Jesuit Education Research Articles

Experience of a Medical School in the Philippines on the Sudden Shift to Online Learning amidst COVID-19

Introduction. The COVID-19 pandemic forced educational institutions to adapt to a full online learning environment. Medical schools in particular were disrupted by this shift since the majority of the learning objectives, skills, and necessary competencies are learned through classroom and hospital face-to-face activities. Objective. The purpose of this paper is to describe the experiences of a medical school in the country as it navigated the sudden shift to full online learning vis-à-vis a framework on the barriers and solutions to online learning. Method. This is a descriptive paper written from the perspective and observations of an administrator who participated in crafting the immediate response of the school to the sudden shift to online delivery and who worked with the stakeholders of the Ateneo School of Medicine and Public Health (ASMPH). Results. To address concerns on time, skills and infrastructure, the school reprioritized its learning objectives for the remainder of the school year. It conducted in-service sessions for faculty while also immediately setting up a learning management system and a technical support team that was available on demand. Strategies employed included a deliberate switch to asynchronous learning, curation of content and creativity in delivery and assessment, and the reshaping of the management and public health activities into the online platform. To manage attitudes and provide institutional support, the school worked collaboratively with stakeholders and transformed its traditional support services of campus ministry, counselling, formation, and physical and mental health to be readily available online. Conclusion. We described the experience of ASMPH when medical schools were forced to completely shift to online delivery of their programs because of the pandemic. We identified the barriers and solutions of online learning in medical education. The unique context of the ASMPH for having a dual degree in medicine and management; having an inter-disciplinal, non-departmentalized set-up at each year level; and, possessing the traditions of Jesuit education were instrumental in the school’s ability to navigate this sudden shift.

Marginality and Mattering of Students With Disabilities at a Jesuit University

Marginality and Mattering of Students With Disabilities at a Jesuit University J. Mark Pousson (bio) and Mina Sagan (bio) Sense of belonging in college students with and without disabilities has been linked to their academic success, persistence, and psychological adjustment (Cole et al., 2020; Strayhorn, 2019). What fuels their sense of belonging are friendships, social acceptance of peers, and positive relationships with faculty (Pittman & Richmond, 2008; Strayhorn, 2019). Inherent in the experience of belonging is the sense that one matters to others; in regard to college students this sense of mattering is extended to the campus community consisting of faculty, staff, and peers (Rosenberg & McCullough, 1981; Strayhorn, 2019). When individuals question their belonging or mattering, they feel marginalized; this can negatively impact a student's academic success, persistence to degree, and mental health (Flett et al., 2019). While marginality can be perceived as transitory, it can also refer to a permanent condition. Individuals may experience being in two cultures, each of which determines its marginal groups and which of these are visible or of value (Schlossberg, 1989). College students with invisible disabilities may struggle with the expectation of being a typical college student while attached with the label of being a person with a disability who has to prove their disability status to receive accommodations (Hong, 2015; Trybus et al., 2019). College students with and without disabilities who attend Jesuit colleges and universities are stakeholders in a centuries-old tradition of Catholic education that was designed not only to educate but to form the moral character of its students complemented by "conscience and a compassionate concern for others beyond oneself" (McCallum & Horian, 2013, p. 41). While there has been research on perceptions of mattering, belonging, and the barriers experienced by college students with disabilities, there appears to be a lack of research on these experiences by Jesuit college students with disabilities (Flett et al., 2019; Hong, 2015; Vaccaro et al., 2015). With [End Page 362] the paucity of research in this area, we sought to answer the following question: How do students with invisible disabilities at a Jesuit university experience mattering? LITERATURE REVIEW Rosenberg and McCullough (1981) addressed four aspects of mattering: attention (being noticed by someone), importance (a belief of being cared for by another person), ego-extension (a sense someone experiences pride in an individual's actions and can empathize with their failures), and dependence (a sense of being needed). Schlossberg (1989) expanded the mattering research of Rosenberg and McCullough by adding another aspect: appreciation (a sense others appreciate an individual's contributions). Marginality, on the other hand, is experienced as a sense of lacking full membership within a social system, and since it can lead to depression and self-consciousness, marginality can have an adverse effect on students' academic performance and learning ability (Flett et al., 2019; Schlossberg, 1989). A contributing societal factor that can challenge sense of mattering for college students with invisible disabilities is ableism, a system of oppression that labels individuals with disabilities as "inferior and . . . as other" (Liebowitz, 2017, p. 153). A common mechanism that perpetuates ableism is the use of microagressions, daily interactions that maintain inequalities against marginalized individuals. College students with invisible disabilities may be the recipients of either microagressions directly or indirectly since they may not be perceived as being part of the disability community. A by-product of prolonged exposure to microagressions for college students with invisible disabilities could be internalized ableism whereby they internalize the inferior messages from society or daily interactions with others (Kattari et al., 2018). The Jesuit approach to education begins with cura personalis, translated caring for the whole person or education of the whole person for the purpose of service to and "transformation of society" (McCallum & Horian, 2013, p. 4). While other value-based postsecondary institutions focus education on forming the intellect and vocational skills, the Jesuit education forms the intellect and the "affective and moral sensibilities of the heart" (McCallum & Horian, 2013, p. 4). A resource to assist student affairs professionals in incorporating these components within the cocurricular landscape of Jesuit universities is Principles of Good Practice for Student Affairs at Catholic Colleges and Universities, a guide that formalizes student affairs divisions' contribution...

