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This thesis critically explores the life of Brother Walfrid (Andrew Kerins), one of the most significant Irish immigrants to Britain, in relation to his contribution to Catholic education and charity, as well as organised sport in Scotland in the late nineteenth century. Despite knowledge around him as a prime founder of Celtic FC, Walfrid's story remains largely untold. This research investigates the 'real' Brother Walfrid - the man separated from myth - along with his legacy among the multi-generational Irish Catholic community in Scotland, and elsewhere. This study analyses the origins of Andrew Kerins beginning with his Sligo birth and departure for Glasgow. Drawing on surviving historical and archived documents, the effects of An Gorta Mor (the Great Hunger in Irish) on Kerins and his family are reflected upon. Further, new information drawn from contemporaneous publications and interviews provided the source material on this epochal figure for the Irish Catholic diaspora. The socio-economic circumstances that provided the conditions for the emergence of Celtic FC - a unique representation of the Irish diaspora in world sport - are explicated through this biography of Brother Walfrid's lived experience. Critically, it also seeks to understand and explore Walfrid's role, motivations and achievements as a Marist Brother: especially with respect to his importance to Catholic religious, educational, charitable and cultural identities in Scotland. Walfrid's integral role in the creation of Celtic FC is critically reappraised along with his faith and charity work amongst the poor and marginalised in Glasgow. By producing a full account of the life of Brother Walfrid, what emerges is a more substantive insight into a figure of totemic historical significance for the Irish Catholic diaspora, in Scotland and beyond. Through the combination of faith, charity and football, Walfrid's life illustrates a historic contribution to Irish Catholicism in nineteenth century Britain.

Where do beginner readers read in the English, mainstream primary school and where could they read? Emma Jane Dyer This thesis explores design for the beginner reader in Year One by evaluating existing spaces in the English primary school and imagining new ones. Three significant gaps identified in the literature of reading, the teaching of reading and school design are addressed: the impact of reading pedagogies, practices and routines on spatial arrangements for beginner readers inside and beyond the classroom; a theoretical understanding of the physical, bodily and sensory experience of the beginner reader; and the design of reading spaces by teaching staff. The study uses a design-oriented research methodology and framework proposed by Fällman. A designed artefact is a required outcome of the research: in this case, a child-sized, semi-enclosed book corner known as a nook. The research was organized in three phases. First, an initial design for the nook was created, based on multi-disciplinary, theoretical research about reading, school design and architecture. Secondly, empirical research using observation, pupil-led tours and interviews was undertaken in seven primary schools to determine the types of spaces where readers read: spaces that were often unsuitable for their needs. Thirdly, as a response to the findings of phases one and two, the nook was reconceived to offer a practical solution to poorly-designed furniture for reading in schools and to provoke further research about the ideal qualities of spaces for the beginner reader. The study demonstrates how the experience of the individual reader is affected by choices made about the national curriculum; by the size of schools and the spaces within them where readers can learn; by the design of classrooms by teachers; and by regulatory standards for teaching and non-teaching spaces. In developing a methodology that can stimulate and facilitate communication between architects, educators, policy-makers and readers, this thesis offers a valuable contribution to the ongoing challenge of improving school design for practitioners and pupils.

In 2007 a new government-funded initial teacher training programme was introduced in China. Emergent problems associated with the implementation of this policy call for a new research agenda that is able to illuminate aspects of the history of teacher education in China. Through the exploration of the hidden and often untold stories of ordinary teachers’ lives from the past, this research project seeks to construct a more authentic and comprehensive historical account of teacher education in China from 1949 to 1982. It also strives to help in raising an awareness among teachers, researchers and policy makers of the significance of reflecting on the history of teacher education, in both individual and collective ways. Three types of qualitative sources, namely documentary, visual and oral data were assembled from archival and online searches, and by the conducting of 40 in-depth oral history interviews. Drawing on former student teachers’ testimonies, this thesis investigates key features and major trends marking the formal pattern of the Chinese teacher education system since the foundation of the People’s Republic of China. It is argued that despite a number of radical structural and theoretical changes brought about by political campaigns over time, from the perspective of the student teachers themselves, continuities were more fundamental in this particular historical period. Aspects central to these continuities were a tiered teacher education system and two major approaches to teacher training. Compared to teacher education in the higher education sector, the normal school approach was recognised as having a systematic advantage in preparing teachers for classroom teaching. This dissertation also scrutinises the impact of educational reforms upon the teaching profession and teachers’ identities (individual and collective) from a rhetorical perspective. Evidence from a variety of documents, visual materials and interviewees’ recollections suggests that, as an inherent linguistic and cultural characteristic of the Chinese language, metaphor, together with narratives and other literary devices, plays an important role in shaping key concepts relevant to teacher education in China. The thesis resists conventional perceptions which associate a collectivist ethos among teachers chiefly with political propaganda, attributing it rather with traditional Chinese cultural values.

This thesis compares adolescent engagement with the First World War in Ireland and New Zealand between 1914 and 1918. Twenty-five elite boys' secondary schools are used as case studies, including Catholic and Protestant institutions. This approach not only captures a common adolescent cohort, but also brings transnational connections to the fore; Catholics comprised approximately 14 percent of New Zealand's population, at least nine-tenths of whom were of Irish descent. In addition to differentiating student behaviour from adult-articulated expectations, boys' responses to the war are juxtaposed against those of their teachers. Using school periodicals, newspapers, and memoirs, this thesis partially recovers the neglected history of adolescent wartime experiences in two under-researched regions of the British Empire. It also elucidates the ways in which hostilities disrupted age-specific concerns and practices in elite school settings. Age was critical in shaping how male non-combatants were impacted by, and reacted to, the conflict. This argument is substantiated by in-depth analyses of several related themes, including 'war enthusiasm', death, dissent, and cultural 're-mobilization'. While the First World War was near-uniformly identified as a crucial event, staff responses were mediated by longstanding orientations and responsibilities. Teachers prioritised institutional concerns such as state funding and school status throughout. Irish and New Zealand adolescents also engaged with hostilities on their own terms; 'boy culture' and age-related interests provided a constant baseline against which external interventions into daily life were evaluated. These cross-national similarities were modulated by immediate contexts. Coercive measures implemented by the state did not always receive popular support, contributing to new political trajectories and visions of the future within particular communities. National parameters also had the final say as to when students could legally enlist. This intersection of age and place ultimately proved pivotal in determining civilian reactions to major global developments during the 1910s.

This study is a multi-sited historical ethnography about the schooling of Low German Mennonites (LGM) in Canada and Mexico, two nations with sizeable LGM populations and that have significant transnational connections. Using fieldwork conducted in sSouthern Manitoba and nNorthern Mexico-interviews, participant observation in schools, and archival analysis, -I explore the variety of schooling options pursued by this ethno-religious minority group. Framed as a history of the present, I draw on the past to illuminate the present state of Mennonite schooling in both Mexico and Canada. As transnational citizens, whose loyalty lies with the diaspora of fellow Low German speaking Mennonites, this community has repeatedly resisted state incursions into their schools, choosing migration over assimilation-conflict with the government over schools served as the impetus for their migration to Canada from Russia in the 1870s and out of Canada in the 1920s, with nearly 8,000 Mennonites leaving for Latin America.  For Low German Mennonites, schooling has historically served as the primary locus through which their language, faith, and worldview-known cumulatively as the Oole Ordnung-have been preserved.  However, schooling is simultaneously the site through which linguistic, theological, and technological reforms have been initiated into the community, introduced largely through transnational influences-, creating a situation where schools serve concurrently to sustain and threaten the Oole Ordnung.  Framed as a dialectic, I explore this tension throughout the thesis, arguing that each variant of LGM schooling represents a unique synthesis of these competing factors, from the rudimentary one-room schools with six years of school to sophisticated university preparatory programs.  In each iteration of LGM schooling, the Oole Ordnung is contested and reimagined, and yet is perceived by the community as immutable.  I argue that schools, because of their central place in the community, are key social institutions through which to examine the religious, cultural, and linguistic discourses extant within the community.  This thesis expands the field of Mennonite Studies, highlighting the position of the schools as a site worthy of further study, and makes a unique contribution to debates surrounding minority and transnational education.

This thesis is about the social, political, and economic interactions that took place in and around the Universities’ Mission to Central Africa (UMCA) in two very different regions: north-eastern Tanzania and Zanzibar. The mission was for much of the period a space in which people could – often inventively – make a living through education, employment, and patronage. Indeed, particularly in the period preceding British colonial rule, most Christians were mission employees (usually teachers) and their families. Being Christian was, in one sense, a livelihood. In this era before the British altered the political economy, education had only limited appeal, while the teaching profession was not highly esteemed by Africans, although it offered some teachers the security and status of a regular income. From the 1860s to the 1910s, the UMCA did not offer clear trajectories for most of the Africans interacting with it in search of a better life. Markers of coastal sophistication, such as clothing or Swahili fluency, had greater social currency, while the coast remained a prime source of paid employment, often preferable to conditions offered by the mission. By the end of the period, Christians were at a social and economic advantage by virtue of their access to formal institutional education. This was a major shift and schooling became an obvious trajectory for future employment and economic mobility. Converts, many of whom came from marginal social backgrounds, sought to overcome a heritage of exploitative social relations and to redraw the field for the negotiation of dependency to their advantage. However, as this thesis shows, the mission also contributed to new sets of exploitative social relations in a hierarchy of work and education.

