共查询到20条相似文献，搜索用时 15 毫秒
1.
Ofra Backenroth Shira D. Epstein Helena Miller 《Religious education (Chicago, Ill.)》2013,108(4):467-480
This article explores how arts-based learning can facilitate understandings of Jewish religious texts. Through practical examples drawn from our own research, from the worlds of dance, drama, and the visual arts in education, we demonstrate the ways in which arts can allow for the transmission of information and knowledge, as well as offer a “transformative” learning experience; a student can bring the text to life while bringing the text into his or her life. We stress the primary importance and centrality of sacred text within Jewish tradition and assert that the written text should serve in Jewish education as the starting point. The ultimate goal, however, is to enable learners' personal connection with texts. We argue that learning through the arts opens up opportunities for multiple shared interpretations of text, as well as accentuation of the “affective” dimensions of Jewish textual learning. By becoming more aware of the varied possible paths for generating learning activities, educators might choose learning strategies that enable an integration of both the cognitive and affective domains. The examples of Arts Reflective learning demonstrate possibilities for the structuring of “teaching towards transformation.” 相似文献
2.
李俊宇 《宁波大学学报(教育科学版)》2021,(5):112-122
犹太人的读书传统是犹太文化的重要组成部分。犹太人在漫长的历史中形成了一种宗教崇智主义读书传统,其实质是为上帝而读书,而宗教律法中对于教育义务的规定以及犹太教社会采取的其他种种措施保证了该读书传统得以形成和延续。在启蒙运动后,他们的读书由为上帝读书变成了为个人自己、为民族而读书,宗教崇智主义传统变成世俗崇智主义传统,在精神上读书成为一种世俗意义上的信仰,在实际中成为“走出去”“融入主流”“往上走”的途径。从犹太民族发展史来看,大体而言,犹太人的读书、教育热情与他们所在地的城镇化、产业转型以及他们自身职业的转变构成一种正向促进的互动关系。分析犹太崇智主义读书传统的形成与演变,能带给我们许多有益的启示。 相似文献
3.
Lisa A. Borgerding 《Cultural Studies of Science Education》2017,12(1):53-79
Although the concept of “rural” is difficult to define, rural science education provides the possibility for learning centered upon a strong connection to the local community. Rural American adolescents tend to be more religious than their urban counterparts and less accepting of evolution than their non-rural peers. Because the status and perception of evolutionary theory may be very different within the students’ lifeworlds and the subcultures of the science classroom and science itself, a cultural border crossing metaphor can be applied to evolution teaching and learning. This study examines how a teacher may serve as a cultural border crossing tour guide for students at a rural high school as they explore the concept of biological evolution in their high school biology class. Data collection entailed two formal teacher interviews, field note observations of two biology class periods each day for 16 days during the Evolution unit, individual interviews with 14 students, student evolution acceptance surveys, student evolution content tests, and classroom artifacts. The major findings center upon three themes regarding how this teacher and these students had largely positive evolution learning experiences even as some students continued to reject evolution. First, the teacher strategically positioned himself in two ways: using his unique “local” trusted position in the community and school and taking a position in which he did not personally represent science by instead consistently teaching evolution “according to scientists.” Second, his instruction honored local “rural” funds of knowledge with respect to local knowledge of nature and by treating students’ religious knowledge as a form of local expertise about one set of answers to questions also addressed by evolution. Third, the teacher served as a border crossing “tour guide” by helping students identify how the culture of science and the culture of their lifeworlds may differ with respect to evolutionary theory. Students negotiated the cultural borders for learning evolution in several ways, and different types of border crossings are described. The students respected the teacher’s apparent neutrality, sensitivity toward multiple positions, explicit attention to religion/evolution, and transparency of purposes for teaching evolution. These findings add to the current literature on rural science education by highlighting local funds of knowledge for evolution learning and how rural teachers may help students navigate seemingly hazardous scientific topics. The study’s findings also add to the current evolution education literature by examining how students’ religious perspectives may be respected as a form of expertise about questions of origins by allowing students to examine similarities and differences between scientific and religious approaches to questions of biological origins and change. 相似文献
4.