Japan Dramas and Shakespeare at St. Omers English Jesuit College

This essay examines how Catholics at the English Jesuit College at Saint-Omer reflected on Japanese religious politics during the 1620s and 1630s, both through translated mission reports and drama. This analysis expands scholars’ view of English encounters with Japan; it also decenters predominantly Eurocentric approaches to early modern Jesuit education and theater. The essay concludes with a discussion of Shakespeare and George Wilkins's “Pericles,” a quarto playbook of which was possessed by St. Omers and which, through the generic elements of romance it shared with the Japan material, provided further opportunities for the college's Catholics to consider transcontinental religious politics.

Solidarity, Reflection, and Imagination

The Catholic, Jesuit inspired mission of Saint Louis University (SLU) – “the pursuit of truth for the greater glory of God and for the service of humanity” – firmly places serving humanity in line with the institution’s goal for academic excellence. Importantly, service in the tradition of Catholic, Jesuit education is embedded in a broader vocational goal of forming people to build a just and equitable society. It remains to be seen in what manner and to what degree SLU students reflect the qualities such experiences are intended to aid and develop. What follows is an attempt to identify contemporary expressions of Ignatian education, a well-educated solidarity, depth of thought, and depth of imagination, within the students who took part in community engagement activities supported by SLU’s Center for Service and Community Engagement. The present study drew upon assessment data from three distinct undergraduate experiences. Each of the three attributes were evident, either directly or in a latent form appropriate to the nature of the activity and the level of the student participants. While it is not possible to quantify a direct measure, the results indicate that the programs are generally succeeding in promoting an Ignatian inspired formation for its students.

Integrálna antropológia ako cieľ jezuitskej pedagogiky a formácie

One of the characteristic features of the charisma of the Society of Jesus is the intellectual apostolate. Jesuit pedagogy is characterized by specific features based on previous pedagogical approaches (medieval universities, studia humanitatis), but also in a broader philosophical and theological context. The key starting point of the Ignatian and Jesuit pedagogy are the Spiritual Exercises of Ignatius of Loyola. The education stemming from this background does not represent a value in itself, but rather a very effective instrument that helps to shape an integral personality, strengthens social ties and interpersonal relationships and leads to selfless service. The result of such education is not only the mere well roundedness, but above all the ability to take on commitment and move out of one’s comfort zone towards public service.

Moral character and the civic mission of American universities: The Catholic, Jesuit vision of justice education

The formation of students’ moral character is a critical part of civic engagement programs in US higher education. This is especially evident in Catholic, Jesuit education, which emphasizes pedagogical practices at the intersection of faith and justice. Advances in the fields of moral psychology and civic education, particularly service-learning, further clarify the vision of justice found in both the Jesuit tradition and the emancipatory ideals of American democracy. The influence of the Center for Service and Community Engagement at Saint Louis University, a mid-sized Jesuit institution in the Midwestern United States, signals a way for making this vision a reality through “social projection.”