This study examines an important eighteenth-century French querelle about literary education which has so far gone unacknowledged by scholars as a querelle and which, I argue, helped redefine contemporary notions of littérature. This querelle is the series of disputes about how to reform literary education in the collèges, which gathered momentum in the early 1760s, following the expulsion of the Jesuits and the publication of Rousseau's Émile (1762). I propose that we call this querelle the Querelle des collèges. Using a combination of close reading, sociological methodologies, and scholarly approaches to the study of early modern querelles, I examine how a diverse corpus of texts debated how to reform collège literary teaching practices. By resituating Émile in this context, I show that it was one among many interventions in the Querelle des collèges. My study of this Querelle demonstrates that querelleurs increasingly reached a consensus that practices associated with the disciplines of rhétorique and belles-lettres should be replaced by new practices of littérature, which were intended to turn boys into French 'grands hommes'. This Querelle was not only constituted by texts, but also by pedagogical practices, as evidenced by the results of my original archival research into the literary teaching practices of the École royale militaire, founded in 1751. Finally, my analysis situates the Querelle des collèges in the context of broader eighteenth-century debates about education, which I argue should be understood as the Querelle de l'éducation, and I provide the first corpus of this Querelle. This thesis challenges scholarly claims that littérature is a nineteenth-century invention. It argues, instead, that modern notions of littérature as 'an aesthetically pleasing, valued text', and 'a national canon', which began to appear in the late seventeenth century, were stabilised and legitimised by being written into the school discipline of littérature, which emerged between 1750 and the Revolution, in the context of the Querelle des collèges.

“Education and Autobiography: The History, Practice, and Pedagogy of Autobiographical Narrative in Higher Education” explores the intersections of autobiography and education through three major areas: history, creative practice, and pedagogy, each of which is investigated in one of three papers that comprise this dissertation. The first paper, “Programming the Personal,” narrates the disciplinary history of creative nonfiction between the years 1930-2015, detailing how creative nonfiction rose to become a major genre track in graduate creative writing programs. The second paper, “Distance and Desire,” essays the experience of the educated split self and the “feeling” of education by integrating personal narrative with analyses of Tara Westover’s Educated and Richard Rodriguez’s Hunger of Memory. The third paper, “Stretching the Truth,” explores the limitations of teaching autobiography with pedagogical aims external to literary analysis, such as instilling critical thinking skills or teaching religious experience. These papers are guided by several inquiries: What does it mean to be educated when education fundamentally changes who we are? Which autobiographers have taken up this deep change of education, and how have they narrated it? How is writing autobiographical narrative itself an educative endeavor? What educative possibilities emerge from teaching autobiography, and with them, what limitations? How is it that there is space carved out in our institutions of higher education—a place where we tend towards the objective and the scholarly—where we prioritize teaching the art of personal narrative? By probing this variety of relationships between education and autobiography, this dissertation offers new ways of thinking about how autobiography informs our conceptions and experiences of education, and how education informs our appreciation and practice of autobiography.

Seeking to fill a gap in the historiography, this study provides a closely-observed but contextualised social history of Scotland’s rural schools from the late nineteenth century through to the end of the twentieth century. Though particularly concerned with the period following the Education (Scotland) Act, 1872, consideration is given to earlier developments to ensure a depth of understanding and an appreciation of the subtleties of local experience. Adopting an interdisciplinary approach, and combining qualitative and quantitative analysis, the thesis draws together three layers of research: a detailed regional case study of the Highland Perthshire parishes of Fortingall, Kenmore and Killin; a quasi-random sample of sixty-six rural districts from across Scotland; and a national overview. In doing so, it challenges oft-made generalisations about rural life and provides a more nuanced picture of change and continuity in educational policy and practice across Scotland. Focusing in on the relationship between the small rural schools and their communities, the social dimensions of educational provision are explored in depth with special attention being paid to who taught, attended and supported the schools, and how they operated as educational and social spaces. To frame and guide discussion, three core themes – gender, culture and citizenship – are explored throughout and elements of social theory are drawn on to aid analysis and interpretation.

This thesis explores representations of the First World War in English theatre, Theatre in Education (TIE), and Living History between 2014 and 2015. By employing an interdisciplinary approach it evaluates these performance genres in relation to responses sought from Key Stage 3 History pupils. The beginning of the centenary created a cultural outpouring and provided opportunities for secondary schools to include field trips and creative learning about the war. Examination of this commemorative period is contextualised by examining pupils’ interaction with cultural works since 1914, showing that the centenary moment stemmed from a tradition of creatively remembering and teaching the conflict. This perspective highlights long-standing complexities in the relationship between creative practitioners, teachers and education authorities. It also confronts the divide that has grown between some creative practitioners and revisionist historians of the First World War. Revisionist historians’ reassessment of the conduct and necessity of the war has led some to harshly judge cultural works, such as performances, for misleading audiences. Yet little research has been conducted into twenty-first century productions about the war and their reception by school audiences. An investigation of these performances problematizes scholarly notions about how and who has the authority to communicate the First World War to the next generation. Whilst the providers, gatekeepers, and critics of learning through performance are of central consideration, this thesis also values the pupil’s voice. Ten Key Stage 3 cohorts are used as case studies, providing a snapshot of the creative activities and field trips employed by schools in 2014 and 2015. Interviews and questionnaires provide pupils’ feedback on what they thought and how they felt about studying history through performance. Observations of History lessons and performances also remove the debate from the hypothetical to the realities of history teaching. They reveal that pupils’ cultural backgrounds, schooling, and exposure to cultural works shaped their responses to performances about the First World War. Pupils also assigned the performances varying degrees of historical authority, some viewed them as merely entertainment, others as educational sources and several as a mixture of the two. Performances brought immediacy and life to the historical topic and provoked an empathetic response from many pupils. Yet some struggled with the symbolism of theatre and others feared the participation that came with TIE and Living History. Consequently, this thesis explores pupil’s critical, personal and emotional engagement with performances, raising questions about what criteria should be used to evaluate the success of such non-formal learning on the war.

It is claimed that during the 1960s and 1970s a new chapter in the history of English Religious Education (hereafter RE) began. Christian Confessionalism, whereby children were introduced to, nurtured in, and encouraged to adopt, the Christian faith, was swept aside and replaced by a non-confessional, phenomenological, multi-faith model, in which children were introduced to a variety of World Religions, with the aim that they would become more understanding of and tolerant towards others. Subsequently the study of World Religions (hereafter SWR) was adopted at all phases of the school system. Whilst this transition has been subjected to a wealth of historical analysis, existing accounts concentrate on narrative reconstructions of what happened, rather than investigating the complex interaction of discourses that created circumstances in which the change became possible. By framing analysis within national boundaries these reconstructions also overlook supranational influences. Thus, the supranational ecumenical movement (concerned with achieving greater unity and co-operation between denominationally separated Christian groups) has hitherto been largely overlooked. Drawing on Michel Foucault’s historical methods, I have developed a critical methodology, which examines how certain practices become possible. This method, Statement Archaeology, follows Foucault in emphasizing ‘discontinuities’, ‘statements’, and the search for the ‘relative beginnings’ of particular practices. Deploying the method entailed a detailed forensic exploration of relevant primary, unutilized, sources drawn from relevant domains of ecumenical discourses at both supranational (World Council of Churches) and national (British Council of Churches) levels. These sources were identified by tracing the provenance, and origin, of ecumenical statements repeated within Schools Council Working Paper 36 (1971). A ‘compound’ framework of understanding, combining the notions of Governmentality and Normalization, has been used. The thesis presents a number of original contributions to knowledge. By focusing on the multiple intersections of supranational and national domains of ecumenical discourse, Statement Archaeology reveals a much greater level of complexity than has hitherto been described and exposes a more nuanced understanding of how it became possible for SWR to be adopted, suggesting that the ‘relative beginnings’ of the practice are located—to some extent—in national ecumenical discourses. Further, supranational issues that affected these processes are unearthed, and motivations behind them are exposed, thus highlighting the importance of incorporating ecumenical discourses into the historiography of RE. The research also problematizes some assertions that have become characteristic of the existing historical narrative. Amongst other things, it disputes the existing positioning of Working Paper 36, highlights the problematic positioning of ‘mass immigration’ as a causal factor in adoption of SWR, and exposes a complexity of terminology, none of which appear to have been examined previously. These findings have application both in England and elsewhere, and are briefly discussed in relation to two other national contexts where approaches akin to SWR have been adopted. Finally, the limitations of the study are discussed and recommendations made for further work.