Tim McCowan 《British Journal of Religious Education》2017,39(3):269-278
This paper examines research findings from an experiential model of interfaith education called the Building Bridges through Interfaith Dialogue in Schools Programme (BBP). The BBP has been operating continuously in Melbourne, Australia since 2004. In the research, participating students were interviewed and surveyed to assess the effect of this experiential interfaith education programme on their knowledge, attitudes, perspectives and behaviour toward those from different religious and cultural backgrounds to them. Some of the data from those interviews are included in this article. The findings identify that the programme promoted religious literacy, (including improved knowledge, understanding and appreciation for different religious and cultural traditions and their practices), dismantled prejudice from ignorance and overly generalised stereotypes of others, and promoted social inclusion and cohesion. 相似文献
5.
Magdalena H. Gross Ari Y. Kelman 《International Review of Education/Internationale Zeitschrift für Erziehungswissenschaft/Revue internationale l'éducation》2017,63(1):51-70
This article presents an educational programme designed to explore the multicultural history of Poland. Targeting Jewish and non-Jewish students of Polish heritage, the Polonia Programme (PP) was conceptualised with the aim of applying the tools of experiential education to initiate a new approach to examining one of the world’s most challenging and fraught historical narratives. The programme, piloted in the summer of 2014, takes two groups of young people from the United States to Poland each year. It features a combination of formal lectures and interactive tours, complemented by structured and semi-structured discussions. The destination of this particular tour, with these particular participants, both challenges and reinforces accepted notions of “heritage tourism” within an experiential educational framework. This framework enables a sense of group connectivity which allows students to be, perhaps, more open to alternative narratives about the past. The authors of this article, who were involved in evaluating the pilot launch of the Polonia Programme, found that the programme’s experiential approach succeeded in encouraging participants in the pilot cohort to challenge ideas about their definitions of and preconceptions about “who and what counts as Polish”. For many, the experience shifted their understanding of Poland towards one which took its multi-ethnic and multicultural history into account. Several discovered new perspectives on their own identity and heritage, while others reached a new understanding of the shared histories of Poles and Jews. The experiential nature of this programme also allowed students to encounter difficult histories: experience, then, became a vehicle for more challenging conversations and deeper learning. 相似文献
6.
Understanding the Study of Religion in Undergraduate Programs of Religious Studies as Religious Education 总被引：1，自引：0，他引：1
Lorna M. A. Bowman 《Religious education (Chicago, Ill.)》2013,108(2):143-146
The aim of this research is to investigate the intergenerational changes that have occurred in Australian Jewish day schools and the challenges these pose for religious and Jewish education. Using a grounded theory approach according to the constant comparative method (Strauss 1987), data from three sources (interviews [296], observations [27], and documents) were analyzed, thus enabling triangulation. Findings show that there is an incongruity between what the adult community defines as the central components of Jewish and religious identity, which are more particularistic, and the perspectives of Jewish youth, which are more universalistic. 相似文献
7.
Erin L. Robinson 《Journal of Teaching in Social Work》2013,33(5):536-550
Immersion learning is one form of experiential education and has great utility in social work education. However, there is limited research on student learning outcomes from immersion learning courses in social work education. This ethnographic research describes an immersion learning course offered to BSW students (N = 9) and the learning outcomes gained. This semester-long course focused on macrolevel practice with people experiencing poverty, homelessness, and the sexual exploitation of women. As part of this course, students went on a weeklong immersion trip, where they visited a dozen human service organizations and interacted with people experiencing poverty and homelessness. Qualitative analysis produced three findings. First, students reported that these interactions helped them realize their biases and impacted their understanding of poverty. Second, students reported enhanced social work practice skills, such as cultural competency, self-awareness, and interpersonal expertise. They also gained a better appreciation for macrolevel practice. Third, students reported a better understanding of how to deploy classroom knowledge in practice and how to apply what they learned back in the classroom. These findings have implications for undergraduate social work education and how immersion learning programs can be a tool for enriching both knowledge and practice skills. 相似文献
8.
True Integration 总被引：1，自引：0，他引：1
Joseph Lookstein 《Journal of Jewish Education》2013,79(4):37-38
The current educational policies of limiting and constricting the curricular goals of the afternoon Jewish school are detrimental to this form of Jewish education. The afternoon Jewish school is the link between the Jewish child and the Jewish cultural heritage. Our task as educators is to provide a realistic curriculum that is both teachable and testable. Yet, the greater task is to provide our students with a total vision of the Jewish cultural experience. This demands a study of Bible, history, synagogue and prayer skills, Jewish social studies, holidays and Jewish practices and an insight into Jewish philosophical concepts. The afternoon Jewish school cannot become a Bar Mitzvah factory, nor a place where the rote skills of synagogue life are taught. Rather, it must be a setting where the young Jew can learn about the vast cultural and religious heritage of his people. This is often a difficult task but the various Jewish curricular institutes must provide the Jewish school community with educational materials that can meet the needs of teachers as well as students. 相似文献
9.
