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Drawing on presentations and informal discussions from a gathering at the University of Dayton (Ohio) in 1995, this book examines Catholic secondary education and campus ministry. Following a foreword by Mary Frances Taymans, the booklet includes three essays: "Patterns and Possibilities" (James Heft); "Conversation as a Mode of Faith" (Thomas Groome); and "Religious Education in Catholic Secondary Schools: Patterns and Possibilities for the '90s and Beyond" (Lars J. Lund). The essays provide information on teaching religion, campus ministry, curriculum and instruction, and spiritual and professional development at Catholic schools and universities. The booklet provides practical applications for classroom religious education and campus ministry. (RJC)

"When the Sisters Said Farewell" tells an important story of the contributions of Catholic elementary schools to the United States by chronicling the experiences and insights of religious women (nuns) who were the last members of their communities to serve in parish elementary schools, and of those lay men and women who were the first to serve in those roles traditionally filled by the sisters. The dramatic numerical transition from the preponderance of religious women to lay leadership from the 1960s to the 1980s has been documented; this book describes the how and why sisters left Catholic schools. This narrative also provides instructive insights about leadership, transitions, and current trends in religious life and Catholic education. As all educators in Catholic, private, and public schools grapple with questions of delivering an excellent education, this book offers a glimpse into the workings of one of the most amazing educational enterprises in the history of the United States. The following chapters are contained in this book: (1) What Led to the Massive Catholic School System; (2) Finding the Sisters; (3) Preparing the Sisters for Teaching, Making Sacrifices; (4) From the Motherhouse to the Classroom; (5) Working with Pastors; (6) Changes in Religious Life Lead to Departures; (7) The Sisters Reflect upon their Experience; (8) When a School Closed; (9) Lay Leadership Emerges; (10) Transition and Signs of Renewal; and (11) The Future of Catholic Schools and the Legacy of the Sisters. Endnotes and a bibliography are also included. [Foreword by Cardinal Timothy M. Dolan.]

This article presents a review of three chapters in "Part II, Section E: Internationalizing Curriculum" of "The SAGE Handbook of Curriculum and Instruction" (F. M. Connelly, M. F. He, J. I. Phillion, Eds.; Sage Publications, 2008). These chapters ["Indigenous Resistance and Renewal: From Colonizing Practices to Self-Determination" (Donna Deyhle, Karen Swisher, Tracy Stevens, Ruth Trinidad Galvan. Chapter 16, pp. 329-348); "Globalization and Curriculum" (Kathryn M. Anderson-Levitt. Chapter 17, pp. 349-368); and "Community Education in Developing Countries: The Quiet Revolution in Schooling" (Joseph P. Farrell. Chapter 18, pp. 369-389)] focus on different aspects of internationalizing curriculum, while addressing the need for educational reform from a global perspective. In this review, Wane provides a summary of the three chapters, followed by an overview of decolonization that interweaves the main themes of these chapters with her own schooling experience as a Kenyan educated in boarding schools run by European nuns.

This book relates the history of four Catholic Indian boarding schools in the Dakota Territory between 1870 and 1928. Chapter 1 covers 1870 to 1887, when federal Indian relations were driven by the Peace Policy, which assigned reservations to specific religious bodies and established a formal system of schools to assimilate American Indians into mainstream American life. The Fort Totten and Fort Yates schools were established during this period. The Catholic sisters operating the schools, themselves immigrants struggling with a new culture, implemented a selective acculturation, which enabled students to straddle the White and Indian worlds and gained acceptance from the Sioux community. Chapter 2 describes the period between 1888 and 1906. During this time, Saint Francis and Holy Rosary Mission were opened, and formal relations between the Bureau of Indian Affairs and the Bureau of Catholic Indian Missions were severed. Chapter 3 covers 1906 to 1928, during which the federal government ended involvement of the Grey Nuns and Benedictines with the Fort Totten and Yates schools, while Saint Francis and Holy Rosary witnessed a revival because tribal funds were allocated to mission schools. Chapter 4 attributes the success of the four Catholic Indian schools to meaningful adaptation by Indian students and religious staff; the presence of a middle ground that was valued by all constituencies; the dictates of Catholic missiology; the positive interaction between immigrant female teachers and reservation Indians; the vibrancy of frontier Catholicism; and a positive acceptance of biculturalism. (Contains 442 references, photographs, and an index.) (TD)