Schools, and education more broadly, were pivotal in constructing and maintaining racial difference in the settler colonies of Western Australia and Natal, South Africa. Education must be taken seriously as a way into understanding the intersections between the conflicting, but ultimately reconciled, discourses of humanitarianism and settler colonialism. By considering the education provided for Indigenous children between 1833 and 1875, this thesis shows that schools were essential points of contact between the local government, missionaries and Indigenous people. In examining both colonial policy on education and missionary practice, it highlights conceptions of race, educability and childhood that underpinned education provision in each place. The thesis draws on a variety of sources, including missionary correspondence and imperial and colonial government records. This project seeks to enhance our understanding of education at different scales, making a case for integrating local cases with broader imperial histories. First, the thesis considers the connections between education policy and practice in different sites of Empire. Using case studies of educational change from Britain and the West Indies between 1833 and 1847, New Zealand and the Cape between 1850 and 1865, the thesis highlights continuities in thinking about race and education across diverse parts of the British Empire. In the 1830s, education came to be seen as the role of a humanitarian government in both metropole and colony. This idea proved foundational to the development of Indigenous education in Natal and Western Australia. Second, the thesis builds on this context, and examines approaches to Indigenous education in Natal and Western Australia in comparative perspective. By comparing the colonies, it shows that while Indigenous education policy might have appeared quite different in these colonies, there were connections in thinking about race and the purpose of education that underpinned practice in both places. Education was central to projects of racial amalgamation in Natal and Western Australia in the 1840s and 1850s. However as the century progressed, and ideas about race changed, so too did the nature of education interventions. By the 1870s, government involvement in education was increasingly accepted, in both metropolitan and colonial cases, and its practice was more closely aligned with settler colonialism.

This thesis examines how the Nazi regime systematically shaped the worldview of German schoolchildren through various forms of propaganda between 1933 and 1939, with a particular focus on the periodical Hilf mit! Published by the National Socialist Teachers League (NSLB), this periodical served as a tool for soft power, embedding National Socialist ideologies within the educational content presented to young readers. By analyzing stories, games, and articles from Hilf mit!, the study explores the themes of community, gender roles, and the concept of sacrifice as propagated by the Nazi regime. It argues that these narratives and educational materials aimed to create a sense of duty, belonging, and nationalistic fervor among children, effectively undermining familial authority in favor of loyalty to the state. This research contributes to the historiography of Nazi education by highlighting the subtle methods of indoctrination employed by the NSLB, and how these methods sought to romanticize Germanness and instill a readiness for personal sacrifice among the youth. Through a detailed examination of the periodical’s content and memoirs of those who were educated during the Nazi era, the thesis provides insights into the broader strategy of ideological indoctrination.

The current coalition government in England has expressed its commitment to establishing an autonomous teaching profession. This study argues that such autonomy cannot exist in a system that is ideologically driven by market forces and neo-liberal policy. The best situation that most teachers can hope to experience – barring a seismic shift in material conditions – is an earned and scrutinised autonomy, which is an oxymoronic concept. It is argued that the tight control exercised by the state over what happens in schools through its promotion of market forces, reinforces the ideological nature of schooling in England. The theoretical and ontological basis of the study resides in an orthodox Marxist perspective and analyses the way in which neo-liberalism has formed the basis for the material conditions under which teachers currently work. It develops this idea to demonstrate how this dominant ideology pervades current discourse about pedagogy and curriculum, reducing such discourse to a narrower consideration of ‘standards’. It considers how this diminution of what the curriculum has become has, in its turn, had an impact on teachers’ view of their professional autonomy. Data are gathered from two rounds of interviews with 22 serving teachers complemented by some written responses from them. Six others with a professional interest in education policy-making, four of whom are headteachers, are also interviewed. The conclusion is drawn that teachers’ autonomy remains restricted, with any independence of action largely contingent upon the production of outcomes measured against limited, pre-determined and ideologically driven outcomes. The study identifies a disconnection between the aspirations of teachers with regard to their professional autonomy and those of some, but not all, headteachers. A further disconnection between the aspirations of teachers and the policies of central government is also identified. Significantly, teachers may enjoy more professional autonomy in those schools which currently, and possibly temporarily, enjoy market popularity. In terms of a contribution to the debate about teacher autonomy, the study demonstrates that, notwithstanding the effects of the current policy ensemble, teachers maintain a sense of what education could offer young people that goes beyond the existing, reductive models that frame their working lives.

Literature within the field of Comparative Education often cautions against the transfer of foreign policies from one context to another. Despite this warning, Ontario’s public education system is said to have been based on an eclectic mix of foreign examples: teacher training institutes replicating Prussian Seminaries, school financing and the role of the chief superintendent and board of education as in the states of Massachusetts and New York, and using the Irish curriculum. This study conceptualises the manner in which these foreign elements became part of the 1846 school law and the reaction of stakeholders in and outside of government. The period covered by this study, 1844 – 1876, corresponds to Egerton Ryerson’s time as Chief Superintendent of education in Ontario. Extensive archival research of incoming and outgoing correspondence from the department of education, district council meeting minutes, newspapers, and local superintendent, inspector and trustee reports revealed contrasting opinions. On the one hand, sources indicated favourable results: increased pupil attendance, number of facilities and money raised to fund schools. There is also evidence that many foreign educationalists not only requested resources from Ontario’s board but aspired to emulate features of the province’s reformed education system in their own nations. This study’s finding of a ‘reverse cross-national attraction’ is a new contribution to Canadian historical studies. However, many resented features of the school bill. Critics called the superintendent and board’s method of organisation ‘Prussian despotism’ in Canadian schools; others argued the injustice of property tax to fund free schools and the cost burden of importing Irish textbooks. An original conceptual framework has been produced to review the manner in which Ryerson defended the new bill and the internalisation of these foreign policies and practices. This framework may serve as an analytical device for those engaged in researching educational policy borrowing.

In contemporary discourse about the relationship between schools and the criminal legal system (generally referred to as the school-to-prison pipeline), a bright line is often drawn between the nurturing, supportive school and the penal institutions of the carceral state. In this study, I complicate this framing by analyzing key historical processes that developed urban schools as sites of carceral power that rely on confinement, surveillance, and policing as strategies to manage “problem children” and maintain racial difference. Through analysis of three historical conjunctures during Progressive Era Chicago, I show that urban schooling was shaped by an iterative interplay of racial ideologies and carceral logics that unfolded against the broader political economy of social control and social welfare. First, I study the compulsory school movement between 1888 and 1903, and I show how revisions to the Illinois School Law in the late 19th century linked public education with the carceral state through the criminalization of truancy and the segregation of truant, incorrigible, and/or dependent children in residential parental schools. Second, I analyze how ideas about danger, interracial schools, and the value of whiteness were shaped in the public sphere through a series of school strikes between 1902 and 1908. I find that these public ideas coalesced into a racial ideology that positioned Black students as dangerous and problematic, while simultaneously strengthening a property interest in maintaining the value of White schools among White families. Finally, I interrogate how the politics of vice reform shaped schools in Chicago’s growing Black Belt between 1910 and 1920. I find that as the city council passed new vice regulations and laws aimed at eradicating vice, the moral geographies created by vice regulation upheld and legitimized racial differentiation and led to the confinement of Black children in devalued and overpoliced schools. As a whole, this project focuses attention on the broader purpose and function of carceral power in schools: carceral power obscures the structural permanence of a group of “others” in schools by legitimizing and reconciling the permanence of inferiority with liberalism’s guarantees of individual freedom, liberty, and meritocracy. I show how the perceived threat of danger – from poor, immigrant children, from interracial schools, and from Black neighborhoods – was used to make racial inferiority legible in urban schools, and how carceral logics and techniques were used to manage allegedly dangerous, inferior children through schools. This work highlights that disentangling carceral power from urban schools requires tackling the root causes of carceral power in schools: the need to justify, normalize, and reproduce racial differentiation in service of the racialized political economy.

My dissertation centers on Caroline Hazard (1856-1945), a member of a prominent Rhode Island family who used both her academic training and popular sentimental evocations in her works on the colonial past. Caroline Hazard’s life and work link both New England Colonial Revival and the Spanish Colonial Revival in Santa Barbara and my project offers the first biography of any kind for this influential regional activist. As resident in both places, Hazard offered extensive direction to early historic preservation projects on both coasts. She spent time as a professional historian and president of Wellesley College from 1899-1910, headed the Gilbert Stuart Memorial, and was a founding trustee, secretary, and honorary president of the Santa Barbara Natural History Museum. Hazard brought a unique combination of academic expertise, leadership roles in cultural and educational institutions, race and social status that made her both comfortable and credible enough to influence the growth of these institutions. Her performance of deferential and gracious femininity belied an ability to work forcefully to exert her will, all the while using her dedication to venerating her ancestors as a cloak for her own ambition. Hazard relied on paternalistic tropes to undergird her success, which created commonalities in colonial revival on both coasts that alike relied on the shoring up of elite power structures and racialized myths while utilizing the language of progress. Thus, this study of a professional woman of the Progressive era reveals the overlapping identities that were needed to navigate the worlds of historic preservation and culture work for a woman such as Hazard to become influential. Hazard’s words revealed both an obsession with memory and a desire to write national origin stories. This project takes up the question of why. What motivated Hazard to wrap public activism in this historical clothing? And how did her historical work operate hand in hand with her promotion of maternalist values? Hazard developed her life’s work at a time when middle- and upper-class women were seeking more public roles. Many regional activists engaged in historical writing and preservation, but few achieved the professional distinction that Hazard attained. Hazard’s life and career sheds light on the challenging relationship of women and the professions in the late nineteenth and early twentieth centuries. She was distinctive in the way in which she expressed a conservative deference to her elite family’s vision of paternalistic capitalism, while eventually articulating a unique Christian progressivist ideology, one that viewed gendered qualities as fluid and fungible. Indeed, the way in which Hazard framed her reverence of the “eternal feminine,” which rained down benevolence upon the downtrodden and was embodied through the leadership of paternalistic colonial men that Hazard claimed as both literal and spiritual ancestors and through the work of educated, philanthropic women in Hazard’s own time, challenges previously held assumptions concerning Progressive Era feminists and their conceptions of gender. Historians such as Phoebe Kropp have linked interest in regionalism and Colonial Revival movements in various areas of the United States during the late nineteenth and early twentieth centuries to an integration into national identity. Hazard is a notable example of this in her efforts to connect Colonial Revival movements on two coasts through identifications she made between the two to larger national themes, and she adds unique gender politics to this effort in her focus on paternalistic national origin stories making possible Hazard’s brand of maternalism in her own time. As an educator, and a professional, Hazard functioned as a progressive, fostering achievement among her students and colleagues, and advancing her educational goals within male dominated museum settings. But as her family’s daughter, Hazard’s ideology remained constrained by an inherent conservatism, which was reflected in her promotion of a romanticized vision of the elites of the colonial past.