A educação jesuíta na capitania de São Vicente no século XVI

Este estudo tem por objetivo compreender como ocorreu a educação jesuíta, no território da Capitania de São Vicente, no século XVI. A Pesquisa bibliográfica, de caráter documental, analisou os registros feitos pelos próprios padres jesuítas, a fim de discutir o papel da educação naquela sociedade. A atuação dos padres jesuítas teve uma função decisiva na formação da cultura e da educação no Brasil. As discussões e os resultados são referentes ao campo da história educacional, na colônia brasileira de Portugal, e permitem a atualização dos estudos na área da história e da historiografia da educação, pois contribuem para compreensão da relação entre educação e religião nos primórdios do Brasil. As contribuições das Actas do Estado de São Paulo, juntamente com as cartas jesuítas, permitiram concluirmos que o processo de instituição da educação no Brasil, não foi tarefa fácil para os jesuítas, mas permitiu o desenvolvimento de um novo modo de vida aos indígenas. Ainda, é possível perceber que a educação permitiu em conjunto com os interesses da Coroa Portuguesa a ampliação da Capitania para o desenvolvimento das relações políticas e econômicas da época.

John Austin SJ (1717–84), The First Irish Catholic Cartesian?

AbstractEarly-Modern Irish Catholics exiled on the European continent are known to have often held prominent academic positions in various important colleges and universities. This paper investigates the hitherto unknown Scholastic legacy of the Dublin-born Jesuit John Austin (1717–84), a famous Irish educator who started his career teaching philosophy at the Jesuit college of Rheims in 1746–47, before returning to the country of his birth as part of the Irish Mission. These manuscript lecture notes provides us first-hand knowledge about the content of French Jesuit education in the middle of the eighteenth century, which does not correspond to its classical reputation of ‘Aristotelian’ scholasticism opposed to philosophical novelties. While stitching to a traditional way of teaching, Austin introduces positively elements from Descartes, Malebranche, Locke and Newton into the curriculum. The present paper focuses on his conception of philosophical certitude (certitudo), which he considered a necessary condition for the possibility of philosophical knowledge.

Gerry O'Hanlon , SJ, The Quiet Revolution of Pope Francis. A Synodal Catholic Church in Ireland? (review)

