Module 2
Creating a Learning Climate

Gini Shimabukuro (2000) reminds us that, "At the heart of Catholic education is the call to build community among all members of the school. [A] nurturing classroom climate, a classroom community that cooperatively strives for success for each of its members, is essential to student learning.Therefore, the curricular starting point with students in the Catholic school is in building a community atmosphere in the classroom. The classroom as a community forms the culture for the development of the whole person." This same sentiment is repeated again and again in documents of The Sacred Congregation for Catholic Education including The Catholic School (n. 53) where the authors assert, "Christian Faith, in fact, is born and grows inside a community." The National Conference of Catholic Bishops of the United States went so far as to state "that the atmosphere and relationships in the school are as much the focus of the Catholic school as is the formal religious education class." Since this statement was made in 1976, many have argued that a community atmosphere is even more important than anything that is taught through the formal curriculum. When we are talking about a Learning Climate in Catholic Education, we are really talking about community.

Refer to Community-Building to see other powerful quotations which address the need for building community in the Catholic school. See also Dictionary of Quotations.

The Role of The School Report

In Saskatchewan, we are indeed fortunate to have provincial initiatives in education that coincide so naturally and fully with the Catholic view. With the advent of the Role of the School initiative in 2000, never has there been a better time to talk about community building in schools. It has been recognized by those both inside and outside of Catholic educational circles that Catholic schools are a natural place for community to grow and flourish. The School Plus concept that is advocated in the report is already happening in Catholic education where schools exist within the "Trinitarian partnership" of Home, School and Church. This is a relational and communicative Trinity that reaches out to the lost and alienated, and one that emphasizes the human virtues of cooperation, patience, forgiveness, and reconciliation. Indeed, one finds evidence of all of these in the Role of the School Report. Directly supportive of these virtues is the Report's emphasis on reaching out to troubled youth, economically deprived families, special needs students, and our aboriginal brothers and sisters.

The Role of the School initiative - while broader in scope than classroom community - nonetheless provides a blueprint by which community building can be incorporated in all facets of the educational enterprise. It also advocates the need of a strong spiritual foundation within all schools, an aspect for which Catholic schools are particularly well equipped to incorporate. The authors of the report quote the compelling words of University of Regina professor, Dr. Doug Stewart, who eloquently argues for a climate of "religious and spiritual understanding" within the school. Taken directly from the report is the following reference to this most important challenge that is being issued to all Saskatchewan schools (Tymchuck, 2001):

In a paper entitled, "The Place of Schooling: A Journey in Humanization", Stewart argues for the view that,
the primary "good" at which schools should aim is the humanization of children and young people or of helping them become persons "more fully."

In particular, Stewart argues for the role of the school in relation to heightening "the consciousness or awareness of each individual." Drawing upon the work of R. S. Peters (1974), he explicates this view as:

namely to empower individuals to make greater sense of the world and of who they are, a progressive "initiation" into the achievements of the human mind and spirit.These achievements include the natural sciences, the human or social sciences, mathematics, literature and fine arts, moral understanding, and religious or spiritual understanding.

Although the Task Force quite rightly began its consultations on the role of the school by focusing upon the changing needs of children and youth, Stewart's presentation was a strong reminder that one of those needs - the need that schools have been specially mandated to address - is the need for learning experiences calculated to promote the growth of mind and spirit.

The model of Curriculum Development for Saskatchewan Catholic Schools is sensitive to this call to create a learning climate within our schools that is cognizant of the need to instill within students a "religious and spiritual understanding." Much of what Dr. Doug Stewart eludes to can be found within both the Formal and Informal curriculum of the Catholic school, and is manifested in students' and teachers' ability to apply this understanding through the Integration of Faith and Life.

  • What is the main point that Dr. Stewart is making?
  • How does this aspect of The Role of the School Report support and compliment our goals as Catholic educators?
  • How do our goals as Catholic educators support and compliment the Report?
  • What advantage do Catholic schools have when it comes to meeting Stewart's challenge?

A Learning Environment That's Permeated With Love, Freedom & Witness

"From the first moment that a student sets foot in a Catholic school, he or she ought to have the impression of entering a new environment, one illumined by the light of faith, and having its own unique characteristics. The Council summed this up by speaking of an environment permeated with the Gospel spirit of love and freedom. Prime responsibility for creating this unique Christian environment rests with the teachers, as individuals and as community. The religious dimension of the school climate is expressed through the celebration of Christian values in word and Sacrament, in individual behaviour, in friendly and harmonious interpersonal relationships, and in a ready availability. Through this daily witness, the students will come to appreciate the uniqueness of the environment to which their youth has been entrusted" The Religious Dimension of Education in a Catholic School, Rome: 1988 (nn. 25 & 26).

