The Disenchanted Assembly: The Consultation on Religious Observance in Scottish Schools
This article explores issues of social inclusion, social cohesion, culture and identity in education. The medium through which these themes are addressed is a critical analysis of the consultation on religious observance in Scottish schools. The consultation took place between November 2002 and March 2003, under the aegis of the Religious Observance Review Group (RORG). The written and oral submissions to the consultation were analysed by a research team based in The SCRE Centre in the Faculty of Education at the University of Glasgow. The consultation exercise generated a large number of responses — over 1,400. This is considerably in excess of the number of responses to other recent consultations, and is a measure of the level of public interest generated by the consultation. For example, the consultation exercise launched in the autumn of 2002 by the Expert Panel on School Meals generated a total of 208 responses (Lowden and Pirrie 2002).
Evaluation of Prayer Spaces in Schools: The Contribution of Prayer Spaces to Spiritual Development
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CATHOLIC EDUCATION IN GLASGOW, LANARKSHIRE AND SOUTH-WEST SCOTLAND BEFORE 1872
The Catholic population of Scotland had reached its nadir by 1800. The population of the Lowland Vicariate was about 14,000 and Webster's census of 1755 had found only five 'papists' in the counties of Wigtown, Bute, Ayr, Renfrew, Lanark and Dumbarton.1 This situation was already, however, on the brink of rapid change. In 1797 a subscription list for the building of a Catholic chapel in Glasgow included 157 donors, the bulk of them Catholics resident in Glasgow itself.2 By 1822 Glasgow's Catholic population had reached 15,000. One indicator of the growth of the Catholic community and of the re-assertion of ecclesiastial control in Glasgow, Lanarkshire and the south-west was the growth of missions. The earliest was St Mirin's, at Paisley, in 1808. Other early foundations were at St Andrew's Dumfries in 1813, St Peter's Dalbeattie in 1814, St Andrew's Glasgow and St Mary's Greenock in 1816, and St Margaret's Ayr in 1822. There is evidence, however, even before the foundation of these missions, of an awakening to the need for education of Catholic children. It has been claimed that some Scottish Catholic schoolgirls were sent to the Bar Convent in York from about 1757 onwards for its Register of Admissions includes names clearly stated to be Scots.4 Of those who attended this school before 1850, only a few can be identified with certainty as belonging to the south-west: five from Kirkcudbrightshire and two from Dumfries, although Dalbeattie, with four, and Ardrossan, with three, are also represented at a later period. The Bar Convent also became a significant centre for 6migr6 French clergy at the time of the Revolution, a development which probably had a greater influence on the shape of Scottish Catholicism.5 The coming of French refugee priests to Scotland had an immediate impact on the provision of Catholic-education. Louis Capperon or Capron sought to establish himself as a teacher in Greenock in 1798; and his work was carried on after his death by his compatriot M. Lemonnier or Lemoine, who regularly assisted the first resident priest in Greenock, John Davidson, appointed in 1808 as pastor of a new mission which became St Mary's parish.6 About the same time the Abb6 Francois Nicolas, after spending some years in Paisley,