his faith, refusing to affiliate with mockers, dissenters, or pagans. As Pierce points out, the Portrait presents Stephen’s short-lived but intense period of post-retreat devotion with ‘honesty and sensitivity’ (74). Readers can only speculate where Stephen’s journey would take him, but Pierce sees the mature Joyce ‘inside the albeit outer orbit of the Church…with goodwill in his heart’(103). Or, as he says at the book’s close, ‘We [readers] are reminded of Shakespeare’s “dual residence”, only in Joyce’s case he is both inside and outside the faith of his fathers’ (187). His treatment of Joyce’s Jesuit affiliation is less precise. He finds Joyce’s famous distinction between his Catholicism and his Jesuitness to be ‘arcane’ (71), but I think it has substance. The two intersect, of course, but I see Joyce associating the Jesuits more with his education than his faith. Pierce rightly points out that Stephen conceives of Catholicism as ‘his mother’s religion’ (99); yet the Portrait repeatedly links the Jesuits with his father. His teachers share many of Simon Dedalus’s virtues and vices, and in Joyce’s life they followed the same relationship arc: youthful separation, later appreciation, and a lifelong connection that ebbed and flowed, but was never broken. Pierce makes one small mistake in referring to St Aloysius Gonzaga, whose name Joyce took at confirmation, as a Jesuit priest (71): he was an unordained scholastic, whose youth is significant since it makes him one of the order’s ‘boy saints’, with whom schoolboys like Joyce could identify. On the same subject, I would suggest St Aloysius and St Patrick as worthier candidates for Joyce’s ‘favourite saint’ than Pierce’s choice of St Thomas Aquinas. The latter might have been Stephen’s patron, but not his creator’s, at least according to Joyce’s friend in Paris, Jacques Mercanton. Finally, when Pierce considers the Portrait as ‘profoundly inner-directed’, he credits George Moore’s The Lake for inspiring Joyce. But surely its author’s twelve years of Jesuit education also had much to do with the Portrait’s deeply introspective nature, and its testing of all public values ‘in the only crucible of authentic life’ it recognises, ‘namely the privacy of conscience’ (81). These are small matters, however. I very much benefited from reading Pierce’s book and I would have no hesitation including it in a university class or recommending it to those wanting to understand and appreciate the Portrait more deeply. James Pribek SJ is Associate Professor at Creighton University, Omaha, Nebraska. Studies • volume 109 • number 435 346 Autumn 2020: Book Reviews Gerry O’Hanlon, SJ, The Quiet Revolution of Pope Francis. A Synodal Catholic Church in Ireland? (Dublin: Messenger Publications; revised edition, 2019), 168 pages. Motivated by commitment to the Gospel and possessed of both scholarship and literary skill, Gerry O’ Hanlon, former provincial of the Irish Jesuits, sets out to give life to the reform agenda of Pope Francis. He has written a book which could prove to be a catalyst for the renewal of the Church in Ireland. In an Address given in October 2015, commemorating the fiftieth anniversary of the establishment of the Synod of Bishops, Pope Francis said that what is appropriate in the third millennium is a ‘synodal Church’ which requires decentralisation, open debate and consultation. Collegiality needs to be present at all levels of the Church which means more authority for national and regional conferences with some share in local Church governance given to the baptised laity – the ‘voice of the faithful’. The Quiet Revolution was first published just before the visit of Pope Francis to Ireland in September 2018. This revised edition was published one year later. The book is divided into four parts. First, the current problems in the Church, including the reality of post-Catholic Ireland are presented. Next the vision of Pope Francis to rebuild the Church – his ‘quiet revolution’ – is outlined. Thirdly, emerging issues of teaching and governance, including the role of the laity, are examined. Finally, the question of how we in Ireland might respond is discussed. A gradual centralisation of the Church has taken place over centuries, but especially...

La querelle du luxe sur les planches: Le Dissipateur de du Rivet

The French Jesuit theatre, which during the 18th century gradually opened to comedy and French-language performances, reflects social news. First performed in May 1746 at the Collège Louis-le-Grand, Le Dissipateur takes place in a luxury debate which runs from Mandeville to Mirabeau throughout the century. This comedy defends the middle ground and invites actors and spectators to settle their expenses on their social condition. It thus accomplishes its educational aim, in accordance with the spirit of Jesuit pedagogy, which consists in preparing pupils to live in society, to know its rules, so as never to be the victims of it.

Interdisciplinarity and Ignatian Pedagogy

Jesuit institutions of higher education have addressed the call to interdisciplinary studies through courses, programs, books, and curricula; however, less is understood about how a specific part of these institutions—that is, Ignatian pedagogy—is itself interdisciplinary. Through a historical and textual analysis of foundational Jesuit documents, particularly The Characteristics of Jesuit Education and Ignatian Pedagogy: A Practical Approach, I argue that Ignatian pedagogy is interdisciplinary in its assumption, perspective, and solution, while at the same time a pedagogical paradigm that enriches the practice of interdisciplinary studies, given the paradigm’s experiential focus, contemplative criticality, and action orientation. As such, there arises a relationship of mutual enrichment between Ignatian pedagogy and interdisciplinarity: each possibly contributing to the practice of the other. This article ends with practical challenges and opportunities stemming from this interaction. KEYWORDS: interdisciplinary studies; Ignatian pedagogicalparadigm; Jesuit higher education; Ignatian spirituality; education

