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Purpose: Ethnomathematics are used in motifs by the Dayak Ngaju Tribe in Central Kalimantan. The motifs contain some Ethnomathematical objects and concepts for Geometry and values. Therefore, this study aimed to describe the motifs based on mathematical objects and concepts of Geometry and value viewed from ethnomathematics aspects. Methodology: This study used a qualitative approach with an ethnography method. The researchers collected information from documents and books. They conducted in-depth observations and interviews with the subjects regarding the culture of the Dayak Ngaju people who reside downstream of the Kahayan River in Central Kalimantan. The subjects were a Dayak Ngaju craftsman and a priest of the Hindu Kaharingan community. The motifs consist of "tingang," "dandang tingang," "jata," "batang garing," "tanduk muang," "buntut kakupu gajah," "taya" tree and "rambunan tambun." Findings: The motifs contain some mathematical objects and concepts. Mathematical objects are created as circles, "batang garing" and "jata" motifs, and a six-sided shape in the "tanduk muang" motif. The concept is the geometric transformations, namely the axis reflection in the mdandang tingang and tanduk muang motifs the axis reflection in the motifs of "tingang," "batang garing," "tanduk muang" and "taya" tree. The rotation on point (0,0) in the motifs of "buntut kakupu gajah" and "taya" tree, and the translation in the motif of "jata." Significance: The study provides some mathematical objects and concepts in the motifs of the Dayak Ngaju tribe in Central Kalimantan. Students learning those objects and concepts should be related to their culture, namely the motifs, and they should acquire the values in such learning. Ethnomathematics plays an important role among Dayak Ngaju people in understanding mathematics concepts such as Geometry and values.

As a lot of juvenile Muslims tend to be less engaged with their religion and the history of mosques in their community, this study was conducted to develop a series of digital content in the metaverse combined with participatory communication and learning with religious leader to enhance students' perception of community Mosque (Darun Naim, Thung Kru District, Thailand). The objectives of this research were to survey needs, to develop and assess the quality of the aforementioned series of digital content, to evaluate students' perception, and to measure students' satisfaction. Materials of this study included questionnaires and forms to survey needs, assess the quality of the digital content and media presentation, evaluate subjects perception, and measure their satisfaction. A total of 30 subjects who were students from Al-Bidayah Religious School, Thung Khru District, Bangkok and had been members of Young Muslim Association Ban Khru for at least 1 year were selected through purposive sampling. After questionnaire-based data collection, mean and standard deviation were used as a statistical tool for data analysis. The results of this study showed that the outcome of needs assessment was at a high level. The overall quality of the content and media presentation was at a good and very good level, respectively. The findings of the assessment of students' perception and satisfaction were at the highest level. In summary, the developed digital content in the metaverse combined with participatory communication and learning with religious leader was of high quality and can be implemented.

This research aims to know and understand the position of the family altar in local Papuan culture in maintaining the holiness of today's increasingly modern families and realizing the mission of Christ. The research method used is Qualitative with an Ethnographic approach. The primary data sources in this study consist of individuals familiar with and engaging in Family Altar rituals. Meanwhile, secondary data sources encompass existing scientific literature. The researcher selected participants and respondents non-randomly, specifically opting for purposeful sampling. This approach involved the deliberate selection of participants and respondents, including ten families represented by functional church workers such as pastors, elders, and shamas, as well as five young individuals categorized as youths. Finally, the research results contribute to constructing this ritual tradition's values into the congregation's families who struggle with multi-ethnic, multi-cultural, and multi-religious challenges and still survive and mission elegantly.

A well-informed perception of leaders is critical in how members of worship congregations experience spiritual formation. This study focuses on six selected worship congregations of Kenya's Christ Is The Answer Ministries (CITAM). The Straussian grounded-theory design was employed to analyze interviews and focus group discussions. The findings indicated that inclusive spiritual formation for children with neurodevelopmental disorders (NDDs) in worship congregations is nonexistent due to leaders' perceptions regarding NDDs. The study recommends training worship congregational leaders to address the spiritual formation needs of children with NDDs.

This research aimed to (1) create a charism model for personnel administration of school under the 'Sisters of Saint Joseph of the Apparition' in Thailand, in order to increase the commitment of personnel to the organization, and (2) demonstrate and improve the charism model. The research process was divided into three steps as follows: (1) developing a charism model, (2) demonstrating the model, and 3) enhancing the model. The findings revealed that the charism model for personnel management consisted of two factors. The first factor (charism) included (1) Agape Love, (2) Humility, (3) Altruism, (4) Vision, (5) Trust, (6) Service, and (7) Empowering. The second factor (personnel management) included (1) Planning, Recruitment and Positioning, (2) Promotion, Absence and Evaluation, (3) Performance, (4) Disciplinary Work and History Registration, (5) Code of Professional Ethics, and (6) Other Tasks Assignment. The researcher also developed a charism-based integrated personnel management manual for Saint Emilie school. The demonstration of the results revealed that lecturers and staff were satisfied with personnel management at the highest level. As the researcher considered each variable, the operational aspect had the highest average score, whereas salary, promotion, taking leave and evaluation had the lowest score. The six dimensions of the charism model for improving personnel administration were adjusted accordingly.

