共查询到19条相似文献，搜索用时 390 毫秒
1.
李伟 《乌鲁木齐职业大学学报》2012,21(2):1-3,5
文章通过文献查阅方法,对青少年宗教信仰相关法律法规和政策规定、青少年宗教信仰研究现状、青少年宗教信仰的特点和成因、信仰宗教对青少年的影响及对信教青少年的教育等方面进行了综合整理归纳. 相似文献
2.
网络生活中的宗教情感——基于基督徒网络聊天的内容分析 总被引：1，自引：0，他引：1
网络已经成为基督徒交流信仰信息和传递信仰感受快速而有效的工具。采集不同类别基督徒QQ群中的聊天记录,借助ROST CM内容分析软件对搜集到的材料进行挖掘并总结和分析其情感倾向性,提炼出各个QQ群的不同词性的代表性句群。以基督徒的精神需求为切入点,研究基督徒以网络传播为平台在信仰过程中产生的宗教情感,讨论了基督徒信教的背景和动机,总结得出宗教情感在基督徒整个基督信仰生活过程中的地位。 相似文献
3.
关于民族地区青少年信教问题和在青少年中加强无神论教育的思考 总被引：1，自引：1，他引：0
在对南疆三地州民族地区青少年信教情况调查的基础上,分析了宗教在社会主义市场经济条件下继续存在和青少年信仰宗教的主要原因,并针对宗教干预教育的严峻形势和浓厚的宗教氯围对青少年儿童的思想教育所产生的不利影响,提出了对青少年学生加强无刘论教育的若干对策。 相似文献
4.
通过对滇西北贡山县丙中洛乡中学生宗教信仰情况的调查,分析当前少数民族地区青少年信仰宗教的主要原因。针对民族地区浓厚的宗教氛围对青少年的思想教育所产生不利的影响,提出对青少年加强正确人生观、价值观、科普知识等教育策略,并正确引导宗教与社会主义教育相适应。 相似文献
5.
宗教对南疆中小学教育的渗透仍然是影响青少年健康成长的重要因素之一。采用定量研究复式闯卷调查数理统计和文献研究法,试图探讨南疆大多数少数民族青少年从事宗教行为的现状及其原因并深入分析家庭宗教环境对于少数民族青少年的受教育、心理发展、迷信的关系等三方面的不良影响,最后总结防范与抵御宗教环境对学生影响的措施和对策。 相似文献
6.
曹玉峰 《延边教育学院学报》2007,21(5):45-47
家庭的不良因素、学校教育存在的缺陷、社会的不良环境及青少年自身的因素都影响着青少年的健康,同时也对教育工作在加强青少年健康教育方面提出了更高的要求。 相似文献
7.
以温州地区的大学生宗教信仰状况调查数据为例,笔者分析了部分大学生信仰宗教是受社会、学校、家庭、主体多方面因素的影响,面对近年来信仰宗教的大学生人数呈现增长趋势,受众者逐渐转变为宗教活动的组织者、传播者的现状,认为高校需迫切审视思想政治工作方法和实效,有效创新高校思想政治教育工作方式方法. 相似文献
8.
邓万祥 《中小学作文教学(小学版)》2011,(7)
正如每个国家都很重视青少年教育一样,美国也十分重视青少年教育。但美国没有全国性的青少年教育专门机构,青少年教育融于日常的家庭教育、学校教育和社会教育之中。家庭、学校和社会对孩子教育影响各有侧重在美国,对孩子教育影响最大的就是家庭。美国的家庭非常重视培养孩子 相似文献
9.
《中学政治教学参考》2016,(21)
青少年心理健康问题日益复杂化、多样化,已引起家庭、学校和社会各界的广泛关注,创新青少年心理健康教育势在必行。从家庭、学校、学生和社会等方面入手,剖析了影响青少年心理健康的因素,积极探索适合当代青少年心理健康发展的有效途径,全面推进青少年心理健康教育工作逐步实现科学化、专业化和系统化,确保青少年健康、和谐、快乐地成长成才。 相似文献
10.
随着社会的发展,生活方式的改变,青少年体质健康状况的改善需要家庭、学校、社会三者的有效结合,因此应当认识到家庭体育的重要作用。本文在深入分析影响青少年体质健康因素的基础上,从家长应当转变教育观念重视家庭体育、家庭体育对生活方式的影响、家庭体育可有效弥补学校体育的不足,这三个方面来论述家庭体育是促进青少年体质健康的有效途径。 相似文献
11.
