How principals cultivate a culture of critical spirituality

Southern Filipino school leaders and religious diversity: a typology

“…Although their intentions were to make good decisions on the basis of God's guidance, this allowed devotional leaders to relinquish responsibility to that of the will of God. Devotional leaders viewed their role as a spiritual calling (Dantley, 2003;Hermans and Koerts, 2013;Scanlan, 2011). In practice, this was reflected in both individual reflection and group prayer such as quietly praying in the morning before the start of school or praying the rosary during lunchtime with other teachers and students.…”

“…This study is a unique contribution to understanding how principal spirituality informs leadership (Blumenfeld et al, 2008;Capper et al, 2000;Dantley, 2003;Hermans and Koerts, 2013;Scanlan, 2011), especially in the non-western cultural contexts where there is need for a localized leadership inquiry (Cheng, 1995;Dimmock and Walker, 2000;Hallinger and Leithwood, 1996). To begin, I present a brief overview of the religious history of the island of Mindanao and its current educational context.…”

The Characteristics of Catholic Schools: Comparative Perspectives from the USA and Queensland, Australia

“…From the cultural perspective of service, the Congregation for Catholic Education recognized the important role of education in improving the social and economic conditions of people's lives in declarations such as "the kind of education that is promoted by Catholic schools is not aimed at establishing an elitist meritocracy" (2012, p. 12) and proposing that the curriculum of Catholic schools must address "the unequal distribution of resources, poverty, injustice and human rights denied" (Congregation for Catholic Education, 2013, p. 66). Scanlan (2011) highlighted the potential for linking Catholic identity and inclusivity, while Grace (2010Grace ( , 2013 argued that Catholic social teaching should permeate the Catholic secondary school curriculum in three key areas: a) religious, moral, and cultural; b) economic, business, and enterprise; and c) social, environmental, and political. The Ontario Institute for Catholic Education regards curriculum as "transformative… [a] vehicle for social and personal change based on principles of justice and the view of the learner as agent-of-change" (1996, p. 26).…”

It’s More than Just Religion: Teaching History in a Catholic School

“…But what implications do these statements of purpose have on day-to-day instruction in Catholic schools? Research in Catholic schools has focused on how the promotion of Catholic identity influences the leadership of the school (Wallace, 2000;Scanlan, 2011) and how the leadership of the school influences the Catholic identity of the school (Fuller & Johnson, 2014), but little attention has been given to how this purpose influences the classroom and pedagogical decisions of teachers in any subject.…”