Conversion and Jesuit Schooling in Zambia

Carmody, Brendan

doi:10.1163/9789004319851

Cited by 23 publications

(11 citation statements)

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“…Missionaries found themselves on both sides of this issue but with the visit of Monsignor Arthur Hinsley, the voice of Rome, Catholic missionaries were told to place their schools within the state framework [6]. For the most part, they did this even if sometimes reluctantly.…”

Section: Contextmentioning

confidence: 99%

Zambia’s Poorest Progressively Left Behind: Well-Being Denied

Carmody¹

2022

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After Independence in 1964, the government of Zambia set out to fashion a national of equals. In this, the school was seen to be a key strategy along the lines of the modernisation route to development. Initially, this seemed to be well directed but within a short time it was evident that this mode of schooling was elitist, promoting division between ‘haves’ and ‘have-nots.’ Today, the country is greatly divided between those who are well-off and those who are not. This article traces the path to this outcome historically.

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Section: Contextmentioning

confidence: 99%

Zambia’s Poorest Progressively Left Behind: Well-Being Denied

Carmody¹

2022

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“…The schools' 'academic mission' is subordinate to the 'religious mission,' but is also considered as a key feature of Catholic education. In many societies worldwide, Catholic schools strive to remain places of high academic achievement (Grace, 2002;Carmody, 1992). This has enabled different governments worldwide to give high regard to the participation of the Catholic Church in educational provision at various levels.…”

Section: Academic Excellencementioning

confidence: 99%

“…In Catholic schools, provision of this education is a nonnegotiable duty (Haldane, 1996:133). The 'academic mission' of Catholic schools implies the great effort such schools make to remain places of high academic achievement (Carmody, 1992;Grace, 2002).…”

Section: Se Studie "Catholic Secondary Introductionmentioning

confidence: 99%

Social Change and the Identity of Catholic Secondary Schooling in Zambia’s Southern Province: A Catholic and Zambian National Education Policy Analytical Perspective Since 1964

Hambulo

Higgs

2019

KOERS

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The Catholic Church has always proved to be a very dependable and reliable partner to various governments globally in terms of educational provision through Catholic educational institutions at all educational levels. Apart from such education institutions contributing to educational provision at all educational levels globally, the education they provide is also of a high standard. Taking a pinnacle position, at all levels in Catholic educational provision is the ‘religious mission’ and subordinate to this is the ‘academic mission’; and combined the two missions form the basis of Catholic schooling globally. However, the two missions of Catholic schooling highlighted above have not remained static over the years in Zambia’s education system due to factors of social change. Consequently, this has specifically led Catholic schools to experience an ‘identity change’ over the years since the attainment of political independence in Zambia (1964).The interplay of issues regarding the situation of Catholic schooling indicated above is centred on social change which determines educational policy directives or provisions culminating in the ‘changed identity of Catholic schools’. Social change factors divert the schools from educational practice as directed by the evolving Catholic education policies over the years. The general purpose of the paper, which utilises research findings from Hambulo’s (2016) study entitled ‘Catholic secondary education and identity reformation in Zambia’s Southern Province,’ is to give a categorical articulation of how factors of social change in the Zambian setting have influenced education policy directives, leading to the ‘changed identity’ of particularly Catholic secondary schools in Zambia’s Southern Province since 1964. Keywords: academic; education; Catholic; mission; policy; religious Opsomming Die Katolieke Kerk het nog altyd bewys dat hy wêreldwyd ’n baie betroubare en geloofwaardige vennoot vir verskeie regerings is wat betref onderwysvoorsiening deur middel van Katolieke onderwysinstellings op alle onderwysvlakke. Afgesien van hierdie onderwysinstellings se bydrae wêreldwyd tot onderwysvoorsiening op alle onderwysvlakke, is die onderrig wat die Kerk bied ook van ’n hoogstaande standaard. By Katolieke onderwysvoorsiening is die “godsdienstige missie”, en ondergeskik hieraan die “akademiese missie”, op alle vlakke belangrik; en as hierdie twee missies gekombineer word, vorm dit die wêreldwye basis van Katolieke onderrig. In Zambië se onderwysstelsel het die twee missies van Katolieke onderwys wat hier bo genoem word, met die verloop van tyd egter nie staties gebly nie ‒ vanweë faktore van sosiale verandering. As gevolg van hierdie faktore en sedert Zambië politieke onafhanklikheid (1964) bereik het, het Katolieke skole oor die jare ’n “identiteitsverandering" ondergaan. Die interaksie tussen kwessies rakende die situasie van Katolieke onderwys wat hier bo genoem word, sentreer op sosiale verandering wat die onderwysbeleidsriglyne of -voorskrifte bepaal, wat gelei het tot die “veranderde identiteit van Katolieke skole”. Sosiale veranderingsfaktore het die skole weggelei van onderwyspraktyke soos bepaal deur die ontwikkelende Katolieke onderwysbeleid deur die jare. Die hoofdoel van hierdie artikel, wat die navorsingsbevindings van Hambulo (2016) se studie, “Catholic secondary education and identity reformation in Zambia’s Southern Province” gebruik, is om kategoriese artikulasie te bied van hoe faktore van sosiale verandering sedert 1964 in die Zambiese opset die onderwysbeleidsriglyne beïnvloed het en gelei het tot die “veranderde identiteit” van Katolieke sekondêre skole in Zambië se Suidelike Provinsie in die besonder. Sleutelwoorde: akademies; onderwys; Katoliek; missie; beleid; godsdienstig

