Professional Documents
Culture Documents
Building Boys Into Men The Relationship
Building Boys Into Men The Relationship
by
Dewain E. Smith
Doctor of Philosophy
Capella University
May 2013
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Abstract
The purpose of this qualitative, ethnographic study was to discover whether a relationship
exists between discipline and spirituality in high school males. This study is important
because it will apply traditional reasons for Catholics to send their children to private
Catholic schools, to the disciplined curricular rigor and spiritual environment offered at
one single-gender, military and college preparatory, Catholic high school. This
stakeholders, ranging from 18 to 65 years of age. The following data was used for
comparative study of randomly selected blind (unnamed) student data, from JROTC and
Administration records. These data were collected and analyzed to provide validity and
integrity to interpreted qualitative data, and added a quantitative component to the study.
The researcher’s analysis considered the data collected to identify the themes that
emerged, and to find the voice of the stakeholder community. The study revealed 8
broad sub-themes that were paired as follows: (a) choice and culture; (b) brotherhood
and camaraderie; (c) acculturation and enjoyment; and (d) Catholic and Mass. From the
sub-theme pairs 4 overarching major themes emerged. They were choice, brotherhood,
acculturation, and Catholic. These major themes represent the heart of the investigation.
The study revealed that a relationship does exist between discipline and spirituality. This
formal education stopped at the fourth grade because he needed to work to help support
his family financially. Mom completed an eighth grade education from a Lutheran
school, and helped her family, until she married. Together, they provided food, clothing,
and shelter for their large family of 7 children, while nurturing each of us through love,
It was Dad’s dream that one of his children, grandchildren, or great-grandchildren would
work toward an advanced degree, a doctorate. It was Mom’s patient love and prayer,
This dissertation is also dedicated to Martha Diane Smith, my wife and best
friend, for her love, tireless encouragement, and patience during my numerous hours of
study, research, reading, praying, writing, and times of frustration. Her inspiration was
often subtle, to include watching countless home repair shows, knowing that my
preference would be to work on the dissertation, rather than watch another house show.
To our children: Paul (Christina), Mary Catherine (Jimmy), Anne Elizabeth (Carl), Lydia
(Kevin), and our 4 granddaughters, and 9 grandsons, for their support. To my siblings:
Mary Brennan (Larry), Fatty Smith (Billy), Thelma Jones (Reuben), Walter Smith, Henry
Smith (Cheryl), and Darlene Lomax, for their support, and for allowing me to be the
family representative for the honor of the dissertation challenge, and advanced degree.
iii
Acknowledgments
First, sincere and heartfelt gratitude to the mentor and chair of my dissertation
committee, Dr. Michael Marrapodi, for his incredible patience, guidance, encouragement,
insights, standards of excellence, and his subtle instructive and constructive suggestions.
Second, special thanks to Dr. Stephen O’Brien, and Dr. Cheryl Doran for being
the members of my dissertation committee. Thank you for timely responses, corrections,
and encouragement.
Third, thank you to all the members of the stakeholder community, especially to
encouragement, and support, especially to Dr. Deborah Antosca, Brother Tim Brown,
Jennifer Duclos, Cheryl Ganem, Jim Hicks, Jacob Horne, Brennan Lemieux, Sandra
Levin, Ray Osorio, Joe Tvrdy, Doug Willett, Nicole Willett, and Fr. Frank Ziemkiewicz.
Last, but certainly not least, thank you to my professional learning community for
their guidance and support, especially Colonel Manson John Owens, Fr. Anthony
Wesolowski, Fr. Douglas Clark, Dr. Gretchen Reese, Ms. Anne Pinckney, and Rev. Mr.
George Foster.
iv
Table of Contents
Acknowledgments iv
CHAPTER 1. INTRODUCTION 1
Rationale 14
Research Questions 16
Definition of Terms 18
Limitations 21
Introduction 26
Spirituality 54
Summary 63
v
CHAPTER 3. METHODOLOGY 65
Introduction 65
Statement of Problem 66
Research Questions 67
Research Methodology 69
Research Design 71
Sources of Data 74
Panel of Experts 77
Validity 78
Reliability 80
Ethical Considerations 87
Summary 89
Introduction 91
Descriptive Data 93
Data Analysis 96
Results 127
Summary 129
Introduction 130
vi
Summary of the Study 130
Recommendations 140
Implications 144
REFERENCES 146
vii
List of Tables
viii
CHAPTER 1. INTRODUCTION
Historically, members of the Roman Catholic Church have sacrificed time, talent,
and treasure to place their children in Catholic Schools (Hamill, 1922; Spring, 2008).
They have expressed support for continuing Catholic education for their children (Dodd,
2010). The Catholic Church has sanctioned different religious orders to sponsor,
administrate, and support Catholic Schools throughout the United States (Martin, 2010;
Rivers, 2005). The Benedictines, Franciscans, Jesuits, Marists, and the Sisters of Mercy,
have active schools throughout the United States and some orders are active in the
rigor, a safe environment, a high moral standard, and a spiritual atmosphere (Chittister,
2004, 2010; Dodd, 2010; Meisel & del Mastro, 1975). Catholic Schools have been
successful in nurturing students through prayer, study, and practice of the Catholic
Church (Dodd, 2010; Martin, 2010; Rivers, 2005). Many Catholic Schools are
coeducational, but some are single-gender schools. The primary focus of this study was
to discover the relationship of discipline and spirituality, through curricular rigor, in the
This study is important because it applied traditional reasons for Catholic parents
to send their children to private Catholic schools to continue their Catholic education
(Dodd, 2010; Hamill, 1922; Rivers, 2005; Spring, 2008), to the disciplined curricular
1
military, college preparatory high school. These reasons face a current challenge of
some tuition free public schools often challenge the motivation of parents, who desire the
continuing Catholic education of their sons, to send them to tuition based Catholic
schools (Dodd, 2010). In an attempt to compete with the programs of some public
schools, Catholic schools face choices and decisions to secularize their core curriculum
(Rivers, 2005). Parents and students face choices of commitment to continuing Catholic
education (Dodd, 2010). Parents and students face the challenges of perceived spiritual
competing program opportunities, curricular rigor, and attitudes toward discipline offered
also used to refer to academic subject areas. There are many variations to the definition
of the word discipline; differing ways to approach the word discipline; differing ways to
discipline, and the values related to discipline. There are many paths and approaches to
effective discipline (Gurian, 2011), especially when discipline is used in reference to high
training, which incorporate some levels of remediation and punishment. The study
addressed spiritual formation in the bifurcated context of spirituality and religion. The
study focused on the relationship of discipline to spiritual formation for the students at
2
Catholic Boys High School through the curricular rigor of world languages, social
sciences, mathematics, sciences, athletics, fine arts, Army JROTC, and religious studies.
2009; Yin, 2011). The ethnographic setting was Catholic Boys High School. The
mission of the school is to train boys to become men of impeccable integrity, through the
the organization’s online profile, 2011). The population was composed of students,
for students in single-gender schools (Sax, 2005, 2009; Selznick, 2009). Research
administration and faculty members, and the spiritual formation of high school males
(Gurian, 2011; Dodd, 2010; Sax 2005, 2009). Gardner (2008) highlighted the importance
of teachers and administrators serving as role models and mentors for boys (Selznick,
2009), and Wagner (2008) agreed that the “need and value of mentoring and coaching
from older adults” (p. 257) helps students stay connected. High school males respond to
generational teaching, and to being taught by older males (Tyre, 2008; Wagner, 2008).
2005, 2009), and to different teaching structures (Gardner, 2004). High school males, as
compared to high school females, respond differently to curricular discipline, and have
different disciplinary training needs (Gardner, 2004; Gurian, 2011; Sax, 2005, 2009).
3
Boys enter Catholic Boys High School from a diverse group of feeder schools,
some Catholic, others with different religious affiliations, and some public schools. They
discipline, a new challenge. After four years of training in the curricular rigor of the
school and in the discipline of their person, they develop into well-rounded, wholesome
young men, capable of expressing spirituality in their respective choice of prayer and
worship (Dodd, 2010; Nunes, 2009). They have received training to serve as the
The mission of Catholic Boys High School (as shown in the organization’s online
profile) is to prepare these future leaders in mind, body and spirit (Cunningham, 2010),
through curricular discipline of their coursework, Army JROTC, fine arts, athletics and
knowing the limits (MacKenzie & Stanzione, 2010), to the surety of being held
accountable (Curwin, Mendler & Mendler, 2008), in knowing that people care about
them (Kunjufu, 2011), and to the implicitly spiritual (Chittister, 2010; Overberg, 2006;
Rohr, 1988, 2011), disciplined, and safe environment of their school. There were no
males in a single-gender, private, and military, Catholic school. Due to this void in the
literature, this study provided a new and different approach to how boys are formed
through discipline related to curricular rigor, in a spiritual environment, and filled a gap
4
Background of the Study
Catholic Boys High School was founded in 1902 and is distinguished from other
forming boys into men (as shown in the organization’s online profile). Fostering this
reputation is the pride associated with providing a safe and secure learning environment,
Shirley, 2009), and the relevance associated with course requirements, training in
personal discipline, acceptable forms of discipline related to training, and the perception
of spirituality at Catholic Boys High School may have changed with time. Acceptable
punishment for misdeeds in 1902, were viewed differently a century later in 2002, and
are viewed differently based on changing state (Barge, 2011) and current federal laws
(United States House of Representatives Committee on Education and Labor, 2009). For
example, it is somewhat ironic that many boyish pranks of yesteryear (Gorton & Alston,
2009) are viewed in the current educational environment as “bullying, harassment, and
intimidation” (Barge, 2011, p. 1), or blustering, (Tyre, 2008) and may result in severe
disciplinary correction and remediation, or carry severe legal consequences based on zero
tolerance policies.
1902, the initial motivation is much the same. Many parents want their children to have
continuing Catholic education (Dodd, 2010; Thornton, 2010). They are passionate about
having this education take place in a disciplined, safe environment that is conducive to
5
learning (Dodd, 2010). The initial motivation to provide an all-male Catholic high school
stemmed from the desire of parents to continue the Catholic education of their sons (as
Synonymous with continuing Catholic education for their sons, parents welcomed
and strongly supported the discipline provided by the Benedictine monks stemming from
the Rule of Benedict (Chittister, 2010). “Ora et labora,” “Work and Pray,” “Pray and
Work” benefitted the boys by keeping them busy and productive by reducing idle time
and mischief (Meisel & del Mastro, 1975). Historically, the Rule of Benedict directed
the formation of a young man in the path of spiritual training and personal discipline
(Chittister & Williams, 2010). The Rule stressed the value of the communal setting and
the security derived from the monastic structure (Meisel & del Mastro, 1975). Discipline
remediation and spiritual guidance (Chittister, 2004). Discipline also included measures,
training (Lemov, 2010) and studies to develop well-rounded and wholesome young men
science, language, and social sciences became the standard for this institution. The rigor
of a JROTC program provided another element of training and discipline for these young
cadets through strict military courses, leadership, respect for the chain of command,
strategic athletic skills standards, and competitive physical training/fitness (PT) tests and
Cadet Challenges. The military has a unique aspect of spiritual formation based on the
6
the model of a disciplined boy, the initial school sponsored athletic programs were
Twenty-first century boys are different from the generations of their fathers and
grandfathers (Sax, 2005, 2009; Wagner, 2008). Tyre (2008) pondered the current and
obvious changes that are apparent in the twenty-first century boy. There are
environmental factors and technological advances (Christensen, Horn & Johnson, 2011)
which relate to and reflect these differences. The Internet and the instant access to broad
categories of information may account for many boys trying to multitask, as well as their
ability to secure interest-based information (Wagner, 2008). The educational focus, the
methods of teaching and learning (Curwin et al. 2008), classroom management (Antosca,
1997; Tyre, 2008), and the requirements for success are different.
paradigm shift from the explicit focus on the Rule of Benedict in a communal setting, to a
more subtle and implicit, almost generic focus on the Rule, may be observable and
predictable. The Rule of Benedict is implicit at Catholic Boys High School, with a daily
schedule that includes prayer each morning, noon, and at the close of the school day. It is
customary for students, faculty, and administration to stop, stand, and pray at these times
during the day. Other activities specifically aimed at the spiritual and formative side of
student activities include a monthly mass and penance services during Advent and Lent.
Religious Studies courses for each year of the four-year high school experience are in
accordance with the United States Conference of Catholic Bishops (USCCB) core
7
The students are required to engage in religious studies. Religious studies classes
present the tenets of the Roman Catholic Church, and the Deposit of Faith defined as
“Sacred Scripture and tradition passed down through the Apostolic Fathers” (Armenio,
2007, p. 32). The religious studies classes do not explicitly focus on converting non-
Catholic students to Catholicism. The religious studies classes do not teach catechesis,
which would specifically focus on the instruction in the Roman Catholic Church for
has not been baptized in the Christian tradition” (Thomas & Santos, 2007, p. 131).
Catechumens are those who have made a decision to become members of the Roman
Catholic Church through “training in doctrine and discipline before baptism” (Merriam-
Catholic Boys High School complies with the Bishops’ vision for religious
instruction at Catholic high schools. Ninth graders study Old and New Testament with a
fourth quarter focus on the Judeo-Christian views of human sexuality. Tenth graders
study morality. Eleventh graders study life choices, including marriage and vocations.
Twelfth graders study Church History and Religions of the World. One historical
exception to the religious studies curriculum is that a Jewish Rabbi teaches Jewish studies
to Jewish students. The religious studies classes are required for all students, and, while
respecting all religious values, these classes present the Catholic perspective (USCCB,
2008).
The Benedictine presence has changed at the school. The number of monastic
priests and religious has diminished due to the age and health of the monks (Rivers,
2005). Qualified instructors, two Catholic laity and one deacon ordained for the local
8
diocese, teach the religious studies classes. In some conversations, some stakeholders
have verbally expressed their concern about the current state of the Benedictine presence
at the school. Benedictine presence, in this instance, would mean the number of monks,
priests, and brothers, wearing the Benedictine habit or clerical attire. Concern for the
Benedictine presence includes both Catholic laity and religious in positions of authority
Year). The percentage of non-Catholic, non-clerical faculty has increased (as stated in
the institution’s annual report for 2011). The percentage of non-Catholic students has
increased (NCEA Data Bank School Summary Form: 2010-2011 Academic Year).
Regardless of the changing description of the Catholic presence, parents of Catholic and
non-Catholic boys follow a historical precedent (Dodd, 2010; Hamill, 1922; School
Website, History, 2011) to entrust their sons to the perceived relevance of the academic
rigor (Hargreaves & Shirley, 2009), discipline, and spiritual environment of Catholic
Parents of boys of varying ages indicate the same concerns that boys are not
engaging in their studies (Sax, 2009), boys are not responding to their educational
environment (Tyre, 2008), and many boys have mentally checked out (Gurian, 2011), or
at least distanced themselves (Selznick, 2009) from not some, but most of their course
requirements. A small percentage of juniors and seniors choose to leave the JROTC
program at Catholic Boys High School. The reasons vary from not liking the structure, to
not wanting to wear hot uniforms, to unhappiness over their rank. Seniors frequently
choose to leave their favorite sport. The reasons vary from being tired of the sport
9
because training is virtually year round, wanting to experience a different sport, or just
wanting to relax and focus on their academic coursework (Thompson & Barker, 2008).
Some students state that they are tired of being taught religion (Thomas & Santos,
2007). Some say they choose to abandon their belief in God (Chittister, 2004). Others
state that they have never gone to church because their family just does not go to church
(Rohr, 1988). Some have found their place in a different faith experience, walk, or
preference (Martin, 2010). Some are genuinely searching for God (Chittister, 2010;
Rohr, 2011). An attitude of disinterest and apathy was occasionally noted at different
It is not known how and to what extent, a relationship exists between the
discipline of curricular rigor and spiritual formation in high school males at Catholic
Boys High School. The perceived value of academic excellence, curricular rigor, and
question. The parental motivation to pursue continuing Catholic education for boys may
tuition based education. The parental view of conscientious or obligatory ties to the
Roman Catholic Church, and the previous acceptance of expectations or mandates by the
Church for the education of children may be different or changing (Rivers, 2005). The
legacy tradition, which focused on the boy attending Catholic Boys High School because
his grandfather, father, or uncle attended Catholic Boys High School, may be changing.
Some parents may allow the boy to choose the high school he attends. His choice may be
his preference for sports and fine arts opportunities, rather than on continuing Catholic
10
education, the perceived spiritual environment, the discipline associated with curricular
rigor, the discipline associated with a JROTC program, or the single-gender school
environment.
2011; Martin & Luke, 2010; Sax, 2005, 2009, 2010; Tyre, 2008). Information
inconsistent (Payne-Gold, 2010; Smith, n.d.). Although literature supports the research
area of single-gender study in both males and females, it does not specifically address or
and spiritual setting. The study was of concern to the researcher because the researcher is
preparatory high school. Due to this gap in research, and the desire to add to the
coeducational private or public schools. What was unknown was whether there is a
school educational environments. What was unknown was whether there is a perceived
11
educational environments. A study was needed to explore how, and to what extent, a
relationship exists between curricular discipline and spiritual formation in high school
males. A study was needed to increase the understanding of the relationship between
military school. A study was needed to provide information to guide and assist parents
and their sons when making a decision to pursue continuing Catholic education.
The purpose of this qualitative study was to understand the relationship between
discipline associated with curricular rigor and spiritual formation for the students at
Catholic Boys High School. Catholic Boys High School is a single-gender, Catholic, and
military, college preparatory high school located in the southeastern United States. Many
changes have taken place since the founding of Catholic Boys High School in 1902, and
in the 48 years since Vatican II (Rivers, 2005). The mission statement of the school
continues to be to build boys into men, through the various forms of discipline associated
researcher conducted this field-based study (Yin, 2011) at the school over a five-month
at the school, the researcher was a participant-observer (Yin, 2011) in the research.
Members of the Catholic Boys High School stakeholder community were the invited
participants.
12
The researcher observed, inquired, and interviewed individual participants, and
diverse groups of stakeholders. The researcher was careful to record the data collected
during the process of interviews, which represented the voice of the participants. The
related to the lives of the people of the stakeholder community. The researcher recorded
information, and wrote rich interpretive text related to the emerging themes that
developed. The researcher worked to “collect, integrate, and present data from a variety
of sources of evidence” (Yin, 2011, p. 9) as part of the study conducted at Catholic Boys
High School.
supporters of this school community. The stakeholder community changes with time,
and the level of individual involvement. The Catholic Church has changed since Vatican
II (Rivers, 2005). The Catholic identity of Catholic Boys High School has changed. This
research explored the perceived value of discipline associated with curricular rigor, and
the perceived value of spiritual formation of the 21st century boys of Catholic Boys High
School to ascertain whether a current relationship exists. At this stage in the research, the
relationship between the discipline associated with curricular rigor and spiritual
formation of the students at Catholic Boys High School was defined as a perceived value.
This perceived value may change as the stakeholder community changes and evolves
with time. The study examined the thoughts, values, and criteria of this stakeholder
community.
13
Rationale
The researcher identified several factors that indicated and supported a need for a
study at Catholic Boys High School. The planned research was qualitative in
methodology, ethnographic in design, and the research site was Catholic Boys High
School. The researcher was a participant-observer (Yin, 2008) based on his interest in
boys. The Roman Catholic Church has been more visible since Vatican II (Rivers, 2005).