The purposes of this book are to trace the influence of major social forces on the Alberta, Canada, public and Catholic school systems and to detail the evolution of these two systems. Beginning with a review of "The First People" of the Northwest Territories, chapter I examines political, economic, and sociocultural developments and their impact on education up to 1905; chapters II and III profile, respectively, the most prominent missionaries and the two principal orders of nuns active in the area during this early period. In chapter IV, the author traces the impact of social forces on education from 1905 to 1912. Following chapter V's exposition of major social forces in Alberta from 1912 to 1936, chapter VI details the impact of these developments on public and Catholic education during the same period. Chapter VII covers sociocultural factors and their implications for the period extending from 1936 to 1957. After a discussion in chapter VIII of the Alberta Catholic Education Association. chapter IX focuses on the period from 1957 to 1971 and its curriculum shift to "values education." The final chapter's description of the Alberta Catholic School Trustees' Association extends the study beyond 1971. The book concludes with an epilogue and a set of references. (JBM)

As the veinticuatro Juan Pérez de Herrasti lay dying in the early morning of 6 September 1578, two key figures were summoned to his bedside: the priest of his parish of San Pedro, who would administer the last rites, and the notary who would draw up his will. ‘The household was divided into two factions’, the family chronicler recalled: the kinsmen of Doña Leonor de Gadea, Juan's first wife, and her son Andrés, and those of Doña Melchora de Bocanegra, the second wife, desirous of safeguarding the interests of her offspring Baltasar and Lorenzo. ‘Little groups gathered here and there, muttering in whispers’, including the chaplain, the children's tutor, the steward, two page boys, and an assortment of grooms, porters and maids – all those ‘loyal and devoted servants, who would be found at the deathbed of the master’. Then there were the visitors from outside the house – priests from the parish and the cathedral, two doctors and the notary, several aldermen, Don Fernando de Mendoza (‘of the house of the Count of Tendilla’, the Captain General), and the chief secretary of the town council as representative of the corregidor (‘who, learning of the poor state of Juan Pérez, sent along a selection of powders’). All was to no avail, and the great fiestas in the main square that afternoon were interrupted for an announcement of the passing of a great ‘commonwealth man’ who had died, aged only forty-five, of a fever brought on by the frenzied racing of his horses. [ABSTRACT FROM AUTHOR]

In 1543, as the New Year opened, a scandal erupted in Granada involving two of the city's most powerful families, the Zafra, lords of Castril, and the Pisa, sons of a judge in the high court, who had founded a great landed estate not long before in 1535. It was a tense time in Spain as a whole, with the news of the discomfiture of the Emperor Charles V's attack on Algiers the year before still fresh in people's minds. But what occupied the gossips in the Andalusian city around the Feast of the Epiphany 1543 was the ill-starred love of Leonor, the fifteen or sixteen-year old daughter of Hernando de Zafra, and Diego, younger son of Judge Juan Rodríguez de Pisa, which had nearly caused a feud between two of the most powerful families of the time. Zafra was the grandson of the famous secretary of the Catholic kings, who had played a key role in negotiations for the surrender of Granada in 1492. A very wealthy man, with estates rumoured to be worth 4,000 ducats a year, he was married to Catalina de los Cobos, niece of Charles V's secretary Francisco de los Cobos, who had started his career in Granada under Zafra patronage and now virtually ran the domestic affairs of Castile. The Pisa were not quite so powerful, but they were growing in influence. Judge Pisa had become one of the first veinticuatros of the city in 1516, representing it in the Cortes of 1523. [ABSTRACT FROM AUTHOR]

