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In addition to the explicit curriculum of facts and the implicit curriculum of cultural indoctrination, Eisner (1985) argues that there is also a null curriculum that is taught precisely through not teaching certain things -- there is a set of facts and values that is explicitly (and implicitly) not a part of any given educational system, so students are also taught what to discount, ignore, or even simply fail to perceive. This is perhaps the most profound and the most essential part of Eisner's argument in this essay, with definite and resounding implications and ramifications on attempts at a well-rounded religious education. Essentially, then, the line between the implicit and explicit curricula are blurred in Catholic schools, and truly in any institution that provides a religious education. Morality, cultural values, and systems of behavior are an explicit part of any religion, and definitely of Catholicism, meaning they will necessarily be a part of any meaningful and effective religious education.
For Catholic schools, the issues that Eisner raises must be viewed in the context of a school that is at least somewhat explicitly indoctrinating students with specific values and beliefs. That is, a major part of the explicit curriculum in Catholic schools -- the facts and figures that are taught -- is akin to the implicit curriculum taught in any school as identified and described by Eisner. This in turn has major ramifications on the implicit curriculum taught in Catholic schools, as teachers and administrators must ensure that teaching...
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The null curriculum that Eisner identifies is also of great importance when it comes to Catholic education, especially in the modern world of growing diversity and the greatly increased need for cultural and religious tolerance and understanding. Students in Catholic schools, while being taught a definite, specific, and explicit set of values and beliefs must also be made aware of other attitudes and values or run the risk of becoming bigoted or narrow minded. Striking the balance in the explicit and implicit curricula of unequivocal value statements without ignoring other options and values is difficult, but entirely necessary.
In addition to the explicit curriculum of facts and the implicit curriculum of cultural indoctrination, Eisner (1985) argues that there is also a null curriculum that is taught precisely through not teaching certain things -- there is a set of facts and values that is explicitly (and implicitly) not a part of any given educational system, so students are also taught what to discount, ignore, or even simply fail to perceive. This is perhaps the most profound and the most essential part of Eisner's argument in this essay, with definite and resounding implications and ramifications on attempts at a well-rounded religious education.
For Catholic schools, the issues that Eisner raises must be viewed in the context of a school that is at least somewhat explicitly indoctrinating students with specific values and beliefs. That is, a major part of the explicit curriculum in Catholic schools -- the facts and figures that are taught -- is akin to the implicit curriculum taught in any school as identified and described by Eisner. This in turn has major ramifications on the implicit curriculum taught in Catholic schools, as teachers and administrators must ensure that teaching methods and standards as well as rules of classroom operation and definitions of student success are in line with the explicit values taught in the curriculum. Essentially, then, the line between the implicit and explicit curricula are blurred in Catholic schools, and truly in any institution that provides a religious education. Morality, cultural values, and systems of behavior are an explicit part of any religion, and definitely of Catholicism, meaning they will necessarily be a part of any meaningful and effective religious education.
The null curriculum that Eisner identifies is also of great importance when it comes to Catholic education, especially in the modern world of growing diversity and the greatly increased need for cultural and religious tolerance and understanding. Students in Catholic schools, while being taught a definite, specific, and explicit set of values and beliefs must also be made aware of other attitudes and values or run the risk of becoming bigoted or narrow minded. Striking the balance in the explicit and implicit curricula of unequivocal value statements without ignoring other options and values is difficult, but entirely necessary.
Key Stakeholders Influencing Religious Education A basic assumption underlying Catholic education in primary schools is that children are already believers, with God and Jesus already familiar figures (Ryan 1999). Oddly, the Church itself is less a major player in the development of curricula because this underlying belief already exists (or is perceived to exist). Instead, the major stakeholders that influence the development of religious education includes parents, administrators, and more local
It would seem worthless to provide a religious education without catechesis alongside. The benefits of the Christian praxis approach are far-reaching. They include both the personal development of the individual student and also the collective development of the society. Students introduced to the Christian praxis approach learn how to address real life problems from a Christian lens -- but one that denounces dogma in favor of genuine critical thought. While
principals who are equity-oriented, marginalized dynamics may crop up in schools that are changing demographically at a rapid pace (Cooper, 2009). This essay reflects upon how educators may play the role of transformative leaders by way of carrying out cultural work that tackles inequity, addresses and/or attempts to remove socio-cultural limits, and promotes inclusion. The theories of Cornel West on 'the new cultural politics of difference' appraise the topic,
At the time, the question-and-response format seemed an ideal way of instructing converts and children 'correctly.' The text originally began as a preacher's reference, rather than was intended as a pedagogical instrument (25). As pointed out by Herbert Lombaerts, the catechism arose as a reaction to the Protestant Reformation -- as a way of purifying the new Catholic faith, and distilling its very essence from the trappings of the
A woman can be neither a political leader nor a judge; she must only appear in public modestly dressed, and her natural and sacred task is to keep the household smoothly functioning and to raise and instruct her children to be good Muslims. Men, for their part, must shoulder the burden of providing for the family in material ways. Liberation for a woman does not mean being like a
" (2005) Stated to be inclusive in these are the following characteristics: risk-taking; open-mindedness; optimism; confidence; decisiveness; reflectiveness; enthusiasm; perseverance; respect; courage; integrity; resilience; empathy. (Catholic Education Commission of Victoria, 2005) The Catholic Education Commission of Victoria (2005) states that specific knowledge that is required to be in the repertoire of the school leader are those listed as follows: (1) the capacity to think creatively, build and communicate effective concepts that serve to