on the precise nature of Ursuline education until the time of the suppression of the religious orders during the French Revolution. It describes the expansion of the influence of the Paris monastery as it became a prototype for other "f iliated" Ursuline monasteries, and as aspects of its tradition were adopted by other pre-Revolution foundations, such as the "Maison Royale de St. Cyr", and the Irish. Congregation of the Presentation. In the post-Revolution period, the re-emergence of the tradition within in reconstituted Ursuline communities and in other newly founded religious communities devoted to the education of women is treated. The task of tracing the continuing influence of Ursuline pedagogy through the plethora of nineteenth century congregations of teaching women is beyond the scope of this work. I have avoided detailed presentation of the more specifically religious elements of the regimen of Ursuline life except where it serves to illuminate the motivation of the members of the communities in their educational work. It is hoped that this study will provide clearer insight into the phenomenon of Ursuline pedagogy, and its contribution to the extensive educational enterprise of the Roman Catholic Church which, in turn, has its influence on the total intellectual and moral formation of the individual in society.
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ItemAims, men or money?. the establishment of secondary education for boys in South Australia and in the Port Phillip District of New South Wales - 1836 to 1860( 1980)Young children bring with them to school a certain amount of science knowledge gained from their everyday lives. What they "know", whether right or wrong, may be the result of interactions with family, television, computer programs, books, peers or visits to environmental locations, museums or science centres. In this study, children who have been at primary school for between two and three years are asked to describe their knowledge and their sources of information. The extent to which school factors are influencing their science knowledge is investigated. A survey was developed and protocols trialled before fifty-seven children aged eight and nine years at a provincial Victorian government primary school were surveyed to establish their home background and family interest in science, their own attitudes and feelings toward science and the efficacy of their science experiences at school. Interviews were carried out with nine students, selected to represent a broad range of attitudes to science, in order to gain more detailed information about their specific understandings of a number of topics within the primary school science curriculum and the sources of their information. The students' responses revealed that where they were knowledgeable about a subject they could indeed say from where they obtained their knowledge. Books were the most commonly cited source of information, followed by school, personal home experiences and family. Computers and the internet had little influence. Students who appeared to have "better" understandings quoted multiple sources of information. Positive correlations were found between enjoyment of school lessons and remembering science information, liking to watch science television or videos and remembering science information, and liking to read science books and remembering science information. Mothers were also linked to the use of science books at home, and the watching of nature TV shows at home. There are several implications for the teaching of science at early years level. Teachers need to be aware of powerful influences, from both within and outside of the classroom, which may impact on children, and which may be enlisted to help make learning more meaningful. The research indicates the importance of home background, parental interest and access to books, and notes the under utilisation of computers and lack of visits to museums and interactive science centres.
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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.