As Catholic schools serve an increasingly racially diverse population of students, they must grapple with the critical requirement to address these students' unique needs while heeding the call from modern Catholic Church leaders to engage in explicit antiracist action. Using the Historically Responsive Literacy Framework (HRL), this article equips Catholic high school English language arts (ELA) teachers with practical and powerful ways to create antiracist curriculum. To do this effectively, we place antiracist Young Adult (YA) literature (both fiction and nonfiction) in conversation with Catholic canonical texts and modern voices from Catholic clergy members. By connecting with students' complex identities and creating authentic antiracist learning experiences, Catholic high school ELA teachers can better prepare their students to use both their knowledge and criticality of Catholic social teachings and their individual identities to combat racism.

The Gorontalo language has coexisted with the Indonesian language for years, resulting in significant cohesion between two languages. Code-mixing is said to be a byproduct of such cohesion. The present study aimed to examine this linguistic phenomenon to what extent the Gorontalo language speakers code-mix between their native language (the Gorontalonese) with Arabic and Indonesian in their speech during organizing a marriage proposal or an engagement event. The study adopted a qualitative descriptive research design where the data was collected through observation, interviews, audio-video recording, and photo documentation. The result revealed that Indonesian, the Gorontalonese and Arabic are three languages mixed in the marriage proposal dialogue used in Gorontalo. The forms of all code-mixing involved the basic form, complex form, as well as phrases form. In this study, the causes of code-mixing are the language factors and the speakers, which ultimately result in language variation in all dimensions of communication terms. The study shed light on linguistic strategies and code-mixing patterns in a multilingual context.

In Thailand, 408 campuses of the Buddhist Scripture School provide education to orphans, minorities, and disadvantaged children. Approximately 34,000 students are enrolled on the campuses nationwide. These students were ordained as novices and monks. In addition to studying their religious curriculum, they take courses in the general education, including English classes, and can obtain a high-school certificate. However, learning is disrupted regularly due to duties in the Buddhist communities, serving as the officiants of ceremonies, including merit making, funerals, weddings, etc., so their English achievement may not be satisfactory. This qualitative research investigated circumstances, challenges, and approaches to inclusive English education for novices and monks by adopting a critical pedagogy as the theoretical and analytical framework and a phenomenological approach as the methodological framework. The researcher visited a rural temple school to observe classes, inspect documents, and interview students, teachers, and abbots. The results show that most students resided in temples where people speak the Khmer dialect, and there were not enough opportunities to use English. The number of monks had decreased because of migration. Teachers had added responsibilities. Inclusive English education could be achieved by revitalizing the local economy and establishing a mentoring program to motivate them and inculcate student agency.

Metaphors were introduced to the science of cathedral studies by Muskett in her book, "Shop window, flagship, common ground." Such metaphors have the power to inform and shape the perception of cathedrals, but lack theological or ecclesial authority. Gary Hall's analysis of "The purpose of cathedrals" offers a different approach to cathedral metaphors when he roots the purpose of cathedrals in the episcopal ordinal: cathedrals are mandated to do what bishops are called to be, by virtue of displaying the activities of the bishop's "cathedra." Central to these activities, exemplifying the bishop's role as teacher, cathedrals serve as "Episcopal centres of learning." Drawing on a careful analysis of information presented by the websites of the 43 Anglican cathedrals within England and the Isle of Man, the current study demonstrated that, like Anglican church schools, as Episcopal centres of learning, Anglican cathedrals offer educational provision that exemplifies a theology of nurture (concerned with the formation of Christian disciples) and educational provision that exemplifies a theology of service (concerned with supporting and serving the wider community).

The developing science of cathedral studies has focused mainly on Anglican cathedrals. The present study argues for drawing Catholic cathedrals into this field. Employing data gathered from the websites of the 22 Catholic cathedrals in England and Wales, alongside data gathered from the diocesan reports submitted to the Charity Commission, this study demonstrates the distinctiveness of the ministry and mission of Catholic cathedrals compared with Anglican cathedrals.

This study demonstrates the value of the field of public theology for cathedral studies. Both of these fields are concerned with the continuing role of religion in public life in contemporary societies, and yet those writing within these fields often do not draw from the work of the other. Therefore, in this study I show some findings of my PhD thesis entitled 'A critical evaluation of the public theology of Manchester Cathedral'. In this project, I conducted research in both of these fields by employing a publicness-ethnographic approach to collect and analyse data from participant observation, analysis of public data, and 14 semi-structured interviews with key actors at the cathedral. This study analyses three key findings from this research: public theologies of inclusion at the cathedral, the location of theology in the public work of the cathedral, and an understanding of cathedrals as hosts of subaltern counter-publics.

By the time political independence was achieved in the 1920s in Ireland, its national education system over the previous century had been underpinned by imperial ideology and values. In the early 1920s, curriculum planning was influenced by the post-revolutionary and post-war context and, unsurprisingly, placed an emphasis on building nationhood and a distinct Irish identity for the Irish Free State. Central to this curriculum planning was Rev. Professor Timothy Corcoran who acted as an external advisor to the 1922 and 1926 conferences that developed primary curriculum policy. This article explores and assesses the influence, impact and legacy of Corcoran through an analysis of his prolific writings as they related to the primary school curriculum. The analysis reveals that Corcoran's thinking, more than that of any other stakeholder in the era, was uniquely influential in determining the philosophy, content and pedagogies prevalent in primary schools in Ireland until the 1970s.