According to Rivers (2005), the past 48 years have altered the institutional presence of
the Church, and have fostered inclusiveness and ecumenical dialogue, while maintaining
the integrity of the teachings, dogma, doctrines, and practices, which are required of the
faithful who profess membership in the Roman Catholic Church. Similarly, some
presence of a religious community, are facing crises (Rivers, 2005). The post-Vatican II
inclusiveness of the Church, the expanding ecumenical dialogue, and the changing
“dominant culture which was set apart” (Rivers, 2005, p. 6) related to things Catholic,
Exacerbating the crisis related to the changing Catholic presence at Catholic Boys
High School is the perception of the supporting stakeholder community. The perception
may stem from the value associated with the historic methods of discipline associated
with curricular rigor as compared to current requirements. The perception may stem
from the number of priests and religious monks teaching in the classrooms, and the
14
and military, college preparatory high school. The perception may stem from concern
Additionally, there is evidence that identifies a growing concern for the education
(Selznick, 2009), discipline, and spirituality of boys (Gardner, 2008). Many argue that
this concern is widening and that it has reached the level of a crisis in the education of
boys (Sax, 2005, 2009, 2010; Selznick, 2009; Tyre, 2008). Parents face an ethical
(USCCB, 2008) and financial (Dodd, 2010; Thornton, 2010) decision when choosing
public or private, single-gender (Harris, 2010) or coeducational schools for their sons.
Many boys continue to struggle with their personal discipline (Gardner, 2008),
their study ethic, and their desire to achieve excellence in their endeavors (Gardner, 2008;
Gardner, Csikszentmihalyi, & Damon, 2001). Many boys struggle with their desire to
continue in the faith walk, religion or the spiritual path of their parents (Magaldi-Dopman
& Park-Taylor, 2010). This study should add to the academic discussion of single-gender
education. This study should add to the academic discussion of discipline associated with
stakeholder community who support this small high school with its historic diversity.
diverse, spiritually diverse, and male. This diversity may have added value to the study.
This study filled a gap in the literature related to high school males in a diverse single-
gender educational environment. This study was worthwhile because it provided a better
15
curricular rigor and spiritualty, in high school males, at a single-gender, tuition-based,
Catholic, and military, college preparatory high school. Future research may include a
schools.
Research Questions
whether a relationship exists between discipline and spirituality in high school males.
1. What is the perceived cultural influence for students at Catholic Boys High
2. What is the perceived cultural influence for students at Catholic Boys High
Catholic, tuition-based, and military, college preparatory high school. The stakeholder
community participated in the study. The data collected led to the answers to these
questions.
community. These data were expected to inform the study with how parents and students
determine the value associated with attending Catholic Boys High School. Data were
collected through observations of students and teachers in the classroom settings. These
16
data were expected to inform the study with how students and teachers collaborate and
Data were collected through a quantitative survey of alumni, and existing records
from the JROTC department, and the office of the principal. These data were expected to
inform the study with how students have performed statistically, and how alumni
“Interviewing, observing, collecting and examining (materials), and feeling” (Yin, 2011,
p. 129) were the “four field-based activities” (Yin, 2011, p. 129) used to collect data to
Catholic education, discipline, and spirituality. Some are quantitative studies dealing
with different aspects of spirituality and religion (Ahern, 2009; Archuleta, 2010; Bartlett,
2010; Cho, 2011; DeSilva, 2010; Harris, 2010; Huppe, 2010; Kim, 2010; Mazzula,
2009). Some are qualitative studies dealing with different age groups of students in
Catholic educational environments (Blash, 2010; Chang, 20009; Creagh, 2011; Domfeh-
males in a single-gender, Catholic, and military, college preparatory high school. This
rigor as one of the inductive, personal, and intrinsic predictors influencing discipline and
17
Additionally, there were two implications that this study was able to address.
First, if the results support the hypotheses of the study, the study would bridge the gap in
curriculum for Catholic high schools, and the Catholic Church’s belief that Confirmation
is an initiation sacrament (Tkacik & McGonigle, 2007) for young people, but not a
definitive end to their need for spiritual formation. Second, if the results do not support
the hypotheses of the study, the findings may assist religious studies teachers in
and provide a broader teaching definition based on the difference between religious
education and catechesis. This research may help Catholic schools determine the benefit
curriculum. This study could lead Church officials, school administrators and teachers to
a better understanding of the perception of high school males toward the levels of
spirituality to this relationship, and where spirituality and discipline either intersect,
Definition of Terms
There are a number of terms important to this study. The list of terms included
18
Acculturation. Acculturation is a decision to move from one culture and to enter
a different culture. It is the adjustments that must be made in attitude, behavior, and
St. Benedict said, “All guests should be welcomed as Christ” (Martin, 2010, p. 3).
Catechesis. “An education of children, young people, and adults in the faith of
the Church through the teaching of Christian doctrine in an organic and systematic way to
make them disciples of Jesus Christ” (Catechism of the Catholic Church, #5, 426-427, p.
869).
conversion and faith to maturity, in response to the divine initiative and in union with an
Catholic (catholic). “The word catholic comes from a Greek word which means
the pope in Rome (Roman Catholicism)” (Thomas & Santos, 2007, p. 118).
inspired students whose learning connects with their dreams and their lives are the most
likely to push themselves to higher levels of achievement” (Hargreaves & Shirley, 2009,
p. 22).
19
Discipline. First, it is “a distinctive mode of cognition that characterizes a
original country, specifically language, traditions, realizing that this might slow the
everyday norms, rituals, and routines in detail” (Yin, 2011, p. 17). “Ethnography is a
strategy of inquiry in which the researcher studies an intact cultural group in a natural
researcher locating in the real-world setting being studied” (Yin, 2011, p. 17).
service and worship of God” (USCCB, Catechism of the Catholic Church, 2000, p. 896).
community, pray together, and generally share a common work, either within a
monastery or among the people; more common in the Catholic Church and Orthodox
Churches than in other Christian denominations” (Thomas & Santos, 2007, p. 120).”
Self-discipline. “Refers to the state of being able to do something the right way.
In the meaning of self-discipline: the ability to make oneself do things all the way
through and in the form of the word that refers to a body of ideas or method of thinking
20
(as an academic discipline). At the core of this definition is teaching—teaching students
Limitations
the researcher was a participant-observer at the research site, Catholic Boys High School.
There were no qualitative studies addressing these specific criterions. Therefore, this
research was empirical and the following limitations were present in this study:
1. This study specifically addressed discipline and spirituality for high school
2. This study did not address discipline and spirituality for high school females
3. This study did not address discipline and spirituality for males or females at
4. This study did not address discipline and spirituality for elementary school
and spiritual formation will vary with each school’s goals and mission.
5. This study may be generalizable for the students, parents, alumni and faculty
It is possible that the study is generalizable, in some respects, for some stakeholders in
some other or similar educational environments, especially those where high school
males are a substantial percentage of the school population. Some aspects of the study
are generalizable in Catholic or other church specific, single-gender, girl’s high school
21
settings, especially in respect to the discipline associated with curricular rigor (academic
excellence) and spiritual formation. It is distinctly possible that the findings in this study
There are many ways to approach a study with the intent to collect data,
discovering why one particular research design was preferable to another. The reason
qualitative research was chosen for this study is directly related to the work of two well-
known qualitative researchers, Creswell (2008, 2009), and Yin (2011). For example, the
decision process included the possibility of conducting a study at Catholic Boys High
School using a quantitative design to examine up to 25 years of existing records from the
JROTC Department, 8 years of AP scores, or the ethnic and racial diversity, or a single
ethnographic study, at Catholic Boys High School, with the researcher conducting the
his three categories of a research design: philosophy, strategy, and method of collection.
ethnography because it involves the participation of the stakeholders, records the voice of
the participants, and allows the researcher to interpret the findings. The influence of Yin
(2011) included his five features of qualitative research: (a) “real-world conditions,”
22
(b) “views, and perspectives of the people in the study” (p. 7), (c) “covering the
contextual conditions,” (d) “emerging concepts,” and (e) “multiple sources of evidence”
(p. 8). This study was qualitative, adds to the body of qualitative research, and carries
forward the work of Creswell and Yin, while exploring the relationship between the
discipline associated with curricular rigor and spirituality or spiritual formation in the
school. The study was ethnographic. The research site was Catholic Boys High School.
had the opportunity to examine essays and documents, field notes of student work, and
conducted interviews with current students, alumni, teachers, parents, and other
stakeholders.
Discipline and spirituality are complicated concepts and are pervasive in the lives
of every human being (Catechism of the Catholic Church, 2000; Gutek, 2004; Lappin,
2011; Rivers, 2005; Tkacik & McGonigle, 2007). A qualitative study was helpful in
1. What is the perceived cultural influence for students at Catholic Boys High
2. What is the perceived cultural influence for students at Catholic Boys High
23
students, 30 faculty, 5 administrators, and 50 alumni, and 50 parents, clergy and other
was coordinated with the researcher to visit different classes that represent the
curriculum, for the purpose of observing and recording field notes. The study was
qualitative and ethnographic with added validity from a 25-question survey sent to the
active base of 1,900 alumni. The questionnaire was computer generated and distributed
ethnographic setting was Catholic Boys High School. The mission of the school is to
train boys to become men of impeccable integrity, through the various forms of discipline
profile). The population was composed of students, alumni, faculty, administration, and
other stakeholders who form a community supporting a small, private, male, military,
Historically, members of the Roman Catholic Church have chosen to place their
children in Catholic Schools (Hamill, 1922; Spring, 2008). Catholics have explicitly
supported Catholic schools, and promoted continuing Catholic education for their
children (Dodd, 2010). Parents, Catholic and non-Catholic, have chosen to send their
children to Catholic schools because these schools have a long-standing reputation for
24
2004, 2010; Dodd, 2010; Meisel & del Mastro, 1975). Catholic Schools have been
successful in nurturing students through prayer, study, and practice of the Catholic
Church (Dodd, 2010; Martin, 2010; Rivers, 2005). Many Catholic Schools are
coeducational, but some are single-gender schools. The primary focus of this study was
to discover the relationship of discipline and spirituality, through curricular rigor, in the
sources from 2008 to the present. A few seminal (older) works are foundational to
current works by the same authors. Sections included in the literature review are the
25
CHAPTER 2. LITERATURE REVIEW
Introduction
The title for this study began with a statement (as shown in the organization’s
online profile) from Catholic Boys High School, which refers to the historical mission of
the school, in the context of helping boys to become men who are capable of being
private, Catholic, and military high school for boys. By description, historically and
Benedict and the Rule of Saint Benedict (as stated in the organization’s online profile).
By definition, discipline related to curricular rigor is the challenge to a high school male
to perform to the best of his ability academically, in his core curricula and military
coursework, and physically, in his military and/or sports training (as stated in the
male to develop his inner self, through prayer, catechesis, or religious studies, to aspire to
develop his knowledge and the attributes of faith (as stated in the organization’s online
profile).
The study is of interest to the research field because it adds new and specific
qualitative and ethnographic information into the body of research. The study addressed
the gaps and the deficiencies referred to as the “lacuna” (Yin, 2011, p. 61) of literature.
26
research setting. This study was qualitative and ethnographic. The study included
military, and Catholic school environment. It provides and extends prior research
pertaining to Catholic education at different levels. The study filled the gap of
qualitative, ethnographic research at a specific research site called Catholic Boys High
School.
The study was of interest to the researcher on many levels, beginning with
the Catholic clergy in the United States, and the expressed need by parents of school age
(Spring, 2008), and to avoid the secularization of their children (Creagh, 2011). This
study was of interest to the researcher because the research topic lends itself to qualitative
research, Catholic education, single-gender education, and matters of faith. The research
question was “What is the relationship between discipline and spirituality in high school
ethnographic setting of Catholic Boys High School. Ethnography allowed the researcher
to listen for the voice of the stakeholders. Listening to the voice of the stakeholders
informed the study with developing theories, or perhaps a “grounded theory” (Creswell,
2009, p. 70), garnered from inductive data collected, coded, interpreted, and placed
The study addressed this topic of concern and provided new research where
to discover how and to what extent a relationship exists between the discipline of
27
curricular rigor and spiritual formation in high school males at Catholic Boys High
School. To explore this phenomenon, the researcher chose a “selective review” (Yin,
2011, p. 62) of the literature. Many of the current studies, texts, and documents reviewed
were selected because of specific search criteria. These criterions informed the study of
similar components, or study skill components related to some aspect of the categories
and components of interest (Yin, 2011). These components of interest were categorized
The literature review includes the following sections: introduction, the Catholic
remediation, discipline and academics, spirituality, and summary. The research includes
acculturation, and enculturation. The word discipline is framed within the context of the
enculturation. The word spiritual is framed within the context of spirituality, religion,
There are some foundational and seminal works utilized to support this research.
These works highlight the unique ways that boys learn and the relevance of learning to
discipline and spiritual formation. Some references were selected based on specific
search criteria. Most references were selected based on topic relevance and a desire to
analysis, some seminal works are included to assist in providing a foundation for
research.
28
The Catholic Perspective
of Catholic Bishops quoted Pope John Paul II, in his document Catechesi Tradendae
(Catechesis in Our Time), “The definitive aim of catechesis is to put people not only in
touch but in communion, in intimacy, with Jesus Christ” (USCCB, 2008, p. 1). This
statement is the foundation of their Core Curriculum for high school students. Their plan
for catechesis places Jesus Christ at the center and focus of content that informs a
person’s choice to grow in a relationship and in truth with Christ. “In this way, disciples
not only participate more deeply in the life of the Church, but are also better able to reach
eternal life with God in Heaven” (USCCB, 2008, p. 1). For the purpose of clarity,
specific focus on doctrinal instruction in the Roman Catholic Church, for catechumens
(Catechism of the Catholic Church, 2000). Catechumens are those who are not baptized
in a Christian tradition, and have made a decision to become members of the Roman
Catholic Church through “training in doctrine and discipline before baptism” (Merriam-
The Bishops have laid a foundation, rather than a mandate, for schools to plan and
implement a curriculum, which meets the basic tenets of their intent, while giving
autonomy to specific plans of initiation and fulfillment. The desired outcome includes
the benefits of a national curriculum format. It offers consistency and “uniformity in the
29
modern mobile society” (USCCB, 2008, p. 1). The national curriculum furthers the
mission of confirmation to prepare students to know and defend the faith; and fosters an
The desired outcome aids the disciple in developing the discipline of faith through study;
and, the disciple’s spirituality through prayer and meditation (USCCB, 2008). The
current authority structure of Catholic schools presents the Church’s role in encouraging
“collaboration and subsidiarity” (Haney, O’Brien & Sheehan as cited in Lilienthal, 2010,
p. 2).
Catholic schools operate collaboratively with the local bishops, within the
authoritative boundaries and organizational chart of the hierarchy (local bishop, priests
and parochial vicars), and are locally autonomous. This autonomy or subsidiarity is
evident in the spiritual formation of lay or non-clerical principals as a way to insure the
Catholic campuses (Creagh, 2011). Catholic schools offer many different authority
models and different governance boards. A board with limited jurisdiction governs
adapting, and enacting policy. The board has been delegated final
30
the delegating Church authority. (Haney, O’Brien & Sheehan, as cited in
Responsible clergy face the challenge to understand the needs of schools and
school boards, yet maintain a distance from direct participation in daily operations. The
primary responsibility of clergy is to facilitate the work of the Church through the
ministry of the sacraments, preaching, and teaching (Domfeh-Boateng, 2011). They are
to guide and encourage families to consider Catholic education for their children.
Members of the clergy encourage men and women to be faithful to the teachings of the
Roman Catholic Church, as a responsibility and a personal benefit, and for fostering
continuing Catholic education for children (Beal, Coriden & Green as cited in Domfeh-
The Rule of Benedict is a spiritual guide, which teaches one how to live life.
Benedictine spirituality is at the heart of the history of spirituality in the Church (Meisel
& del Mastro, 1975). Benedictine spirituality is credited with being a lifeline for the
Church in the account of her history. Men and women who embraced it and lived it as
their path to God (Chittister 2004, 2010) have received the Rule.
31
Discipleship is a work of the Holy Spirit, present in the world in a new and
powerful way since Vatican II (Hendry, 2011). A disciple is one who makes a decision
to follow a person, a leader, a mentor, to sit at the feet and listen. Benedictine spirituality
is a gift to the seeker, and addresses the need for on-going teaching and training for
adolescents (Chittister, 2004, 2010; Meisel & del Mastro, 1975). For example, a
common concern in the Church is the perception that when adolescents receive the
sacrament of confirmation, they have reached the end of their spiritual journey. The
foster her need to fulfill “the Church in her essence” and “De ecclesiae Christi mysterio”
(Hendry, 2011, p. 14) which is literally translated from Latin to mean “Concerning the
The historical development of the Catholic Church in America detailed the efforts
of the American Catholic Churches to obtain autonomy from Rome, and to present an
image that reflected the new era of independence in America (Edmunds, 2011). This
effort includes education for students in American schools and for priests in American
knowing and understanding the doctrine of the Trinity is a key discipline in spirituality
and a key element in maintaining Catholic identity (Edmunds, 2011). However, this
United States (Spring, 2008). Some of the early bishops and priests in the United States
required traditional disciplines and practices (Edmunds, 2011). Edmunds (2011) further
stated that it was important to maintain autonomy in America, while being fully engaged
32
in the hierarchical structure of the Church, with her authority structure, and traditional
spirituality. This presented the security of an inclusive Church, to the new immigrant
arrivals, in matters of faith, while they dealt with diverse ethnicities, languages and
Catholic education is well grounded in the rich traditions and historical mandates
of the Catholic Church (Radigan, 2010). Catholic education is intended to enlighten and
responsible citizens, and able to defend their faith (Radigan, 2010). The strength of
Catholic education at the elementary, high school, college, and university levels has been
or moving target. On many university campuses, the clerical, religious faculty and
unrelenting competition in the higher education market, there are higher student
expectations with respect to academic, athletic and residential facilities and programs”
2005). On the high school level, this competition is secular and stems from public
schools offering well-funded tuition free programs and courses (Thornton, 2010).
Catholic families face a financial sacrifice in tuition costs for their children, “the choice
to spend money on Catholic education may vary widely depending on how parents assess
the value of the Catholic school in the context of their broader value system” (Thornton,
2010, p. 5). Thornton (2010) presented the documents of the Catholic Church regarding
33
Catholic education in the United States in detail and in chronological order. Thornton
(2010) cited Vatican II, and the plethora of documents that followed, as foundational
documents for education. Thornton (2010) quoted the Bishops in their NCCB (1976)
document and the “three-fold approach to Catholic education: (1) to teach doctrine, (2) to
build community, and (3) to serve” (p. 41). These criteria certainly fulfill the
Catholic education at the university level, at the high school level, and at the
elementary level is Catholic because its culture is based on belief in Jesus Christ and “is
developed in response to faith in Jesus Christ” (Cho, 2011, p. 18). What makes the
Catholic model different from other religious or church affiliated educational institutions
at all levels is its worldview, its doctrine and practice (Cho, 2011). Another factor is the
welcomed into the religious culture at Catholic universities and colleges” (Morey &
Piderit as cited in Creagh, 2011, p. 19). The same is true of Catholic high schools.