"How can I tell the biblical stories so interestingly to youth groups?" This may be a common concern of all of church ministers. This is a very serious one for them. For church ministers should teach the Bible ('Didache') and also communicate the scriptures to the next generations ('Kerygma'). In this context, the question of "How can I tell the biblical stories so interestingly to teenagers?" is brought to another question, that is, "How can I, through the Bible study, help youth groups be more responsible and mature Christians?" I believe that the method of biblical education could offer rich nourishment needed for doing that. In this reason, church ministers continue to need better methodologies of teaching and communicating the Bible. I was, in the same reasons, so long obsessed with the idea that I 'have to teach' the Bible to youth. It is not the only problem that makes us more difficult. These days, entrance examination-focused education in Korea is depriving most youth of the chance to learn the meaning of the Bible. Our educational realities dispossess the importance of the Bible education and, thus, make youth turn away from thinking about the valuable life. Today, how can we revive the importance of the Bible education in church? What is the way of break through these educational realities by the Bible education? How can we lead youths to mature Christians by the Bible education? Facing with these questions, this thesis should begin with a question i.e., "What is an efficient method of the Bible education for youth?" I believe that 'Bibliodrama' will be an answer to them. I will find, in 'Bibliodrama', some possibilities of the Bible education for the next generations. I have had some special experiences in the process of practicing 'Bibliodrama'. Those experiences taught me at least two things. First, due to those performances, I got more familiar with the Word of God. Second, I obtained enough confidence of possibility of leading youths to the Bible-focused lives. Feelings of intimacy and trust are really important in the process of the Bible education. Bibliodrama will make youths get those feelings of intimacy and truth naturally. In this thesis, I shall investigate educational possibility and practical possibility of application of Bibliodrama. The biblical education should go beyond the old and narrow scope focused to moral aspects of youths. It should put an emphasis on the fact that Bible is the most incorporate guider in the process of their faith development, relating to their physical and psychological growth. In this respect, the value and method of Bibliodrama will be more and more important. Therefore I will find a practical and concrete method to change and be available to youths' lives in Bibliodrama. [ABSTRACT FROM AUTHOR]

From 1835 to 1935, a report card was more than just a means through which a school documented each student’s deportment, academic standing, and attendance. The essence of the report card was control. It was a microcosm for the power dynamics between teachers, administrators, parents, and students. In the one hundred-year evolution of the report card from 1835 to 1935, this relic of academic bookkeeping also reflected broader trends in the United States: the republican zealotry and religious fervor of the antebellum period, the failed promises of post-war Reconstruction for the formerly enslaved, the changing gender roles in newly urbanized cities, the overreach of the Progressive child-saving movement in the early twentieth century, and––by the 1920s and 1930s––the increasing faith in an academic meritocracy. As the role of education evolved, so too did the responses of teachers, administrators, parents, and students to the report card––and by extension to each other. Analytical tools of Michel Foucault (1926–1984) and methods of microhistory provided the theoretical and methodological foundation for this dissertation. Foucault’s analytical tools provided this study its theoretical lens, an understanding of how the report card became a new form of disciplinary control in nineteenth century. Meanwhile, the methods of microhistory provided this study with a methodological approach that focuses on individual responses to the larger system of control. Each chapter of this dissertation progresses chronologically and attempts to capture the perspectives of various constituencies within a school. Each chapter is also grounded in the narrative of an individual whose life embodied broader themes: a classroom teacher in western New York, struggling to win over the support of parents; a student, born enslaved in Georgia, who believed in the power of schooling to more fully emancipate his people; an elite Indianapolis mother, burdened by the demands of parenting and willing to assert herself in the political process to reform schools; a juvenile delinquent in Colorado, attempting to escape the labels imposed on him by the courts and reform school; and finally, the son of Russian Jewish immigrants in the Bronx, who recognized the shortcomings of America’s meritocratic promises while also using education to reach the pinnacle of success. Ultimately, agency, or freedom of choice in the face of disciplinary power, is a theme throughout in the analysis of how teachers, students, and parents navigated systems of control imposed on them by report cards.

This study analyzed the historical and theoretical roots of self-directed learning. Self-directed learning (SDL) is a philosophy of education in which the learner initiates the learning process, identifies the resources to be utilized, sets their own goals, and is involved in the evaluation of their work (Knowles, 1975). The COVID-19 pandemic caused renewed interest in SDL as educators looked for ways to motivate students to direct their own learning in remote settings. However, SDL pedagogies are far from a passing trend. There is a rich history of education philosophers, theorists, and practitioners who have advocated for a view of education that empowers the learner to be the agentic center (Rousseau, 1762; Dewey, 1916; Neil, 1960; Holt, 1964; Freire, 1970; Illich, 1970; Greenberg, 1987). The aim of this philosophical study was to analyze the deep historical and theoretical roots of self-directed learning models, explore exemplars from different cultural and historical settings, and put forward a new conceptual understanding of SDL to inform post-pandemic pedagogies and policies. This study utilized philosophical methods to present arguments, historical and contemporary, in favor of shifting education toward self-directed models and away from a view of education that places teachers, administration, curriculum, and standards at the center of the learning endeavor.

This dissertation is a history of useful knowledge in seventeenth-century Britain that examines what people meant when they described knowledge as useful and why it became the preeminent virtue of learning for the public. It traces the intellectual history of useful knowledge from popular didactic print to political proposals, to contemporary reflection on the term itself. Reading for the contemporary understanding of what makes knowledge useful reveals that it was in deliberations on how to teach Christian doctrine that the values of useful knowledge were first formulated. Attention to the pedagogy of “use” laid out in this theological literature is necessary to explain why the advocates of useful knowledge imagined it could end religious division and shape the manners of the laboring poor. This work shows how transformations in England’s political economy relied on projects to comprehensively educate its laboring population to be not only industrious workers but practical Christians.

Cosmopolitanism is a normative philosophy that suggests a global community of responsibility. This study further develops cosmopolitanism in conflict-related education settings through a historical examination of the United States' imperial expansion into the Philippines, the subsequent Philippine-American War, and the accompanying American education restructuring efforts in the Philippines at the turn of the 20th century. This conflict serves as a delimited historical site for research in which a cosmopolitanism-based framework is used to evaluate conflict-related education as an instrument of foreign policy.Employing the methodologies of historical research and critical policy analysis (CPA), this study draws widely from the literature on cosmopolitanism as well as primary and secondary sources related to the history of the Philippine-American conflict. President William McKinley's so-called benevolent assimilation proclamation of 1898 serves as the foundational historical policy document for this study. A top-level federal policy document, McKinley's proclamation provides a springboard for critically examining its associated history, politics, philosophy, rhetoric, and educational implications.This study argues that cosmopolitanism ethics consists of three essential elements: respect, responsibility, and rootedness. Respect recognizes that social justice and moral flourishing can be promoted by traditions and cultures other than one's own. Responsibility recognizes that one is obliged to take actions to promote social justice and human flourishing beyond their own tribal boundaries. Rootedness, meanwhile, promotes social justice and human flourishing within one's own culture. It is only when all three components are present that cosmopolitanism ethics are realized. By prioritizing economic profit, by favoring the American White-settler lived experience, and by actively repressing the history, political will, and agency of the Filipino people, this study argues that McKinley's proclamation set the stage for the most uncosmopolitan of education systems in the Philippines. Despite McKinley's rhetorical promise of democratic self-government, American education efforts in the Philippines instead came to follow a time-tested American system of suppressing indigenous culture, of racially separating students into educational tracts, and of creating uncritically patriotic subjects while simultaneously failing to prepare them for self-government.By providing a framework for shaping and evaluating the ethical application of cosmopolitanism in conflict-related education settings, this study provides context and understanding for present-day conflict-related education undertakings. Through an examination of the past, this study serves to inform and shape the approach of cosmopolitan-minded educators and policymakers in the future.

Utilizing archival methods, the goal of this project is to describe how the Seminole Nation asserted sovereignty through their educational institutions. A critical component to this study involves the translation of a selection of historical Maskoke texts and curriculum. Local histories, politics and geographies challenge settler colonization narratives about the formation of early schools in Indian Territory. Within this area, Tribally controlled schools shape our understanding of the history of American Indian Education as the struggle for school control was representative of a larger movement to assert Tribal sovereignty. This project advances our understanding of the Seminole Nation’s educational institutions in the following ways. First, it reveals the autonomy that the Seminole Nation exercised over their schools during a tenuous time period. Second, my research strengthens our understandings of the ways in which the early formation of territorial schools was wrapped within a larger project of settler colonization meant to divest Tribal Nations of their sovereignty, land and property. Finally, this project contextualizes educational access for Seminole and Seminole-Freedmen students during Reconstruction through State Formation and ensuing Jim Crow legislation.