THE ORIGIN AND FORMATION OF THE JESUIT COLLEGE IN MESSINA

The article provides the analysis of the first years of the Jesuit college Saint Nicholas in Messina (Italy) in 1548–1551. It is stated that this college was the first educational institution the Jesuits made up to educate lay students. The request to establish a school and thereafter a university in the City of Messina came from the secular authority, which is why the whole process of establishing the college was highly influenced not only by the Pope Paul III, Society General I. Loyola and, but also by Sicily Viceroy J. de Vega, his wife E. de Vega Osorio and the city magistrate. It is determined that talented Jesuit teachers were sent to build up the college and organize the educational process, among which J. Nadal stood out, who became the college rector and made the first normative documents in the field of education, which were later used to organize and administer all Jesuit colleges. Based on the analysis of the original documents of the 16th century in particular “Constitutiones Сollegii Messanensis”, “De Ratione Studiorum Collegii Messanensis” and selections from the historical review “Chronicon Societatis Iesus” by Juan Polanco, related to the activity of the college in Messina, it has been found out that the college was divided in two departments: Studia inferiorа (lower), which provided education in the classes of grammar, poetry and rhetoric, and Studia superiora (higher), which included the classes of philosophy and theology. The students' daily routine at college, consisting of two main parts, as well as the sequence of study of educational subjects and their contents and methods of teaching applied by the Jesuits, is highlighted. It is proved that the education content, classes duration and recommendations for the most efficient methods and techniques of teaching, which were elaborated in the college of Messina in 1548–1551, formed the basis of the Jesuit pedagogy of that time and were applied in new educational institutions established by the Jesuits.

El modelo Hall-Tonna como herramienta de desarrollo de las cuatro «C’s» en los colegios de la Compañía de Jesús

El presente artículo muestra la vinculación existente entre el modelo de análisis de valores Hall-Tonna y el paradigma pedagógico ignaciano. Se describe cómo el modelo puede suponer una herramienta de aprendizaje clave para el desarrollo de las cuatro cualidades objetivo de la educación jesuita: formar personas conscientes, competentes, compasivas y comprometidas, ayudando a la transformación de los colegios de la Compañía de Jesús en organizaciones que aprenden.

Reconciling Structural and Personal Expressions of Justice in Jesuit Education

Justice education in the Catholic, Jesuit tradition is filled with tensions, many of which surface in different community service contexts. Saint Louis University offers an institutional illustration of these tensions, both in the conceptual origins of justice education and in the practical ways that students make meaning from service experiences. The overall work of the University’s Center for Service and Community Engagement is one of the practical offshoots of the Jesuit mission to simultaneously promote faith and justice in a unifying vision. We focus on two specific student-led initiatives aimed at combatting hunger and homelessness in the St. Louis community as a way to illustrate the tension between structural and personal expressions of justice, as well as to highlight the important synergies that emerge when these complementary modalities are reconciled.

The Culture of Peace in Adult Education: Its Epistemological Bases from the Jesuit Philosophy

This work constitutes a historical-pedagogical reflection focusing on the philosophical foundations of Jesuit pedagogy or education for peace through the thought of Francisco Javier Clavijero, in particular, his works Ancient History of Mexico and Particular Physics. The authors studying Clavijero found that his thought included the following foundations of education for peace: eclectic attitude expressed in a search for the reconciliation of modernity with tradition; the use of verisimilitude as a criterion of knowledge in the process of adjustment to the truth within the philosophy of nature and history; and a belief in the knowledge of the different philosophical systems, in which the truth is found. According to Clavijero, education, at first, represents means or a pretext to refute the insults of European philosophers concerning the supposed inferiority of Mexicans, based on the reason. Education could be understood as the principle on which a political-social system is based, in this case of the society of ancient Mexicans. Education is the resource that enables the transmission of laws and customs, in short, a worldview of the world, which can be understood in terms more typical of culture.