Catholic Boys High School has a religiously diverse population of approximately 56%
Catholic, 40% Protestant, 2% Jewish, 1% Hindu, and 1% Undecided (NCEA Data Bank
Catholic schools welcome students of all faiths, while teaching from a Catholic
perspective (USCCB, 2008). When a Catholic school diminishes the value of the
religious studies coursework for all students and/or does not relate the spiritual aspects of
learning in all curricular areas, that institution exposes the curriculum to secularization
(Blosser as cited in Creagh, 2011). Christensen, Horn, and Johnson (2011) challenged
34
schools for struggling with the concept of teaching differently, when evidence points
strongly to the fact that each student learns differently. Catholic schools offer continuing
Catholic education to the students and diverse opportunities for all students to learn
Researchers have presented more than twenty years of study, related to single-
gender research (Sax, 2005, 2009, 2010). Some have studied the differences in the male
and female brain (Gurian, 2011), and the different learning approaches of males and
females (Gardner, 2004, 2008). Others have studied the different ways males and
females respond to correction (Curwin, Mendler & Mendler, 2008), and some have
researched male and female spirituality (Rohr, 1988), and growth in spirituality (Rohr,
private, Catholic, male, military, college preparatory high school. Research may help
process that relates to society and culture (Ahern, 2009). “Education in most societies is
twofold: It perpetuates the culture and prepares students for productive adult roles”
(Gorton & Alston, 2009, p. 307). This process is a component of the definition of
acculturation (Ahern, 2009). There are reliable sources, which detail the historical
research related to the differences in the way boys, and girls learn (Gardner, 2004;
35
Gurian, 2011; Sax, 2005; Thompson & Barker, 2008; Tyre, 2008). Single-gender
education and the accompanying acculturation process of different ethnic and racial
groupings of males into the high school level of Catholic educational settings, is
foundational to the topic of discipline and spirituality of high school males (Sax, 2009).
Cuban, Puerto Rican), 4% Asian (Chinese, Filipino, Japanese, Korean, Vietnamese), and
1% Multi Racial (NCEA Data Bank School Summary Form: 2010-2011 Academic Year).
Although Catholic Boys High School is not an international school, there are
some students from different countries, representing different cultures and requiring a
process of acculturation and enculturation (NCEA Data Bank School Summary Form:
2010-2011 Academic Year). Acculturation is a decision to move from one culture and to
enter a different culture, with the accompanying adjustments that must be made in
attitude, behavior, and values (Ahern, 2009). Enculturation is choosing to honor the
customs and norms of the original country, specifically language and traditions, realizing
that this might slow the enculturation process (Ahern, 2009). A school is an educational
Gardner (2004, 2008), Gurian (2011), Sax (2005, 2009, 2010), and Thompson and Barker
(2008). Gardner presented his multiple intelligence theory and cognitive learning styles.
Gurian researched brain based learning styles of boys and girls. Sax researched the
36
advantages and disadvantages of single-gender education, environmental and disciplinary
needs of boys. Thompson and Barker (2008) researched brain based learning styles of
2008). Gardner (2004), Gurian (2011), Sax (2005, 2010), and Thompson and Barker
(2008) have provided more than twenty years of research on the subject of single-gender
related to student requirements and school environments. Comparing the earlier works of
Sax and Gurian, Tyre stated that Gurian’s research was less scientific than the work of
Sax, and therefore less credible. Tyre challenged Gurian’s brain based argument and
stated that he needed more research data to be entirely credible, and that brain based
learning is a difficult to prove theory. Tyre agreed with Sax (2005) and his research
related to how boys learn, and when they are ready to learn. Tyre posited that Sax (2005)
has provided research to help 21st century parents and educators to understand boys.
There is evidence that many boys attend pre-K and Kindergarten before they are
mature enough to do the work that is required (Sax, 2005, 2009). There is overwhelming
evidence that many boys are being diagnosed as ADD (Tyre, 2008), ADHD and ODD
(Kunjufu, 2011), because they are unable to sit and do the required work. Boys of all
races are being medicated (Sax, 2005) because they are perceived by teachers as a
frustration is often based on the boys’ ability to sit and do work, and many are labeled as
deficient, which seems to be the new word for hyperactivity (Tyre, 2008). More boys are
37
being medicated for a variety of hyperactive disorders (Sax, 2005, 2009), and labeled as
lazy in the middle and high school years. Some boys are often accused of spending too
much time gaming (engaging in internet games with the potential to compete with global
participants), appear to neglect their classwork, but may have very high standardized test
Boys need adult male role models (Gardner, 2009; Sax, 2009; Thompson &
Barker, 2008; Tyre, 2008) and mentors (Zacko-Smith & Smith, 2010). Boys need adult
male teachers (Kunjufu, 2011), boys need their fathers (Hèbert, Pagnani, & Hammond,
2009), and they need to read books that are boy oriented (Kunjufu, 2011) with action and
fact based information (Tyre, 2008). Kunjufu (2011) stated, “Boys read for information”
(p. 84). Boys respond best to directed statements and need how, why and what questions,
rather than how do you feel, or how would you feel if questions (Sax, 2005). Adolescent
boys need and thrive on being held accountable (Thompson & Barker, 2008).
encouragement from coaches (Ballinger & Bishop, 2011). Ballinger and Bishop (2011)
postulated that coaches and athletic staff members are trained to respect the students and
their abilities. Coaches and athletic staff members are trained to understand the critical
need for heightened sensitivity to cultural diversity, and an awareness of ethnic diversity
(Ballinger & Bishop, 2011). An element of tolerance and respect for parent/child
education classes which are or may be required of all students (Flory & McCaughtry,
38
2011). Certain ethnic groups, Latino, African Americans and Asian, and different
religious expressions, Buddhism, Hinduism, and Islam, (Chittister, 2004, 2010) require
coaches to be sensitive to cultural and familial traditions, norms, and customs regarding
uniforms for physical education. This knowledge may facilitate more cooperation,
mutual respect, and student achievement, which may meet or exceed teacher expectations
Teacher Expectations
according to Sax (2009), Selznick (2009), and Tyre (2008), and are instrumental in
facilitating the learning process. Some students stop learning when they are identified as
students are commonly placed in lower groups where they begin to spiral down on self-
esteem (Sax, 2009). They may question their spirituality, and even develop a plethora of
other issues (Tyre, 2008). Selznick offered a how to in helping these needy students,
through remediation.
2010). Thompson and Austin (2010) further stated that there are as many positive
aspects of single-gender schools as there are many concerns about providing anti-sexist
teachings and attitudes in these schools. Oftentimes, boys with socio-economic and
cultural issues are the ones to benefit from single-gender schools, even though non-
39
supporters may ascribe no value to single-gender schools or identify these schools as
gender education, because the members believe that “separating children by gender is
similar to separating students by race” (Sax as cited in Thompson & Austin, 2010, p.
class sizes, engaging parents, well-trained teachers, a strong academic emphasis, and an
orderly and safe school environment” (Sadker & Zittleman as cited in Thompson &
emotional benefits, self-esteem issues, career choices, and religion all have
Single-gender schools address a common problem with boys (Sax, 2010), the way
boys learn (Gurian, 2011), and the realization that the problems common to boys are
common to the boys of every race (Kunjufu, 2011). The solution is in providing a safe
environment for learning (Antosca, 1997), and a safe environment begins with teachers
who want to teach. Kunjufu (2011) presented five categories of teachers. The first
category is custodians. Custodians are teachers who are present in a classroom and
interested in receiving a paycheck. The second category is the referral agent. Referral
40
agents are teachers who defer all problems to higher authority figures. The third category
is instructors. Instructors are teachers who teach subjects, not students. The fourth
category is the master teacher. Master teachers are teachers who try to reach every
student at their level. Finally, the fifth category is coaches. Coaches are teachers who
teach content, but have a method that is student oriented and sensitive to different
learning styles. Lemov (2010) proposed that learning often involves trying something
(Thompson & Barker, 2008); it is allowing the student to assess his skill and even to
make a mistake in the process, and “without fear of failure” (Antosca, 1997, p. 61).
with learning groups of four to six people, because African American males do almost
everything in groups.
Groups of male students (Thompson & Barker, 2008) intimidate some teachers.
Darensbourg, Perez, and Blake (2010) compared the disciplinary policies of school
disciplinary actions is greater for African-American males when compared to other ethnic
et al. (2010) cited zero-tolerance and exclusionary policies as disciplinary tactics that
affect the sensitive egos of African-American males and often separate them from the
41
school environment, or from an athletic practice or event. Ansel, Sutarso, and Jubenville
(2009) postulated that competence, achievement, and recognition are extremely important
to African American males. Athletics are widely institutionalized as the only path to
success (Ansel et al., 2009). There is evidence of neglect in the traditional parental
influence and exposure to reading, language, and arts, because sports drive the African
American culture and assist in not only acculturation, but also enculturation in their
(Arredondo, Tovar-Blank, & Parham, 2008). With ethnic diversity in schools, counselors
employ multi-dimensional techniques to address the needs of the people, while being
be aware of the role of parents and adolescents (Crockett, Brown, Iturbide, Russell &
Wilkerson-lee, 2009). The parents of Cuban American adolescents have clearly defined
roles as mother and father (Crockett et al., 2009). The children are typically very close to
42
their mother regarding daily duties and details. The children typically revere their father.
The father administers any needed disciplinary action and has the final word on most
important decisions (Crockett et al., 2009). The parents are genuinely attentive to female
and male children and are careful to teach Cuban culture and Cuban familial norms
(Crockett et al., 2009), and gender differences are addressed in the family. Traditionally,
girls are restricted, protected, and given domestic chores to prepare for the role of women
in a marriage, whereas, boys are not given household chores and have freedom to explore
their sexuality (Crockett et al., 2009). Mothers are more comfortable discussing sexuality
and sexualization with their daughters, rather than with their sons (Martin & Luke,
(2010).
The United Nations Committee on the Rights of the Child [UNCRC], 2009b,
Articles 12-15 and 31 “grant[s] children the right to expression, thought and religion,
association and assembly, and play” (Bruyere, 2010, p. 206). The empowering of
development (Benson, Scales, Hamilton, & Sesma as cited in Bruyere 2010, p. 206).
Bruyere (2010) referred to this as a contributing factor to thriving and stated “Children
who thrive do well in school, display leadership, help others, maintain good health, delay
gratification, value diversity, and are resilient; they develop into citizens who contribute
to self, family, community, and society” (p. 207). Boys are often exposed to a number of
challenges and risk factors (ranging from single parent homes, socio-economic conditions
related to the number of members in an immediate family, attention from adult family
members, and challenges faced by the family) which may affect their intelligence
43
Every boy faces some risk factors in his educational environment (Thompson &
Barker, 2008). In every school, there are boys who do not fit the athletic profile, others
who seem to be introverted or withdrawn and have keen interests in reading, gaming, and
visual arts (Thompson & Barker, 2008). These boys, according to Davidson (2009) may
or may not have a difficult time fitting in, with acculturation, and enculturation. He
referred to some boys as adolescent males who have “fluid masculinities in relation to
study broached the cultural expectations and perceptions of maleness. Rude and Herda
(2010) stated that maleness often leads to interracial friendships in the single-gender
school setting. Interracial friendships usually begin with similar interests, athletics, and
academic or spiritual interests in a diverse all male school, and are important to the
Acculturation has its associated stress with attitudes of family members, financial
Puerto Ricans and others falling under the Hispanic/Latino umbrella, is exacerbated by
language, when dealing with English speaking individuals, and by an ethnic hierarchy
under the umbrella of Hispanic or Latino (Archuletta, 2010). “Familismo” is a term used
to indicate the social strength of the Mexican American family, which often includes
padrinos (fathers, uncles, and grandfathers) as mentors in the education of the children
to Toro (2011) and although there are different aspects of acculturation for adolescent
44
Latino’s, the level of respect an adolescent shows for his parents is related to the level of
achievement in school. McHale, Updegraff, Kim, and Cansler (2009) presented work
related to the Hispanic cultures in general, but more specifically to Mexican Americans.
They cited the U.S. Bureau of the Census with the statement “Hispanics are the largest
ethnic minority group in the U.S. and Mexican origin individuals comprise 67% of the
Filipino Americans are the second largest Asian subgroup (Bartlett, 2010). For
many, English is the primary language, although they speak Spanish, many have Spanish
names, and many enter into interracial marriages (Bartlett, 2010). Spanish and Western
cultural influences are evident and “the colonization of Filipino culture has impacted
religion, language, and cultural self-perceptions” (Bartlett, 2010, p. 2). Bartlett (2010)
further stated that the religion of most Filipinos is Catholic. “Aspects of enculturation
consist of interaction with one’s homeland; religious activity; sense of personal dignity;
familial expectations and trueness of native culture (Vo-Jutabha, Dinh, McHale, &
Valsiner, 2009) and discrimination and socioeconomic concerns are some of the factors
demographic survey (questionnaire) to gather data regarding age, gender, legacy, family
religious preference, and the participants’ thoughts concerning discipline and spirituality.
45
Kim (2010) proffered that acculturation is a complicated process in time, while “coping
with racism and discrimination and difficulties of language and cultural adjustment, they
must also deal with challenges to established familial roles and patterns” (p. 2).
Enculturation
Korean high school students adjust more readily than junior high students adjust,
but are more likely to have internal family problems (Kim, 2010). Kim (2010) further
postulated that the young tend to adjust to language differences faster than their parents
do, and they face enculturation, which embraces their traditions and culture, and
acculturation is blending into the majority by patterning behaviors, which reflect the new
culture (Kim, 2010). Acculturation reflects the new culture and “enculturation is the
(Stumblingbear-Riddle, 2010).
Jewish Americans
Jewish Americans enjoy the rights and privileges of citizenship because of the
protections of the law and because of their willingness to participate in community and
civic activities, their willingness to acculturate (Van Ryn, 2010). Van Ryn (2010) refers
to religiosity and credits the religious traditions of the family with the level of practice in
their adolescent children. “Both ethnic culture and associated religious traditions,
operating as mechanisms that unite people in cosmological pursuits, can help to pass
down identity from generation to generation” (Van Ryn, 2010, p. 4). Judaism is usually
46
the first of the three major religions of Judaism, Christianity, and Islam, which are
Discipline is a frequently used word, which has many different meanings. In this
study, discipline is bifurcated in the context of instruction and training, which may
incorporate some levels of remediation and punishment. All discipline, when embraced,
should be life giving because discipline often leads to excellence, is a 21st century
paraphrase of Hebrews 12:11. Hebrews 12:11: “At the time, all discipline seems a cause
not for joy but for pain, yet later it brings the peaceful fruit of righteousness to those who
are trained by it” (New American Bible). The penitential model of the church is that one
is accountable for one’s sins and transgressions, and repentance is required to mete
retribution, forgiveness and peace (Shuger, 2008). One of the earliest forms of discipline
was incarceration and “the modern prison emerged in a global historical context but was
discipline as punishment, and the question of when and if the spanking of a young child
may be appropriate (Ho, K., 2008). Studies have shown that there is a direct correlation
between the administered physical discipline of mothers to their children and the
Kelly, & Tom, 2009). Furthermore, the Canadian Supreme Court ruled in favor of a
parent using minor force by way of corporal punishment with the restraint of exceeding
reasonable force, that is which “must not harm the child and must be transitory and
trifling in nature” (Trocmé, Durrant, Ensom, & Marwah as cited in Hassan & Rosseau,
47
2009, p. 7). However, norms for punitive discipline vary in different countries and
individual children” (Rosa, 2011, p. 3). These skills may vary from training to assisted
(Stillwaggon, 2010); these skills may vary or include choices related to subject, content,
A complete definition of discipline includes things that affect the person socially,
such as media, to include newspapers, magazines, television, and other venues, which
encourage a person to feel entitled (Curwin et al., 2008). Different family groupings,
when given consideration, address possible sources of the security issues for some
element of society, which affects discipline (Kunjufu, 2011). The factors that influence
parental decisions for punishment are education, income, single parent or two parent
predominant, and groupings of students based on ability and possibilities, may affect
discipline and student achievement (Curwin et al., 2008). Parents with more education
achievement has caused a very competitive environment, and every learning environment
48
(Curwin et al., 2008). Even so, the competitive spirit, however meek or aggressive,
focuses on the challenge to meet the requirements of the discipline, and develop trust
The teacher is one with many perceptions, images, faces, and talents who
continues to improve the necessary skills to be expert in her discipline (Carter, 2009).
Discipline should address the problem or the wrongdoing, not the person, nor the dignity
of the child (Curwin et al., 2008). Discipline should be for remediation not for
discipline and control are not necessarily the same, the former, whether pastoral or
juridical, is often seen as a necessary means of achieving the latter” (Koza, 2010, p.5).
increased achievement from students (Harris, 2010). According to Harris (2010), the
contributing factors were focus: when members of the opposite sex did not distract
students; and self-assurance: when students did not have to perform, please, or justify
their interest or ability in a subject to members of the opposite sex. Covey (2008)
postulated that when school leadership in high schools, middle schools, and elementary
schools maintains a disciplinary focus of trust, and encourage the students to take
responsibility for their decisions and actions, remediation replaces punishment. Gurian
(2011) implied that discipline should focus on wholesomeness of the student who is
progressing to adulthood and maturation. “The high school student’s brain craves
discipline as much as it craves free individual expression. High school is the last chance
to develop the limits and self-management (self-discipline) that the mind needs to
49
Discipline and Academics
a particular subject, a particular form of work, a work in a particular field, and “training
to perfect a skill” (Gardner, 2008, p. 5). Discipline and creativity are not independent of
each other in “the formal academic disciplines such as mathematics, science, history and
art” (Rowlands, 2011, p. 1). Gardner (2008) challenged educators to prepare young
people for a life marked by good work, and work should be excellent or highly
challenges, is meaningful, and provides sustenance. Gardner posited “And in the world
mathematics), we require extra efforts to make certain that the other fields of human
The history of human values requires equal status for “history, anthropology, and
other humanistic disciplines” (Gardner, 2008, p. 2). Gardner (2004) presented his theory
of multiple intelligences. He expanded on this work with his deliberate choice of the
word mind when he articulated, “the disciplined mind has trained for a period of time and
has at least one specific expert skill or discipline” (Gardner, 2008, p. 4). The school is a
workplace where professionals attempt to lead students to learn by cultivating their minds
through creativity and “the formal academic disciplines of mathematics, science, history
and art” (Rowlands, 2011, p. 1). Any philosophy of musical education is implicitly
bound to encourage the spiritual introspection that comes through the arts; and the
(Rotfeld, 2009).
50
There are positive and negative aspects of discipline in every school (Lemov,
2010). School administrators and teachers must be prepared to deal with a student who
violates policy, makes a bad judgment, or threatens another student (Gorton & Alston,
2009). Likewise, school administrators and teachers should also be aware of the student
2011). It is equally important for administrators and teachers to be aware of the positive
students, those who do what they are supposed to do, are reliable, trustworthy and strive
to do their best (Gorton & Alston, 2009). Educational leaders should strive to nurture an
atmosphere of trust that begins with open lines of communication and respect for all
Many different scholars have described discipline, but Jackson (2010) presented a
(1) maintain fidelity to authenticity of self and (2) find synergy between academic
knowledge and cultural benefit” (Jackson, 2010, p. 165). Kunjufu (2011) echoes his
work and the continuing struggle of African American males to establish credible and
(2010) postulated that the typical African-American male is at risk of being labeled “at
risk.” This places the student in a category often surmised by disciplinary or disruptive
(James, 2010).
51
Discipline is formative. Discipline evolves from some type of happening or event
(Lemov, 2010), and is defined by Christensen, Horn, and Johnson (2011) as disrupting
class. For most teachers, disrupting class is usually a negative, and demands an
immediate action that is punitive (Christensen et al., 2011). It is possible that the
disruption is a call for help. According to Christensen et al. (2011), if a student is unable
distracter, the teacher may have a teachable moment, and may choose to change the
course of action to solve a problem. They emphasized the need for the teacher to
discover how to make something better in a classroom, and be true for the school
describes how people interact and react, how behavior is shaped, how
why our schools struggle to improve and how to solve these problems.