For centuries, Catholic schools have promoted extra-curricular activity as a means to develop well-rounded students. Sports programming has been a vital aspect of this work, but there is little research into how these programmes can support the combined educational-religious missions of the schools. In response, this paper relies on archival and interview research to present a historical case study of Canadian coach-educator Father David Bauer, who spent his lifetime as a Basilian priest educating through sport in the face of its violent tendencies. We discuss how Bauer, as an educator and prominent international figure in ice hockey, identified difficulties arising from violence over several decades. Influenced by his military experience and his religious community's educational charism, we see how Bauer drew from a Basilian intellectual tradition and other experiences to push back against several types of violence arising in sport: physical, psychological, structural, media-driven, and others. The paper concludes with seven recommendations of nonviolence for Catholic school sports programmes, where leaders can learn from Bauer's story and enable programmes of human development and bridge-building, and thereby, positively enhance school mission.

The current study delves into the professional identity of elementary school rabbis within the national-religious education system in Israel, focusing on the perspectives of the rabbis themselves and examining how their professional identity impacts their work. In-depth interviews were conducted with 15 rabbis who were selected using a convenience sampling method. The findings reveal that their professional identity is influenced by role ambiguity and conflicts within the school's work environment. Moreover, the study highlights the rabbis' direct engagement with students, parents, and staff in various educational activities, providing assistance and support. These findings have significant implications for religious education, offering insights to enhance the work of rabbis in this context.

This paper presents the findings of a survey exploring people's understandings and experiences of Spiritual Abuse (SA) in a Christian faith context. The online survey was completed by 1591 individuals from the UK, 1002 of whom identified as having experienced SA. Inclusion criteria were: membership of the Christian faith, being or having been, a Church attender or member of a Christian organisation and having heard of the term SA. Participants detailed features of an effective response to disclosures of SA, many of these are directly relevant to counselling and psychotherapy practice. The findings echo calls in previous research for including discussions of religion and faith in training and CPD for counsellors and psychotherapists. Finally, the paper suggests the establishment of a network of counsellors with training and knowledge about SA.

This paper analyses the Solidarity movement narratives, focusing on church representatives, religious issues, and symbols in the Polish history textbooks for upper secondary schools between 1991 and 2018. The analysed textbooks prove to reinforce Poland's national and religious identities, with John Paul II and the priest Popieluszko being the primary national heroes of the Solidarity movement. The Catholic Church is presented as a protector of national values during the Solidarity period. The study also reveals the gradual reduction and simplification of the textbooks' content. This tendency is a trigger for the polarisation of the historical discourse, posing a weapon for secular policies to misuse the ideological and symbolic roles of the Church in reproducing the Pole-Catholic pattern in history textbooks.

The study's aim was to identify the entrepreneurial process ten Jewish immigrant religious educators utilized when establishing innovative educational institutions, thereby affecting the Israeli religious education system. We utilized a social innovation approach to education entrepreneurship applying a qualitative analysis of life story interviews. The findings describe four phases that comprise the education entrepreneurial process: early personal development, critique of the current status quo, call to action, and the establishment of an innovative religious education organization.

The research aimed to 1) study the needs in developing indigenous history for diversity students in Northern Thailand, 2) develop indigenous history learning resources for diversity students in Northern Thailand through area-based participatory action learning of social studies pre-service teachers, and 3) distill learned lessons obtained from developing indigenous history learning resources through area-based participatory action learning of social studies pre-service teachers for diversity students in Northern Thailand. The methodology of the research was based on Participatory Action Research (PAR). The sample in the research consisted of 1) community leaders, monks, school administrators, folk philosophers, and youth representatives accounting for 22 people; 2) 10 social studies pre-service teachers; 3) 8 indigenous mural painters, making a total of 40 people. The instruments used in the research were 1) unstructured interview forms, 2) forms of synthesizing knowledge to moral creativity, 3) validity assessment forms of indigenous history data, and 4) focus group discussion recording forms. Qualitative data was analyzed based on content analysis and the presentation was in the form of descriptive analysis. Study results revealed that: 1) From the area-based action on the legend of Viang Malika and Phra Nang Malika from history in the educational sandbox of Chiang Mai province, it was found that the community has demand in terms of developing learning resources telling its indigenous history through the temple which is the common area in the community. The demand is to present indigenous history which is part of the historical development of the Lanna Kingdom in terms of business, politics, administration, education, religions, and the environment including women's roles as governesses or kings. This shows feminist concepts appearing on the page of indigenous history and reflects equality in stepping over physical limitations of the body (disability). The frame limiting gender is destroyed through the history of leaders and kings in indigenous history has influenced the development of the history of the historical development of the Thai local society up to the present time. 2) Developing indigenous history learning resources through area-based participatory action learning of social studies pre-service teachers for diverse students in Northern Thailand has brought about indigenous history learning resources integrating cooperation between universities, communities, temples, and schools. Indigenous history learning resources have been brought about, which helps promote quality learning management. And 3) From distilling learned lessons obtained from developing indigenous history learning resources through area-based participatory action learning of social studies pre-service teachers for diversity students in Northern Thailand, the important social studies competency of social studies pre-service teachers for 4 aspects were found. This is called the competency of area-based social studies learning or so-called "VCAP" consisting of 1) Value Domain, 2) Cognitive Domain 3) Affective Domain and 4) Psychomotor Domain, which helps promote occupational competency of pre-service teachers to be more efficient.