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“…ecclesia, maxime sunt necessariae, tum ad multas uitae huius commoditates, tum ad rectam rerum publicarum gubernationem et leges, tum ad naturae ipsius rationalis ornatum et splendorem ac perfectionem, tum demum, quod maius est, ad Dei fidem et religionem docendam, defendendam et propagandam; et ut homines ad suum tandem finem ultimum commodius et facilius perducantur: de quibus primo dicendum quae et quales sint, et in quo differant" (Gómez Rodeles, Lecina, Agustí, Cervos y Ortiz, 1901, p. 345). Dentro de la amplia investigación internacional sobre la historia de la pedagogía jesuita (Blanco Trías, 1922;Malaxechevarría, 1926;Donelly, 1934;de Dainville, 1940;Charmot, 1952;Donohue, 1963;Dignath, 1977;Bailey, 1978;Hughes, 1981;Labrador Herraiz, 1987;Carmody, 1992;García Iglesias, 1994;García Iglesias, 1995;Azcarate Ristori, 1996;Revuelta González, 1998;McKevitt, 2008;Whitehead, 2013), sin embargo, el análisis de Ledesma con respecto a la Ratio y la uniformitas doctrinae de la Compañía no ha llegado a tener importancia sistemática (Friedrich, 2009). Comparando su papel con el del "unificador, recopilador y promulgador oficial" de la Ratio Acquaviva, la relevancia de Ledesma es de menor peso y menor influencia en su extensión (Labrador Herraiz, 1999, pp.…”

Section: Introductionunclassified

El «paradigma Ledesma-Kolvenbach»: origen y concreción en el ámbito universitario

Sánchez

Duque

2017

Arbor

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RESUMEN:El artículo profundiza en el principio de Educación Superior conocido como «paradigma Ledesma-Kolvenbach», que desde los años más recientes ha orientado la identidad y misión de las universidades jesuíticas de todo el mundo. El paradigma distingue cuatro dimensiones interrelacionadas: la humanitas, la iustitia, la fides y la utilitas. Mediante análisis de contenido cualitativo y análisis de discurso el artículo analiza, primero, el origen y la génesis del modelo a partir de los discursos universitarios de Peter-Hans Kolvenbach (1928-2016, que fue superior general de la Compañía de Jesús desde 1983 hasta 2008. En segundo lugar, el artículo presenta el traspase del paradigma a un modelo valórico cuatrodimensional y una serie de aplicaciones prácticas. Los resultados de ambas partes de la investigación demuestran que el "paradigma Ledesma-Kolvenbach" significa un impulso importante de innovación pedagógica, no obstante de conservar ciertos rasgos de tradicionalismo.PALABRAS CLAVE: Educación superior; Societas Iesu; PeterHans Kolvenbach; análisis de discursos; pedadogía empírica.ABSTRACT: This paper deals with the higher educational principle known as the «Ledesma-Kolvenbach paradigm», which has served as a guideline for the identity and mission of Jesuit universities worldwide over the past few years. The paradigm covers four interrelated dimensions: humanitas, iustitia, fides and iustitia. Using qualitative content analysis and discourse analysis, the paper delves, firstly, into the origin and development of the paradigm, analyzing the academic lectures of Peter-Hans Kolvenbach (1928-), who presided as Superior General of the Society of Jesus between 1983 and 2008. Next, it addresses the transformation of the paradigm into a fourdimensional value model, followed by a number of practical applications in academia. Finally, the paper summarizes how the «Ledesma-Kolvenbach paradigm» constitutes a significant step forward in practical educational innovation in spite of retaining remnants of premodern tradition.

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Conversion and Jesuit Schooling in Zambia

Cited by 23 publications

References 0 publications

Zambia’s Poorest Progressively Left Behind: Well-Being Denied

Zambia’s Poorest Progressively Left Behind: Well-Being Denied

Social Change and the Identity of Catholic Secondary Schooling in Zambia’s Southern Province: A Catholic and Zambian National Education Policy Analytical Perspective Since 1964

El «paradigma Ledesma-Kolvenbach»: origen y concreción en el ámbito universitario

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