(Christensen et al., p. v)
Discipline has many definitions according to Lemov (2010) and his definition of
discipline in the context of classroom culture. Lemov further stated that most people
think of discipline as corrective or punitive. The average educator must consider this
aspect of the word, but more importantly, Lemov refers to discipline as a noun “that
refers to the state of being able to do something the right way” … and
the way through and in the form of the word that refers to a body of ideas
52
this definition is teaching—teaching students the right and successful way
presenting the necessary rules to insure a safe learning environment through consistent
discipline.
Teaching as a method includes word and action (MacKenzie & Stanzione, 2010).
MacKenzie and Stanzione (2010) are in agreement with Lemov (2010), when they state
that their method includes presenting the disciplinary rule in word, and consistently
enforcing the disciplinary rule through action. Key to the success of any teacher is
effective rule setting combined with consistent action (MacKenzie & Stanzione, 2010).
According to MacKenzie and Stanzione, students observe every teacher to find their
consistency level on the actions they take to enforce the rules they set. Schools and
society function best when rules are clearly stated and clearly enforced (MacKenzie &
Stanzione, 2010).
Mentors help define reality (Thompson & Barker, 2008). “In many ways, not
only racially, but also economically, religiously, politically, and sexually, our society is
more segregated than at any other time in human history” (Kozol as cited in Zacko-Smith
& Smith, 2010, p. 2). The role of mentors is profoundly important (Gurian, 2011;
Kunjufu, 2011; Sax, 2005, 2009; Thompson & Barker, 2008) with mentor equated to
teacher. “As educators, we are responsible, at least in part, for helping to define and
redefine students’ attitudes regarding sexuality, gender, and sexual orientation” (Zacko-
Smith & Smith, 2010, p. 4), and masculinity and spirituality (Schipper, 2009). Mentors
in education help support and define right attitudes and morality (Thompson & Barker,
53
2008), and the coping skills of families, especially children of military personnel
(Hamlin-Glover, 2009).
Martinez (2011) used the teachings of John Paul II regarding morality and the
relationship of morality to education in Nicaragua. There are social issues, which affect
These issues are realities in other countries “since these realities pertain to human nature
in general and no society can escape the influence of mass media, which have shaped
new models of behaviors and mentality and have promoted a morality opposed to
Catholic Schools and school systems globally is “in forming students as whole persons”
Spirituality
spirituality (Martin, 2010; Rohr, 2011), and how it relates to adolescent males. Spiritual,
religious, religiosity, religion, spirit, and wholesomeness are key words that appear in this
effort to understand the meaning of spirituality and religion. Cho (2011) posited the
trend to separate spirituality from religion. For many, spirituality is freeing, personal,
and enlightening, while religion is impersonal, formal, and stale (Martin, 2010). In
actuality, Cho (2011) agreed with other scholars and theologians (Martin, 2010; Rohr,
2011; Schipper, 2009) that spirituality is on equal footing with religion in life; they co-
exist as internal and external manifestations of the same reality and both may require a
disciplined choice.
54
The sample of the study was the stakeholder community from Catholic Boys High
School, which projects Benedictine spirituality. Other religious orders cited include the
Jesuits (Martin, 2010) and the Franciscans (Rohr, 2011). Martin (2010), placed
significant attention on the words religious and spiritual, their similarities, and
differences, and presented an acronym for those who prefer to say that they are spiritual
but not religious. The acronym is SBNR. He stated that many people have trouble
getting past the dark historical past of religion referring to “the persecution of Jews,
endless wars of religion, the Inquisition, not to mention the religious intolerance and
zealotry that leads to terrorism” (Martin, 2010, p. 44). He likened the perception of
religion with that of agreeing to following specific rules to attain membership, and by
comparison, the perception of spirituality with that of being free to be one’s own
enlightenment. “There is a human and sinful side to religion since religions are human
organization, and therefore prone to sin. And, frankly, people within religious
organizations know this better than those outside of them” (Martin, 2010, p. 45).
sponsored by different groups (Thomas & Santos, 2007). Martin (2010) used examples
of a Jewish Seder meal, a Catholic midnight mass, a Buddhist temple for meditation, or
blended (syncretized) and then labeled as being spiritual. Syncretism may lead to trust in
spiritual events, experiences and customs, and to empowering students and teachers to
assume roles of responsibility, and positive interaction (Covey, 2008 citing the trust
55
environment and in each person’s spirituality, religious expression, faith walk, and vision
of a higher being (Covey, 2006). Syncretism (Thomas & Santos, 2007) and developing
trust (Covey, 2006) may help a person develop their image of God.
Different people have different images of God. Thomas (2009) presented the
different God images that people have based on their familial, environmental, and life
experiences. Thomas (2009) further cited expressions of God as positive God images,
negative God images, images of God as father and mother, and as gentle and kind, or
condemning and angry. For some students and teachers in Catholic schools,
secularization compromises their image of God (Rivers, 2005; Wagner, 2008). Johnston
(2011) cautioned that the gradual diminishing of the numbers of vowed religious sisters,
and brothers, in America is most noticeable in education and in hospitals. Their absence
opens the door to secularization and loss of Catholic identity in these landmark social
(Johnston, 2011). “The loss of Catholic identity crosses all disciplines and is the cultural
issue of the day” (Johnston, 2011, p. 6). Based on the Vatican II documents regarding
education and spirituality, Hamrlik (2011) posited the need for increased spirituality of
the laity. The authority of the laity given at baptism is the point at which the person
enters into the priesthood of Christ (Tkacik & McGonigle, 2007). The laity exercise the
roles of priest, prophet, and king in the faith community as leaders and participants
The Catholic Boys High School mission statement is to build boys into men who
become effective leaders in their community (as shown in the organization’s online
56
profile). Training leaders in the 21st century world is complicated because leaders face
must possess a highly unusual set of attributes that often run counter to natural human
Leadership means realizing potential in yourself and in the people you lead.
Rather, leader and followers cocreate their identities and performance. The new
paradigm for leadership becomes a fluid, virtuous cycle of exchange and growth
between leaders and the people they lead. (Menkes, 2011, p. 12)
Although the concepts of leadership presented by Menkes (2011) are from the business
model, and at a different level from the leadership models for high school males, being
virtuous is indicative of spirituality. Menkes revealed the need for leaders to be virtuous
in the context of genuine interest in the overall good of their organization; and being
behavior, and development (Smith, n.d.). The awareness of one’s spirituality is innate,
intuitive, and normal. Smith (n.d.) postulated that spirituality informs choices and as a
result determines behavior patterns. Consequently, spirit informed choices and behavior
patterns are critical to the wholesome development of adolescent males (Smith, n.d.).
Smith (n.d.) further stated that perception of God is difficult for the young adolescent
male, sometimes trapped between lofty thoughts of God, and being unable to cope with
the good and evil that he sees in the world. This brings four implications for education:
57
spirituality within our discussion of constructs of masculinity; (3) …
relationship for adolescents and the implications for the teaching context.
Smith (n.d.) posited that this topic is global and is in need of global research.
(Menkes, 2011) are universal and accepted internationally. Although religion is universal
under many expressions, religion causes conflict in the world because the peoples of the
world do not agree on the religious concepts that unite (Ward, 2011). This is a
particularly difficult concept for adolescent males, since they struggle with the conflict in
an attempt to define their own thoughts related to religion, to spirituality, and to their
system (Thomas & Santos, 2007). Many students are unable to cope with the stress
agents and pressures they perceive in their world, while they seek to define their religion,
their faith and their spirituality (Magaldi-Dopman & Park-Taylor, 2010). This defining is
sometimes a rite of passage, but for many boys, there is no clearly defined rite of passage
from boyhood into manhood (Thompson & Barker, 2008). Rites of passage are lacking
for many boys (West-Olatunji, Shure, Garrett, Conwill, & Rivera, 2008), even though 13
year old Jewish boys are welcomed into their congregations as adult males at their bar-
mitzvahs, and Catholic boys and girls are confirmed between 13 and 15 (Thomas &
58
Santos, 2007). The need for a rite of passage for adolescent males (Thompson & Barker,
2008) may cause pressure, stress, and confusion, which may require professional
search to secure a professional counselor or psychologist who shares what they believe.
The stability or instability of the home, parental literacy (van Kleek & Schuele,
2010), the parental activity and influence in the home, and the well-being of the child in
non-white Hispanic, African American and Mexican American families may be affected
Mollborn & Sennott, 2010). “Black adolescents also reported higher religiosity and more
history, and their levels of positive and negative school attachment did not vary
quality with mother and other adults and poorer school attachments when they had
noteworthy, that Mexican American adolescents had higher delinquency scores than
whites or blacks, and that blacks were more likely to have sexual intercourse at a younger
It is possible that all adolescents face choices concerning risk factors and
behaviors ranging from drugs to pre-marital sex, and to lack of family communication
(Sullivan, Childs, & O’Connell, 2010). Parents who care provide an important and
significant role in understanding their adolescent, and the continual support offers the
59
security of limits while fostering the need for autonomy (Longmore, Eng, Giordano, &
Manning, 2010). “We found that parental caring mattered with respect to delaying
giving independence” (Longmore et al., 2010, p. 11). Trust and open communication
between parents and teens, avoidance of parental selection and challenges related to the
frequency of dating, and parental understanding rather than discouragement are factors
that may slow the process of sexual activity in teens (Longmore et al., 2010).
The primary disciplinary and leadership role of the principal in the school is the
obligation to educate every child (Huppe, 2010; Wickersty Witte, 2011). The document
from the USCCB is a foundational document and focuses on the bishop’s challenge to
provide inclusive opportunities for children who are mentally or physically challenged
which touches all levels of education and includes every level of student and every
special need of students. Huppe (2010) stated, “the US Bishops have challenged the
Church to look at people with disabilities as essential to the fabric of the Church and
American students have made progress to narrow the educational achievement gap, they
still lag behind their European American counterparts (Kunjufu, 2011). Blash (2010)
stated that African Americans are typically very religious and spiritual; many are very
confident and grounded in their belief structure and expression. There expressions
include prayer, meditation, church attendance, reading scripture and frequently find these
60
expressions are coping mechanisms (Blash, 2010; Kunjufu, 2011). Matters of spirituality
and religious beliefs are “passed down from one generation to the next, and then
home base, because home base offers security, which promotes wellness and self-esteem
in adolescents (Blash, 2010; Kunjufu, 2011). Other factors leading to wellness are
thinking, emotions, self-control, positive humor, and work; these factors foster adolescent
feelings of personal value and value from others in the school setting (Myers, Willse, &
Villalba, 2011, p. 7). This is important for students at all levels from elementary school
to college (Myers et al., 2011). Payne-Gold (2010) addressed the spiritual journey of
struggle to understand their motive for spirituality; and to understand and accept the
2010).
The struggle with spirituality begins in high school (Payne-Gold, 2010), with the
struggle of the student to understand his or her sexuality and sexual motivations
(Thompson & Barker, 2008), while coping with the consequences that escort the new
adolescents with her treatment of the words religion, religious (Martin, 2010), spiritual
and spirituality (DeSilva, 2010). Furthermore, DeSilva (2010) cited the importance of a
relationship to God and the search for identity in adolescent and college age students.
“Young people who are active in religious communities have access to a coherent
61
worldview providing meaning and perspective that can serve to trigger considerations of
identity issues and to suggest resolutions for identity concerns” (King as cited in DeSilva,
2010, p. 8).
Through academic and co-curricular activities, high school males have many
opportunities to form ideas, and make choices concerning their personal and academic
discipline; and what they believe concerning religion and their personal spirituality.
Additionally, high school males may experiment with the degree of discipline and
spirituality, and with their willingness to embrace or accept the opportunities presented to
them through Catholic education at the high school level. Discipline and spirituality may
p.19). Douvan and Adelson (as cited in DeSilva, 2010), challenged the 1968 work of
Erikson by “suggesting that females place more emphasis on interpersonal (or sense of
self as connected to others) identity issues whereas males emphasize intrapersonal (or
sense of self as separate and unique) identity” (p. 16). DeSilva presented other
contenders in the academic discussion who support the notion that females attempt to
deal with both interpersonal and intrapersonal issues. Furthermore, “although both
genders invested in interpersonal issues, boys used their affiliations to enhance individual
62
success whereas girls focused on affiliations with the hope of enhancing success for all”
Every person ascribes meaning to relationships with other human beings, with a
desire to find meaning in life, especially the role and responsibility to realize a
connectedness to God, to the Creator and higher power (Gifford, 2010). Gifford (2010)
defined soteriology as the salvific work of Christ. He used “third perichoresis” as Christ
being in the believer and the believer being in Christ. By doing so, Gifford connects to
Overberg (2006) and his term embodied spirits and to Martin (2010), and his treatment of
religion and Jesuit spirituality. Gifford connects to Chittister (2004, 2010) with her
treatment of the disciplines of the Benedictine rule, to Rohr (2011) and Franciscan
spirituality, to Rohr and Martos (1988) and the spirituality of scripture. Finally, Gifford
connects to Tkacik and McGonigle (2007) and the work of the Holy Spirit in the twenty-
first century.
Summary
The intent of this review was to discover and understand the literature related to
the study, and to identify any gaps in the literature that pertain to the study topic. This
study explored how, and to what extent, a relationship exists between the discipline
associated with curricular rigor and spirituality in high school males at Catholic Boys
High School. This study was a qualitative ethnographic study. The sections included in
the review were an introduction, the Catholic perspective, single-gender education and
spirituality and summary. Research was limited to more quantitative studies of different
age and gender groupings of students in elementary, high school and college, rather than
63
those that are qualitative. Research was limited related to high school males in a Catholic
school environment.
school environment of ethnically and racially diverse high school males, and diverse
religious and spiritual affiliations. Given that, the mission of the target school is to build
boys into men capable of being community leaders, exploring the way high school males’
deal with the discipline and spirituality presented in the educational environment merits
and the curricular emphasis on discipline with required JROTC and religious studies, did
The views of many different authors and researchers are present in this literature
review, and represent the value of academic discussion. This review explored many
different aspects of discipline and spirituality. The Catholic Church offers extensive
support in her expectations of Catholic schools with regard to teaching and maintaining
discipline, and to teaching religion from the Catholic perspective (Chittister, 2004, 2010;
Martin, 2010; Overberg, 2006; Rohr, 2011; Tkacik & McGonigle, 2007). An attempt to
understand how discipline and spirituality are related, if the relationship exists, and how
it is perceived by the high school male was the focus of the methodology of this
population and sampling procedure, sources of data, panel of experts, validity, reliability,
summary.
64
CHAPTER 3. METHODOLOGY
Introduction
college preparatory high school. The study employed the following factors: a single-
school, and the discipline associated with the curricular rigor of being a college
preparatory high school. The study considered spirituality and Benedictine spirituality,
and the mission to build boys into men capable of being leaders in their respective
communities.
between the discipline associated with curricular rigor and spiritual formation for the
school. The mission statement of the school is to build boys into men, through the
the organization’s online profile). Members of the Catholic Boys High School
stakeholder community were the invited participants. In this research, the relationship
between the discipline associated with curricular rigor and spiritual formation was a
process used to train boys, to become responsible men of impeccable character. The
remainder of this chapter includes: the statement of the problem, research questions,
sources of data, validity, reliability, data collection procedures, data analysis procedures,
65
Statement of the Problem
It was not known how and to what extent, a relationship exists between the
discipline of curricular rigor and spiritual formation in high school males at Catholic
Boys High School. The perceived value of academic excellence, curricular rigor, and
training in spiritual matters associated with Catholic presence in Catholic schools was in
question. The parental motivation to pursue continuing Catholic education for boys may
tuition based education. The parental view of conscientious or obligatory ties to the
Roman Catholic Church, and the previous acceptance of expectations or mandates by the
Church for the education of children may be different or changing (Rivers, 2005). The
legacy tradition, which focused on the boy attending Catholic Boys High School because
his grandfather, father, or uncle attended Catholic Boys High School, may be changing.
Some parents may allow the boy to choose the high school he attends. His choice may be
his preference for sports and fine arts opportunities, rather than on continuing Catholic
education, the perceived spiritual environment, the discipline associated with curricular
rigor, the discipline associated with a JROTC program, or the single-gender school
environment.
(Gurian, 2011; Martin & Luke, 2010; Sax, 2005, 2009, 2010; Tyre, 2008). Information
referencing the process of instilling discipline and spirituality in boys was extremely
inconsistent (Payne-Gold, 2010; Smith, n.d.). Although literature supported the research
area of single-gender study in both males and females, it did not specifically address or
66
formation of high school males in a very diverse socio-economic, demographic, ethnic,
and spiritual setting. The study was of concern to the researcher because the researcher is
preparatory high school. Due to this gap in research, and the desire to add to the
coeducational private or public schools. What was not known is whether there is a
school educational environments. What was not known is whether there is a perceived
educational environments. This study explored how, and to what extent, a relationship
exists between curricular discipline and spiritual formation in high school males. This
study was needed to increase the understanding of the relationship between curricular
military school. This study was expected to provide information to guide and assist
parents and their sons when making a decision to pursue continuing Catholic education.
Research Questions
“What is the relationship between discipline and spirituality in high school males?” The
67
question was framed in the context of a single-gender, Catholic, tuition-based, military,
college preparatory high school, where tradition, academic rigor, and value are compared
1. What is the perceived cultural influence for students at Catholic Boys High
discovery of the reasons or deciding factors related to why parents and students
2. What is the perceived cultural influence for students at Catholic Boys High
of the reasons or deciding factors related to why parents and students would
3. What is the perceived influence of discipline at Catholic Boys High School? This
toward the college preparatory emphasis on curricular rigor and the historical
68
Catholic identity, historical perceptions related to the emphasis on spiritual
formation, the challenges facing non-Catholic students, and the perception of the
Research Methodology
The study was qualitative. First, qualitative research begins with a question that
is important to the researcher, and the researcher depends on the data collected from the
different groups of participants, and the investigation of existing statistical data. The
researcher coded the data streams of existing and developing themes and patterns to
formulate the descriptive language used to interpret the research, and in qualitative
research the researcher “conducts the inquiry in a subjective, biased manner” (Creswell,
2008, p. 46).
use an inductive approach and “base conclusions on data that have been collected and
analyzed fairly” (Yin, 2011, p. 21). Qualitative research was used to explore, discover,
and understand the views of the participants and their relationship to the research
question or topic (Creswell, 2008). The study explored and identified the voice of the
sample.
Third, the reason qualitative research was chosen was that it allowed the
69
by Smith, A. (n.d.) and the qualitative research that Blash (2010), Chang (2009), and
Creagh (2011) used in their dissertations. Smith (n.d.) acknowledged that there are too
few studies related to adolescents and spirituality. He presented four implications for
education
relationship for adolescents and the implications for the teaching context.
Researchers using qualitative research have found that matters of spirituality and
religious beliefs were “passed down from one generation to the next, and then reinforced
by the church or community of believers” (Blash, 2010, p. 145). Blash (2010) suggested
that it is important for students to cling to the security of their heritage as a spiritual and
religious foundation.
Qualitative research is viewed through the lens of the researcher and is often
qualitative research does not necessarily mean that research tells the author’s life story,
but, rather, how the research intersects with the author’s life” (Glesne as cited in Chang,
2010, p. 4). Creagh (2011) employed a qualitative case study which allowed him “to
70
theory in higher education) when examining this contemporary phenomenon” (p. 36). In
this study, discipline was bifurcated in the context of instruction and training, which
discipline as punishment and remediation is a very important topic of study, the focus of
this research was the discipline achieved through the instruction and training associated
quantitative research (Banning & Kuk, 2009). Qualitative research dominates some
curricula that may have traditionally favored quantitative analysis (Moravcsik, 2010).
