History of Education, Higher Education

This paper encourages the reader to think about the role history, or foundations, plays in educating graduate students in higher education programs.  In so doing it looks at the types of conversations scholars in other fields and disciplines have had concerning the value of teaching students to think historically in settings where history is not the primary mode of scholarship, before thinking critically about the conversation we have had as it concerns higher education graduate programs.

Chapter written for inclusion in University of Leeds Centenary publication 'Challenge and Renewal'. Includes many former staff and students in interview. Sadly the book was never published due to issues beyond the control of the editorial staff. The chapter describes the enthusiasm for amateur theatre within the university in the 1950s and 1960s, leading to the development of accredited BA and Masters' studies in Theatre at Leeds. It describes the development of the Workshop Theatre under Trevor Faulkener and Martin Banham, and also the Leeds Playhouse (subsequently the West Yorkshire Playhouse), under the initiative of Doreen Newlyn. A copy of the chapter is held at the University of Leeds Archives (Centenary Project, Baines Wing and University of Leeds Special Collections). The unpublished chapter was referenced in Sam Shepard and Mick Wallis' Drama, Theatre, Performance published 2004.

This book sketches the history of higher education, in parallel with the development of science. Its goal is to draw attention to the historical tensions between the aims of higher education and those of science, in the hope of contributing to improving the contemporary university. A helpful tool in analyzing these intellectual and social tensions is Karl Popper’s philosophy of science demarcating science and its social context. Popper defines a society that encourages criticism as open, and argues convincingly that an open society is the most appropriate one for the growth of science. A closed society, on the other hand, is a tribal and dogmatic society. Despite being the universal home of science today, the university, as an institution that is thousands of years old, carries traces of different past cultural, social, and educational traditions. The book argues that, by and large, the university was, and still is, a closed society and does not serve the best interests of the development of science and of students' education.

Many Americans in the nineteenth century argued for limited education for blacks –or no education at all for African Americans in the south. As a result, black churches took up the role and pushed for education as a means to liberate African Americans.1 The African Methodist Episcopal (AME) Church stands as a good exemplar for a black denomination that explicitly expressed in their policies that they understood the connection of education to African American liberation. This study is a historical analysis of the AME Church’s advocacy of African American empowerment through education from 1816 to 1893.

In the AME Church’s nineteenth century doctrinal statements and publications the leaders explicitly stated that education was a necessary component for black liberation. In this dissertation I argue that, although there were other organizations that pushed for African American education in the nineteenth century, the African Methodist Episcopal Church stood at the fore in advocating for education and connecting it to African American liberation. My primary question is: How did the AME Church connect their advocacy for black education to liberation for African Americans in the nineteenth century?
The dissertation will explore two aspects of liberation in the nineteenth century. During the first half of the nineteenth century–from the AME Church’s founding in 1816 through the end of the Civil war in 18652–the Church worked toward a liberation that
1 Elliot, G.M. “We Must Educate”. AME Church Review. (April 1885): 330-34.
2 Chapter Three begins in 1816 with the founding of the AME Church and ends in 1865 the end of the Civil War. 1865 is also significant because slavery was officially abolished in December of the same year with the passing of the 13th Amendment focused on the abolition of slavery and overcoming racial oppression. In the latter half of the nineteenth century from 1865 to 1893 –with the death of Bishop Payne– the AME Church focused on a liberation that was geared toward the notions of uplift and self-agency within the black community, namely black social, economic, and political advancement.
The last chapter will examine how this historical analysis has implications for transforming African American education in present times. The text will examine the black church and its ability to empower the African American community through education, focusing on research that has been done on the role of the contemporary black church in African American education.

The year 2015 marks the passing of the first fifty years of Wolfson College, Cambridge. In celebration of this a pictorial history of the College at the turn of the millennium is presented. This history recalls the College from the perspective of the students’, including the sporting activities of both Wolfson College Boat and Cricket Clubs, as well as of the student led AMAL Club, the Annual Summer Garden Party and the various excursions held during the year.

KEYWORDS
WOLFSON COLLEGE CAMBRIDGE, UNIVERSITY OF CAMBRIDGE, HISTORY, WOLFSON COLLEGE BOAT CLUB, WOLFSON COLLEGE CRICKET CLUB, WOLFSON COLLEGE AMAL CLUB, FORMAL HALL, WOLFSON COLLEGE ANNUAL SUMMER GARDEN PARTY, PUNTING, AUDLEY END HOUSE, BRANCASTER, NORWICH

n the following, we analyze the admission requirements to higher education, specialization history, in the History Faculties of the Universities of Bucharest, Cluj and Iasi. In the early 1950s, admission to higher education and especially history specialization was drastically controlled, given that this area was considered as one ideological. During this period, in most cases, the „file” of the would-be candidate was more important than his/her level of knowledge. In 1957, the Council of Ministers adopted the Decision no. 1003 of July 10, which provided an increased number of students coming from families of workers and poor peasants up to the percentage of 70-75% and. Thus, the aforementioned returns the study of the "file" in the admission exam for the candidates. Gradually, the importance of the candidate’s "file" decreased, being replaced entirely by knowledge examinations. Thus, in the mid and late 1960s degree graduates of technical secondary schools, with baccalaureate exam or its equivalent, could present to the admission exams for higher education. In the 1970s and 1980s, for the admission competition to higher education concerning extramural courses and evening courses could register candidates that "prove that are employed", besides the aforementioned conditions. Starting with the academic year 1977/78, the Education Ministry decided to replace history with a double specialization “history – philosophy". This change was accompanied by the merger of the two faculties at the main universities of Romania (Bucharest, Cluj, Iaşi). This measure proved to be an uninspired decision, which pointed in a documentary made by the Ministry of Education in 1989.
Keywords: history, admission, students, social structure, gender.