The roots of the close link between politics and education, recognized by numer-ous modern philosophers as well as contemporary scholars, can be found in ancient Western philosophy. This period of human history witnessed the emergence of philo-sophical movements which had more or less coherent political, educational, and meta-physical ideas, which used education as their main form of political activity, and which hoped to shape the system of education through politics. Examining and understanding these different ancient approaches is critical for making sense of the link between poli-tics and education today. Nevertheless, there has been little research exploring this link at its ancient roots.This study focuses on the Pythagorean, Socratic, Platonic, Cynic and Stoic movements. The politics of these movements are mainly explored through their views on gender, slavery, and socioeconomic systems, and categorized on a spectrum of con-servatives on one side and radicals on the other. The pedagogies of these movements are mainly categorized as teacher-centered or student-centered, and their curricula, educa-tional theories, practices and preferred student profiles are examined. This study aims to show that the political and educational approaches of these movements were in line with each other even if whether a movement is conservative or radical did not directly de-termine their pedagogy, which was rather determined by its political function according to the needs of the movement, and that education is necessary but insufficient for caus-ing social and political change. This study concludes with lessons drawn from the expe-rience of ancient philosophy for those who want to make a difference through education.

In this research, I detail the professional life of Rachel Davis DuBois, with particular attention to her creation of the Woodbury Project and her work with the Intercultural Education Movement. Employing historical and biographical research methods, DuBois’ archival materials at the University of Minnesota aided my exploration of the educational movement that DuBois was instrumental in establishing in the 1930s and that continued into the 1950s in the United States. In particular, DuBois founded the Service Bureau of Intercultural Education, where she designed several workshops to educate teachers on the curriculum and discussion methods of Intercultural Education. The goal of the movement was to promote understanding and respect between people of different races, ethnicities, and religions. However, DuBois left the bureau in the 1940s due to disagreements over its goals. DuBois’ radical views on equality put her at odds with members of the bureau who favored a “melting pot” education approach that centered on tolerance. Upon leaving the Bureau of Intercultural Education, DuBois started a new organization called the Workshop for Cultural Democracy. DuBois used the new organization to spread her new Group Conversation Method. The Group Conversation Method used Intercultural Education methods in a wider community effort to bridge ethnic and racial divisions. DuBois taught the Group Conversation Method all around the country between the late 1940s and the 1980s. In the 1960s she led the dialogue training for Martin Luther King and the Southern Christian Leadership Conference (SCLC). DuBois’ work had a lasting legacy. By the 1980s, Intercultural Education had evolved into Multicultural Education. Her intergroup dialogue methods are still practiced today. Insights from the Intercultural Education Movement are relevant as racial, ethnic, and religious tensions are widespread in modern American society.

This dissertation explores the relationship between the city of Alcalá de Henares, Spain and Mexico City, Mexico, in terms of the colonization-decolonization processes of the latter. First, Alcalá de Henares and a few years later, Mexico City, suffered profound urban transformations that led to the construction of the so-called City of God (Civitas Dei). The City of God was a utopia: an urban, philosophical and educational model conceived during the first stages of the early modern period. By following Saint Agustine’s precepts, in his book, The City of God Against the Pagans, cardinal Francisco Ximénez de Cisneros created in Alcalá the first planned university city; this project can also be interpreted as the intersection of the Spanish humanist agenda along with the new ideas of the modern state introduced by the Catholic Monarchs in the 15th century. During the conquest and colonization of the Americas, such an urban, educational, and religious model came to be a perfect tool for the indoctrination of indigenous people. Whereas the City of God in Alcalá de Henares and Mexico City will be studied in Chapters One and Two, Chapter Three explores the use of the University of Alcalá’s Renaissance architecture in the Americas, the decolonization process of Mexico’s Royal University when it became the National Autonomous University, and the creation of an outstanding university campus. The final chapter will be devoted to analyzing the use of Renaissance and colonial urbanism, as well as the architectural heritage in both Alcalá and Mexico City in relation with the UNESCO’s World Heritage program, and the role of public history in the creation of national narratives. Ultimately, by studying the history of Alcalá de Henares and Mexico City, their universities, and their preserved heritage one can understand why both cities have a shared past and a mutual present within the 21st century world-system.

Abstract: The Ten Mathematical Classics were the only imperially prescribed mathematics textbooks in pre-modern China. They were used during the Sui (581 – 618), Tang (618 – 906), and Northern Song (960 – 1127) dynasties at the imperial academy to structure the mathematical training of students. This dissertation explores the contents as well as information about the writers and commentators of these texts in order to arrive at a better understanding of Chinese mathematics and mathematical writers. It also analyzes how mathematical education actually took place, presenting a new perspective on why state-run mathematical education only existed at specific times. Lastly, this dissertation examines the circulation and transmission of the Ten Mathematical Classics. My thesis consists of three central points. Firstly, the history of Chinese mathematics should take into serious account the entire corpus of knowledge and endeavours, such as divination, that historical actors associated indivisibly with what we would consider pure mathematical knowledge. Secondly, the known writers, commentators, and readers of the Ten Mathematical Classics were all highly educated, many of whom were also government officials, so it is over-simplistic to attribute the lack of long-term state-run mathematical education to a general disdain among the Chinese literati for technical subjects. Thirdly, I argue that the state’s decisions to institute or drop mathematical education should be understood within the broader context of the state’s needs at the time, and were directly related to the availability of suitable mathematically skilled candidates who could be recruited into the bureaucracy.

This thesis considers the origins of the embourgeoisement of the mid-nineteenth-century German aristocracy through the lens of the summer 1855 travel diary of twenty-year-old Landedelfraulein (country noble maiden) Marie von Bonin, the oldest daughter of Maria Keller and landowner and politician Gustav von Bonin. Scholars of German history have often contended that the influence of middle-class values on German nobles originated with print culture and socio-political movements. While this thesis neither contradicts, nor focuses on these claims, it examines the ways that the lived experiences of everyday people also gave birth to middle-class values. Focusing on the themes of Heimat (home), travel and education, and romantic courtship, this thesis concludes that Marie’s bourgeois views were not revolutionary; rather, they exemplified the influence of middle-class values on the mid-nineteenth century German aristocracy.

This dissertation uses oral history narratives to explore the educational experiences of students with disabilities that attended school between 1975 when the Individuals with Disabilities Education Act (IDEA) was first established, and thirty years later in 2005. Because of the lack of archival and published information regarding special education students' perspectives, these narratives are intended to expand the existing historical record to include the voices of these students. This dissertation aims to provide agency to individuals whose history has been recorded without their participation. Educational-life narratives were produced from the conversations between the researcher and narrators, and the themes of social acceptance, academic persistence, and student-teacher relationships that evolved are examined by the researcher. Finally, additional lines of inquiry and recommendations for future research in oral history, teacher education, and Institutional Review Board (IRB) governance are recommended and discussed. This dissertation provides agency to these students, and creates a record of their experiences, giving voice to what we know about the history of special education in metro-Atlanta.

The Colegio de San Miguel de Belem was the home of the first female music conservatory in Mexico. Founded in 1683 as a recogimiento (a place where women withdrew from society), the school accepted criollas (girls of European heritage who had been born in the Americas). The girls were trained in skills deemed appropriate for their sex, social class, and ethnic group. Belem’s escoleta de música (school of music) employed an Italianate pedagogy with the primary purpose of enabling its alumnae to profess as nuns who offered their skills as musicians in lieu of a dowry paid to a convent. This study discusses women’s education and social positions in colonial Mexico and considers the social impact and importance of Belem’s school of music. Archival documents and musical scores collected from the Archivo Histórico del Colegio de San Ignacio de Loyola, Vizcaínas, in Mexico City provide examples of women who trained at Belem and the music that they studied and performed. Interwoven with the story of Belem’s escoleta de música is the musically influential Jerusalem family. A biography of María Micaela Jerusalem illustrates one Belem alumna’s career path and enduring legacy.Volume II presents music studied and performed at Belem. Complete editions of two pedagogical manuscripts—the student-copied “Manuscrito de Lecciones ‘J.M.J.’ del Colegio de Belem” and “Vezerro de Lecciones” by Francesco Feo, Leonardo Leo, and Ignacio Jerusalem—illustrate the Italian pedagogy employed in Belem’s escoleta de música and are presented in treble and bass clefs for use by today’s scholars, educators, and students. Editions of music intended for performance in Belem’s religious services include Ignacio Jerusalem’s “Non fecit taliter à dos voces y Bajo,” Guadalupe Ortuño’s “Gradual á la Santísima Virgen de Guadalupe á Duo, con acompañamiento de Órgano,” and Marcos Vega’s “Versos para el organo para tocarlos en visperas o maytines.”