Shortly before his death on the cross, Jesus said: "Love one another. Just as I have loved you, you should also love one another" (Jn 13: 34-35). Nothing defines our vocation as Catholic educators more than these words from the Master Teacher. Love needs to be the one aspect of Jesus' message that permeates all interactions, all curriculum areas and all that we do in a Catholic school. Our Christian witness and example in loving those whom we teach and those whom we work with, is the most important thing we can do as Catholic educators. Love is the most important consideration in Catholic curriculum development. It must permeate all that we think, do and say in the Catholic school. It is the most central aspect of the Informal Curriculum, one that both forms and informs the students who are the very focus of our efforts as Catholic educators.

A Learning Climate Which Reflects Social Justice

A wonderful website dealing with topics pertaining to social justice in the context of Catholic education has an opening statement which reads:

"The study, practice, and spirituality of Catholic social justice teachings may be hazardous to your hard-heartedness, complacency, skepticism, indifference, and hubris. Proceed at your own risk!"

Indeed, a Catholic view of social justice in schools may be hazardous to a culture that promotes competition, material wealth and individualism. A school cannot rightfully claim to be Catholic unless it has a learning climate that reflects the values and teachings of the Church on matters of Social Justice. Catholic social teaching is a central and essential element of our faith. Our commitment to social justice is at the very heart of who we are and what we believe. It is a commitment that must be passed on to students through both understanding of the issues and service, which is faith in action.

If we accept that an understanding of the issues and service towards addressing those issues are at the very heart of our Catholic mission, then we need to create a learning climate that encourages open and honest dialogue regarding fundamental human rights. Students need to be provided with learning experiences which allow them to read about social justice issues, as well as the opportunity to reflect upon the impact of these issues on the world. Such a learning environment is dependent upon the teacher. Teachers are the first who must become knowledgeable of those social justice issues pertaining to the many millions of people in the world who are sick, oppressed, poor, or neglected as a result of such things as unfair work practices, neglect for the environment, or indifference to the elderly and the unborn. Teachers need to be supported in their efforts to stay current and involved in human rights issues, both locally and abroad.

The information contained in the following Catholic websites can prove very valuable in the development of a Social Justice consciousness:

  • Study the above social justice websites and identify the most important justice issues that should be "core" in the Catholic school. How can you incorporate these in your instruction?
  • How does the Role of the School initiative address social justice? What part can you play at implementing the Role of the School initiative in a socially just manner?
  • From a Social Justice perspective, describe what is meant by "Faith in Action".

The Physical Learning Climate of the Catholic School

In addition to what has been previously discussed, there are those more obvious elements of the Catholic learning climate that also are important in curriculum and instructional planning. Aside from the relational aspects of community, there are also the physical aspects that create the symbolic elements of every school and every classroom. The Catholic learning climate needs to be a place that is rich in symbolism, ritual and models of faith as evidenced through the presence of: crucifixes, pictures of Jesus, pictures of the Pope, statues and pictures of saints, the lighting of candles during prayer and liturgical celebrations, the visibility and use of Holy Scripture, the presence of clergy, liturgical celebrations and prayer services. Of course, we must not forget that very essential feature of the Catholic classroom that has affectionately come to be known as the Prayer Corner. This is by no means an exhaustive list, but suffice it to say that a Catholic school and its classrooms must give all those who enter a sense of the Holy and a sense of our reverence for Jesus Christ. The educational mission of the school must be apparent in its symbols.

Aside from traditional Catholic symbols, the physical layout of the school and classroom are key in creating a distinctly Catholic learning climate. The arrangement of the desks in the classroom can speak to the type of community that exists within the classroom, not to mention the teacher's philosophy of curriculum and instruction. Furthermore, the area through which guests enter the school can present a welcoming climate by its arrangement of furniture and other items that create a sense of home.

  • How does the school or classroom's physical arrangement contribute to the learning climate? What can it say or not say about the school?
  • How do the symbols of the school contribute to the learning climate?
  • Which symbols are essential for the school? For the classroom?

Additional Points for Reflection: Use the following points as guide for having a "professional conversation."
  • Gini Shimabukuro (2000) presents the following questions with respect to classroom climate. Reflect on each of them: a) To what degree is the teacher's philosophy expressed through the classroom climate? b) Does the climate consistently enhance each student's self concept? [How?] To what extent does the classroom atmosphere foster student learning? c) Is the classroom climate microcosmic of the school climate? [Discuss in terms of your own school.]
  • What are the essential elements for creating a distinctly Catholic learning climate? Describe what this climate looks like and feels like in both the physical and spiritual sense.

References:

The Sacred Congregation for Catholic Education, The Catholic School, Rome: 1976

The Sacred Congregation for Catholic Education, The Religious Dimension of Education in a Catholic School, Rome: 1988

Shimabukuro, Gini. (2000). "Teaching and Learning in the Catholic School". Catholic School Leadership : An Invitation to Lead. Falmer Press. London and New York.

National Conference of Catholic Bishops, "Teach Them", Washington, DC: United States Catholic Conference, 1976, pp.7-8.

Tymchuck, M. (2001). Chair and the Instructional Development & Research Unit Task Force and Public Dialogue on the Role of the School Report. Final Report to the Minister of Education, Government of Saskatchewan.