The language of religious leaders expressed in their sermons characterizes the social characteristics of their groups. Over the past decades, most studies into cults specifically destructive cults and mainstream religion have mainly focused on their social-psychological characteristics with limited applicability to other religious groups. In this study, corpus-based methods were applied to the sermons of the leaders of two destructive cults (namely, Peoples Temple led by Jim Jones and Heaven's Gate led by Marshall Applewhite) and the sermons of mainstream religious groups represented by Baptist preachers to distinguish the language between dangerous and beneficial religious groups based on the patterns of key linguistic features. The methodological process includes keyness analyses (namely, keyword analysis, key semantic tag analysis, and key part-of-speech analysis) and multidimensional analysis. The results from a keyness perspective show that the destructive cult sermons promote non-religious concepts with the use of othering, intensification, and strong elaboration. For the mainstream sermons, they uphold religious concepts for life development with the use of personal involvement and moderate elaboration. The results from a text dimension perspective show that the language of destructive cults and the language of mainstream religion displayed in their sermons are both persuasive and elaborative. However, the language of destructive cults is more persuasive and elaborative than the language of mainstream religion. The findings may serve as a basis for how to recognize the potential detrimental and beneficial characteristics of religious groups based on their language.

In the 1970s and 1980s, the social and professional imaginaries of education, sociopolitical conceptions of it, and educational practices in Spain, began to be influenced by certain elements specific to critical popular education, which had developed in Latin America during the "long 1960s." Paulo Freire's work was particularly prominent among such influences, either directly or indirectly inspiring social and fundamental educational movements in contexts of poverty, marginalisation and social exclusion--for example, street educators. One of the most significant examples of these Freirean practices was Enrique de Castro--a working-class priest who worked in the south of Madrid (Spain) with young people in such a position, from the early 1970s. At the same time, he laboured to bring about social transformation and development; the project managed to Garner the involvement of practically the entire community. This article analyses Paulo Freire's influence in the educational and community principles expressed by Enrique de Castro in his works "¿Hay que colgarlos?" and "Dios es ateo." Particular attention is paid to the notions of awareness-raising, education, social action, community development, social and critical leadership of institutions, which de Castro championed.

Each year, a significant number of students from the Indian Ocean island of Mauritius seek higher education opportunities abroad. Yet, limited research exists on these students' expectations, preferences, and experiences in their academic and non-academic university settings overseas. This quantitative study investigates the experiences of Mauritian degree-seeking students at universities in Australia and the United Kingdom, which have been two of the most preferred destination countries for these students over the years. Precisely, this research examines associations between overall university satisfaction and various aspects of the student experience in the arrival, learning, living, and support services environment. Analyses reveal that a number of satisfaction variables were important to students, namely the opportunity to make friends on campus, the availability of social activities and facilities, internet access and IT support, and chaplaincy or multi-faith provision. Implications for international educators, university administrators, and guidance counsellors are discussed.

This qualitative phenomenology investigated the job-related experiences of early career Catholic elementary school principals (N = 13) in the Mideastern region of the United States. Data were collected from an introductory survey, semi-structured interviews, two focus groups, and a participant designed plan for professional development. The findings indicated that Catholic elementary principals in their early career are motivated by a calling to a vocation in Catholic school leadership as well as the ability to develop and implement a vision for their school. Principals reported being challenged by limited resources, balancing the demands of the position, and navigating relationships. Finally, principals believed they are supported by diocesan administrators in the areas of human resources and student issues, particularly if the concerns have legal implications.

This paper shows how a significant, but short-lived, episode in Scotland's educational history--the rise and decline of Socialist Sunday Schools (SSSs) in the first half of the twentieth century--provoked controversial debates about issues that continue to have relevance today. The first half of the paper explains the origins of SSSs, their links to adult political groups, the form and content of their meetings, and publications designed to advance their agenda. It also describes the criticisms they received from religious leaders and Conservative politicians, on the grounds that they undermined faith and preached revolution. This leads into the second part, which considers whether SSSs might be regarded as agencies of indoctrination, promoting a version of citizenship that sought to subvert existing institutions and disrupt the social order. It is argued that complete neutrality in educational systems is not possible and that a study of the SSS movement has considerable potential as an educational resource, particularly for teachers of history, politics and social studies.

Reverend Father Professor Amechi Nicholas Akwanya is one of the towering scholars of literature in Nigeria and elsewhere in the world. For decades, and still counting, Fr. Prof. Akwanya has worked arduously, professing literature by way of teaching, researching, and writing in the Department of English and Literary Studies of the University of Nigeria, Nsukka. To his credit, therefore, this genius of a literature scholar has singularly authored over 70 articles, six critically engaging books, a novel, and three volumes of poetry. His PhD thesis, "Structuring and Meaning in the Nigerian Novel," which he completed in 1989, is a staggering 734-page document. Professor Akwanya has also taught many literature courses, namely: European Continental Literature, Studies in Drama, Modern Literary Theory, African Poetry, History of Theatre: Aeschylus to Shakespeare, European Theatre since Ibsen, English Literature Survey: the Beginnings, Semantics, History of the English Language, History of Criticism, Modern Discourse Analysis, Greek and Roman Literatures, Linguistics and the Teaching of Literature, Major Strands in Literary Criticism, Issues in Comparative Literature, Discourse Theory, English Poetry, English Drama, Modern British Literature, Comparative Studies in Poetry, Comparative Studies in Drama, Studies in African Drama, and Philosophy of Literature. A Fellow of Nigerian Academy of Letters, Akwanya's open access works have been read over 109,478 times around the world. In this wide-ranging interview, he speaks to Andrew Bula, a young lecturer from Baze University, Abuja, shedding light on a variety of issues around which his life revolves.

