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Religion in education in South Africa and the Netherlands: A comparative study. The aim of this article is the reconstruction and comparison of the historical evolution of the place and role of religion in education in South Africa and in the Netherlands. The article commences with an overview of the historical evolution of the place and role of religion in education, up to the present, and a discussion of the dissatisfaction and objections which could be and which have been levelled against the current situation. The Netherlands has followed a more accommodating policy and practice regarding religious beliefs and diversity than the international norm. While South Africa can learn much from the Dutch approach to the problem of religion in education, this approach has also been challenged in recent times. In both systems, controversy about the accommodation of religion in education has given rise to tension between the notions of freedom, tolerance and accommodation, on the one hand, and the acknowledgement of human rights and the need for social cohesion on the other. Other considerations to be taken into account in this regard are the downsides of providing a partisan, confessional type of education that could hinder learners in maintaining themselves in the outside world. The trend in modern society is towards individualised belief systems, not collective ones. And the warning to be heeded is that the line between education and indoctrination is thin. The current Dutch model, despite the problems that it currently encounters, could provide direction in respect of all these issues. Contribution: The article concludes with an educational-philosophical perspective regarding the question as to how educationists and educators could guide learners to a state where they can independently decide about their personal religious orientation, given the fact that they are now living in a time when relativism prevails, also in terms of religion and faith. [ABSTRACT FROM AUTHOR]

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The aim of this article is to investigate the authorship of Education research in Africa, within the framework of global Education research production. The negative effect of a low scholarly output in the global pool is explicated. The 2012 volumes of all Thomsons Reuter (previously called the ISI, or Institute for Scientific Information) indexed journals in the field of Education were taken as data pool. The authorship of the 18 523 articles published in this pool was studied. Africa contributed in total 395 authors, representing only 2.13 per cent of the author pool; but taken as a whole. The distributions of authors as per journal, per nations in Africa, and per sub-field of Education knowledge are analysed and recommendations for raising the profile of African scholars in the global circuit of publishing in the field of Education are made. [ABSTRACT FROM AUTHOR]

The political upheavals in Eastern Europe and in Southern Africa in the period 1985 to 1995 have had serious implications for education and education systems in the countries involved. Education system experts have in the past used various theoretical tools to examine and explain the complex transformations that took place. Transitiology, social action theory and critical theory are some of these tools. An examination of these theoretical tools shows that they do not quite succeed in embracing and explaining all the factors at play in the transformations under investigation. This article proposes cultural-historical activity theory as a more suitable alternative, and illustrates this thesis with reference to the South African transition (1990 onwards). [ABSTRACT FROM AUTHOR]

This article examines how education unfolded as a science in Estonia in the period 1944–1991, i.e. from the second Soviet occupation to the fall of the USSR. Historical analysis of the way prominent scholars and institutions succeeded in overcoming the adverse conditions of that period is conducted by viewing their respective contributions through two theoretical lenses: cultural trauma theory to explore the adversities they had to contend with, and resilience theory to explain how those challenges were overcome. Through these means an account is constructed of how individuals and institutions succeeded in preserving the national Estonian and inter-war European legacy of educational philosophy, in the process confronting and countering adverse socio-cultural-political conditions. [ABSTRACT FROM PUBLISHER]

Teachers in South African schools battle with problems in learner discipline. Research indicates that teachers are at a loss as to handling these situations. The aim of this article is to survey incidents of serious learner misconduct in a representative selection of education systems abroad to extract any guidelines that might be applicable to South African schools. Eight education systems were surveyed: Brazil, England, Turkey, Singapore, Malaysia, China, Australia and New Zealand. The international systems surveyed in this article developed promising models, namely the National Safe Schools Framework (NSSF) in Australia, the Response Early Intervention and Assessment Community Health (REACH) programme in Singapore, the National Education Plan in the state of São Paolo, Brazil, and the two models in the category of positive disciplinary approaches in New Zealand, namely the Respectful Schools: Restorative Practices in Education and the New Zealand Minister of Education's Positive Behaviour for [a] Learning Action Plan. A study of these international practices and underlying principles for dealing with discipline in pedagogical situations (Christian or secular) could provide guidelines for South African teachers and education authorities. [ABSTRACT FROM AUTHOR]

The aim of the research was to determine how learners of the various population groups experienced their situation at desegregated, historically white schools in South Africa. A questionnaire based on Vrey's model of the child's experience of his situation was completed by grade 11 learners at a desegregated historically white school. It appears that the desegregation of historically white schools was still plagued by a host of problems. New learners (Indian, coloured and black learners) were not sure that they were comfortable with the following (although it was encouraging that they did not find these issues prohibitively problematic either): their academic progress, their relationship with parents and the parents' involvement in the school, their relationship with teachers at the school, peer group relationships (internal segregation seems to persist), the curriculum, code of conduct, and accommodation of cultural diversity, and the school's policy on religious education. In conclusion, suggestions for follow-up research on the identified remaining problematic were made. The study should be extended to more schools, and methods such as interviews, ethnographic, phenomenological and phenomenographic approaches should be employed to acquire insight into the causes, dimensions and extent of problem areas. Perspectives of parents should also be surveyed, and international comparative studies are a potentially valuable source of knowledge, especially with regard to handling/accommodation strategies. [ABSTRACT FROM AUTHOR]

Combining Dennett's notion of detached curiosity with Alexander's notion of transcendental pragmatism, we propose in this paper, from a 'Martian perspective', that religious understanding and tolerance in education may be pursued from at least two different angles: (a) via the spiritual substrata of religions or via confessional pluralism or (b) via a combination of both. On the basis of a hermeneutic reconstructive interpretation of (a), we subsequently argue that current South African policy on education and religion has effectively placed a ban on confessional pluralism by relegating religious education to parental homes and religious institutions such as churches, temples and mosques. We conclude that it provides no opportunities for helping learners to understand the religious differences that they will have to engage with in future as adults. We suggest that it effectively engineers a pedagogy of religious essentialism and the subsequent reemergence (of an almost Bourdieuian model) of cultural and spiritual intolerance. [ABSTRACT FROM AUTHOR]