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Spiritual Diversity in Modern Ontario Catholic Education: How Youth Imbue an Anti-Colonial Identity Through Faith

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Spiritual Diversity in Modern Ontario Catholic Education: How Youth Imbue an Anti-Colonial Identity Through Faith Spiritual Diversity in Modern Ontario Catholic Education: How Youth Imbue an Anti-Colonial Identity Through Faith by Terri-Lynn Kay Brennan A thesis submitted in conformity with the requirements for the degree of Doctor of Education Department of Sociology & Equity Studies in Education Ontario Institute for Studies in Education University of Toronto © Copyright by Terri-Lynn Kay Brennan 2010 Spiritual Diversity in Modern Ontario Catholic Education: How Youth Imbue an Anti-Colonial Identity Through Faith Doctor of Education 2010 Terri-Lynn Kay Brennan Department of Sociology & Equity Studies in Education University of Toronto Abstract Approximately one in two parents across the province of Ontario, regardless of personal religious beliefs, now choose to enrol their children in a public Roman Catholic secondary school over the public secular school counterpart. The Ontario Roman Catholic school system has historically struggled for recognition and independence as an equally legitimate system in the province. Students in modern schools regard religion and spirituality as critical aspects to their individual identities, yet this study investigates the language and knowledge delivered within the systemic marginalization and colonial framework of a Euro-centric school system and the level of inclusivity and acceptance it affords its youth. Using a critical ethnographic methodology within a single revelatory case study, this study presents the voices of youth as the most critical voice to be heard on identity and identity in faith in Ontario Roman Catholic schools. Surveys with students and student families are complemented with in-depth student interviews, triangulated with informal educational staff interviews and the limited literature incorporating youth identity in modern Ontario Roman Catholic schools. ii Through the approach of an anti-colonial discursive framework, incorporating a theology of liberation that emphasizes freedom from oppression, the voice of Roman Catholic secondary school youth are brought forth as revealing their struggle for identity in a system that intentionally hides identity outside of being Roman Catholic. Broader questions discussed include: (a) What is the link between identity, schooling and knowledge production?; (b) How do the different voices of students of multi-faiths, educators, administrators, and so forth, contradict, converge and diverge from each other?; (c) How are we to understand the role and importance of spirituality in schooling, knowledge production, and claims of Indigenity and resistance to colonizing education?; (d) What does it mean to claim spirituality as a valid way of knowing?; (e) In what way does this study help understand claims that spirituality avoids splitting of the self?; (f) How do we address the fact that our cultures today are threatened by the absence of community?; and (g) What are the pedagogic and instructional relevancies of this work for the classroom teacher? iii Acknowledgments I gratefully acknowledge the assistance and support of all those directly or spiritually involved in seeing this work through to completion. Initially, without the approved consent of the representative Ontario Roman Catholic school board where this research took place, the document before you would never have been. I applaud the board’s progressive stance in wishing to see this work come about. And I especially appreciate the progressive and compassionate nature of those colleagues who provided their time, assistance and lived experience to discuss the evolution of Ontario Roman Catholic school communities. Many of you, as educators of conscience, create and maintain safe and empowering spaces of difference and diversity daily for youth and I hope your own successes continue. The consistently helpful reassurance and unwavering vision of my supervisor Dr. George Dei, whose ability to develop and nurture the growth of all his students in body, mind and spirit amidst the turbulent arena of critical anti-colonial qualitative research is unarguably applauded. As well, the inspiration to persevere and continue to transition between the lenses of sociology, history and theology was guided and developed through my committee members, Dr. Elizabeth Smyth and Dr. Michael Attridge. The valuable recommendations and advice of Dr. Dei, Dr. Smyth and Dr. Attridge has kept the process flowing even when my life took me abroad. More recently, the dynamic ways of viewing this work and the encouragement to continue to tell the stories of youth in future work could not have come about without the enthusiasm and critical lens of the external examiner, Dr. Cynthia Dillard. I uncompromisingly offer my respect for each of these inspirational and dedicated academic professionals and their individual contributions and support to this work and future projects. To my family, especially my maternal grandmother and Nannie, Marjorie Gray, and my parents James & Florence Brennan, I wish to express how my pride abounds to be a descendent of your spirit and diverse identities and those that came before you. To each of you, who never doubted the faith in the work and ability to stay focused, I extend my heartfelt love, praise and tearful thanks. To my closest friends and sisters, Andrea, Brenda, Carol, Jo, Jodie, Julie and Lisa whom provided much sanity and comfort throughout these past six years, without your wisdom, your identities and your shared experiences through tears, laughter and multiple bottles of wine, I would not have survived. iv To my editor, best friend and partner in life, Mr. Mark D. Read, whose patience, keen eye for detail and determination to see me complete successfully, I owe the most sincere thank you and gratitude. Without his assistance and encouragement in all aspects of my world, I would certainly not feel as confident and proud in the contribution that this research will make to the discussion on youth identity, spirituality and Catholic education in Ontario. Moreover, his consistent patience, comfort and shoulder to lean, cry and laugh on, has rigidly provided a safe and progressive mirror for myself to take stock in those diverse identity spaces I occupy daily. You were an island and I didn’t want to pass you by. Thank you. Finally, I wish to offer the most direct and genuine thank you to those students and parents who took the time to complete the surveys, and/or volunteered their time, honesty, passion and conviction on the issues at hand. Their ability to provide some of the most thought-provoking and revealing words and ideas will hopefully not go overlooked nor unacknowledged by those who continue to take up critical ethnographic work on issues of identity in spirituality as well as educational theorists and facilitors. Without their voices, the comprehensive reason that I began and saw this work through would never have been sought with such interest, fervour and determination. I thank you from the bottom to the top of my person: space, history and identities. Special Acknowledgment & Dedication Lord Baxter Brennan (January 6th, 2003 – May 3rd, 2009) You began this journey with me, and side by side walked and listened to my struggles and accomplishments day upon day. Although your body left before completion, your spirit saw me through to the end. Your eyes, your kisses, your footprints and unconditional love will never be forgotten. Thank you for believing in me. v Table of Contents Acknowledgments............................................................................................................................... iv Table of Contents................................................................................................................................vii List of Tables......................................................................................................................................... ix List of Appendices .................................................................................................................................x Chapter 1 Youth Identity, Spirituality and Catholic Schooling ............................................. 1 1 Introduction .................................................................................................................................... 1 1.1 Roman Catholic schooling in Ontario: The history of struggles ........................................... 5 1.1.1 Prior to confederation – Ryerson’s legacy ............................................................................................ 5 1.1.2 Since confederation – Davis’s legacy & the politics of equal-funding ....................................... 9 1.2 Roman Catholic schools versus public schools.........................................................................14 1.2.1 Roman Catholic schooling: Communities of respected identities.............................................17 1.3 Liberation theology in theory and practice...............................................................................20 1.3.1 What would a theology of liberation look like in schooling?......................................................23 1.4 Research objectives: Identity, faith & schooling......................................................................25 1.5 Personal subject position, lens and bias.....................................................................................26 1.6 Chapter outline....................................................................................................................................29
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