The Morality of Human Rights

[For a later version of material in this paper, see these two papers: "Human Rights Theory, 1: What Are 'Human Rights'? Against the 'Orthodox' View" (2015), http://ssrn.com/abstract=2597403; "Human Rights Theory, 2: What Reason Do We Have, if Any, to Take Human Rights Seriously? Beyond 'Human Dignity'" (2015), http://ssrn.com/abstract=2597404.]In the period since the end of the Second World War, there has emerged what never before existed: a truly global morality. That morality — which I call “the morality of human rights” — consists not only of various rights recognized by the great majority of the countries of the world as human rights, but also of a fundamental imperative that directs “all human beings” to “act towards one another in a spirit of brotherhood.” The imperative — articulated in the very first article of the foundational human rights document of our time, the Universal Declaration of Human Rights — is fundamental in the sense that it serves, in the morality of human rights, as the normative ground of human rights.I begin, in the first section of this essay, by explaining what the term “human right” means in the context of the internationalization of human rights. I also explain both the sense in which some human rights are, in some legal systems, “legal” rights and the sense in which all human rights are “moral” rights.Then, in the longer second section, I turn to the inquiry that is my principal concern in this essay: Why should one take seriously the imperative that serves, in the morality of human rights, as the normative ground of human rights? That is, what reason or reasons does one have, if any, to live one’s life in accord with the imperative to “act towards all human beings in a spirit of brotherhood”?This essay, the final draft of which will be published in a symposium issue of the San Diego Law Review, was my contribution to the conference on “The Status of International Law and International Human Rights” that was held at the University of San Diego School of Law on May 3-4, 2013, under the auspices of the School’s Institute of Law and Philosophy. Some of the material in this essay is drawn from my new book, Human Rights in the Constitutional Law of the United States (2013). Most of the material here that is not drawn from my book was first presented in a lecture I was honored to deliver at Santa Clara University in March 2013, under the auspices of the Bannon Institute of the Ignatian Center for Jesuit Education.

Marketing for Magis: How Jesuit colleges and universities chose collaboration over competition

For years, Jesuit colleges and universities in the United States avoided joint marketing or branding; in spite of their common mission and heritage, the institutions have long faced competition for students with similar academic profiles from common geographic regions. But in 2015, the institutions overcame their differences to launch a joint national marketing campaign that capitalised on Pope Francis’ first visit to the United States. As the first Jesuit leader of the Catholic Church, Pope Francis is viewed by many as a transformational figure, whose leadership style is influenced by his Jesuit education. The offices of marketing and communication for US Jesuit colleges and universities saw the visit as an opportunity to show how they all offer the same kind of education that has made Pope Francis so effective as a leader, and did so by encouraging prospective students to visit a common microsite to learn about all their schools. Working together with the Association of Jesuit Colleges and Universities, they launched a month-long national campaign that drew public exposure and garnered visits to every single one of their homepages through the microsite. The success of this campaign led to two more campaigns in 2018: a jointly-funded promotional video for Jesuit higher education and a social media campaign in support of Loyola University Chicago’s men’s basketball team’s appearance in the Final Four round of the 2018 NCAA Men’s Basketball Tournament. In an era of shrinking state and federal support for education (and smaller numbers of traditional-aged students), Jesuit schools have found ways to overcome competition and work together in pursuit of the same shared goal: helping new students understand and appreciate the value of a Jesuit higher education.

Interview with Dr. Robert Orsi (Northwestern University)