教师学科教学知识(PCK)的形成是STEAM教育的发展之基。STEAM教师PCK是教师面对具体的跨学科的内容主题时,所特有的将不同学科的知识和技术转化为学生易于理解的教学形式的整合性知识,具有知识范畴的跨学科性、知识来源的实践性和知识形成的融合性等特点。通过对已有PCK研究的梳理,结合STEAM教育的特征,STEAM教师PCK可分为跨学科内容知识、教学对象知识、教学情境知识和教学策略知识。在此基础上,STEAM教师PCK的建构逻辑:一是立足理论性学习为教师建构PCK打“地基”,促进公共性PCK向个体性PCK转化;二是基于经验性学习为教师建构PCK竖“框架”,推动内隐性PCK向实践性PCK转化;三是通过实践性学习为教师建构PCK添“砖瓦”,实现陈述性PCK向程序性PCK转化。 相似文献
10.
Ronald T. Hyman 《Journal of Jewish Education》2013,79(2):6-16
I am honored to give the opening address on the conference theme which deals with 100 years of Jewish education in North America. The topic of this session, “From Sunday School to Day School,” suggests that Jewish education has moved from a one-day-a-week enterprise to a full-time system of education. While there has been significant movement in this direction during the last half of the past 100-year period, this trend has to be placed in proper historical, religious, cultural and social perspective. 相似文献
11.
Theodore Brelsford 《Religious education (Chicago, Ill.)》2013,108(3):264-278
This article proposes a concept of “mythical realism” as a way of understanding important characteristics of religion and orienting religious education. The focus is on beliefs as one central aspect of religion. The author draws on recent cognitive studies in religion to illumine the “counterintuitive” and “mythic” character of religious belief, while also arguing that religious thinking should be and commonly is held together with “intuitive,” “scientific” understandings of experiential reality. A case is made for the enhancement of “mythical realist” religious understanding as a fundamental goal of religious education. Pedagogical suggestions are given for nurturing such mythical realist faith. 相似文献
12.
Carol Byrd‐Bredbenner Jaclyn Maurer Abbot Virginia Quick 《Journal of Food Science Education》2010,9(1):19-30
ABSTRACT: To create effective educational interventions that address the food safety informational needs of youth, a greater understanding of their knowledge and skills is needed. The purposes of this study were to explore, via focus groups, the food‐handling responsibilities of middle school youth and obstacles they face in practicing safe food handling and develop recommendations for the design of food safety interventions for youth. Most youth reported that they prepared food at least once weekly and rated learning to prevent foodborne illness as important. Youth knew that food could make them sick, described foodborne illness as resulting from “something” getting into food, not cooking food “right,” or the food going bad. Most responses lacked details, suggesting knowledge was basic. Nearly all were interested in learning about food safety. Barriers that deterred them from learning about food safety were time and feeling they were not susceptible to foodborne illness. To overcome barriers, youth suggested focusing on the seriousness of and risks for foodborne illness, using a serious but comical educational approach, and using hands‐on educational media. Parents highly rated the importance of and degree to which they wanted youth to learn about food safety. Parents felt that their children had moderate levels of food safety knowledge, but many questioned whether they practiced food safety procedures when unsupervised. Parents felt that food safety education needed to be taught and reinforced in school and at home. After having reviewed youth and parent data, food safety experts proposed recommendations for youth‐focused food safety education that paralleled current consumer food safety initiatives. 相似文献
13.
服务学习在高校非物质文化遗产教育中的探索与实践 总被引：1，自引：0，他引：1
在我国非物质文化遗产面临急剧流变和消失的背景下,高校已成为非物质文化遗产保护、传承的重要力量。但是目前高校对非物质文化遗产的教育传承模式没有形成好的经验。服务学习是一种将服务与课程学习相结合的经验教育,对提高学生的学业水平、服务技能、增强民主责任感有积极作用。把服务学习应用到高校非物质文化遗产教育中来,并构建起高校非物质文化遗产教育服务学习体系,是当前高校非物质文化遗产教育模式实现突破的一条重要途径。 相似文献
14.