In his video message sent on the occasion of the closing plenary of OIEC's World Congress, Pope Francis expressed sincere gratitude for all those who work in Catholic education. "I thank you for this service, and through you I would like to convey my sincere gratitude to all those who work in Catholic education: lay people, men and women religious, and priests," he said. He also conveyed his warmest greetings to millions of students who attend Catholic institutes in city centers, making special mention of Catholic school students who live in the peripheries of society. The Pope said young people are the "today" of God and are the today of the Catholic Church's educational mission. The OIEC International Congress 2019 -- taking place under the theme "Educatio Si" -"Be educated" -- is strongly focused on Pope Francis' encyclical "Laudato Si" (2015) and on the contribution of Catholic schools to teaching the values of solidarity, humanism, and the safeguarding of the common house.

While issues faced by Catholic schools around the world depend on local context, a number of common challenges are often encountered globally. This article considers eight such challenges: (1) the decline in the depth of faith and values; (2) an inadequate number of clergy and religious serving in schools; (3) a changing scenario for teaching personnel; (4) a changing face of families; (5) ethical and religious pluralism; (6) inadequate child safety mechanism; (7) lack of research, data and documentation; and finally (8) the need for catholic Schools to reach the socio-economically marginalized. Based on an analysis of these challenges, the article suggests step that Catholic schools can take to meet those challenges. The article is adapted with minor modifications from an address at the opening session of the OIEC World Congress held in New York in June 2019.

An unexpected academic department closure can be deeply unsettling to many stakeholders. Department closure is typically intended to be a cost-saving measure; however, department closure can be a difficult, time-consuming process with unexpected consequences. This study takes a hermeneutical phenomenological approach to explore the impact of the closure of an academic department. Participants were enrolled in one of the department's academic programs at the time of the closure announcement and during data collection. Results indicated that participants sanctified the department, a process in which persons instill an object or aspect of their lives with spiritual significance (Pargament et al., 2005). The closure prompted participants to experience a cosmology episode in which a sudden shift in worldview occurred, and participants indicated being in the sense-losing stage where meaning had not yet been made. The findings of this study can serve as a model for leadership at all levels who are considering program closures, with particular attention on how to assist students.

At the fin de siècle the Industrial Revolution created egregious physical, emotional and spiritual conditions for American society and especially for the worker but who would come forward to alleviate those conditions? Protestants implemented their Social Gospel Movement as a proposed cure to these problems. Secular Progressives engaged in a more activist role both materially and through legislation. Both of these groups had limited successes with disappointing outcomes. America's Catholics, more accustomed to living and working in industrialized neighborhoods, eventually developed their own programs and agenda to address social and labor concerns. However some scholars believed that Catholic efforts merely replicated what others had achieved. It was the actions of America's Catholics in answer to these issues that propelled them onto the national scene with a sense of purpose, inclusion and equality. This paper examines each group to ascertain their programs, relevant accomplishments and demonstrate how resolutions to solve social and labor problems proceeded yet stagnated for some. For America's Catholics their agenda for social reconstruction empowered them to assert themselves as equals with a long lasting viable program of future corrective action.

This article considers three fundamental perspectives for Catholic education, all mentioned in the encyclical letter "Populorum Progressio" of Paul VI, which have also been present in the teachings of successive pontiffs. The first perspective is the need to build a new civilization and the idea that "the world suffers due to lack of thought." The second perspective is the idea that "there is no true humanism but in the opening to the Absolute." The third perspective is the idea that at the origin of injustice there is a lack of fraternity. The second Vatican Council stated that "true education should promote the formation of the human person both in view of its ultimate purpose and for the good of different societies." This invitation of the Council Fathers is still very current and is directed especially to those who have positions of responsibility in the world of education. The article is adapted with minor modifications from an address at the closing session of the OIEC World Congress held in New York in June 2019.

Canon law recognizes the pastor as the chief educational officer (CEO) of the parish school. However, recent studies demonstrate that seminaries do not prepare seminarians for work in or leadership of Catholic schools, and recent scholarship also demonstrates that an increasing number of seminarians lack the desire to lead a parish school. Our research study examined the post-seminary preparation of priests for leadership of parish schools. We also explored alternative governance models for Catholic schools. We conducted structured interviews with 10 national leaders to explore these two areas of interest. Our findings demonstrate that preparation of newly ordained and veteran priests for parish school leadership is woefully inadequate. Interviewees suggested that the pastor/principal relationship and school finance are two important topics that should be addressed in best practice preparation programs for school leaders. All 10 interviewees had difficulty imagining alternative governance models for schools in which the pastor would not serve as the CEO, but at the same time, some of the participants could see potential benefits of alternative governance models. Based on the findings of our study, we recommend that: (1) seminary programs include an initial introduction to the importance of Catholic schools for evangelization; (2) a new national model for preparing young and veteran priests for school leadership be developed and implemented; (3) existing best practices for alternative governance models be collated and promulgated; and (4) church leaders and stakeholders determine the best governance models for their schools and then prepare the appropriate people for leadership roles accordingly.