Abstract: By analyzing archival data of the responses of veteran teachers who worked in British Columbia in the 20th century, this project seeks to (a) determine the usefulness of this body of data in the instruction of 21st century teacher candidates; and (b) explore further insights into effective ideas to engage students with the history of education. This study builds on literature in the history of education and teacher education. Data came from the private archive of the late professor of educational foundations and former dean of the University of Alberta’s Faculty of Education, Dr. Robert S. Patterson. Patterson surveyed retired teachers in Western Canada on numerous aspects of their educational careers, compiling an extensive archive of responses. Utilizing coding techniques espoused from constructivist grounded theory, I established three focused codes from my reading of the questionnaires titled: Teacher Preparation, Concern with Education, and the Grand Historical Narrative. My findings reveal that the questionnaire became a method for retired teachers to share their knowledge and expertise, and I argue that this sharing is of value to contemporary teacher candidates. One sees an ability to reflect on the part of the respondents. In this pattern of reflection, discussions regarding teacher education, critical responses to educational reform, and inclusion of experiences for the preservation of their knowledge arose. This pattern suggests that retired teachers used the questionnaire space to share their expertise with readers, many whom they thought would be teacher candidates. If 21st century teacher candidates can appreciate this reflection and engage with this data, they can begin to understand how the history of education can induct them into the profession. The stories the respondents share are an opportunity for current education students to learn of past events and their current impacts on education and engage with effective reflection on their own assumptions and practices as future teachers. In this manner, contemporary teacher candidates can effectively engage with the history of education, develop habits of reflection, and learn of issues that are still prevalent in education today.

Capitalizing on children’s “extraordinary ability to learn,” Italian Fascist dictator Benito Mussolini decreed an order to issue five elementary school textbooks, known as the Libro unico dello Stato in 1926. Reaching across Italy’s geographic and multicultural barriers, the purpose of this state-issued textbook was to standardize Italian schooling and create a unified body of Fascist subjects. Yet, Fascist Italy’s new curricula proved anything but uniform, as the regime issued two distinct rural and urban editions of the Libro unico between 1929 and 1944 following Mussolini’s decree. Exploring tensions within the regime’s ideas on nationalism in a study that combines literary, theoretical, and historical analyses, my dissertation, Children’s Utopia / Fascist Utopia: Ideology and Reception of Textbooks under Italian Fascism, argues that the Libro unico served purposefully to stratify and not unify Italy’s student body at the primary school. Approaching my study of the regime’s education reforms, pedagogic manuals, and scholastic reading material through an Althusserian framework, my work diverges from the issues which current scholarship has tended to focus on (i.e. militarism, Aryanism, questione meridionale) and in this way offers a new perspective on Fascist cultural history. Examining the rationale behind Fascist policies on elementary school education, I show how Mussolini established an apparatus of textbooks that would shape children into hard-working Fascist devotees. The purpose, as I see it, was one of economic exploitation. Placing students into lower-working classes, these textbooks, in addition to the vocational school system stemming from pedagogue Giovanni Gentile’s 1923 school reforms, did not encourage students to pursue their studies beyond the elementary school level. Rather, they served to mold students into manual workers—farmers and industrialists—who would produce the products and services necessary to maintain the regime’s autarchic policies at a time when Italy was experiencing an economic crisis. But what I uncover through my reading of the textbooks’ stories, poems, and illustrations is the broader implications which this schooling had on class division as well as modern notions of italianità, democracy, and civic duty. Despite its failures, Fascist schooling established a system of stratification that contributes to class division and social inequality to this very day.

The history of multiculturalism and multicultural education is not understood, although many scholars have written about it, especially in recent decades. The reason is that the historical interpretations of these prominent subjects begin by assuming a priori and partisan definitions and then construct historical narratives based on these definitions. The historiography of multiculturalism and multicultural education therefore suffers from the historical fallacy of presentism. This dissertation addresses the problems in the historical literature by providing an evidenced account of the history of multiculturalism and multicultural education. This unexamined evidence is the historical usage and meaning of the terms multicultural, multiculturalism, and multicultural education since their introduction into the American vocabulary in about 1907. The meaning of multicultural in the 1930s can only be what people in the 1930s meant by multicultural, not what people in the 2010s mean by the term. The patterns and trends in the historical usage and meaning(s) of multicultural, multiculturalism and multicultural education will then be analyzed in light of the intellectual, social, political, economic, and educational developments of the time. Through this evidenced approach, the dissertation will provide sound historical understanding that will contribute to educational theory, research and practice by explaining the current panoply of meanings of multiculturalism and multicultural education that exists today.

This dissertation examines the relationship between faith and reason in the nineteenth-century United States by analyzing the lives and educational philosophies of six educators of different religious backgrounds: Frederick Packard, evangelical Protestant; Horace Mann, non-evangelical Protestant; Rebecca Gratz and Isaac Leeser, Jews; and Mother Angela and Orestes Brownson, Catholics. To varying degrees in their writings, each of these educators explored the relationship between faith and reason while expressing their hopes for how children should be taught to think in the context of their faiths. In general, they saw no conflict between faith and reason. Rather than calling for young people to obey authority slavishly, they advocated for them to develop independent reasoning skills. They also promoted the idea that young people should develop internal moral compasses, which would lead them to truthful conclusions and encourage them to act morally, even when no authority directed them. Although all of the educators demonstrated advocacy of independent thought to some degree, the Jewish and Catholic educators showed more restraint. Their position as minorities in American society may account for this reluctance. Given the pressure to convert to Protestantism, they likely feared giving their young people too much license to think for themselves. Yet they still advocated the idea that faith and reason supported each other and that both would vindicate their chosen religions. This dissertation primarily analyzes the writings of these six individuals, including their letters, lectures, newspaper and journal articles, and educational texts for children and adults. The analysis is set in the context of the history of the Enlightenment, especially Scottish common sense philosophy, as well as the histories of childhood, antebellum reform, and education. This dissertation contributes to nineteenth-century American educational history by providing a much-needed comparison across religious boundaries, while also exploring the unintended consequences of these educators’ programs. Despite their pious intentions, the advocacy of independent thought ultimately contributed to the secularization of American society.

Higher education institutions in California worked to make the state more prosperous through the science taught and conducted in these institutions during the state’s first three decades. This dissertation examines the role of science in these early California colleges and how they interacted with the state’s political economy. The colleges founded in this period worked to provide an education that students would recognize as leading to good jobs. While many of these schools were religiously affiliated, the institutions needed students regardless of their religious background in order for the schools to survive. These early colleges were able to provide services both to students and to the state in general as they reached the public through various means. These included utilizing scientific equipment for conducting experiments and analyzing mineral ores and illustrating scientific concepts with collections of animals, plants, and minerals. Additionally, lectures and public demonstrations brought science to a wider audience and helped to financially support the schools. Jesuit schools Santa Clara College and St. Ignatius College engaged with areas of mining, agriculture, and electricity. Protestant schools, such as the University of the Pacific and the College of California, also emphasized scientific education, including teaching it to women. The state’s healthcare infrastructure was strengthened by the start of medical education in the state with the University of the Pacific’s medical department and the Toland Medical College. Future teachers of California’s children were taught science in the California State Normal School. The federal Morrill Act’s passage allowed California the financial resources to establish a land grant institution, and the University of California was founded with a curriculum emphasizing mining, mechanic arts, agriculture, and engineering. The dissertation relies on archival sources–such as catalogues, diaries, and board meeting minutes–that are generally located on the present-day campuses of these institutions. Analysis of these documents provides evidence of how these institutions, through their science education, helped California’s economy to prosper.

Title I of the Elementary and Secondary Education Act of 1965 (20 U.S.C. 6301 et seq.) and subsequent reauthorizations require the United States Department of Education to distribute funding to states that ultimately goes to local school districts for the purpose of improving the academic achievement of disadvantaged students, including English Language Learners (ELLs). In New Mexico, 64% of public school students participate in Title I programs, and 16% of all New Mexico students are ELLs. However, no studies to date have explored how New Mexico public school districts are implementing Title I with respect to English Language Learners. Therefore, the purpose of this study was to conduct document review and to survey and interview Title I Directors in New Mexico school districts to determine how Title I is implemented with respect to English Language Learners. Results indicated that ELL students participate in New Mexico Title I Programs. Results also indicated that, in addition to the academic needs of students in general, ELLs in Title I Programs in New Mexico have additional needs based on their academic English skills, and in some cases, poverty. To meet these needs, bilingual programs, including the dual language model, are common within the organizational structures. Study participants revealed that collaboration, bilingual education programs, and parent involvement play key roles in fostering the goals of Title I. Significantly, study participants did not indicate that they treat ELLs as a burden. Rather, when thinking about the ELLs in their districts, directors understand these are the students they are serving. As one director exclaimed, "That's who our kids are." These results have important implications for optimizing the education of ELL students in New Mexico, including improvements in organizational structures, improved programs for parents, and increases in professional development. Combined, the findings of this study highlight how New Mexico public school districts are implementing Title I with respect to English Language Learners.