Utilizing “teachable moments” within daily situations to impart knowledge and transmit values is a type of informal education. In a structured camp environment, such teachable moments may be integrated into the educational curriculum. “Jewish teachable moments” may be used to address Judaism and Jewish Peoplehood holistically, as the educators and counselors guide the campers through the Jewish summer camp environment. This article examines the Jewish Teachable Moments method through a case study conducted at a Reform movement affiliated camp in Texas. Theoretical and pedagogical implications of the Jewish Teachable Moments method are discussed. 相似文献
15.
Julius Bautista 《Pedagogies: An International Journal》2018,13(3):246-259
This paper features a discussion of how educators can channel anthropological practices towards the enhancement of experiential learning (EL) teaching methods, particularly on the topic of religion across the Asia-Pacific. I argue that our capacity to achieve curricular objectives through EL calls for an attentiveness to the affinity between the empirical challenges confronted by ethnographers, who work to create rapport between researcher and subject, and classroom teachers who seek to cultivate a conducive learning environment beyond the classroom walls. I show the pedagogical implications of the ways anthropologists have operationalized their discipline’s “critical turn” by highlighting two experiential domains: (1) through activities of “uncomfortable” stereotype self-inventory and (2) through a dialogic pedagogy that pursues meaningful learning outcomes through the “struggle” to recognize inter-cultural and religious agency among students. 相似文献
16.
Julia Boleratz 《The Journal of environmental education》2013,44(1):8-29
Abstract Experiential education can be taught most effectively in the outdoors when linked to the psychological foundations of teaching and learning. These include communication, perception, arousal, and motivation. Differences are explained for both teaching and learning styles. Experiential education is distinguished from experiential learning, and salient educational strategies are integrated into the education cycle. These include focusing, feedback and support, self-responsibility, and reflecting. The importance of debriefing or processing is stressed, and an experiential method is included enabling symbolic communication through “active reviewing.” The environment is a critical factor in this form of education. A major goal is to stimulate curiosity and self-motivation. Structuring traditional and experiential methods, “grasshopper teaching,” and individual and cooperative learning draw the foundations of teaching and learning together. 相似文献
17.
The study aimed to trace teachers’ role behaviors that religious teachers perceive as mandatory versus discretionary and non-prescribed at work. Based on interviews with 15 teachers working in the Israeli religious state education, it was found that teaching the subject matter, preparing students for national exams, encouraging students to learn, and teaching religious values unrelentingly is perceived as in-role tasks, while helping students and colleagues, committing to the school as a whole, and refraining from wasting learning time is perceived as extra-role activities. Most interesting is the impact of Jewish heritage and belief on our interviewees’ tendency to perform extra-role activities. 相似文献
18.
Ben Rosen 《Journal of Jewish Education》2013,79(2):82-96
This case study examines the contours of culturally relevant pedagogy in an undergraduate preservice teacher education program for Jewish women. The case describes how the assigned reading of Albarelli’s (2000) narrative of teaching in a Hasidic Jewish school, Teacha! Stories from a Yeshiva, disrupts the classroom community, diminishes student engagement with the course, and undermines student confidence in the instructor. This research explores what happens when “respect for” challenges “reflection about.” The study finds that differential cultural understandings surrounding the concept of “respect” mediate the discourse. The author raises questions about the ethics of social justice in religious teacher education, probes the poverty of educational reform in a landscape of nondiscussables, and offers strategies for navigating this tender terrain. 相似文献
19.
Eli Grad 《Journal of Jewish Education》2013,79(1):14-17
My vision of Jewish education assumes the critical importance of finding not only better methodologies and curricula but also more highly motivated and better-trained staff. Yet, even with such an assumption, the ultimate need is for religious schools to “connect” in the deepest sense: to connect with the family as much as with the student; to connect with the students' perceptions of the world they know, so that Jewish learning does not seem to be totally alien to their lives; and to connect with a sense of the overall vibrancy of the synagogue as the center of Jewish life. 相似文献
20.
Dr. Faydra L. Shapiro 《Journal of Jewish Education》2013,79(1):46-56
This article offers a general examination of the Israel, Jews, and Judaism displayed to North American Jewish youth on an Israel experience program, called Livnot U'Lehibanot ("To Build and to be Built"). My focus is an analysis of the program's pedagogical techniques. Based on detailed interviews and participant observation, I analyze participants’ responses to aspects of the program, to determine the effects of Livnot's teaching style and goals. This article demonstrates that Livnot's educational emphasis on “the personal” is credited by participants as a very significant factor in transforming their attitudes toward and understanding of Israel, Jews, and Jewish religious tradition. 相似文献