The theory and practice of spiritual care has transformed over the years. Chaplains have broadened the definitions of their work, formalized spiritual assessments, and gained greater understanding of multi-faith and interfaith support. In 2020, the COVID-19 pandemic forced a new shift in thinking specifically causing many healthcare chaplains to add technology and phone support to their practice. Spiritual care was offered by telephone, video application, recorded religious services, and many other creative/socially distanced interventions. Chaplains are trained to adapt. They quickly formed support networks, shared their ideas and plans, and built a new foundation to withstand new issues that arose in 2020. In this article, we describe how chaplains were able to pivot quickly into new aspects of their role, teaching and learning from other spiritual care communities across the country, and how they have been called upon to educate their healthcare communities in a new landscape created by the pandemic.

The objective of this research is to: (1) explore historical background through a participatory workshop on the legend of Phra Nang Malika of Wiang Malika in Lanna; and (2) create indigenous history learning resources through mural painting and picture book, the legend of Phra Nang Malika, in Mae Ai Luang Temple Chiang Mai Province. The samples included the following: (1) 22 community leaders, monks, school administrators, teachers, village philosophers, and youth representatives; (2) 8 indigenous technologists; and (3) 5 learning management specialists. Purposive sampling was used to choose a total of 35 individuals. The instruments used in the research were an unstructured interview, a knowledge synthesis form to create murals, and a validity assessment form; and (4) a performance evaluation form for a picture book regarding indigenous history. Quantitative data were examined using statistical software to determine the mean and standard deviation. Qualitative data were analyzed using content analysis and presented in a descriptive format. The findings indicated that: (1) in Mae Ai district, the legend of Wiang Malika and Phra Nang Malika is a legacy of Chiang Mai Province, which is related to the history of Fang, and Phra Nang Sam Pew, which is connected to the Lanna Kingdom's historical growth. In terms of trade, politics, governance, and religion, for example, is considered the role of women as rulers or kings, which exemplifies the notion of feminism throughout history and influencing the development of the Lanna Kingdom's later age; and (2) the outcome of the development of learning resources on indigenous history through murals and picture book at Phra Nang Malika in Mae Ai Luang Temple, Chiang Mai Province, through "the Mahabowon Model of Social Studies Learning Network or CMUR Model" resulting in educational materials on indigenous history that integrate the cooperation of universities, communities, temples, and schools, resulting in high-quality knowledge of indigenous historical record. A summary of the indigenous history picture book is also included. The appropriate sampling value is most suitable ([x-bar]=4.57, SD=0.37).

The Seminary to Early Ministry (SEM) Study is a mixed-method, prospective study designed to provide high-quality empirical data on student formation in theological education. The study will use a series of surveys and in-depth interviews to track three cohorts of divinity school students from matriculation into the early years of their careers. As a result, the study hopes to compile the most comprehensive longitudinal dataset on theological education to date, enabling researchers to better understand who attends seminaries, how seminaries form students, and how the training of future religious leaders can be improved.

Chaplains are embedded in the culture and life of many universities and are a key part of university support for religious students. Yet university chaplaincy has rarely been researched by social scientists. This article explores the role of chaplains and chaplaincy in universities in the United Kingdom (UK), investigating understandings of what makes for good and effective chaplaincy among the different groups involved or working with chaplains. Case study research in five universities, comprising interviews with chaplains, university managers and representatives from religious bodies, and a survey of students, reveals an approach to chaplaincy upon which many participants agree, based around a combination of relational skills and presence. Conceptualizing this as relational presence, the authors argue that relational presence reflects the UK's three-dimensional religious landscape, where religion is regarded as "vicarious," and reflects the values of young people who attend universities.

This paper documents the findings of an ESRC-funded project about religion in the context of the international global shipping industry, with particular focus on the work of port chaplains. We describe the physical, emotional, spiritual and financial risks involved in port chaplaincy work, and the way this form of religious employment is distinctly gendered. But the risks and challenges of port chaplaincy are considered alongside its intrinsic rewards and potential for professional fulfilment, most especially through the traffic of material goods and the sharing of hospitality that enable relationships between chaplains and seafarers. Our work contributes to the scholarly field of workplace chaplaincy by providing an empirical case study of port chaplains who typically operate as 'lone workers' as they minister to seafarers whose labours are so vital to the global economy. We consider the fact that lone workers can be vulnerable to exclusion from effective management practices which otherwise assume face-to-face interaction.