While the integral role of paideia in Greek, Roman, and early Christian history has been widely recognized, the place of paideia in Jewish thought and the resultant influence on late antique Christianity, and thus on Western education as a whole, has been largely neglected. This study examines the theories of ideal Jewish education from three contemporaneous, but unique Diaspora Jews—Philo of Alexandria, the pseudonymous author of the Wisdom of Solomon, and Paul of Tarsus—particularly in light of the role of the Greek Septuagint translations. The purpose is not to locate a unified concept of Jewish Hellenistic paideia, but to allow the views of each author to stand on their own. The diverse educational theories all developed out of a complex amalgam of Jewish and Greco-Roman influences, brought together and reimagined thanks to the Septuagint and the consistent use of paideia as a translation for the Hebrew musar. The translators of the ancient Hebrew scriptures handed down to future generations a textbook and a teacher, a lens through which later Jewish thinkers could merge and morph ancestral traditions with contemporary Platonic and Stoic philosophy in the creation of new and innovative paideutic concepts. With their textbook in hand, these authors would deploy their ideal notions of paideia as a means of contemplating on and shaping the self and Jewish identity. Paideia, then, becomes the mechanism by which the most highly valued constituents of Jewish ethics and culture are formed and employed. The diverse developments in Jewish education explored reveal the varied dynamics both within the Jewish community and between the Jews and the wider cultural world. Paideia became the perfect surrogate, a common, universal good which could touch on every facet determinative in the construction of the self.

This study is a leadership biography which provides, through the lens of Black feminist thought, an alternative view and understanding of the leadership of Black women. Specifically, this analysis highlights ways in which Black women, frequently not identified by the dominant society as leaders, have and can become leaders. Lessons are drawn from the life of Anna Julia Cooper that provides new insights in leadership that heretofore were not evident. Additionally, this research offers provocative recommendations that provide a different perspective of what leadership is among Black women and how that kind of leadership can inform the canon of leadership. Cooper’s voice in advocacy, education, community service, and involvement in the Black Women’s Club Movement are the major themes in which evidence of her leadership is defined. This leadership biography moves beyond the western hegemonic point of view and the more traditional ways of thinking about leadership, which narrowly identify effective leaders and ways of thinking about leadership development. The findings of this study propose an alternative view of leadership that calls attention to the following critical elements: 1. Black women carry the co-identifers, gender and race, which continue to be nearly nonexistent in leadership theories, discourse, and mainstream leadership literature. 2. The positivist view, as being the only legitimate knowledge claim, must continue to be challenged. 3. There is a need to correct and update our history, making it more inclusive of all human beings. This leadership biography centers on the notion that Cooper, as a quintessential leader, remains paradoxical. For the most part, she continues to be an unknown figure to most Americans, both Black and White. Yet, remnants of Cooper’s ideology and leadership are prolific. It is precisely this dissonance between Cooper the undervalued figure and Cooper the scholar/activist leader that is being analyzed in this study. Under severe adversities, her resistance, persistence, educational excellence as a student and teacher, and community service demonstrates her challenging path to leadership. Cooper’s activism and beliefs in racial and gender equality provides a strong example of quintessential leadership. The electronic version of this dissertation is at OhioLink ETD Center, www.ohiolink.edu/etd

This dissertation is an examination of non-formal education during the Meiji (1868-1912) and early Taisho (1912-1926) periods in Japan, through the regional lens of Fukuoka prefecture in northern Kyushu. While most historical discussions of education in Japan have limited their analyses to the central education system and its expansion, I extend the field of educational inquiry to include sites and organizations that have been overlooked. In particular, I explore the explicit and implicit educational activities carried out by members of the Movement for Freedom and Popular Rights and by coal industrialists in the region. By comparing and contrasting these disparate areas of educational activity, I emphasize underlying themes that were implicated in both: region, identity, paternalism, and the possibility of liberation.Utilizing an analytic framework that emphasizes the intellectual and institutional aspects of pedagogy, my dissertation explores the educational ideas or theories of both sets of actors - who, what, and how they wanted to teach - as well as the ways in which they attempted to implement those ideas. Neither popular rights activists nor coal industrialists showed much concern for educational content, instead emphasizing its perceived moral and social effects. Therefore, they attributed educational value to a variety of sites and settings, from public gatherings and the popular press to mutual-aid associations and home life itself, all of which had perceived socializing properties. Finally, I explore the role that educational theory and practice plays in the constitution of identity itself by analyzing an overlooked consequence of both sets of activities: the creation of the "people" and "coal miners" as enduring concepts in Japanese social and political discourse, both referring to constituencies that require the educational intervention of enlightened superiors.

My dissertation examines how study abroad transformed education and society in early modern Europe. My works centers on Poland, a region often considered peripheral by contemporaries and scholars alike. Through combining three case studies of representative individuals with a database of Polish students, I examine how study abroad in Italy and northern Europe in the sixteenth century inserted Polish humanists into the Republic of Letters. Their close personal and scholarly ties with prominent figures like Erasmus, Philipp Melanchthon, Paolo Manuzio, and Justus Lipsius not only nurtured their scholarly interests in classical learning, but also advanced their courtly, ecclesiastical, and academic careers after their return to Poland. Patterns of study, publication, and alumni networks united foreign-educated Polish humanists into a community of intellectuals at home and abroad. Education played a particularly important role in the intellectual and social life of middling nobles and burghers. The Polish political system of a nobles' democracy allowed elites to enjoy disproportionately greater political power, religious freedom, and economic control than their peers in Western Europe. Middling nobles and burghers used study abroad to acquire the intellectual tools and cultural capital to achieve social mobility and greater political participation in sixteenth-century Poland. These Poles used their humanist education abroad to transform a political environment in which they played second fiddle to nobles whom they considered intellectually inferior. The students achieved this by redefining the meaning of nobility itself. Like Renaissance humanists before and after them, these Poles used the concept of virtus (personal excellence) to argue that learning was a constituent part of true nobility alongside birth. Besides reconceiving nobility, these humanists sought to reform and establish educational institutions within Poland to solve political infighting and the religious strife caused by the Reformation. To capture the myriad dimensions of study abroad, I combine the qualitative methods of intellectual and cultural history with quantitative approaches like social network analysis and prosopography, drawing on my database of all Polish students who studied abroad in the sixteenth century. My work thus both reinserts Poland into early modern history and provides new perspectives on the historical phenomenon of study abroad.

In the absence of a federal mandate, the educational segregation of Chicana/o students was the result of powerful local district policies (San Miguel, 1986). The experiences of segregated Mexican-descent students in the Pasadena Unified School District and Barstow Union School District are histories that have been informally shared amongst family members but formally unwritten. This study demonstrates how familial and local history, when woven together, can generate a more textured sense of the myriad ways that Chicana/o educational segregation manifested throughout the Southwest and provide an important context for the unequal schooling conditions that persist to this day. I introduce the concept of "historical counterstorytelling" as a powerful methodological tool that can be used to write this more nuanced educational history using a critical race lens. Throughout this dissertation, I outline the features and elements of historical counterstories, which are a generative union of education and history methods. I offer Junipero Serra School in Pasadena, California and Clark Street School in Barstow, California as collective case studies of "Mexican schools" and the sites for the writing of the specific historical counterstories in this dissertation. This dissertation thusestablishes the social and economic contexts for segregated "Mexican schools"; identifies the majoritarian stories that supported such segregation; and shares the diverse ways that children and families of Mexican descent mitigated and resisted deficit frameworks in two Southern California communities. Doing so documents the community memory (Delgado Bernal, 1998b) of Chicanas/os in Pasadena and Barstow, while also allowing for a discussion of the similarities and divergences between those communities. I ultimately offer this new critical race methodology of historical counterstorytelling as a tool that community members, students, and scholars of diverse backgrounds can take up and use as they reclaim their own subjugated knowledge and that of their communities.

AbstractNo Child Left Behind: Compliance, Consent, and BeyondDerrick JonesUniversity of California Santa CruzAbstractThis study examines the genealogy of colonial education for people of color in North America and examines the different modes of incorporation of Native American Indians, African Americans, Latino/a Americans, and Asian and Pacific Islanders and how each groups' educational experiences have been framed by domination and subjugation. Therefore, I explore this legacy and "failure" of students of color to close the educational gap and how it has been addressed in the form of current educational policy, specifically the No Child Left Behind Act of 2001. Lastly, I explore the displacement of teachers of color and maintenance of White teachers as the majority of educators and the ways in which educational policy and teacher education programs have been structured to maintain this status quo. Educational Data from 2003-2014 and structured interviews were used to describe the educational experiences of a teacher and seven former students from four urban high schools in Los Angeles California and how they described teaching and learning under the NCLB. Themes developed from interviews include: troubling for the future, victims blaming victims, the racelessness to survive, not knowing is left behind, and taught to live, survive, and thrive. Ultimately, teacher accountability beyond becoming more qualified or getting their students to perform better on standardized test are not enough. Teachers need to be educated and active in ways that promote a moral, ethical, and political pedagogy that seeks to address differences and similarities of the impact of colonial education on people of color, as well as whites. I contend that Transcommunality is an excellent start in transforming educational experiences into a life affirming endeavor.