As he listed for his readers the monuments of Granada, Henríquez de Jorquera paused in Plaza Nueva to contemplate the Chancillería, fourth on his list, after the Alhambra, the cathedral and the royal chapel, but preceding in importance the city hall. The law courts, he pronounced, were ‘the temple, fortress and stronghold of great monarchies’, where ‘the offences of the powerful are remedied and the poor get their due’. The splendid new building which housed it was completed in 1587, partly funded, as legend would have it, out of a fine levied on the lord of Salar for refusing to take off his hat in the presence of the king's judges. Above the main door was inscribed the legend, which symbolised a new order of things: ‘to match the gravity of the business herein transacted, His Prudent and Catholic Majesty Philip II decreed that this place of resolution of disagreements should be both large and handsome’. Bermúdez de Pedraza marvelled at how a simple piece of paper, issued by the tribunal under the royal seal, could command more authority than the king in person in less fortunate lands. Diego Hurtado de Mendoza (1503–75), younger son of the house of Mondéjar, hereditary wardens of the Alhambra and Captains General of Andalusia, gave a classic account of the slippage of power around the time of the Revolt of the Alpujarras (1568–70) from his family, old sword nobles, to these new men of the long robe. [ABSTRACT FROM AUTHOR]

In 1654 the barrister Antonio Ruiz de Salcedo, son of a man who had come from his native Baza to Granada to serve as accountant of the Resettlement Junta, acquired the old veinticuatría of Mateo de Lisón y Biedma. In 1662 he consolidated his position as one of the ruling elite of the city by marrying Lorenza, daughter of the jurado Felipe López de Zúñiga, who had made his fortune in the silk trade. Antonio's father turned over to his son at the wedding some vineyards and grain land which he had bought in 1636 in the Vega of Granada and two cortijos in the grain-rich Montes, together with a wayside inn nearby. He also purchased for Antonio a collection of books on law. The bride brought as her dowry a newly built mansion in the increasingly fashionable parish of San Justo, together with furnishings like the bed with its drapes of velvet and damask, valued at 3,500 reales (more than the 2,800 at which the eleven-year-old slave girl was priced), and a carriage drawn by two mules, worth 7,000. The whole dowry was estimated at 13,000 ducats, nearly a half of it in cash. It had been 16,000 ducats which the previous holder of the Ruiz de Salcedo veinticuatría, Lisón y Biedma, was promised at his marriage to the daughter of Alonso de Contreras, alderman of Motril, in 1601, including some familiar items: the marriage bed of damask, valued at 4,000 reales (and which was in pawn for debt at Lisón's death forty years later!), and an eighteen-year-old Berber slave girl and an eleven-year-old slave boy valued together at the same price as the bed. [ABSTRACT FROM AUTHOR]

Chapter 2 of the book II of the book "The Life of Cesare Borgia" is presented. It talks on the visit of Pope Alexander VI to Perugia, Italy and the discovery of the personality of Colomba Matarazzo, a young nun of the Order of St. Dominic. It also emphasizes that Cesare Borgia had witnessed a miracle performed by Sister Colomba Matarazzo.

Chapter XXVI of the book "Life in the Grey Nunnery in Montreal" is presented. It explores on the activities. life and works of the author during her arrival in the U.S. in August 1854 wherein she chooses to be employed in a Protestant family. It highlights the perspectives and assessments of the author's performance as well as recommendations of her employees.

Chapter XXV of the book "Life in the Grey Nunnery at Montreal" is presented. It offers detailed information on the challenges and adventures faced by the author to reach a far destination and to escape successfully with the help of Mr. Stots. It discusses the author's arrival in Albany wherein she was assured that nobody is following to arrest her wherein she was given the opportunity to work freely and trust God for her future.

Chapter XXIV of the book "Life in the Grey Nunnery at Montreal" is presented. It explores on the author's arrival in the nunnery as well as the activities and responsibilities accorded unto her after her second attempt to escape. It also offers information on the challenges, adventures and adversities encountered by the author in her third attempt to escape going to Sorel.

Chapter XXIII of the book "Life in the Grey Nunnery at Montreal" is presented. It offers information on the author's decision to leave Barnard family who have been good to her to spare them away from danger as well as to relocate to another family to continue her journey. It discusses the captivity and return of the author in the nunnery in Montreal, Quebec.