In 1623, Hernando Ruiz de Alarcón, a parish priest in Atenango, Mexico, was commissioned by his archbishop to record Nahua beliefs and healing practices for the purpose of denouncing their superstitions and demonic magic. His "Treatise on the Heathen Superstitions That Today Live Among the Indians Native to This New Spain," 1629 underscores Spanish prejudice against diversity in religion, preserves the idolatrous and magical practices it discredits, and reveals the author's colonial mindset. Raised in the same restrictive Spanish colonial environment, Hernando's brother Juan was classically trained in Civil and Canon law. He became one of the major authors of the Spanish Golden Age, writing "comedias" that focused on loyalty, friendship, and honesty. His work often reveals a disparate view of magical practice. This article explores how applying epigenetics, the study of environmental influences on gene activation and its effects on physical and emotional behavior, to their circumstances can provide a tool for exploring their sibling differences in relation to magic. Colonial Mexico, Spain, the Catholic religion, the university, and personal physical challenges acted on genetic factors to form the essential nature and works of Hernando and Juan Ruiz de Alarcón.

Based on an ethnographic research study, in an Ecuadorian Amazonian Kichwa territory, I use the notion of 'translation as controlled equivocation' as an analytical tool to explore the making sense of difference. Occurring in the same territory, I analyse these encounters with difference, read in relation to a classroom dialogue between teacher and students, with that of a historical encounter with the 'other' in a Dominican missionary's diary of 1887/1888. I propose that exploring the processes of equivocation centring differing subjective positions and situated dialogues, provides a reflective tool against reproducing epistemic violence whilst making space to recognize difference.

The American College of St Maurice at Münster in Westphalia was founded in 1867 to train priests for the Catholic missions in the United States. This paper outlines the history of this short-lived educational institutions (1867-1879), with particular focus on the 68 seminarians, who attended this theological seminary for their pastoral formation, accompanied by scholarly studies in theology and philosophy at the Academy of Münster. This educational concept and history of the American College is considered against the background of the scholarly dispute about the dogma of papal infallibility and the Prussian "Kulturkampf," that eventually led to the closure of the American College in 1879. Finally, attention is paid to the pastoral ministry of the alumni and the situation of the German Catholics in the United States. The alumni of the American College became a particularly sought-after group of priests, not only due to their religio-cultural background, but also with regards to their broader pastoral and academic formation that helped to meet the challenges ahead.

Although higher education scholars have examined chaplaincy in college and university settings, we are not aware of any studies that have sought to examine chaplains who live and serve in residence halls. As such, we conducted a collective case study of three Protestant institutions with residential chaplain roles--Taylor University, Pepperdine University, and Baylor University. We present an overview of each institutional model employed for residential chaplains and provide comparative analysis. All of the models we analyzed utilized students as residential chaplains, provided joint residence life and spiritual life training, navigated tensions with other roles in the institution, and took advantage of institution-specific resources and contexts. However, these roles had slightly different foci, used students of different academic levels, and were compensated in different ways. In light of our findings, we believe institutions without residential chaplains should see potential options for incorporating such a role into their campus structure, and those who already have residential chaplains should continue thinking about the structure, strengths, and benefits of their current models.

Dominant national myths create versions of reality that we need to deconstruct if we are to take students beyond stereotype. Using the USA as an example, histories that do not align with critical national narratives become silenced or muted. Preoccupation with Black and White dichotomies is just such a narrative that has hidden the significance of class; the idea of the USA as a haven for the stranger similarly blurs a long history of anti-Semitism. The essay demonstrates that collective identities are constructs not objective realities. They devolve from myths, acts of imagination, seductive narratives. A transition from myth to history, from archetypal dream to reality, reveals complexities that subvert simplistic stereotypes. Conventional assumptions about ethnicity and race need to be subject to deconstruction; if exported abroad they are likely to bring confusion rather than clarity. In these circumstances, destabilizing student perceptions is an intellectual imperative.

This study is concerned with phonopragmatics, as a phenomenon that is based on phonological factors to convey the speaker's intentions in Husseini discourse. Husseini discourse is a genre which is mainly characterized by the use of eloquent religious styles. Specifically, the study aims to investigate the Husseini preachers' use of prosodic patterns under the approach of phonopragmatics; that is, the pragmatic treatment of modifying the preachers' intonation contours in their speeches. A workable model is designed for the analysis of the data, based on the exploitation of prosodic features. Twenty Husseini sermons are analyzed by means of the model. The most important findings of the analysis indicate that certain prosodic contours are pragmatically used by Husseini preachers in order to convey significant illocutionary forces and to highly affect their audience.

The objective of this research is to describe the practice of mindful leadership at the IABS - Plum Village Buddhist Monastery Upper Hamlet, France, looking at the abbot's pattern and role in developing and managing the Institute of Advanced Buddhist Studies and the monastery. This research uses the approach of qualitative research with the method of a single case study. The research data collection uses the techniques of observation, interview, and documentation study. The research procedure used in this research consists of several research steps utilizing the case study method of Robert K. Yin: research planning, research design, research preparation, research data collection, research data analysis, and doing the research report. The research analysis is done by pattern matching. The data validity testing through data source triangulation and technique triangulation. The result of this research shows that mindful leadership can develop the ability to develop compassion and attention without judgment. The study shows that a leader has compassion towards global issues and can accept with openness. A leader who practices mindfulness for a long time can direct towards openness of one's self to others. The leader can lead with compassion and care and also understand hi members well. The ability to develop this compassion shows the ability to listen without judgment, not blame, and not discriminate.