Interview with Dr. Robert Orsi (Northwestern University) Samuel B. Davis and Pamela D. Winfield What is the working title of your next book? How are you approaching this sensitive topic, and why is this an important contribution to the field? The title of the book I'm working on right now is Give Us Boys, which is the first half of a phrase attributed by Voltaire to Saint Ignatius Loyola, founder of the Society of Jesus. The rest of the phrase is alleged to have been something like, “and we give them back to you as men.” But it is likely that Voltaire himself coined the phrase as a comment on what he had come to see as the Jesuits’ pedagogical pretensions (Voltaire himself was a product of Jesuit education). The Jesuits are famous, of course, for their educational institutions, at which some of the most powerful and influential men in modern history have been trained—three members of the current US Supreme Court, for instance, and 16% of the Congress. Look at the leadership both of South American fascism and of the resistance to it (including Fidel Castro) and you will find men trained by Jesuits. Give Us Boys examines the formation—the Catholic word for the deep and transformative care of mind, body, and soul—of a class of young men at a Jesuit prep school in the Bronx in 1967–1971. The boys came to the school from different ethnic and class backgrounds, from city neighborhoods and from the wealthy northern suburbs. It was an exciting time in Catholicism, just after the Second Vatican Council, following the terrible betrayal that Humanae Vitae was to the hopes generated by the meetings in Rome, and the first stirrings of reaction. It was also a convulsive time in the city and nation, when a racist discourse of fear was deployed to dismiss progressive initiatives in favor of police solutions in a neoliberal context. So, the book looks at formation as it is intersected by these diverse realities. But what may make the book somewhat unusual is its insistence on the centrality of sexuality to this history, and more broadly to modern Catholicism, and therefore, more broadly, to the modern world. The history of modernity, and in particular the history of sexual modernity, cannot be told apart from Catholicism, although this may strike many as counterintuitive. Give Us Boys aims to be a new kind of Catholic history, one in which sexuality is not peripheral, nor set apart in a sphere of its own, but central, as I argue sexuality was to Catholicism throughout modernity. Historians of Catholicism seem to have succumbed to what I am thinking of these days as the celibacy fallacy, meaning that the men and women they are studying were actually living in faithfulness to their vows. Don't get me wrong: many were. But very many weren't, at different times and in various places. It's time that we put sexuality fully into the study of the history of Catholicism (as Foucault, who grew up Catholic, would agree). And I don't mean in the sense of prohibitions, but of the dynamic between prohibition and permission, of the interplay of denial and desire and what comes of it. Catholicism was the sexual closet of the modern world. Think of global modernity along the lines of a metaphor of a house. You have different rooms, with different functions, arranged differently in various contexts…We know, for instance, that democracy looks different in say, Iran, then it does in Italy, or in Argentina. So, too, freedom of religion. Still, imagine this big and various house called “modernity” and then be aware that in it, at its center, is a great sexual closet. That is Catholicism. From Rimbaud to Mapplethorpe and beyond. Out of this closet came perversities and pleasures, prohibitions and permissions; out of the closet came beauty and horror. From Quebec to Ireland to the Catholic missions in Africa, across South America, the Catholic closet made sexuality horribly dangerous for women, for children, for the vulnerable, even as it put into place immense institutions to care for the victims it helped create. As the clergy sexual...

The Jesuit educational mission in rural Chotanagpur, India: historical achievements and contemporary challenges

Jesuit schools, in particular, have been known for a long time to be centres of learning in Chotanagpur area, India, where tremendous efforts were made to achieve a high level of academic excellence; yet it appears that this legacy is not being sustained among rural, tribal, vernacular schools of Chotanagpur these days because of varied reasons. In addition, it is observed that the agents of education, namely teachers, working in these schools have ceased to represent desirable attitudes (psychological wellbeing and affective commitment) which are essential for the teaching-learning process. If Jesuits want to maintain relevant and inspirational education in Chotanagpur, then they need to discern, decide, and dedicate themselves to guarantee teachers’ psychological well-being and affective commitment so that teachers can become creators of the Jesuit education ethos. Against this backdrop, the present research paper discusses the scenario of Jesuit run rural schools in Chotanagpur its historical achievements and contemporary challenges. In addition, practical implications and recommendations for a better future are discussed.

A Pedagogia Jesuítica e a Pedagogia de Anísio Teixeira

A partir de estudos recentes do campo da Historiografia e História da Educação Brasileira, selecionamos dois demarcadores temporais que também podem ser indicadores para uma pedagogia como ciência, que são a pedagogia jesuítica, que vem do pioneirismo de uma organização de ensino no Brasil fundamentada por Pompa e Hilsdorf e a pedagogia anisiana, da pedagogia nova representada por Anísio Teixeira. O estudo bibliográfico mostra que a historiografia e a História da Educação é que vão atestar que tanto a pedagogia jesuítica como a pedagogia anisiana trazem em seu bojo características da cientificidade da educação a partir de uma forma de organização metodológica, epistemológica e das relações entre os sujeitos que são seres sócio-históricos e culturais, ou seja, desde os jesuítas a pedagogia já se constituía como ciência da educação, como uma pedagogia da ciência, portanto, histórica e social.