Chapter XXII of the book "Life in the Grey Nunnery at Montreal" is presented. It explores on the continuous lonely and alone adventure and travel of the author to escape from her condition and to reach a safe place. It discusses the author's arrival at the depot as well as the challenges, the cold and hunger she faced to survive in her journey.

Chapter XVIII of the book "Life in the Grey Nunnery at Montreal" is presented. It explores on the author's day-to-day cruelty and punishment experiences after her return at the nunnery wherein simple mistakes are countered by burning tongs. It also offers information on the outcome and implications of too much punishment and suffering received by the nuns.

Chapter XVII of the book "Life in the Grey Nunnery at Montreal" is presented. It explores on the author's observation and stay in a torture room for three days which houses all the nuns and monks who are being punished. It offers information on the author's release from punishment and cites that she was ordered to do assistance works since her feet are not fully recovered and travel to the house of the monks to harvest food and to work in the field.

Chapter XV of the book "Life in the Grey Nunnery at Montreal" is presented. It explores on the arrival of the author at the Grey Nunnery wherein she was met by the Superior and Abbess. In addition, she was given the opportunity to select her own punishment. It also offers information on the adversities and mysteries encountered by the author while serving her punishments.

Chapter XIV of the book "Life in the Grey Nunnery at Montreal" is presented. It offers information on the secret transfer of the author to another hostess, the sister of the landlady, and cites that she was secretly transferred to another place. It explores on the capture of the author who was tied in both hands and feet and brought back to the nunnery in Montreal, Quebec.

Chapter XI of the book "Life in the Grey Nunnery at Montreal" is presented. It explores on the author's initiative to escape from the convent together with two other nuns passing the St. Lawrence river wherein they have experienced to sleep with thirst and hunger. It offers information on the different challenges, adventures and adverse situations faced by the nuns to stay away from the nunnery.

Chapter X of the book "Life in the Grey Nunnery at Montreal" is presented. It focuses on the conversation between the author and her fellow nun who was under punishment for nine days and still weak to do her responsibilities. It also highlights her favor to her fellow nun to recover again. It discusses the author's experience of witnessing a dying nun because of too much work and punishment.

Chapter IX of the book "Life in the Grey Nunnery at Montreal" is presented. It explores on the author's experience of being punished by the priests to stay in a rectangular room in a chapel wherein the bones and coffins of dead priests and superiors are stored. It offers information on the duties and responsibilities accorded to her by the superiors as well as the lessons she had learned.

Chapter VIII of the book "Life in the Grey Nunnery at Montreal" is presented. It offers information on the type of punishment received by the author because of her mistakes and confessions wherein she was brought at the backyard and imprisoned. It discusses the customs and practice in the convent regarding the proper behavior in serving priests as well as the other mistakes committed by the author.

Chapter VII of the book "Life in the Grey Nunnery at Montreal" is presented. It offers information on the mission and purpose of Grey Nunnery in Montreal, Quebec as an orphan home that houses and caters to the needs of many children wherein Bishops are the highest authority and nuns are prohibited to communicate with each other. It also offers information on the difference of the quality of life experiences by nuns as well as by the priests and Holy Mother.

Chapter VI of the book "Life in the Grey Nunnery at Montreal" is presented. It explores on the author's stay and confinement in a room at the Grey Nunnery in St. Paul Street in Montreal, Quebec with other four girls who were given a piece of bread and milk or water as a meal and restricted to make any sign of existence. It offers information on the design and characteristics of the Grey Nunnery as well as "The Black Book" which is described as a criminal code for punishments.

Chapter V of the book "Life in the Grey Nunnery at Montreal" is presented. It explores the author's slow recovery from sickness as well as her preparation on the confirmation ceremony to be held in the chapel with the participation of Pope Nuncio. It highlights the confession of the author to the bishop as well as the questions asked to her during the confirmation ceremony.

Chapter IV of the book "Life in the Grey Nunnery at Montreal" is presented. It discusses the author's experiences of having affected by severe illness due to her constant work in the nursery and was put under the care of Saint Bridget wherein she contemplates on importance of a mother's care and presence of father. It offers information on the visit given by the author's fellow nuns as well as the advices given by the priests to boost her recovery.