Although American Roman Catholic priest Father Joseph Maier founded the Mercy Centre in the heart of Bangkok's Khlong Toey slums in the early 1970s, music was not part of the program until around 2010 when Dr. Mick Moloney began raising funds to support the teaching of Thai classical music. With additional donations, the music program has grown exponentially, adding Northeast Thai pong lang ensemble and providing a dance teacher for the young women. Participation has risen from a mere handful to the majority of children living in the Centre. Having a music program has also made an increasing number of public performances possible, both on stage for various festivals and on television, giving the Centre a visibility and image it formerly lacked. Performing in public, wearing beautiful costumes, and receiving accolades has boosted each child's self-esteem in ways not previously possible. While music from Thailand's northeast is widely popular, its classical music and dance are less so. That such an apparently "elite" tradition could serve to express the artistry of slum children surprises many, since Mercy's children all come from the city's lowest social groups. Indeed, some have non-Thai (e.g., Cambodian) parents. The music and dance program has thus changed Mercy's public image from one of despair into one of optimism and beauty.

This mixed methods research has main objectives consisting of investigating the components and creating strategies for the development of change leadership in the modern age among the administrators of Mahamakut Buddhist University. The sample consisted of administrators, teachers, and officers working in Mahamakut Buddhist University. Based on the implications of Krejcie and Morgan's (1970) table for sample size allocation, a total of 262 samples were recruited. The quality of the research instruments can be verified by the content validity and reliability with an IOC of between 0.80 - 1.00 and a reliability of 0.98. The current existing condition of the change leadership for both the overall and the itemized analysis was found to be at a "Moderate level". The strategies for the development of change leadership in the modern age among the administrators of Mahamakut Buddhist University had consisted of the following: 1) six measures for participation at work, 2) seven measures for collective vision, 3) six measures for the promotion of Wisdom exercises, 4) five measures for incentive and inspiration creation, and 5) six measures for promotion of teamwork.

This article explores the delivery and pedagogy of initial ministerial training for lay and ordained candidates in the Church in Wales by its training arm, the St. Padarn's Institute. I discuss how logistical challenges force us into a more pragmatic approach where practical considerations are as influential as philosophical and pedagogical commitments. The close relationship between the national church and ourselves and a "reflective practice" and "practical wisdom" approach enables us to be responsive and flexible to training needs. Although wary of geographical locations being used as shorthand theoretical terms for pedagogies (e.g., Athens, Berlin), I describe our approach as Athens character formation but ultimately locate our pedagogy (following Cronshaw) within the lived experience and landscape of Wales.

This article delineates the foundational theological principles upon which a Catholic Higher Education chaplaincy devoted to the spiritual development of staff and students might rest. We claim that this is a key dimension of chaplaincy work. In a (post)modern culture where staff and students exhibit a range of beliefs or none, we offer a broad definition of spirituality not necessarily tied to religion and construct a framework which might appeal to a wide cross section of people attending Catholic Universities. It examines how the insights and guidance of two French Catholic writers, the 16th century priest St. Francis de Sales and the contemporary philosopher Jean-Luc Marion, offer a basis for understanding what constitutes a spiritual approach to life. We suggest that their emphases on the power of love, the heart, God's glory, "imago Dei" and gift constitute a ground of hope and stable base from which spiritual progress might take place. We also outline how this template challenges the emphasis on autonomous agency at the centre of much educational discourse at the present time.

In "To Young Men," Basil of Caesarea asserted that pagan literature could be read discerningly for the pursuit of virtue. As a professor of English, I recognize Basil as an exemplar pedagogue in my own insistence that Christian students read secular texts. Not a scholar of Greek, I rely on patristic scholarship to understand Basil's assumptions giving him confidence in students' discernment. Pagan literature can be read discerningly because reading and faith are collective ventures, seeking virtue is practiced best in dependence on the Holy Spirit, and truth is unified based on a Platonist-Christian synthesis--a sacramental ontology.

The written artifacts of nineteenth-century Virginian Robert Reid Howison (1820--1906) lend themselves to an analysis of Howison as a self-directed, lifelong learner, and non-traditional educator as evidenced through his scholarship stemming from his vocational roles as lawyer and minister as well as his work as a historian. Howison's autobiography provides the chronology to examine his life, situated within a tumultuous cultural milieu, and it offers insights into intellectual participation outside of an academic setting. Despite Howison's prolific career, he is largely unknown in contemporary literature; however, he is a worthy role model of independent scholarship for 21st century educators.

This article aims to recover the foundational importance of training in ascesis for Christian education. For early Christian pedagogues such as Basil of Caesarea and John Chrysostom, education was seen not so much as the transmission of information as it was an invitation to a life of virtue and faith; to this end they especially encouraged teaching that would promote an ascetical lifestyle and therefore greater communion with God. By examining two key patristic texts connecting pedagogy and asceticism, this article outlines an approach that can enable modern Christian teachers to engage their students with ascetical practices that will contribute to their spiritual formation and counter-cultural witness.

Four writings by the medieval theologian Bonaventure (c. 1221-1274) provide inspiration for the future of Christian education. His writings cast a vision for Christian education and provide insight into four key areas for hope in the future: a reclaiming of the purpose of Christian education; a recovery of the Great Tradition; a rediscovery of the liberal arts and their natural role in cultivating wisdom and virtue and leading us back to God; and a renewal of the cooperation between the church and the academy.