“The sense of being a more closely engaged researcher is one of the first features of
inquiry that will challenge the way in which IRB applications are written and
Research Design
by Creswell (2008, 2009), and Yin (2011), which would have been appropriate for this
study. The research design was ethnographic, because ethnography allowed the
researcher to blend into the environment and the culture of the study (Yin, 2011).
Walford (2009) stated that ethnography speaks to the integrity of the ethnographer and
abstract). There are many ways to utilize ethnography for research in our contemporary
society (Pierides, 2010). Using ethnography, the researcher was able to subjectively and
with planned bias, observe, interview, and collect data from a variety of stakeholders who
71
school as students, alumni, parents, faculty, staff, and administration. Ethnography is a
flexible and versatile tool for researchers, even to large collaborative ethnography
interpreting a cultural group’s shared patterns of behavior, beliefs, and language that
develop over time” (p. 639). Ethnography placed the researcher in the research setting
over an extended amount of time, allowing the researcher to understand the daily “norms,
rituals, and routines in detail” (Yin, 2011, p. 12). An ethnographic study was used to
illuminate the 110 year history of this school community, culture, and family, based on
ontological assumptions” (Crescentini & Mainardi, 2009, p. 431), with the symbols,
heroes, rituals and values (El-Amir & Burt, 2010) of an education based product
(McBride, 2008).
(p. 173). Ho, W. (2008) posited, “multisited ethnography as incorporating social and
cultural activities that are critical to the persona of the community” (p. 356). Muñoz-
Laboy et al. (2011) used institutional ethnography, in a study that involved the very large
and varied religious groups of Brazil, and their cooperative efforts toward a particular
global illness. The researchers studied specific behavior and concerns of the individuals,
the impact of some “behaviors, and practices of individuals” and then looked to the wider
government, religious groups, and social resources to address the issues (Muñoz-Laboy et
72
al., 2011, p. 972). Rabikowska (2010) stated that ethnography allows the researcher to
write from many different subjective and biased reflections, knowing that all writing is
subject to scrutiny, which adds validity to the research. Vandenberg and Hall (2011)
biases and dominant structures and involve participants as equal members in all aspects
The online questionnaire was sent to approximately 1,900 active alumni e-mail addresses.
study. There were no ethnographic studies found related to this specific topic. Since
college preparatory high schools, this research may serve multiple purposes in the
academic conversation.
The population for this study was a school community of 300 students, 40 faculty,
approximately 4,000 alumni, with approximately 1,900 active e-mail addresses. These
groups of interested supporters of this school are a community, a cultural group with
“shared patterns of behavior, beliefs, and language that have develop[ed] over time”
(Creswell, 2008, p. 639). This population was of interest because this population
73
represents the students, parents, alumni and faculty of this unique Catholic, male,
clergy and religious, 20 parents, and ranging from approximately 150-250 people,
including interviews and alumni survey respondents. The sample was a convenience
sampling (Capella University School of Education, 2010). The sample was composed of
individuals from the current school population, students and faculty members, alumni,
and parent(s) of a current student. The breadth and diversity of the sample provided data
that were generalizable to the population (Yin, 2011). The researcher is an existing
member of the sample group, therefore the researcher’s role was that of a “complete
the Catholic Boys High School conference room was the preferred setting for all
interviews. The interview schedule reflected the student, alumni, and faculty
participant’s preference for date and time, and most interviews ranged from 60-90
minutes.
Sources of Data
Qualitative research has the potential to obtain data from a diverse stakeholder
group. “One common thread uniting qualitative research of all types is close engagement
with subjects and cases, and data collection initiated at extremely close range” (Elman,
Kapiszewski, & Vinuela, 2010, p. 26). After IRB approval, a schedule of the different
74
Observations
researcher and the teachers who chose to participate, which allowed the researcher to
observe teacher practice in a classroom setting. It was anticipated that teachers, in the
core curricular classes (social sciences, world languages, English, science, mathematics,
religious studies, JROTC LET I, II, III, IV classes and drill) and elective classes (physical
education and some seasonal sports practices), would participate. The data collected
included detailed field notes taken during observation of teachers and teacher practice in
a classroom setting. The notes were related to the particular curricular discipline and any
Interviews
The school conference room was the preferred setting for all interviews. The
interviews were scheduled for 60-minute sessions. Faculty interviews were expected
with teachers from the respective curricular areas. (See Appendix A). Student interviews
were in groups of 4-5 students. (See Appendix B). Alumni interviews were expected to
be in groups of 4-5 alumni. (See Appendix C). Parent interviews were expected with
Existing Data
There were three areas of existing data: JROTC, AP Test data, and Review Board
data were available for examination, specifically related to aspects of military discipline,
physical training (PT) tests, and the trust factor that leads to spiritual formation through
75
selected 3 student records per grade level per year, for 6 years from 2010-2015, which
yielded 18 de-identified records. All data were reviewed in cooperation with and under
the supervision of a member of the JROTC cadre. Second, school aggregated AP Test
data were available from the past 5 years, in English, social sciences, mathematics, world
languages, physics, and chemistry. These data were collective school aggregated data,
posted in the Faculty Work area. Finally, the Principal allowed the review of a random
students from 2010-2015. These data were used to track curricular, disciplinary, and
remediation trends of individual student progress, from ninth to 12th grade. All data were
reviewed in cooperation with and under the supervision of the Office of the Principal, and
are the point of discussion when a student appears before the Review Board (formerly
detailed information filed, coded, and interpreted using descriptive language. The writing
was generic and did not make any reference to names or any specifically identifiable
characteristic. These data established trends by year and grade-level, and were not
Survey
The online survey was 25 open-ended statements. Each participant was asked to
read each statement, and choose the category which best expressed his experience at
Catholic Boys High School. The response categories were strongly agree, agree,
crafted by the researcher, and distributed to a panel of experts with a request for review
and comments. (See Appendix E). The invited panel of experts included Faculty
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members, Administrators, and distinguished members of the Catholic community who
agreed to preview the survey. The intent of this survey was to supplement the qualitative
data with quantitative data. After review by the panel of experts, the survey instrument
was revised according to their specific recommendations. After the researcher’s final
revisions and IRB approval, the survey link resided on the school website for two
months, with the request for alumni to participate. The alumni base was approximately
4,000, with approximately 1,900 active e-mail addresses. The alumni database is a
through the Admissions Officer. No other form of distribution was available to alumni
without an active e-mail address; the researcher did not use the U.S. mail system, as
originally planned.
Panel of Experts
The panel of experts was invited to review the instrument constructed by the
researcher. Those who chose to participate reviewed and commented on the instrument
to determine whether the question base was appropriate and applicable to the relevance of
the research question: If, and to what extent, does a relationship exist between discipline
and spiritual formation in high school males? The individual members of panel of
experts provided expertise in their respective curricular discipline, and they represented a
cross-section of stakeholder interests and concerns. After review of the responses of the
A Panel of Experts reviewed the interview protocol and internet survey materials.
They offered constructive criticism. Revisions were submitted to the panel. A second
review of constructive criticism followed with revisions and another review. This
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process produced multiple interview protocol formats for different interview groups,
alumni. A pilot study was not feasible, and the idea of a field test or pilot study was
abandoned to comply with the Capella IRB requirements. Finally, after the Capella
Institutional Review Board approved the study, and all approvals and permissions were
secured, the survey instrument was placed on the school website as a News Flash to
Validity
The study incorporated several validity strategies. The first was triangulation of
data sources to include method, time, and persons. The second was a rich, thick
description of the ethnographic setting. The third clarified researcher bias. The fourth
Triangulation (Creswell, 2009; Yin, 2011) of method explored discipline from the
languages), military, athletic, and fine arts departments. The exploration process
the academic subject areas, religious studies, and fine arts departments. Triangulation of
studies, and fine arts departments. Exploration included interviews of instructors from
English, mathematics, social science, science, world languages, fine arts and religious
studies, as well as parents and students. Documents from administration and JROTC
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were reviewed. Policies from administration, JROTC, and athletics were reviewed.
departmental goals.
Some observation sessions were very casual. The teacher was aware of the observation,
and informed that the observation was of teacher practice, not of student performance.
Other planned observations included: (a) a meeting with the teacher to discuss the
content, approach and plan of the lesson; (b) observe the lesson; and, (c) a post-
presentation meeting with the teacher to compare the plan with what actually happened
and if modifications were made, based on student reception of the content, approach, and
the plan for that class. Triangulation of persons included interviews with clergy, and lay
administrators, clergy and lay teachers, parents and stakeholders, and current students and
alumni.
the historic and cultural perspective cited by the participants, and validated this
investigation involved examining historical documents, policies, and procedures over the
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Clarifying of Researcher Bias
The researcher’s plan for this study was to provide a personal reflection of the
information gathered in an open and honest ethnographic narrative (Creswell, 2009). The
researcher’s narrative is interpretive (Yin, 2011) with all information viewed from a
personal lens of being male, married with children and grandchildren, active ministry as
ordained clergy, educated in music, theology and education, and a 10-year involvement
The study did encounter the presentation of some negative information (Creswell,
2009), or discrepant evidence (Yin, 2011). The ethnographic setting was a very diverse
foundational presence of clergy, current presence of clergy, and the number of monks
with a functional presence has changed. The definition of spirituality was diverse.
Reliability
The reliability of the study was a consistent approach by the researcher. The
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Reliability procedures included careful coding. The coding required verification
memos and notes “about the codes and their definitions” (Creswell, 2009, p. 190). The
The collection procedures for study began following the Capella University
Institutional Review Board (IRB) approval to conduct the study. IRB approval involved
proof of specific approval documents secured by the researcher prior to the initiation of
any data collection. The researcher requested and received approval from the Principal
was critical to the study because current students, faculty, and alumni were invited to
participate (Appendix G: Informed Consent Form). With the approval signatures the
formal request was forwarded to the Capella IRB as directed by the Capella approval
protocol.
database, and posted a News Flash to the 1,900 active e-mail addresses of the stakeholder
study. Alumni who chose to take the survey agreed to participate by taking the survey.
They were free to answer the questions; they were free to stop the survey at any time
during the process. The minimum age for a current student to participate was 18 years of
age. The maximum age for other stakeholders was 65 years of age. The IRB process
required very specific and detailed information for Informed Consent Forms for various
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groups of stakeholders, and very specific information was presented for the invitation to
participate.
Qualitative Observations
The researcher planned and scheduled observations with teachers in the core
mathematics, religious studies, and JROTC LET I, II, III, IV classes and drill), and
seasonal sports practices and physical education classes. The observations scheduled
were with teachers who indicated agreement to participate on the Informed Consent
Forms for the Faculty Group. The Informed Consent Forms (Appendix G) contained
explicit information regarding the study, and provided contact information to coordinate
and schedule an interview with the researcher. The data collected were through detailed
notes taken during the observation of teacher practice in a classroom setting. The notes
were related to the particular curricular discipline and any implicit or explicit aspect of
the class, which contributed to spiritual formation, based on teacher initiated intervention,
Qualitative Interviews
The school conference room was the preferred setting for all interviews.
Interviews were scheduled for 60 minute sessions for individuals, and 90 minute sessions
for groups of 4-5 members of the faculty group (Appendix A), groups of 4-5 students
(Appendix B), groups of 4-5 alumni (Appendix C), and groups of 4-5 parents (Appendix
D). Other interviews included clergy and religious studies department personnel. These
personal interviews lasted approximately 45 minutes each. Questions for all interviews
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Qualitative Documents
related to aspects of military discipline, physical training (PT) tests, and the trust factor
that leads to spiritual formation through their leadership/followership series. For this
study, data from randomly selected student JROTC and Administrative personnel records
were presented to the researcher as blind data, no names accompanied the data. The
purpose was to collect and compare random, blind data for approximately 18 students.
All data were reviewed in cooperation with JROTC and Administrative personnel. All
data were confidential and anonymous. These data established trends by age and grade
level. AP Test data were available from the past 5 years in English, social sciences,
mathematics, world languages, physics, and chemistry. These data were examined to
find trends in ability or expertise of students in their academic curricula. These data were
statements went to 2,897 News Flash e-mail addresses. The participants were asked to
respond to each statement with the category which best expressed the participants’
experience at Catholic Boys High School. The response categories were strongly agree,
agree, disagree, and strongly disagree. The survey was distributed to a panel of experts
(See Appendix E). The invited panel of experts was Faculty Department Chairs, former
School Administrators, Clergy, and Diocesan Educators. The intent of this survey was to
supplement the qualitative data with quantitative data. After review by the panel of
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experts, the researcher made revisions according to their specific recommendations.
After IRB approval, the survey was placed on the school website as a News Flash with
the request for alumni participation. The alumni base was approximately 4,000, and the
active school e-mail base was 2,897. The alumni database was a responsibility of the
Headmaster’s Resource Development Team and made available through the Business
Office. The survey was e-mailed as a News Flash to the 1,900 active e-mail addresses of
alumni. No other form of distribution was available to alumni without an active e-mail
address; the researcher did not use the U.S. mail system, as originally planned.
The data analysis procedures for this qualitative, ethnographic study employed
descriptive and interpretive language to explore, describe, and understand the setting and
the individuals in the stakeholder community (Creswell, 2009). Data were analyzed from
the observations and interviews to identify prevalent and dominant themes that emerged.
Data from field notes taken during interviews and observations with digital recordings
were uploaded to the researcher’s computer for transcription, utilizing the NVivo9
field notes, AP testing scores, JROTC and administrative records, and from the
quantitative alumni e-mailed survey were organized through NVivo9 and SurveyMonkey.
All data streams were prepared considering qualitative ethnography “from the
specific to the general with multiple levels of analysis” (Creswell, 2009, p. 184). The
data were prepared for interpretation using the following steps: “the researcher will
organize and prepare data for analysis; read through all the data; [and] begin detailed
analysis with a coding process” (Creswell, 2009, p. 186). The codes began with specific
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topics which were predictable and expected, based on knowledge from the literature
review and experience; codes for unexpected or not predicted trends; codes which
presented “conceptual interest to the reader” and codes related to a “larger theoretical
Question 1: What is the perceived cultural influence for students at Catholic Boys
Codes included
Reason for attending: all male, free from distractions, academics, stricter
Question 2: What is the perceived cultural influence for students at Catholic Boys High
Code included
Question 3: What is the perceived influence of discipline at Catholic Boys High School?
Codes included
Question 4: What is the perceived influence of spirituality at Catholic Boys High School?
Codes included
Codes included
clergy; stakeholder.
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Ethical Considerations
Education approval. The Capella Institutional Review Board (IRB) evaluated the study
and determined the study for an expedited review. However, the inclusion criteria for the
study (the sample) was changed to students, alumni, and other adults between the age of
18 and 65, even though the population of the school included students who were younger
than 18 (Capella University Colloquium Handbook, 2010, p.10). The IRB Application
included sections related to the research participants; the Belmont Report and Three IRB
The study involved collecting data from the population and the sample. These
data were collected through recordings of interviews, notes taken from observations and
interviews, existing data from the JROTC and Administration, and an online
questionnaire. Every attempt was made to protect the integrity of these data (Creswell,
2009; Yin, 2011) and prevent any possibility of misuse. Data recorded at the time of
make them uniform in size for convenient storage. Downloaded and scanned information
was stored on several flash drives, and copied or handwritten materials were placed in
folders and sealable envelopes for storage. During the active collection, analysis, coding
and writing phase of the research, the information was stored on two password-protected
computers, on flash-drives as back up, and hard copy in folders. These data, downloaded
flash-drives, and folders containing hard copy materials were placed in sealed envelopes
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for final storage, for a period of seven (7) years, in the researcher’s home office file
cabinet.
It is anticipated that the principal and other members of the Catholic Boys High
School stakeholder community may consider the results of this study, and use the results
in some capacity. It is anticipated that the Diocesan Education Office may consider the
results of this study, and use the results in some capacity. It is the hope of this researcher
to publish other works related to the topic of this research, and possibly reference this
and military, college preparatory high school. The population was composed of students
(boys) and adults from 18 to 65 years of age; faculty members (men and women);
administrators (men and women); alumni (all male); parents and other stakeholders (men
and women). The sample expected to be composed of 50 to 150 individuals from the
aforementioned groups. It was the intent of the researcher to treat all participants fairly,
University Colloquium T3 Manual, 2010, p. 3). The research posed no significant risk of
harm to any participant, or to the population, the sample, or the school. The participants
were fully informed of the research. Any participant could withdraw at any time during
perceived any risk or harm due to his or her participation, he, or she could withdraw.
The research respected the Belmont Report and the three IRB principles:
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(1) “Respect for persons: human dignity, autonomy, consent, method of
(2) Beneficence: regarding balance of risk and benefit, ‘do no harm’ intent.
(3) Justice: fair and impartial research review methods; inclusiveness to benefits
and risks of research” (The Belmont Report as cited in the Capella University
provided a well-rounded, honest, and balanced discussion of the topic. The researcher
study. Sources cited include peer-reviewed articles chosen from the Capella Library and
Databases, current textbooks, books authored by known authorities related to the topic,
A letter requesting site approval to observe students and faculty at Catholic Boys
High School was sent to the Principal at Catholic Boys High School. This site approval
letter is Appendix F. The Informed Consent Form (Appendix G) explained the research
purpose and specific details to answer most questions for the stakeholder groups
Summary
experts, validity, reliability, data collection and analysis procedures, and ethical
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considerations. The research employed a qualitative ethnographic design. The
population and sample were members of the stakeholder community of Catholic Boys
High School. Data were collected from interviews, observations, existing data, and a
quantitative survey. It was the intent of the researcher to abide by the ethical standards of
Capella University and the Institutional Review Board of Capella University. Chapter 4,
the research phase of the study began after the IRB and all necessary approvals were
granted. Chapter 4 was designed to add specificity to the data collection and analysis,
and employed descriptive data, data analysis, results, and a summary of the research
findings.
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CHAPTER 4. DATA COLLECTION AND ANALYSIS
Introduction
The purpose of this qualitative study was to understand the relationship between
discipline associated with curricular rigor and spiritual formation for the students at
Catholic Boys High School. Catholic Boys High School is a single-gender, Catholic, and
military, college preparatory high school located in the Southeastern region of the United
States. Many changes have taken place since the founding of Catholic Boys High School
in 1902, and in the 48 years since Vatican II (Rivers, 2005). The mission statement of the
school has been to build boys into men, through the various forms of discipline
researcher conducted this field-based study (Yin, 2011) at the school over a five-month
a faculty member at the school, the researcher was a participant-observer (Yin, 2011) in
the research. Members of the Catholic Boys High School stakeholder community were
invited to participate.
groups of stakeholders. The researcher carefully recorded data collected during the
institutional concerns, which related to the lives of the people, and which represented the
voice of the stakeholder community. The researcher recorded information to write rich
interpretive text related to the emerging themes which developed, and to “collect,
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integrate, and present data from a variety of sources of evidence” (Yin, 2011, p. 9) as part
supporters of this school community. This research explored the perceived value of
discipline and the perceived discipline associated with curricular rigor, and the perceived
value of spirituality and the perceived spirituality of the 21st century boys of Catholic
Boys High School, to ascertain whether a relationship exists or does not exist between
discipline and spirituality. The research question was What is the relationship between
discipline and spirituality in high school males? The researcher wanted to know if a
between discipline and spirituality. The researcher wanted to know how the sample
The following data was used for purposes of triangulation: interviews with
students, parents, alumni, teachers (faculty group), and observations of teacher practice; a
(unnamed) student records. These data were examined regarding a perceived cultural
influence related to curricular discipline and spirituality, for students at Catholic Boys
High School. The data collected for this qualitative, ethnographic study of a small all-
male, military, Catholic, college preparatory high school in the Southeastern region of the
United States, are presented as sections of this chapter. These sections are descriptive
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Descriptive Data
Research Site
The research site was Catholic Boys High School. The school was founded in
1902 as a midtown school located on the grounds of a Catholic Church. The school
moved to its present location in 1950. The buildings are of 1950 architectural vintage,
functional in design, practical for an all-male, Catholic and military, college preparatory
football, baseball, lacrosse, soccer, and military drills including exercises and parades
(formal reviews). The campus has covered walkways connecting the buildings, and a
concrete Plaza. Students use the Plaza after lunch, as a break between morning classes,
lunch, and afternoon classes. The JROTC uses the Plaza for the Brigade formation
during Drill. Three Wells (architecturally similar to sunken living rooms) are located in
the Cafeteria, Alumni Hall, and the Academic Building. The Administrative Wing of the
Academic Building has a central gathering place known as “the Well.” The Academic
Well is the location for any event of import during a school day, specifically
announcements, pep-rallies, prayer, lighting the candles on the Advent wreath during the
Advent season, and other notifications for students and faculty. A call to the Well is
considered significant, important, and implicitly mandatory for all students and faculty.