Many if not most historians, and many if not most other academicians who employ history as a significant part of their discourse, form and present their arguments in ways strikingly analogous to those of lawyers in an adversarial legal system. Historians sift through and strategically select from among the legion available facts ("evidence") to create a proof-based rhetorical narrative in support of the specific interpretation, with the understanding that reviewers, including proponents of competing arguments, will likely contest perceived instances of claim excess. While the central thesis is primarily descriptive, it may be possible to extend its logic to serve as a means of reconciling the literary and referential elements in history. The attempt to integrate those two threads has been a dominant concern in historiography for some decades now. The central thesis takes the form of an analogy, itself emerging from a synthesis of numerous reflections by historians and historiographers about their field and subfields. Testing proceeded first through a comparison of the literature on the theory and practice of law and history, then via an examination of zones and instances where law and history considerably overlap, including legal cases where the history of a specific question is the gravamen of the case, notably in some of the landmark education decisions. Recognition of strong parallels in the two fields should not alarm. For with historians and lawyers alike, the good ones at least, persuasion is both the primary means and ends of argumentation. And for persuasion the chief currency of exchange is trust. In turn, trust is often a function of fairness. Real benefits to historical scholarship can accrue through the recognition and adoption of some aspects of the lawyer's approach, prominently the need to assess critically, before dissemination, one's own narrative for internal coherence, including sufficient treatment of predictable counternarratives. Yet some of the more salient points emerge from those instances where the analogy proves imperfect. For example, while academic users of history often behave as professional advocates, in some settings they might do so without the lawyer's fuller range of checks against abuse of position. In this respect, the thesis also is somewhat of a cautionary tale, for in extreme cases asymmetries in local leverages are anathema to good scholarship and good teaching. The findings here apply mostly to professional historians but are also applicable to non-historian academicians and thus are amenable to a wider pedagogical focus on encouraging modesty and generosity in intellectual exchange.

During the early twentieth century, officials from the Office of Indian Affairs sent hundreds of Native people from around the American Southwest to live and work within white-owned households and businesses under the umbrella of a program called the "outing system." Such work, they argued, would make young Indians more like the white, Protestant people with whom they lived and labored. Young men from Sherman Institute, a federal Indian boarding school in Riverside, California, dealt with low pay and dangerous conditions as they used the outing system to find work on industrial farms across Southern California. Likewise, Native women who found work via the outing system faced isolation and unsupervised working conditions as they travelled far from home to labor as domestics in Los Angeles and surrounding communities. While outing programs presented challenges to Native communities, they also presented opportunities. Archival sources from the Office of Indian Affairs reveal that in Southern California, federal programs that aimed to assimilate indigenous people through labor became integral components within the survival strategies of young Native people and their communities during the early twentieth century. Native people from across the Southwest used outing programs at Sherman Institute and in Los Angeles to gain access to urban Southern California, its jobs, and its intertribal networks of indigenous peoples. Others used jobs secured through the outing system to earn significant wages and accrue new skills and perspectives. In many ways, Sherman Institute and the Los Angeles outing center became hubs within far-reaching migrations of Native people from across the American Southwest. In wealthy white homes, on factory floors and industrial farms, Native people combined education, mobility, and wage labor to forge modern pathways into the twentieth century. These students and their communities "turned the power," making a federal bureaucracy that meant to erase Native identities into a crucial component within strategies for cultural survival.

Este trabajo clarifica la contribución de las disciplinas del lenguaje –gramática, dialéctica y retórica– a la formación cívica en la obra de Juan Luis Vives. Tal esclarecimiento contribuye a justificar que el Humanismo propuesto por Juan Luis Vives es un humanismo cívico. A partir de un análisis contextual e intertextual de la obra política y la obra filosófico-educativa del humanista Vives, se infiere la orientación cívica de las disciplinas del lenguaje. De tal análisis se derivan reflexiones sobre la relevancia del lenguaje en la educación cívica que pueden ser un punto de referencia para revisar planteamientos actuales en el campo educativo.

The purpose of this historical case study was to document the history of the Louisa Training School. The study focused on the period from 1926, when the Louisa County School Board established the Louisa Training School as a county-owned and operated school, through 1953, when the division's school consolidation plan was implemented (Despot, 1963). Subsequently, the building was used as an elementary school from 1953 to 1970. The history of Louisa Training School was documented primarily through an analytical inquiry into the experiences and perceptions of former students, teachers, and others familiar with establishment, operation, and closure of the school. The study participants were initially identified through gatekeepers who were associated with the school during its operation. The participants were interviewed as primary sources. Their personal experiences and perceptions formed the basis of oral histories upon which this study was framed. Their recollections not only provided basic information, but also added rich meaning and depth to the study. Other primary sources were used to triangulate, verify, and augment the participants' accounts. Primary sources included minutes from the Louisa County School Board and the Louisa County Board of Supervisors, the Virginia Board of Education, newspapers, artifacts, and personal possessions. Secondary sources included general histories, commentaries, and documents used to situate the study in historical context. The major findings of this historical study present the challenges that Louisa County faced trying to provide an education for its Negro citizenry in a dual segregated school system. These challenges included but were not limited to any transportation, textbooks, and facilities.

This dissertation examines childhood, education, and designed environments as interrelated concerns. It explores the ways in which, in eighteenth- and early nineteenth-century Europe, gardens and architecture were understood as important instruments in pedagogical theory and practice, often being deployed as primary instruments in the education of young children. In order to establish the primacy of these spaces in the pedagogical imagination of this period, the study interrogates texts and images produced in France and Germany between 1761 and 1850. The analysis develops through a series of case studies that are connected historically, beginning with Jean-Jacques Rousseau’s Julie, ou la nouvelle Héloïse (1761) and Émile, ou de l’éducation (1762), two works that established some of the issues and concerns that were later adopted by progressive educators in Germany. The study then turns to the work of Johann Bernhard Basedow, Christian Heinrich Wolke, and other German pedagogues associated with the Philanthropinum, an experimental school founded in Dessau in 1774. A discussion of the historical context brings to light their reinvention of the garden as a space for physical training; their use of pictures, architectural models, and scientific instruments in the development of the child’s powers of observation; and their activation of architecture as a cognitive filter for the perception of the world. The study concludes with a discussion of a paradigmatic garden for early childhood education, Friedrich Froebel’s Kindergarten, as it was theoretically formulated and visually represented in 1850. Rather than investigating actual gardens or spaces, the research concentrates on the ways in which these settings were imagined, described, and represented in pedagogical texts. The methodology through which these narratives and representations are approached deliberately aims to bring into focus an understudied aspect of the material culture of childhood by expanding the context of analysis of distinct disciplinary histories. By bringing together various field-specific studies—the intellectual history of modern Europe and the histories of landscape, of education, and of childhood—this dissertation uncovers the ways in which educators in this period conceived of the performative power of space.

This dissertation deals with the role of the teacher in fifth- and fourth-century Athens through an examination of the scope of the Greek word didaskalos. The first part of this investigation consists of an analysis of the various types of educational figures whose roles overlapped to some extent that of the didaskalos, beginning with the legendary educators Cheiron, Phoenix, and Mentor, and touching upon the characters of the erastês, the paidagôgos, and the Sophist. The second part is a study of the mechanism and process for teaching as described in the literary sources, focusing in particular on the importance of imitation in the student-teacher relationship. The third part approaches the aims and effects of teaching as described by Greek authors, especially the various ways that physis can be influenced by ones teacher, especially for the worse. The final part deals with the figure of Socrates, in particular, the way he is portrayed as a didaskalos in the texts of Aristophanes, Plato, and Xenophon. All in all, the pattern of Greek authors' usage of the word didaskalos suggests a strong societal belief in the potential power of the teacher - both inside and outside of the schoolroom - to improve or harm the polis.

The purpose of this research is to provide an understanding of the financial strategy and shortcomings of The Ohio State University (OSU) in the early 1900s. It focuses on key moments in educational philanthropy, particularly endowment building, at OSU, with comparisons to the University of Michigan (U-M), and occasionally Harvard University. Located in the center of the midwestern state of Ohio, OSU might be considered a quintessential public university, facing challenges comparable to other colleges and universities. This dissertation draws on extensive original source material from OSU’s archives to show the dynamic interplay of university leaders in making key financial decisions. A variety of other primary and secondary sources from both OSU and U-M are also used. The chronological narrative presents the slow and halting journey of OSU toward private fundraising, endowment building, and the creation of the OSU Development Fund. To provide background, discussions on the land grant movement and the founding of OSU are included, as well as a description of the Ohio economy in the early 1900s. Key findings in this research are as follows. In the 1920s, Ohio State University was in a prime position to make great strides in fundraising and in building its endowment. Ohio was a relatively wealthy state, and several other universities had previously and prominently demonstrated how to begin and conduct fundraising campaigns, including annual alumni campaigns at Harvard and Yale. OSU had merely to keep pace with its contemporaries, such as the University of Michigan, to reach prosperity. But despite the factors working in its favor, OSU actually fell rapidly behind in fundraising and endowment building during the period from 1920 to 1940. Notwithstanding the difficult economic climate of the Great Depression, other universities forged ahead in fundraising through this period. OSU’s alumni leaders pushed heavily for progress in fundraising for over a decade before significant changes were made. It took the devastating state appropriations cuts by Governor Martin L. Davey (Gov. 1935-1939) before OSU adopted fundraising as an important source of university income. Indeed, the most influential factor in the university’s lack of fundraising and endowment building during the period from 1920 to 1940 was undoubtedly the unprogressive presidential leadership of both William Oxley Thompson (Pres. 1899-1925) and George W. Rightmire (Acting Pres. 1925-1926; Pres. 1926-1938). Both of these presidents, while they had some positive influences on the university, did not embrace private fundraising until the end of their presidencies, which was far too late. A critical period for growing the endowment had passed, and OSU had lost its lead among its peers, never to regain first place.