The Pedagogy of the Pastor: The Formation of the Social Studies Curriculum in Ontario

Abstract

The Ontario social studies curriculum, developed in the first half of the 20th century, was modelled on the techniques of the Christian pastorate. I use a Foucaultian methodology to argue that this curriculum developed within the students an attitude that formed their thinking as democratic citizens of a developing nation -that incited both a commitment to care for those thought to need Christian instruction and a strong respect for the British Empire. At the same time, this practice of care served a colonizing function.Le programme de sciences sociales en Ontario, qui a été élaboré au cours de la première moitié du XX e siècle, a eu pour modèle les études pastorales chrétiennes. Se servant de la méthodologie foucaultienne, l'auteure soutient que ce programme a développé chez les étudiants une attitude qui a formé leur pensée en tant que citoyens d'une nation démocratique en développement -ce qui les a amenés à se soucier du sort des personnes qui, à leurs yeux, avaient besoin d'une éducation chrétienne et à éprouver un énorme respect pour l'empire britannique. Parallèlement, cette pratique de la compassion a rempli une fonction de colonisation.----------------Several scholars have written about the conceptual formation of the social studies curriculum in the first half

Interpersonal Relationships, Motivation, Engagement, and Achievement: Yields for Theory, Current Issues, and Educational Practice

“…It is noteworthy that one of the key areas targeted for such professional development is improving teacher-student relationships (Becker & Luthar, 2002). Integrating theory and research detailed in Parts II and III suggests that professional development along these lines should focus on (a) developing a sense of community among students through relationally supportive school structures (Battistich & Hom, 1997;Cumming, 1996); (b) cultivating cooperative and mastery-oriented climates as articulated in goal theory (Qin et al, 1995); (c) integrating students within their peer groups (Bolger, Patterson, & Kupersmidt, 1998) to develop a sense of belonging consistent with self-determination theory; (d) developing competence and personal control in the context of interpersonal relatedness (Connell & Wellborn, 1991) along the lines of that articulated under self-efficacy and attribution principles, respectively; (e) reducing emphases on teacher-as-authority (Flink et al, 1990), consistent with connective instructional principles introduced above (see also Bergum, 2003;Boyd et al, 2006;Cavanagh, 2001;Corbett, 2001aCorbett, , 2001bHunter, 1994;Martin, 2006aMartin, , 2006b; and (f) providing positive role modeling (Hernandez, 1995), consistent with self-efficacy theory. These are all a means of intentionally directing professional development toward relational understandings of teaching and learning.…”

“…The concept of connective instruction, built on the previously proposed pastoral pedagogy (Cavanagh, 2001;Hunter, 1994;Martin, 2006aMartin, , 2006b, relational pedagogy (Bergum, 2003;Boyd, MacNeil, & Sullivan, 2006;Gadow, 1999), and connective pedagogy (Corbett, 2001a(Corbett, , 2001bCorbett & Norwich, 1999), is relevant here. Pastoral pedagogy, introduced by Hunter (1994), described how modern teachers harness principles of the Christian pastorate to shape the ethical development of students (see also Cavanagh, 2001). Relational pedagogy refers to pedagogy that has as its foundation the need for good relationships between student and teacher that must also be accompanied by enhanced student learning (Boyd et al, 2006).…”

“…Seminal motivation theory and conceptualizing around instruction itself (e.g., connective instruction) can also be a basis for teacher education and professional development (Bergum, 2003;Boyd et al, 2006;Cavanagh, 2001;Corbett, 2001a;Hunter, 1994;Martin, 2006aMartin, , 2006b. Teacher training and preservice education have been a focus of much prior research, with a number of journals specifically devoted to it.…”

Curricular Issues in Neocolonial Cameroon: A Personal Journey

“…Those in power acquired it illegitimately and are determined to hold onto it by any means necessary, including through initiating a reign of terror. This practice operates in tandem with historical revisionism to “legitimize” their power usurpation as well as to promote pastoral pedagogy, an aspect of pastoral power that was first illustrated by Michel Foucault and whose orientation in Canada organized the Canadian child’s relationship to formerly colonized people abroad thought to be savage and uncivilized (Cavanagh, 2001, p. 403). In the case of Cameroon, this form of pedagogy was intended to train students to become “exemplary partners of France.” As a result of this kind of pedagogy, those who actually died fighting for the “independence” (the process was derailed) of the country, such as Ruben Um Nyobe, Felix Roland Moumie, Ossende Afana, and Ernest Ouandie, have always been cast in a negative light (Deltombe, Domergue, & Tatsitsa, 2011).…”

Teaching Treaties as (Un)Usual Narratives: Disrupting the Curricular Commonsense

“…The immigration boom at the turn of the century necessitated an education system that would fashion English‐speaking, skilled citizens of the Empire from disparate people from all over Eastern and Western Europe. Pastoral pedagogies, increasingly embedded in curriculum documents (and tacitly in teacher practices), attempted to “foster the propriety, decorum, and social graces of the patriotic citizen in children” (Cavanagh, 2001, p. 408). One of the overt, historic functions of curriculum, then, was to induct students into a particular, largely homogenous, culture, as schools carried out the socializing function of their mandate.…”