The Sample
These data describe the sample, regarding the number and age of the participants,
stakeholders), and present the demographic of the school community through interpretive
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and descriptive writing. The researcher interviewed a diverse number of participants who
specific and intimate group of individuals who offer many levels of support to this
school. Some members were local residents with a connection to a current student, recent
There was a larger group of supporters from the surrounding cities, towns,
counties; a national level of alumni living in other states; and an international level of
alumni living or stationed in other countries, through service to the various branches of
the United States Armed Forces. These local, state, national, and international alumni
supporters were representative of the alumni base of approximately 4,000 active alumni.
For the purpose of this study, a school News Flash was sent via e-mail to 2,897
active e-mail addresses in the school database as of June 13, 2012. The newsflash
contained the Capella Institutional Review Board approved announcement letter, and
through an interview or, in the case of the alumni, participation through a survey. A
second e-mail News Flash was sent on July 23, 2012 and a final reminder e-mail sent
August 13, 2012 announced the survey close date of August 23, 2012. The survey
The researcher received phone calls and e-mails from interested stakeholders who
began on June 19, 2012 and concluded on October 16, 2012. Some individuals, not
eligible to participate, because they did not meet the age requirement of between 18 and
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65 years of age, offered prayerful support, best wishes, or apologies. The interest level
Respondents/Participants
Of the 4,000 alumni, there were 1,900 active alumni e-mail addresses. From the
active alumni, 77 alumni participated in the preference survey, which provided a response
rate of 4%. There were 31 current students, 18 years of age, who met the eligibility
criteria to participate in the study. Of these 31 students, 5 agreed to participate and were
interviewed, which provided a response rate of 16%. Of the 5 currently enrolled 18 year
From the 2,897 e-mail contacts, there were 40 interviews of adults, which
provided a response rate of 1%. Of the 40 adults: 19 were alumni from the classes of
1976, 1978, 1979, 1982, 1987, 1989, 2001, 2003, 2006, 2008, and 2010. There were 7
mothers, and 4 fathers of currently enrolled students, or recent graduates. There were 10
faculty), of whom 8 were male and 2 were female (faculty group teachers, administrators,
and religious).
interviews were conducted. The groups included 3 married couples (husbands and
wives), 2 sets of brothers (alumni), one married couple and son (father/husband and son
were alumni), and 2 mothers of currently enrolled students. Of the 40 adult interviews,
23 males were Catholic, which provided a response rate of 57.5%, and 7 males were
women were Catholic, which provided a response rate of 15%, and 2 females were
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Protestant, which provided a response rate of 5%. Of the 40 adult interviews, one male
and one female were non-Christian, which provided a response rate of 5%. Of the 40-
member faculty group, 10 participated, which provided a response rate of 25%. There
were five STEM teacher observations in the classroom setting, with the observation being
specific to teacher practice, which provided a response rate of 12.5% of all the teachers at
students from classes of 2010 through 2015. The JROTC Cadre and Administration
provided the researcher with these data as blind or unnamed records. These data
contained class rank, an annual review of grades; the number of AP courses taken,
discipline trends, religious affiliation, and general data of the random sample.
The next section presents the analysis of the data. Data were collected for the
purposes of analysis by triangulation. There were 3 levels of analysis: (a) interviews and
Data Analysis
The data collected were from interviews of adults (alumni, faculty group, and
parents), and students (18 years old), which were conducted over a period of 5 months.
The researcher took field notes during the interviews, and recorded all interviews. The
researcher used NVivo-9 to transcribe, analyze, and code data. The researcher took field
blind—no name records, to the researcher. SurveyMonkey was the program used to
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design, collect, and analyze the alumni survey data. The alumni survey was open for 12
These data were collected and analyzed to provide validity and integrity to
interpreted qualitative data, added a quantitative component to the study, and triangulated
the data with 3 levels of analysis, student data, interviews and observations, and the
preference survey. These triangulated data used to address each research question are
presented in the following order: student data, alumni survey data, and interview data.
Student Data
approximately 1800 student records held by the JROTC Cadre, and Administration.
These data were sorted to represent 3 students from each class from 2010 through 2015.
These data were used to help identify the perceived cultural influences of discipline and
spirituality for students at CBHS. These data were organized, analyzed, and presented in
8, 9: 2013: students 10, 11, 12; 2014: students 13, 14, 15; and 2015: students 16, 17, 18.
These data identify curricular rigor, grades, JROTC rank, GPA, AP courses,
church affiliation (when available), and JROTC fitness and evaluation data. Appendix I
contains a student data summary. Data regarding race and ethnicity of the students were
not available from this random selection of student records. The student records supplied
evidence and specific data regarding students and their choices for academic curricula,
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Alumni Survey
The alumni survey was integral to the triangulation of data for this research. The
researcher used the SurveyMonkey program to create a survey instrument. The survey
was sent via e-mail to 2,897 regular recipients of the CBHS NewsFlash, and an estimated
1,900 of those e-mails were alumni. Of the estimated 1,900 alumni, 77 alumni completed
the survey. These data are presented as specific survey preference statements (with
Alumni considered their personal experience and responded to the following statements:
I made the decision to attend CBHS: 84% agreed and 16% did not agree
that they had some choice in the decision process that led to attending
CBHS.
My parents decided I would attend CBHS: 88% agreed that they were able
to make or have input into their decision to attend CBHS, while 16%
disagreed.
CBHS course disciplines were rigorous: 80% agreed that courses were
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The discipline at CBHS was very strict: 81% agreed that discipline was
CBHS requires students to be organized and study: 88% agreed that they
Statements, regarding the culture of an all-male school, football, and equality of all
CBHS is a football school: 74% agreed that the school is a football school,
All sports are treated equally at CBHS: 35% agreed that all sports are
Statements regarding discipline, the perceived influence of the JROTC program related to
JROTC taught me to trust other people: 78% agreed with the statement
that JROTC taught them to trust other people, and 22% disagreed.
I opted for JROTC all four (4) years: 63% agreed that they chose to be in
JROTC for 4 years, and 37% disagreed, and chose the 2-year option.
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CBHS should maintain its Catholic identity: 98% agreed that CBHS
All students should take religious studies: 90% agreed that all students should
I enjoyed religious studies: 95% agreed that they enjoyed their religious
I learned to pray at CBHS: 60% agreed that they learned to pray while
The one-day annual retreat benefited me spiritually: 46% agreed that the
I attend church as an adult: 78% agreed that they attend church as adults,
If I have a son, he will/did attend CBHS: 77% alumni agreed that their
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Being a member of the brotherhood of the ring at CBHS is significant:
94% agreed that the brotherhood of the ring at CBHS is significant, and
6% disagreed.
Responses from alumni were collected for the purposes of triangulation for
analysis with student data and interview data. Alumni survey participants were
not asked to identify their year of graduation, their race, or ethnicity. The
researcher did not choose to track the e-mail addresses of the respondents to the
survey.
Interviews
Interviews of adults (alumni, faculty group, and parents), and students (minimum
of 18 years old), were conducted over a period of 5 months. The researcher audio
recorded the interviews and took extensive field notes during the interviews. The audio
recordings were uploaded to the researcher’s computer, and were transcribed for analysis
using the NVivo-9 program. Interviews focused on the supporting research questions. A
specific interview protocol prepared for each group is located in the Appendices as
follows: faculty group (Appendix A), students (Appendix B), alumni (Appendix C), and
participants from the sample group. The presentation order, of these data, is as follows:
responses from alumni representing graduates from 1970 through 2010, followed by
responses from current students (minimum age of 18 years old), and then responses from
the faculty group representing tenure from 5 years to 30 years, and parents of alumni, and
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Alumni from the 1970s
Graduates from the 1970s responded to the reason for choosing CBHS with the
traditional values, Catholic, Mass, and military. “I am a legacy member, and my son is
4th generation legacy … to raise young men in Catholic (universal) spiritual environment
Another said he knew CBHS was a Catholic school, but Catholic was not
important to him, he was Protestant, but “Mass was a spiritual experience, at school it
was spiritual, and it was not at Public School” (1976). He expressed fear that this school
Another alumnus said he started thinking about this high school in the 7th grade,
when he and his friends talked about high school. He was not originally from the area
and did not know much about the tradition and history. “There wasn’t much choice,
Catholic boys went from parochial schools to this high school” (1977).
Another alumnus stated that it was where boys in his family went to high school,
father, uncles, brothers, and now sons. “It’s Catholic, it’s military and I wanted my kids
to get Catholic education, and hopefully they will remain Catholic, as least Christian”
(1978).
Another graduate from the 1970s stated, “I knew it was a Catholic school, but I
didn’t know anything about being Catholic, I was Episcopalian” (1979). He noted that all
the students showed respect for the priests, and there were Catholic, Protestant, and
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Alumni from the 1980s
Graduates from the 1980s used words like Catholic, Catholic perspective,
to include the paddle. “That’s what you do with Catholic boys when they get out of line”
(1982). He mentioned Catholic environment, with prayers during the day, religious
studies taught from the Catholic perspective, most students were Catholic, and there were
A 1985 graduate, with sons from the class of 2011, and 2013, stated reasons to
send his sons to CBHS. He cited tradition, Catholic education, Catholic institutional side
of the environment, bonding, open communications with other parents, and the faculty, if
he needed to talk (1985). His wife cited tradition, the visibility of Catholic priests,
discipline, JROTC, all male, social skills, and as a student, “you can be yourself” (Wife
of 1985 graduate).
Three 1987 alumni, (2 Catholic, and 1 Protestant, all attended parochial schools),
cited that going to CBHS was where Catholic boys go to high school. One stated that
there was a time when some people in the larger community viewed CBHS as a negative,
criticized the school, perhaps because they were anti-CBHS or anti-Catholic, lacked
economic means to pay tuition, or from jealousy and envy. It was the opinion of these
alumni that most people have seen the school as Catholic, or Christian, and most of the
non-Catholics were Jewish. He indicated that it was not a big deal, because Catholic
education is critical.
The 1987 Protestant stated that he found Mass as a very peaceful experience, that
he occasionally went to confession during a school penance service, and the priests made
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him feel at home. He said he learned from the Catholic standpoint taught in Religious
Studies Classes, and there was no conflict. He agreed that the spirituality in the school
was great for Catholics, almost perfect. He voiced concern that tuition should reflect that
in playing football at CBHS, his Dad allowed him to attend, even though he was
Episcopalian, and not Catholic. This alumnus decided to become Catholic while he was
associated with the Eucharist.” He and his wife have chosen to raise their children as
Catholics who attend parochial schools. He also stated that CBHS is a Catholic school,
not a private school, and “if you want your son to get a Catholic education, he can get it
at CBHS” (1989).
Graduates from the 2000s joined others who said they remembered the 7th grade
as a significant time when they began to think about attending CBHS. Two different
alumni mentioned that they chose CBHS because an older brother attended. They stated
that it was the natural progression from the parochial schools to high school. CBHS was
the next Catholic school to attend. Most reservations were concerns over the transition
remember thinking that the tour guide acted like an arrogant jerk. It seemed like an
intimidating place that was not always accepting. Even so, my reservations did not stop
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me from attending” (2003). Others stated that it is a Catholic school (2006), and [CBHS]
should “work to change attitudes about things Catholic” (2008). Another graduate stated,
I started to think about CBHS when I was in sixth grade in middle school. I went
to a Catholic middle school in [our area] so it was standard for most of the male
military focus that seemed so professional and older. The only thing I was
nervous about was the older students and stories told of freshman hazing. I found
A 2010 graduate described the all-male high school and K-12 parochial environment as
cloistered from some of the troubles of public schools. He stated that he believed the
“honor code played into Catholic theology” because it aligned with the “old Irish
commented that the religious affiliation of the student, whether Catholic or non-Catholic,
inclusive.
Current Students
aspects of the motivation and process they used to decide to attend CBHS. Their reasons
varied from family members, fathers, brothers, uncles, grandfathers, who previously
attended, wanting to be with their friends who were planning to attend, and wanting to
participate in and be a part of the sports programs, and the history associated with the
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Table 1
Choice to Attend CBHS
Participant Participants’ Quotations
Faculty Group
Interviews with members of the faculty group included both male and female
teachers, and teachers with varying tenure at CBHS. Responses varied from being
Catholic, and wanting to teach in the parochial school system, to being offered an
opportunity to teach, and making the decision to teach at this school. Table 2 highlights
(table continues)
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Reasons to Teach at CBHS
Participant Participants’ Quotations
108
Cultural Influence, Curricular Rigor, and Curricular Discipline.
perception of the academic requirements of CBHS. Parents often began their response
with the discipline of Catholic education, the presence of priests and religious brothers,
and the expectation of a challenging curriculum for their sons. They cited the tradition of
CBHS as a place that required students to focus on their studies, and the process of fitting
different from other schools, where the expectation of prominent and consistent discipline
was associated with curricular rigor. Parents indicated a type of security associated with
learning and the expectation that their sons would be engaged, challenged, and
encouraged to learn. Table 3 contains some of the responses from alumni, parents, and
teachers.
Table 3
Curricular Rigor and Perceived Discipline
Participant Participants’ Quotations
(table continues)
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Curricular Rigor and Perceived Discipline
Participant Participants’ Quotations
Alumnus (2008) During class, teachers are being very proactive about letting
them know what they are doing wrong (and what they are
doing right on occasion as well). The culture is a rule-based
environment that allows the teachers to maintain discipline
through close connections with the student base… rather
than a procedure focused environment. [Boys] typically,
(table continues)
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Curricular Rigor and Perceived Discipline
Participant Participants’ Quotations
rebel against the rule environments that they have spent their
life going through, but CBHS adds a personal touch and
gives [boys] mentors that are quick to yell at them when
they are out of line.
Note. Responses from Alumni and Teachers related to curricular rigor.
Interview participants were asked to consider the culture of CBHS, based on their
experience. Parents and alumni mentioned brotherhood 22 times. Older alumni implied
that a student initiated rule or code of brotherhood existed. Some compared it to student
mentor programs, some to big brother and little brother care or advisement. Some alumni
a student at CBHS, but cannot be explained. One suggested that this phenomenon cannot
be understood by anyone who did not attend CBHS. Other comments regarding
Table 4
Acculturation, Culture, and Brotherhood
Participant Participants’ Quotations
Alumnus (1976) They got us all out there day 1, to see who was interested in
rifle team, drill team, [or] musical talent for CBHS Band,
[we were] assigned a company, [and] basically began to do
drills out of [Regulation] 21-1. Second year, squad leader,
or if you were really responsible, a Staff Sergeant. We
were given more responsibility in the junior year, and were
in charge as commissioned officers as seniors.
Alumnus (1979) The Regional Formal Inspections for JROTC were times
when everyone had to buckle down and work together, but
they always produced tremendous tangible results.
(table continues)
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Acculturation, Culture, and Brotherhood
Participant Participants’ Quotations
Student 2 Here, the teachers are concerned and want you to succeed,
and they will have conversations with you, and treat you
like a person. One teacher refers to us as “my boys” like
we are a family.
Student 3 Other schools are like a business, and do not have the
family dynamic. However, one new teacher reacted to a
student saying “dude”…
Alumnus (2008) CBHS was about getting through tough things together and
learning how to do it without your parents pushing you (but
instead, we were given new mentors that weren’t just
teachers…they were also our coaches, choir instructors,
religion teachers, administrators, etc.).
Alumnus (1982) [I am] not sure there was a culture [to fit into]; it was more
fraternal. CBHS boys look out for CBHS boys. You are
put together with Catholic boys from the county, like the
[military college] graduates look after each other. It was
different because I went to Catholic high school, not public
high school.
Alumnus (2003) The culture of CBHS did seem different. I think the lack of
females created an overwhelming environment of cynicism.
I think there was a macho culture that did not always stress
the values the school proclaimed. I do think there was a
code of conduct, but that it was not always what it should
have been. Protecting one another was important, if that
(table continues)
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Acculturation, Culture, and Brotherhood
Participant Participants’ Quotations
Alumnus (1987) Acculturation [as a] process is over time, because they have
heard stories from dads or other relatives. The Freshmen
year, they have a tough curriculum. By the junior [year],
they are usually comfortable. Freshmen have to remember
so much, the male commarderie is very amazing, like
brotherly careing, and it works.
were presented to the participants. The questions varied with the interview group of the
individual or group. Discipline was mentioned 141 times and was often associated with
JROTC. Parents were especially interested in the structure of the JROTC program, and
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seemed to perceive a benefit from the structure as a characteristic of discipline in the
school. Alumni and parents cited the freshmen and sophomore years in JROTC as a time
to learn to follow, to take orders from their older peers, to be accountable for their
actions, their uniforms, and their ability to conform to the structure of the JROTC system.
Participants cited the junior and senior years of JROTC as years when the cadets
learn to lead, to give orders, to hold others accountable for their actions, to hold others
integral part of the chain of command. Parents cited the discipline of the JROTC
program as an integral part of the internal and the external environment of the school, or
An alumnus (1987) stated that a high percent of students chose to leave the
JROTC program after two years, when he attended CBHS. The students who left the
JROTC program took Physical Education during Drill. Other alumni cited a change
occurred in the leadership of the JROTC Cadre in 1987. This change was remembered as
significant, related to the number of students electing the 4-year program. Graduates of
2006 and 2008 confirmed that during their years at CBHS, the trend was that most
students chose 4 years of JROTC, and cited that only 5% (estimated) of the upper
classmen chose to discontinue the JROTC program. Table 5 presents the comments of
participants.
Table 5
JROTC and Perceived Discipline
Participant Participants’ Quotations
(table continues)
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JROTC and Perceived Discipline
Participant Participants’ Quotations
Alumnus (2010) The key to the JROTC influence is the regimen that it adds
to a [boys] life within the walls of CBHS. It is not just
rules that they are asked to follow. All of a sudden [they
are] forced to maintain a detailed uniform; to respond to
questions about leadership; to listen to orders when leaders
aren’t always watching; and [they] get exposed to thinking
about something bigger than themselves (that for the first
time in many of their lives…isn’t a fun sport).
Alumnus (1982) Leadership, life lessons, and the Code of conduct is part
and parcel of it. Rules are here, we are to follow them.
