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Longing to Connect: Spirituality in Public Schools - Department of ...

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1. My bibliography <strong>in</strong>dicates the authors <strong>to</strong> whom I refer. Some speak more <strong>of</strong> educat<strong>in</strong>gholistically or <strong>of</strong> <strong>in</strong>vit<strong>in</strong>g soul <strong>in</strong><strong>to</strong> classrooms than <strong>of</strong> <strong>in</strong>corporat<strong>in</strong>g spirituality, but therecommendations repeat essentially the same themes. For a critical <strong>in</strong>terpretation from anAmerican perspective <strong>of</strong> the cultural and social fac<strong>to</strong>rs contribut<strong>in</strong>g <strong>to</strong> this revival <strong>of</strong> <strong>in</strong>terest <strong>in</strong>spirituality, see Elias (1991).2. On this po<strong>in</strong>t, Hayward (1999) is particularly emphatic, rais<strong>in</strong>g concerns about the impact <strong>of</strong>school<strong>in</strong>g on the ability <strong>of</strong> students and teachers <strong>to</strong> perceive sacredness <strong>in</strong> everyday experience.3. Palmer (1998, p. 8). My own visits <strong>to</strong> schools suggest that this generalization applies more <strong>to</strong>secondary than elementary grades; and even then, <strong>of</strong> course, by no means universally.4. Forbes (1996); compare Miller (1998, p. 47).End Notes5. Positivistic views <strong>of</strong> knowledge are not as ext<strong>in</strong>ct as some would have us believe. See, forexample, Mayer’s (2000, pp. 38-39) remarks on what counts as educational research. For adiscussion <strong>of</strong> the l<strong>in</strong>ks between mechanism and positivism, see Vokey (<strong>in</strong> press, Chapter Three).6. See Nixon (1999, pp. 628-629) for a his<strong>to</strong>rical perspective on the aversion <strong>of</strong> curriculumtheorists <strong>to</strong> such th<strong>in</strong>gs “mystical illum<strong>in</strong>ation.” Labaree (1998) provides an analysis <strong>of</strong> how thedist<strong>in</strong>ction between hard and s<strong>of</strong>t knowledge operates with<strong>in</strong> programs <strong>of</strong> teacher education.7. On this po<strong>in</strong>t, see Watson (2000b, pp. 96-100), cf. Nodd<strong>in</strong>gs (<strong>in</strong> Halford, 1998, p. 29).8. For critical analyses <strong>of</strong> Kohlberg’s Cognitive-Developmental approach <strong>to</strong> moral education,see Brough<strong>to</strong>n (1985), Carter (1985, p. 19), Gilligan (1982), and Locke (1980, 1985).9. See Siejk (1993) for a complementary argument that religious educa<strong>to</strong>rs must directly address“the challenges and opportunities <strong>of</strong> teach<strong>in</strong>g and learn<strong>in</strong>g with<strong>in</strong> a multicultural society.”10. For critical analyses <strong>of</strong> Values Clarification, see Boyd & Bogdan (1984, 1985), Carter (1984,pp. 49-53), and Lockwood (1975).11. I do not wish <strong>to</strong> suggest that no progress has been made <strong>in</strong> this area. See Kidder & Born(1998), Suhor (1998, p. 12), and Teasdale (1997).12. The Atlantic Canada Framework for Essential Graduation Learn<strong>in</strong>gs <strong>in</strong> <strong>Schools</strong> (and aFrench version as well) can be viewed at http://www2.gov.pe.ca/educ/publications/apef.asp.13. I should add that I doubt neither the <strong>in</strong>tentions nor the abilities <strong>of</strong> those who produced theAPEF documents. What I doubt was that their mandate was broad enough <strong>to</strong> ensure successfulimplementation <strong>of</strong> their educational objectives.17

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