Chapter III of the book "Life in the Grey Nunnery at Montreal" is presented. It offers information on the author's life and works inside the White Nunnery convent which she describes to bear a limited juvenile merriment, characteristics and pleasures. It highlights the account of a former Benedictine monk regarding his imprisonment in a monastery in Rome as well as the author's dream encounter and perception with Christ.

Chapter II of the book "Life in the Grey Nunnery at Montreal" is presented. It explores on the author's arrival at White Nunnery in Quebec wherein she was put under the care of the Mother Superior wherein she was told to do confession. It offers information on the prayers and proper gestures taught by the Superior to the newly recruited nun.

The article offers information on the history of early Buddhism. Monks and nuns reportedly gathered at a mountain cave, after the death of Buddha and held the First Council. Some of the obscure rules established are about how a monk will wear a robe, eat and teach. The Second Council was reportedly held about 100 years after Buddha's death. According to the article, the group of people who are part of the nonmonastic movement within Buddhism contributed to the evolution of the Mahayana.

After preaching and song we turn to examine one further aspect of oral culture: drama. As with the other two media, drama had a rich and varied mediaeval heritage; the three modes of communication were in many respects closely connected, and each drew on the traditions and associations of the other. Popular theatricals made much use of song and the playing of musical instruments: drums, horns and pipes provided the steady backcloth to the other more dramatic special effects expected by a discerning and demanding audience. Mediaeval drama also shared much in common with the preaching tradition. We have already laid some stress on the theatricality of the mediaeval sermon, and preaching certainly shared with the more overt theatrical performances the sense of a special event for which large and eager crowds would gather in the expectation of something rousing and unusual. The two events had much in common in terms of their unfolding rhythm and drama: the long period of anticipation, the gathering of large bodies of eager auditors, milling noisily in the city's public space; the carefully managed choreography of the performance, the skill of the performer to rouse emotion and build to a thrilling climax. Preachers were well aware of the weight of expectations that fell on their performance; if they failed to entertain and enthral, travelling players offered other free entertainments. This does not imply, however, that the great preachers were necessarily opposed to drama, or resented the competition of dramatic presentations. [ABSTRACT FROM AUTHOR]

A chapter of the book "Studies in Honor of Denah Lida" that talks about Teresa de Cartagena, a deaf nun, and the development of the deaf people's Christian rights is presented. Cartagena wrote the book "Arboleda de los enfermos" to help those people who are suffering from physical illness. During the Middle ages, deaf people were excluded from the Church activities. They were allowed to be baptized in the 5th century, allowed to be married in the 11th century, could be penanced in the 13th century, and could take monastic vows in the 16th century.

As if vomited out of a hellish cavern, they spring forth everywhere: the most terrifying-looking whores, the former men [ex-hombres] who drown their failure with the explosive alcohol of the taverns, the wrongdoers who aggravate and profit from every chaotic situation, subhuman beings full of psychopathic defects and resentments against society. This mad and maddening humanity, which ordinarily lives hidden from and extraneous to the city, only comes into the light of day in moments of profound revolutionary upheaval and only then can its terrifying size be witnessed.' Authorities and thoughtless historians commonly describe popular contention as disorderly… But the more closely we look at that same contention, the more we discover order. We discover order created by the rooting of collective action in the routines and organisation of everyday social life, and by its involvement in a continuous process of signalling, negotiation, and struggle with other parties whose interests the collective action touches. In this chapter I examine the socio-temporal, symbolic, practical and spatial aspects of revolutionary urbanism in Barcelona and how these were structured and inflected by the experience of past class struggles and by the sediments of culture, communal belief and ideology that had developed in the barrios during the preceding 100 years. While revolutionary urbanism was theorised and formally articulated by the main revolutionary organisations (the anarcho-syndicalist CNT, the anarchist FAI and the dissident-communist POUM) in the course of their struggle for the democratisation of social life, on another level it grew spontaneously from the cultural politics of the barrios and was shaped by a series of cultural frames of reference that enabled a strong working-class identity to be expressed, a perception of ‘proletarian Barcelona’ as a moral, social, geographical and aesthetic entity. [ABSTRACT FROM AUTHOR]