Kids today, don't get it. Too many things interfere with
(table continues)
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JROTC and Perceived Discipline
Participant Participants’ Quotations
Additionally, there were words like communication, tradition and discipline used
by some parents. Some participants used phrases: teachers look at individual boys,
teachers need to know the different ways that boys learn, teachers need a better feel
for accommodating ADD kids, teachers need to become aware of the way ADD kids
think, and academic challenges are part of high school. One mother said:
We looked at many schools, [when we moved into this area] and were not
from here, but heard about the traditions, and discipline of CBHS. My
husband decided that he wanted our sons to go to this school. There were
rumors about brotherhood, and the sports brotherhood, and feared that our
They found a sport niche, and had a good academic experience. We saw a
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Cultural Influence Football, Sports, Discipline.
school 29 times, and tuition 15 times. Life lessons learned were often associated with
athletics, on the sports fields, the basketball court, and most sports. Other references to
life lessons were JROTC, life lessons in religious studies, and other classes. Some
participant comments regarding the culture of sports participation and discipline are
presented in Table 6.
Table 6
Discipline and Sports
Participants Participants’ Quotations
Alumnus (2006) Boys bond with sports. CBHS is all about sports … it is
like a workplace … helped me plan my day … sports
makes you stay after school … gives you the discipline to
train all year. It was this discipline, which helped in
weightlifting.
Parent CBHS is a failure in sports and how the kids are treated in
sports.
(table continues)
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Discipline and Sports
Participants Participants’ Quotations
Alumnus (1987) I tried out for football 3 years; third year made the second
cut, and then did not make the team. It was peer pressure,
and being one of them, others looked up to them ... by
trying ... I got along with dumb jocks, and the wizkids.
Alumnus (1978) CBHS was known as a football team, not so much the other
sports.
(table continues)
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Discipline and Sports
Participants Participants’ Quotations
Alumnus (2010) I did Rifle Team and found a sense of community there
because there were not too many who participated. Gym
class was always kind of interesting, the way everyone
bantered, the waring fractions.
Alumnus (2010) Sports are wonderful, but still a lopsided attention is placed
on sports.
Student The first two years of my sports experience were awful due
to poor coaching but were definitely a learning experience.
These past two years have been much improved. I wanted
to be a part of the tradition, especially football, associated
with the school, but was also worried about the all-boy
factor of the school originally.
The researcher interviewed members of the sample group regarding the cultural
and religion were synonymous with Catholic. Parents, alumni, and current 18-year-old
students used a variety of terms regarding spirituality, religion, Catholic, and religious.
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Table 7
Perceived Cultural Influence and Value of Spirituality at CBHS
Participants Participants’ Quotations
Alumnus (1986) During the 70s and 80s there were many non-Catholics
that would go the extra mile to get their son into BC.
That, in itself, is a statement about the school.
Alumnus (2006) The religious studies classes were not a key component of
my experience, but I thought that the mix of the classes,
monthly masses, and spiritual retreats gave a structured
exposure to the religion that some of my classmates may
not have grown up with. I enjoyed the time to reflect on
things outside of academics and hear from teachers that
tried to apply religion to life experiences.
Alumnus (1978) I knew it was a Catholic School, but I did not know
anything about being Catholic. I was Episcopalian, we all
(table continues)
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Perceived Cultural Influence and Value of Spirituality at CBHS
Participants Participants’ Quotations
Parent [It] is the care and concern of teachers for students, not
only in their subject matter, but I would say all our faculty
are concerned about their general welfare, and would bend
over backwards to help students. I see that being based on
spiritual values.
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Perceived influence of spirituality, trust, legacy, brotherhood.
(mentioned 48 times).
Table 8
Spirituality and Brotherhood at CBHS
Participants Participants’ Quotations
Alumnus (1987) A CBHS education, if you invest in it, you will learn about
honor, discipline, spirituality. You will get experinece that
will help you succeed. You will be better prepared to
succeed in college.
(table continues)
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Spirituality and Brotherhood at CBHS
Participants Participants’ Quotations
Alumnus (2008) Brotherhood of the Ring: it all ties in, you grow with these
people. You grow from a kid to an adult. Growing with
these people forges bonds. You develop bonds that will
withstand time and separation. CBHS's thing is to create
well-disciplined men through forming bonds, you grow
with them, you lift them up, they lift you up.
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Spirituality and Brotherhood at CBHS
Participants Participants’ Quotations
Alumni We took religion our freshmen year. We had Fr. A., it was
a long 50 minute class, everyday. Fr. D. for Comparative
Religions, Fr. C. was a hoot, older, he kept us in stitches.
Everybody got along, for 2 years. I remember mass, Holy
Days, penance. No foolishness in class. I always
wondered what the Jewish boys thought of the priests, if
the Catholic boys thought most of them were nuts.
Teacher Not quite truthful in the sense that ... I think it is almost a
false spirituality. It's like being two faced, giving off one
idea or feeling and it really not being the truth. I think it is
a safe place. Internal spirituality, people generally mean
well.
(table continues)
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Spirituality and Brotherhood at CBHS
Participants Participants’ Quotations
Alumnus (2010) Spirituality was a morning prayer to set the day off very
well. My first day of college, I walked in the room,
looked around, and noticed there were no crucifixes in the
room. It made me look back on CBHS as a spiritual
support system.
Note. Responses of alumni, parents, students and teachers, regarding spirituality.
Table 9
Observations of Teacher Practice
Participant Participants’ Quotations
(table continues)
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Observations of Teacher Practice
Participant Participants’ Quotations
(table continues)
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Observations of Teacher Practice
Participant Participants’ Quotations
After careful exploration of data collected from observations and interviews, student data,
and an alumni survey, several themes have emerged. These themes are presented in the
Results
The following themes have emerged from the responses of the participants in this
Question 1. What is the perceived cultural influence for students at Catholic Boys High
School related to curricular discipline? Two sub-themes emerged from the data for this
question. They were (a) choice, based on the respondents expectations of the discipline
of continuing Catholic education, the all-male environment, the JROTC military culture,
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and the rigor of college preparatory coursework; and (b) culture, proffered by
respondents as a discipline associated with the official honor code, the consistent
classrooms.
Question 2. What is the perceived cultural influence for students at Catholic Boys High
School related to spirituality? Two sub-themes emerged from the data for this question.
They were (a) brotherhood, cited by respondents as a special bond between students and
and college preparatory high school; (b) camaraderie, based on the life lessons learned
through the military, athletics, co-curricular activities, and Benedictine hospitality and
Question 3. What is the perceived influence of discipline at Catholic Boys High School?
Two sub-themes emerged from the data for this question. They were (a) acculturation
presented by respondents as the process a boy goes through to become a cadet, and the
enjoyment of the all-male environment; (b) enjoyment was frequently equated with life
School? Two sub-themes emerged from the data for this question: (a) Catholic based on
all-inclusive welcome of non-Catholic students; (b) Mass was an event cited by the
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researcher then merged the 4 sub-theme pairs into major themes. The 4 major themes
are: (a) choice; (b) brotherhood; (c) acculturation; and (d) Catholic.
Summary
collected from an alumni survey, student data from JROTC and Administration for 18
teachers, alumni and other stakeholders. Data were triangulated, and analyzed. The
researcher’s analysis considered the data collected to identify the themes that emerged,
There were 4 overarching themes that emerged from the analysis. They were
choice, brotherhood, acculturation, and Catholic. These major themes represent the
heart of the investigation. The researcher discusses the results of the study, in the context
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CHAPTER 5. RESULTS, CONCLUSIONS, AND RECOMMENDATIONS
Introduction
summary, the findings are related to the literature that supported this research, and to the
empirical data, which validates this research. The researcher provides some conclusions
practice, and implications of this study. Finally, the researcher presents some personal
researcher was a participant-observer of the school community, which provided the site,
the population, and the sample for the research. The researcher’s interest in single-
gender education, his 11-year tenure as a teacher at the school, his ministry as a deacon in
the local diocese, and the decision to conduct a selective review of literature (Yin, 2011),
were instrumental in developing the research question “What is the relationship between
student data. The researcher interviewed 40 adults and 5 students, observed 5 teachers,
examined and coded the survey responses of 77 alumni, and examined and coded the data
from 18 student records that were randomly selected by personnel from the JROTC and
convenience of each participant. Some interviews were conducted in the privacy of the
different school conference rooms. Others were conducted in the privacy of the
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researcher’s classroom, when conference rooms were not available. All interviews were
conducted over a period of 5 months, with an additional 4 months to transcribe, code, and
analyze these data. The researcher used SurveyMonkey to design the survey protocol.
The survey was a series of 25 statements designed to solicit a response from alumni,
based on the recalled experience of each alumnus, and his preferences. Participation in
the study was limited to persons between 18 and 65 years of age. The preference
statements mirrored the questions used in the interview protocol series. The interview
protocol series is detailed as follows: for the faculty group (Appendix A), for students
(Appendix B), for alumni (Appendix C), and for parents (Appendix D).
not exist, between discipline and spirituality in high school males. The researcher chose
to focus on discipline related to curricular rigor, and spirituality associated with religion
and things Catholic. Four sub-questions supported this research. The sub-questions
involved finding the voice of the stakeholders, regarding the perceived cultural influence
of discipline and spirituality for the students at CBHS, and the perceived influence of
discipline and spirituality for students at CBHS. Data was triangulated for the purposes
of analysis from the interviews and observations, the alumni survey, and student
performance data.
influence and perceived influence of discipline at CBHS. The statements supporting this
deliverable standard were based on the historical mission of the school, the expectation of
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the leadership and spirituality associated with discipline found in the military traditions,
as they relate to God, country, and training; and the competitive discipline associated
with the terms Catholic, religion, religious, spiritual and Mass. The perceived influence
by prayer, fellowship, things considered spiritual, and things considered Catholic. The
Roman Catholic Church, and catholic (as universal), were terms which referenced the
and inclusiveness. Participants linked spirituality in concert with the military model of
country. The spirituality of learning was based on a high standard, which included
success, correction, failure, and life lessons; the brotherhood associated with athletic and
co-curricular activities; and the brotherhood associated with enjoyment of the culture of a
single-gender school.
The study considered the research question “What is the relationship between
discipline and spirituality in high school males?” Any summary of this study, would lend
institutions and religious institutions” (Cho, 2011, p. 153), regarding discipline and
spirituality or “academic achievement and religious mission” (Cho, 2011, p. 153). This
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study narrowed these different thought paths to discipline related to curricular rigor
(Gardner, 2004, 2008; Gorton & Alston, 2009; Lemov, 2010; Rowlands, 2011), and
spirituality/religion (Cho, 2011; Martin, 2010; Rohr, 2011; Schipper, 2009). The study
focused on the stakeholder community of one small Catholic high school, and the
researcher was “as described by” Yin (2011), a participant-observer. From the interviews
of 40 adults and 5 current 18-year-old students, the survey responses of 77 alumni, and
the student data randomly selected for the researcher by the JROTC and Administrative
Departments, the researcher garnered the following findings, related to each research
question.
The first question was what is the perceived cultural influence for students at
Catholic Boys High School related to curricular discipline? Two themes emerged from
the data regarding this question. They were (a) choice and (b) culture. These themes
were based on the reasons to attend this school, and the culture of this school. There
were many responses given, and reasons offered from respondents regarding the choice
to attend, and the perceived culture of the school was a prominent factor. Choice of
Catholic education, the all-male environment, the JROTC military culture, the rigor of
college preparatory coursework, and the diverse sports and co-curricular opportunities
associated with the official honor code, and the discipline associated with the spirituality
of an all-male, Catholic high school. For Catholic Boys High School, culture was
tradition, an academic tradition, and a sports tradition. These two themes actually vied
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for prominence in the researcher’s consideration. Ironically, respondents cited the rich
culture, and steeped traditions as reasons for the choice to send their sons to CBHS.
The reasons for the choice to attend this school were numerous. They ranged
from the historical tradition, the military tradition, the all-male tradition, the Catholic
cultural influence, the Benedictine spiritual influence, the Benedictine historic presence,
and familial choice cited as legacy, historic, or generational. Alumni, students, and
parents of students cited the choice based on perceived discipline and spirituality, and the
benefit of choice to attend was the tradition of an all-male school. Parents, alumni, and
This culture included athletics and co-curricular activities for boys, and the
academic rigor of a college preparatory high school, with a safe, positive learning
environment. Selznick (2009) cited the need for positive instruction in single-gender
schools, while Thompson and Austin (2010) challenged the statement with their caution
that single-gender schools must avoid anti-sexist teachings and attitudes. The
participants stated that the all-male environment facilitated freedom for boys to learn to
lead, to follow, to be included in a team sport, or group activity. The all-male culture
setting. Respondents frequently referred to the perception that CBHS encourages boys to
be boys. Respondents perceived the all-male school as a place that allowed a boy to be
acceptance, from members of the opposite sex. The conclusion for this question is that
choice was the primary and most important response from the participants, and the
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traditions associated with the culture of this historic all-male school, are very important
components of choice. Therefore, choice was the first of 4 major themes, regarding the
The second question was what is the perceived cultural influence for students at
Catholic Boys High School related to spirituality? The two sub-themes that emerged
from the data for this question were (a) brotherhood and (b) camaraderie. Respondents
cited brotherhood as a special bond between students and alumni. This was based on
Brotherhood was compared to mentoring of younger students by older students, and the
fellowship between older and younger students associated with common experiences.
Brotherhood, in the Benedictine sense, was referred to as the spirituality of prayer, the
positive school climate, and the unity found in the school Mass, even for non-Catholic
students. The researcher observed brotherhood in the sense of formation, when an older
student comes to the aid of a younger student, almost intuitively, to help the younger
student deal with how to become a member of the brotherhood. In this instance,
fellowship.” At CBHS, camaraderie was most often associated with the common
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became significant enough to be referred to as life lessons, learned through the military
competitive loss, while deciding or determining how and/or what to do better the next
time. Participants stated that camaraderie included the fun of watching a brother cadet
get in trouble, and his attempt to talk his way out of the consequences. Camaraderie
included having fun, enjoying the moment, and the knowledge of when to settle down,
and when to assume a more serious posture. An example of this would be pre-Mass,
during Mass, and post-Mass behavior. The word enjoyment or fun was frequently
associated with activities, but also the levity that is inherent in a group of boys (Kunjufu,
associated with spirituality and discipline. For this study, brotherhood was determined to
be the second of 4 major themes, regarding the discipline of curricular rigor, and
The third question was what is the perceived influence of discipline at Catholic
Boys High School? Two sub-themes emerged from the data for this question. They were
(a) acculturation presented by respondents as the process a boy goes through to become a
cadet, and the enjoyment of the all-male environment; (b) enjoyment was frequently
equated with life lessons, brotherhood, and knowing when to settle down and be serious.
Alumni and current 18-year-old students remembered acculturation for students at CBHS
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as a process of learning how to become a cadet. This process involved discipline and
learning how to enjoy the all-male environment. Acculturation (Ahern, 2009) involves
and choices. Participants stated that some students are overwhelmed during the freshmen
and sophomore years. The acculturation process includes being taught how to follow and
lead, being coached and mentored, and in learning how to manage the discipline of their
curricular and co-curricular activities. The current model of acculturation would stress
discipline through accountability for one’s actions and remediation. Acculturation allows
for failure, or for a boy to make a mistake, and learn from the failure or mistake (Antosca,
1997). In this sense, acculturation is a process of training (Gardner, 2008), and training is
acculturation for many alumni was a different experience. Acculturation was associated
with discipline, and discipline was associated with punishment. Alumni referenced
discipline as punishment, associated with doing something that violates the rules, or code
enforced reality when they attended CBHS. Retrospectively, many alumni felt that
corporal punishment was a deterrent to repeated disciplinary offenses for most boys.
punishment for the current students at CBHS, if reinstatement were possible. Some
stated that they would allow corporal punishment for their sons.
Acculturation was cited as the process a boy must walk through to become a member of
the brotherhood, a product of the culture, and from a student to a cadet. A critical
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component of acculturation, and the discipline of the school, is the process a boy must
walk through to learn to enjoy the experience of becoming a member of the brotherhood,
a product of the culture, and a cadet. For some participants, the process of acculturation
and enjoyment of this learning environment was more difficult, and not entirely positive.
Enjoyment was mentioned in many ways by alumni. Some alumni referred to enjoyment
as having fun in class or enjoying a class because it was fun. Some current students
wearing the appropriate themed outfit for a basketball game; accomplishing a common
goal like the Regional Formal Inspection (RFI) for JROTC, marching in the Saint
Acculturation and enjoyment become curricular and non-curricular disciplines, and key
determined to be the third of 4 major themes regarding the discipline of curricular rigor,
The fourth question was what is the perceived influence of spirituality at Catholic
Boys High School? Two sub-themes emerged from the data for this question: (a)
spirituality, and the all-inclusive welcome of non-Catholic students; (b) Mass was an
Benedictine spirituality (Chittister, 2004, 2010), and the tenets of the Roman Catholic
Church (USCCB, 2008). Respondents stated that the external view, the view from the
street or from the local community, is that CBHS is a Catholic institution. CBHS is a
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choice of parents who believe in continuing Catholic education for their sons, because of
the Catholic tradition of quality academics, positive school climate, inherent disciplines,
and obviously Catholic in spirituality. One contributing factor to the internal Catholic
environment, or positive school climate was the Mass. Alumni from 1965 through 2011,
and current students, referred to the Mass as a coming together spiritually, for the
students and faculty members. Non-Catholics stated they felt welcome and accepted at
the school, even in the context of the Mass, or a penance service. They could receive a
blessing during the Eucharist, or have prayer and receive a blessing after talking to a
common experiences for all students, and the very powerful symbol of the crucifix in
every classroom. Participants indicated that religious studies instructors presented from
the Catholic perspective, with views welcomed from students of all faith traditions.
Participants remembered that the Jewish boys attended mass, but attended religious
studies classes taught by a Rabbi, and indicated that this was important for the Jewish
boys. All religious studies classes emphasized personal spirituality through prayer,
introspection, and the encouragement from teachers for each student to be open to
discovery and continuation of his faith journey. The school is Catholic in the sense of the
Roman Catholic tradition and Benedictine spirituality (USCCB, 2008; Creagh, 2011).
However, some alumni voiced concern over secularization and the effects of
secularization on this Catholic school, and on their children. This concern over
secularization also affects colleges and college students, as cited in the work of Creagh
(2011). However, to most respondents in this study, CBHS represents Catholic values,
and is catholic in the universal sense of acceptance and inclusiveness for persons of all
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faith traditions and spiritual expressions. Catholic was determined to be the fourth of 4
The 4 major themes are: (a) choice; (b) brotherhood; (c) acculturation; and (d)
Catholic. These themes led to the following conclusions, because they proffer the theory
that this school fosters a positive school climate, which is capable of supporting and
achieving the mission to build boys into men, or “it perpetuates the culture and prepares
students for productive adult roles” (Gorton & Alston, 2009, p. 307). The study
concludes that a relationship does exist between discipline and spirituality in high school
males. The positive school climate at CBHS is indicative of a balance between discipline
and spirituality. The relationship between discipline and spirituality exists. They are
cultural traditions and perceived curricular rigor, and spirituality is bifurcated between
Catholic cultural traditions and perceived Catholic values. Discipline and spirituality
intersect in a way that is comparable to the conception of a human being: one gives life to
another and then they become one. Discipline gives life to spirituality, and spirituality
gives life to discipline. They become internal and external influences, which may work
as a dynamic tension, that leads a boy to wholesomeness, to service of God and Country,
to leadership in the community, to his relationship with God, and ultimately to God.