This paper explores the evolution and development of Indian Higher Education system under the East India company rule. Starting the narrative in 1784, with the establishment of Calcutta Madrassah, this paper argues that the establishment of the Calcutta University (and other metropolitan universities in India) should be properly explored in the context of the ideas of a university is and should be. Further, it is argued that the Calcutta University is one of the first examples of a bureaucratic university, one solely focused on economic necessity and constructed around 'degree-giving', divorced from the idealistic notions of university as a place to develop moral characters. Besides, given the colonial setting, the university set no goals of development of national identity or democratic participation.

This limited conception of the university has been carried through in Indian policy-making thereafter. The liberal ideology of independent India, which looked to enact political change without institutional disruption, insufficiently interrogated the ideas underlying the Indian universities. Besides, the practice of bureaucratic university has spread to metropolitan centers, shaping the debates and developments in English Higher Education.

The Archaeology and Anthropology (Arch and Anth) Tripos is a hundred years old in 2015. To mark the centennial the activities of the Department and Archaeological Field Club (AFC) around the turn of the millennium from 1999 to 2003 are recalled through photographs and the personal memories of the author. As with all history and historiography, this is a fragmentary and partial account of those years, dictated by the activities captured on film and by the memory of the author, nonetheless it provides a resource for those whose research focuses on the historiography of archaeology and academic departments, as well as rekindling memories amongst those who lived through and participated in the events recalled. In particular it proves informative not only on the range of archaeological fieldwork undertaken at Cambridge, but also on the levels of student diversity in the realms of gender, ethnicity, nationality, age, disability and socio-economic family background.

KEYWORDS
ARCHAEOLOGY, BIOLOGICAL ANTHROPOLOGY, CAMBRIDGE, ARCHAEOLOGICAL FIELDCLUB (AFC), TROINA, ALS, EVORA, ICKLINGHAM, WESSEX FIELDTRIP, BOYNE VALLEY, KNOWTH, DOWTH, NEWGRANGE, JESUS COLLEGE, WOLFSON COLLEGE, COLIN RENFREW, JANE RENFREW, CHARLES FRENCH, CATHERINE HILLS, MARIE LOUISE STIG SØRENSEN, JD HILL, SAM LUCY, CORNELIUS HOLTORF, ELIZABETH DEMARRAIS, DAVID REDHOUSE, PRESTON MIRACLE, PAUL BAHN, MARTIN JONES, DILIP CHAKRABARTI, CARLOINE MALONE, SIMON STODDART, DAVID BARROWCLOUGH, MARY CHESTER-KADWELL, PIPPA PAYNE, MARY LEIGHTON, EMMA ROUSE, NAJAT EL HAFI, MEGAN GOOCH, KATE ROBERTS, ALICE STEPHENSON, JO WILSON, GRAHAME APPLEBY, LAURA BURNETT, ANDREW SHAPLAND, JANE MATTHEWS, RIK SAYER, NICK GILMOUR,  NAOMI FARRINGTON, JUDY STANWELL, FRANCIS MORRIS, JULIE TAYLOR, HELEN FAIRCLOUGH, CATHERINE COOPER, ALEKS PLUSKOWSKI, PIP PATRICK, KIERAN WESTLEY, MATT BRUDENELL, FRASER STURT, ALI DRAPER, KATIE BARNES, ALLEGRA STRATTON, ADAM SCOTT, ANNE CLIFFORD, BRONWEN PRICE, FELICITY MCNAE, TEAGAN SCHWEITZER, V. KYRIAKEDIS, POLLY GROOM, E. LAURIE, HELEN FARR, J. MEADE, C. BOSTON, R. EVANS, NICO TYACK, ALISON LEPPARD, J. MOODY, H. MARSHALL, RUTH EVANS, JO BENDING, JESS TIPPER, SHEILA KOHRING, SARAH PARCAK, LILIANA JANIK, SIMON KANER, LINA TAHAN, GIANA AYALA, NICOLE BOIVIN, LEO WEBLEY, DAVID BERESFORD JONES, MARY-CATE GARDEN, IAIN MORLEY, LAMBROS MALAFOURIS, JESSICA RIPPENGAL.

Two women who have not been prominently featured in women's history neither fit standard narratives nor are readily intelligible. Progressive era intellectuals often held opinions that we would now regard as contradictory, but these two are exceptionally difficult to place in the normal frame. Eastman was a great organizer; Gildersleeve, long term Dean of Barnard, was a great promoter of women's causes, within a framework of women's organization, but also a major player in international affairs, serving as one of the representative to the founding of the UN and  as an activist against the foundation of the state of Israel. Their context is discussed and explained. But the mystery remains.