Recommendations
This study investigated the relationship between discipline and spirituality in high
school males. The study was qualitative and ethnographic with the research conducted at
a small Catholic, single-gender, military, and college preparatory high school in the
Southeastern region of the United States. The researcher was a participant-observer, and
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the participants were male and female stakeholders, (parents, students, alumni, and
members of the faculty group), ranging from 18 years of age to 65 years of age.
Interpreting (Yin, 2011) the collected and analyzed empirical data for this study was the
examine the relationship of discipline and spirituality in high school males at a single-
research data collected, analyzed, and interpreted is not generalizable (Yin, 2011).
However, based on the unique ethnographic setting of this research site, triangulation of
data, and the observable vantage point of the researcher, the information in this study is
While reviewing the literature, the researcher found qualitative studies of interest
based on similarity of the topic. Since there were no studies that addressed this particular
topic, gender or age group, this study adds to the body of information related to high
school males in single-gender schools. Although this study ends here, numerous research
possibilities related to the continuing Catholic education of high school males are worthy
research:
experience at a private, Catholic, all male, military school. The researcher might
consider the relationship between collaboration and trust in the decision making
process of the school. The researcher might want to consider the different
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channels of communication, and openness between administration and faculty, as
The participants in this study expressed support and commendations for the
efforts of administration and faculty members, who have fostered a safe learning
environment, and a positive school climate, grounded in the disciplines and spirituality of
continue to be mission focused for the benefit and development of every student.
142
1. From its inception, Catholic Boys High School has been all-male, Catholic
and athletics. Classrooms, especially, are gathering places for students to learn.
activities are opportunities for students to identify with and become members of
2. School climates, school environments, and school values evolve with time.
Considering the school’s mission focus: Catholic, military, all-male, and college
preparatory curriculum for the expected benefit of the students, a balanced focus
on academics, religious studies, fine arts, JROTC, and athletics will influence
the school, must be an inherent aspect, a point of discussion of values and morals
in every class, every classroom, and in all religious studies classes. This
purpose of continuing the Catholic education of Catholic students, and the all-
143
4. The body of literature on single-gender research is of great interest to this
preparatory curricular rigor, with the percentage of students who receive their first
complete and graduate from college, as well as those who pursue advanced
degrees.
Implications
This study provided evidence that a relationship does exist between discipline and
spirituality. The implication, for the students at Catholic Boys High School, is that the
relationship between discipline and spirituality is more than symbiotic; it is more than a
of academic education and spiritual education, which is based on choice, curricular rigor,
alumni indicated that their learning experience was enjoyable, based on the positive
school climate that is fostered, expected, and referred to as tradition, by supporters of this
Catholic School.
curriculum directors, for counselors and teachers, for parents, students and stakeholders,
that CBHS is a student focused school. Based on the CBHS mission, the goal is to
challenge, inspire, and motivate every student to find his place as a cadet; to develop a
work ethic (to the best of his ability) that promotes personal discipline and spirituality, as
Catholic education.
144
Teachers and counselors advise and guide students as they decide the degree of
difficulty in coursework. This advice helps the student determine his challenge
preference for course difficulty, and his comfort level. This study could possibly help
administrators and teachers promote behaviors, which contribute to the student’s external
discipline and motivation to succeed, his very personal, internal spiritual self, and
foundation for his personal journey in faith. The results of this qualitative research study
may be combined with other quantitative data to assist the administration and faculty of
Catholic Boys High School with planning, scheduling of courses, for purposes of
accreditation, and in their efforts to continue to improve the mission and purpose
On a broader scale, the Diocesan Education Office might want to consider the
education. It may happen that the new information found in this study will be useful in
and the education of boys, curricular discipline and boys, and spirituality and boys. It is
possible that the new information provided by this study will enhance the body of
the empirical data presented in this study addresses, validates, and enhances the body of
discipline and spirituality are ontologically, a reality of human existence, based on the
145
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APPENDIX A. INTERVIEW PROTOCOL FOR FACULTY GROUP
Athletics, Fine Arts, English, JROTC, Science, Social Science, Religion, or World
Languages at CBHS. CBHS is a 110 year old, private, single-gender, Catholic, military,
1. What are the primary reasons you choose to teach in this school? What positives
motivated or influenced your decision to teach here? What negatives, if any, did
4. What do you hope your students will walk away with from (subject area)?
5. How would you compare your classroom approach to other teachers and other
subject areas?
6. Do you benefit from the Catholic or spiritual environment at this school? In what
way(s)? Does your curricular area benefit from the Catholic environment present
7. What steps do you take to relate the rigor of (subject area) to the mission
8. Does your subject area receive a direct or indirect benefit from the military
9. How would you describe the process a boy goes through to “become” a member
158
10. I would like to ask you to think about the spiritual environment for a moment.
How would you describe the spiritual environment of CBHS? How would you
describe the benefit of annual, one-day class retreats for each grade level? How
would you describe the internal environment of the school with regard to
11. How would you describe the relationship between students and faculty members
on a daily basis? How would you describe a typical day at CBHS? What do you
find to be the most enjoyable? What do you find to be the most annoying? How
12. If you had absolute power, what would you change about CBHS related to the
external environment? What would you change about discipline at CBHS? What
would you change about spirituality? What would you change about the Catholic
identity?
159
APPENDIX B. INTERVIEW PROTOCOL FOR STUDENT PARTICIPANTS
CBHS. CBHS is a 110 year old, private, single-gender, Catholic, military, college
1. How old were you when you first thought about being a student at CBHS? Think
back to when you were trying to make the decision to come to CBHS. What was
it about CBHS that made you want to be a part of it? What excited you about
being a part of CBHS? What, if anything, were you afraid of, or did you have
reservations about?
2. Looking back at your coursework, which subjects would you consider as favorites
year?
3. When you think about your daily schedule of classes, is there a class that you
struggle with, a class that is difficult for you, and how do you manage the
4. Would you describe your experience with sports, at CBHS? Would you tell me
about your JROTC experience, at CBHS? Would you tell me about your
experience in religious studies? Would you tell me about your annual class
typical day?
160
5. What do you think is different about CBHS as compared to other schools? Is
there a code of conduct for teachers and students? If so, does this code include
mutual respect? If so, does this code promote mutual learning between teachers
and students?
and students come to CBHS from diverse backgrounds, as freshmen, and in time,
become a part of the culture. How would you describe the process a boy goes
through to “become” a member of the culture of CBHS? Do you think you have
7. I would like to ask you to think about the Catholic environment for a moment.
How would you describe the spiritual environment of CBHS, for non-Catholic
students? How would you describe the spiritual environment of CBHS, for
Catholic students?
8. How would you describe the JROTC influence on the classroom environment
with regard to discipline? How would you describe the JROTC influence on the
9. How would you describe the relationship between students and faculty members
on a daily basis? How would you describe a typical day at CBHS? What do you
find to be the most enjoyable? What do you find to be the most annoying? How
161
10. If you had absolute power, what would you change about CBHS related to the
environment? What would you change about discipline at CBHS? What would
you change about spirituality? What would you change about the Catholic
11. If a boy (or a member of his family), was thinking about admission to CBHS,
12. How has CBHS met or exceeded your expectations? What is the benefit of a
162
APPENDIX C. INTERVIEW PROTOCOL FOR ALUMNI PARTICIPANTS
110 year old, private, single-gender, Catholic, military, college preparatory high school.
1. How old were you when you first thought about being a student at CBHS? Think
back to when you were trying to make the decision to come to CBHS. What was
it about CBHS that made you want to be a part of it? What excited you about
being a part of CBHS? What, if anything, were you afraid of, or did you have
reservations about?
when you were freshmen, sophomore, junior or senior? Was there ever a least
favorite subject?
3. When you think about your daily schedule of classes, was there a class that you
struggled with, a class that was difficult for you? How did you manage the
4. Would you describe your experience with sports, at CBHS? Would you tell me
about your JROTC experience, at CBHS? Would you tell me about your
experience in religious studies? Would you tell me about your annual class
retreat experience, at CBHS? What did you contribute to your classes during a
typical day?
there a code of conduct for teachers and students? If so, does this code include
mutual respect? If so, does this code promote mutual learning between teachers
and students?
163
6. CBHS has a reputation as a school with a particular history, a particular culture,
and students come to CBHS from diverse backgrounds, as freshmen, and in time,
become a part of the culture. How would you describe the process a boy goes
7. I would like to ask you to think about the Catholic environment for a moment.
How would you describe the spiritual environment of CBHS, for non-Catholic
students? How would you describe the spiritual environment of CBHS, for
Catholic students?
8. How would you describe the JROTC influence on the classroom environment
with regard to discipline? How would you describe the JROTC influence on the
9. How would you describe the interaction between students and faculty members
on a daily basis? How would you describe a typical day at CBHS? What do you
remember as the most enjoyable part of the day? What do you remember as the
most annoying? How would you describe your experience at CBHS, and why?
10. If you had absolute power, what would you change about CBHS related to the
environment? What would you change about discipline at CBHS? What would
you change about spirituality? What would you change about the Catholic
164
11. If a boy (or a member of his family), was thinking about admission to CBHS,
12. How has CBHS met or exceeded your expectations? Based on your experience,
165
APPENDIX D. INTERVIEW PROTOCOL FOR PARENTS
student, or graduate of CBHS. CBHS is a 110 year old, private, single-gender, Catholic,
2. What positive attributes of the school motivate you to continue to support CBHS?
3. What negative attributes, if any, would you say have caused, or do cause you to
4. In your opinion, what is unique about CBHS? In your opinion, how well does
5. What is your deepest hope for the current and future students of CBHS?
6. In what way(s) do students and teachers benefit from the Catholic or spiritual
environment at this school? In what way(s) do students and teachers benefit from
7. From your vantage point, how would you describe the mission of this school?
8. From your vantage point, how would you describe the benefit of the discipline
associated with the JROTC program? How would you describe the benefit of
9. How would you describe the process a boy goes through to “become” a member
10. I would like to ask you to think about the spiritual environment for a moment.
How would you describe the spiritual environment of CBHS? How would you
describe the benefit of annual, one-day class retreats for each grade level?
166
How would you describe the internal environment of the school with regard to
11. How would you describe the relationship between students and faculty members
on a daily basis? How would you describe a typical day at CBHS? What do you
find to be the most enjoyable? What do you find to be the most annoying? How
12. If you had absolute power, what would you change about CBHS related to the
external environment? What would you change about discipline at CBHS? What
would you change about spirituality? What would you change about the Catholic
identity?
167
APPENDIX E. ALUMNI QUESTIONNAIRE
Please place an (x) in the answer category that best expresses your experience at CBHS.
168
17. I learned to pray at CBHS __ __ __ __
Note. The alumni survey was a preference survey to identify the choices of each
alumnus based on his experience at CBHS. This 25-statement survey template was
created by the researcher and transferred to SurveyMonkey for data collection, and
analysis.
169
APPENDIX F. REQUEST FOR APPROVAL TO CONDUCT A STUDY
If you decide to participate in this study, you will be asked to allow the researcher
to interview and observe the stakeholder community of your school, to include
students, faculty, administration, alumni, parents, and board members. The
research phase of this study should take approximately two months’ time. Each
participant will be audio recorded using a voice-activated recorder that downloads
and automatically transcribes the information into notes. Any existing records
examined will be referred to as anonymous and confidential. All notes will be
retained for a period of three years.
You have been invited to participate because your school emulates the model
referred to in the study under the pseudonym Catholic Boys High School. The
researcher is an existing member of the sample group; therefore, the researcher’s
role will be that of a complete participant. Every precaution will be made to
protect the school stakeholder community and maintain confidentiality. Although
no study is risk-free, we do not anticipate any risks to you, or the stakeholder
community, if you decide to participate in this study, and grant permission to
conduct the study at your school. We do not expect any direct benefits to you or
your school from participation in this study. The researcher will contact you if he
learns new information that could change your decision about participating in this
study.
The results of the research study will be published, but your name or identity, the
name or identity of the school, the name, or identity of the stakeholders who
participate will not be revealed. In order to maintain confidentiality of your
170
records, the researcher will examine existing records in the presence of the record
holder and refer to the information collected in an anonymous and confidential
manner. All notes will be retained for a period of three years.
You are not waiving any of your legal rights or the legal rights of any stakeholder
participant, if you agree to participate in the study. If you grant permission for
your school to participate, you are not waiving any of the legal rights of any
stakeholder who agrees to participate in this study. However, no funds have been
set aside to compensate you or any stakeholder participant in the event of injury.
If you or any stakeholder participant suffers harm because of participation in this
research project, you may contact the Capella Human Research Protections Office
at 1-888-227-3552, extension 4716.
Sincerely,
Dewain E. Smith
Principal: __________________________
Date: ______________________________
171
Voluntary Consent
By signing this form, you are saying (1) that you have read this form or have had
it read to you and (2) that you understand this form, the research study, and its
risks and benefits. The researcher will be happy to answer any questions you
have about the research. If you have any questions, please feel free to contact
Dewain Smith at (912) 695-2471, or at dewain.smith@capella.edu
If you have any questions about your rights as a research participant or any
concerns about the research process, or if you would like to discuss an
unanticipated problem related to the research, please contact the Capella Human
Research Protections Office at 1-888-227-3552, extension 4716. Your identity,
questions, and concerns will be kept confidential.
Note: By signing below, you are telling the researcher, “Yes,” you want to
participate in this study. Please keep one copy of this form for your records.
Date:
_______________________________________________________________
Investigator’s Statement
I certify that this form includes all information concerning the study relevant to
the protection of the rights of the participants, including the nature and purpose of
this research, benefits, risks, and costs.
Date:
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APPENDIX G. INFORMED CONSENT FORM
The main purpose of this form is to provide information that may affect your
decision about whether or not you want to participate in this research project. If
you choose to participate, please sign in the space at the end of this form to record
your consent.
If you decide to participate in this study, you will be asked as a member of the
stakeholder community of Benedictine Military School, (students, faculty,
administration, alumni, parents, and board members) to allow the researcher to:
(1) Interview you in your role as student, parent, teacher, administrator, alumni,
or board member.
The research phase of this study should take approximately two months’ time.
Each interview will be audio recorded using a voice-activated recorder which
downloads and automatically transcribes the information into notes. Any existing
records examined will be referred to as anonymous and confidential. All notes
will be retained for three years.
You have been invited to participate because you are a member of the stakeholder
community of Benedictine Military School, referred to in the study under the
pseudonym Catholic Boys High School. The researcher is an existing member of
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the sample group; therefore, the researcher’s role will be that of a complete
participant. Every precaution will be taken to protect the school stakeholder
community and maintain confidentiality. Although no study is risk-free, we do
not anticipate any risks to you, or the stakeholder community, if you decide to
participate in this study. We do not expect any direct benefits to you or the
stakeholder community from participation in this study. The researcher will
contact you if he learns new information that could change your decision about
participating in this study.
The results of the research study will be published, but your name or identity, the
name or identity of the school, the name, or identity of the stakeholders who
voluntarily participate will not be revealed. In order to maintain confidentiality of
your records, the researcher will examine existing records in the presence of the
record holder and refer to the information collected in an anonymous and
confidential manner. All notes will be retained for a period of three years.
You are not waiving any of your legal rights, if you agree to participate in the
study. However, no funds have been set aside to compensate you or any
stakeholder participant in the event of injury. If you or any stakeholder
participant suffers harm because of participation in this research project, you may
contact the Capella Human Research Protections Office at 1-888-227-3552,
extension 4716.
Sincerely,
Dewain E. Smith
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Voluntary Consent
By signing this form, you are saying (1) that you have read this form or have had
it read to you and (2) that you understand this form, the research study, and its
risks and benefits. The researcher will be happy to answer any questions you
have about the research. If you have any questions, please feel free to contact
Dewain Smith at (912) 695-2471, or at dewain.smith@capella.edu.
If you have any questions about your rights as a research participant or any
concerns about the research process, or if you would like to discuss an
unanticipated problem related to the research, please contact the Capella Human
Research Protections Office at 1-888-227-3552, extension 4716. Your identity,
questions, and concerns will be kept confidential.
Note: By signing below, you are telling the researcher, “Yes, you want to
participate in this study.” Please keep one copy of this form for your records.
Date:
_______________________________________________________________
Investigator’s Statement
I certify that this form includes all information concerning the study relevant to
the protection of the rights of the participants, including the nature and purpose of
this research, benefits, risks, and costs.
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APPENDIX H. PARTICIPANT INFORMATION
The categories are: Participant Group (Survey, Interview, Alumni, Parents, Faculty
Group, Faculty Observations, Current 18 year old Student interviews, and 2010-
1015 Student Records), Potential Number from Sample, Actual Number from
Participant Information
Participant Potential Actual M F Catholic Protestant Other Participant
Group Sample Sample Percentage
Survey 1900 77 77 0 NA NA NA 4%
Interviews 2897 40 31 9 23M/7F 6M/2F 1M/1F 1%
Alumni 1900 19 19 0 NA NA NA 1%
Parents 997 11 4 7 2M/5F 2M/2F NA 0.03%
Faculty group 40 10 8 2 7M 1 1M/1F 25%
Students 18 31 5 5 0 4M 1 NA 16%
Note. The invitation to participate was to all members of the stakeholder community who
met the inclusion criterion. No African American, Hispanic, Native American, Indian, or
Jewish stakeholders chose to interview. Table 1 did not include a race or ethnicity
category.
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APPENDIX I. STUDENT DATA SUMMARY
from 2010 – 2015, or 6 school years. With random selection, different learning styles,
evident.
Of the 18 students, (regarding Class Rank): 1 ranked 2nd, 2 ranked 5th, 1 ranked
6th, 1 ranked 7th, 1 ranked 10th, 1 ranked 11th, 1 ranked 19th, 2 ranked 32nd, 1 ranked 34th,
1 ranked 36th, 1 ranked 38th, 1 ranked 45th, 1 ranked 50th, 1 ranked 66th, 1 ranked 70th, 1
ranked 78th.
GPA of 96.6, and 8 students achieved a GPA between 91 and 95.9; 8 students achieved a
5 AP classes, 1 student took 4, 1 student took 3, 3 students took 2, 2 students took 1, and
Of the 18 students, 7 students showed improvement (in grades, class rank, etc.)
from their 9th grade year through their 12th grade year, and 2 students did not show
improvement. Of the 18 students, 6 have 3 or less years of records, and 3 have one year
of record. However, the data show a trend toward improvement for these students.
officer status (2010-2012), earned officer status and were ranked as Lieutenant Colonel
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and Battalion Commander, Lieutenant Colonel and Executive Officer, 2 were Captains
and Company Commanders, First Lieutenant and Company Executive Officer, 3 were
First Lieutenants and Platoon Leaders, 1 Second Lieutenant and Administrative Officer.
From the class of 2013, 2 First Sergeants and Platoon Leaders, 1 Platoon Sergeant, and
the classes of 2014 and 2015 had no assigned rank, however, 1 was a Squad Leader, and
high, and very high, while 7 were described as average academically, and 3 were
Of the 18 students, 1 of the 18 completed the run in 5.36 minutes, 5 ran between 6
and 6.09 minutes, 7 ran between 7 and 7.5 minutes, 2 completed the run in 9 minutes, 1
completed the run in 10.5 minutes, 1 completed the run in 12 minutes, and 1did not
Of the 18 students, 5 were ranked nationally for the JROTC 5 event Physical
Fitness exam: 1 was ranked in the 93rd percentile and earned the Presidential Fitness
Award, 4 were ranked between 76th and 79th percentile, and 1 was ranked in the 42nd
percentile.
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