Classification and Framing of the Curriculum in Evangelical Christian and Muslim Schools in England and The Netherlands 总被引：1，自引：0，他引：1
Geoffrey Walford 《Educational studies》2002,28(4):403-419
This article examines some of the ways that Muslim and evangelical Christian schools in England and The Netherlands deal with religious education. Various schools take different views about how aspects of religious belief should be taught and how Christian or Muslim belief should be related to the wider curriculum of the school. While some of the schools have attempted to integrate, for example, evangelical Christianity throughout the whole of the curriculum, others have been content to have the religious teaching as a separate component of the curriculum. This paper uses the work of Basil Bernstein to describe and understand the nature of the religious curriculum in these schools. Through a series of case studies of schools and curricula it examines the nature of the curricula and their possible effects on children. 相似文献
12.
Sheila M. Bate 《Educational research; a review for teachers and all concerned with progress in education》2013,55(2):100-112
Most research into religious education has concentrated upon older children, but this paper reports findings obtained from the teachers of junior (seven to II years old) school children. From the content of religious education lessons and the overall religious sub‐cultures of classroom and school, conclusions are drawn about the religious socialization process of the child. A distinction is made between the child's own religious quest for meaning and the Christian culture which is generally accepted in Britain and taught in school. The child's religion is divided into the cognitive and the emotive while the socialization process is treated as cognitive, explicit and implicit. The general conclusion reached is that religious education lessons do not respond to the child's own cognitive level and are thus likely to confuse, whereas the religious life of classroom and school leads to an emotive affinity with Christianity. Thus ambivalence towards the Christian religion is produced in the child. 相似文献
13.
Yonah Hisbon Matemba 《British Journal of Religious Education》2009,31(1):41-51
The argument in this paper is that in spite of the acknowledgement of plurality, many countries in sub‐Saharan Africa seem reluctant to introduce multi‐faith approaches preferring to maintain Christian confessionalism in religious education. Even in those countries where new approaches are being tried, there is some unwillingness to make wholesale changes throughout the school system. In some instances this state of affairs is precipitated not by educational policy but by the socio‐religious situation, which mirrors Christian ideals. This is better illustrated in the Malawian context where largely due in part to the historical Christian influence and for the fact Christianity is the major religion in the country, multi‐faith religious education introduced in schools was opposed. As a compromise to a difficult situation, government resolved to offer both multi‐faith religious education and the historical Bible knowledge on the school curriculum. Results of a school survey seem to indicate that Bible knowledge as opposed to multi‐faith religious education is still a favoured syllabus in schools, possible reasons of which are suggested. The conclusion is that efforts should be made to interest those still wary about multi‐faith religious education considering the benefits it can bring in a world today where heterogeneity rather than homogeneity is the acceptable reality. 相似文献
14.
James Nelson 《British Journal of Religious Education》2004,26(3):249-258
This paper considers the tension that can exist in the aims of religious education between the desire to encourage open‐minded, critical thinking through exposure to diverse traditions, ideas and cultures and the encouragement, overt or otherwise, into uniformity whereby learners take on the values of a particular tradition, culture or ideology (say of a religion, family or school). The particular situation of teaching religious education to post‐primary school pupils in Northern Ireland is considered, and evidence cited to suggest that the Northern Ireland Core Syllabus in Religious Education has tried to impose a particular non‐denominational Christian uniformity on pupils and teachers through its use of religious language. This has contributed to a culture of ‘avoidance’ in relation to the teaching of broad Christian diversity. The article concludes that there is a need for an ongoing and meaningful dialogue to discover what kind of balance between uniformity and diversity is best in teaching religious education in Northern Ireland, and notes that this also requires the reassessment of fundamental issues such as the aims of education and the relationship between secular and religious values in publicly funded schools. 相似文献
15.
崔丽娜 《沈阳教育学院学报》2014,(2):266-269
分析了社会转型期大学生宗教信仰问题及其原因,认为当代大学生宗教信仰具有高知识化特点,大学生党员信教问题日益突出,其主要原因是由于当代大学生心理的内在缺失,家庭及同伴的影响,以及信仰危机等。提出了加强马克思主义宗教观教育、构筑和谐校园文化等具体解决办法。 相似文献
16.
R. J. K. Freathy 《牛津教育评论》2013,39(3):367-377
Participants in the public discourse pertaining to religious education and education for citizenship in English schools between 1934 and 1944 included many ‘Christian educationists’. They advocated a conservative and elitist form of education for citizenship as taught through indirect training, Arnoldian public school traditions and ecumenical, liberal Protestantism. This contrasted with the conception of education for citizenship promoted by the founder members of the Association for Education in Citizenship. They wanted pupils to be educated into a liberal, democratic and secular version of English citizenship by means of ‘progressive’ pedagogies and direct instruction. This article identifies the ecclesiastical and religious factors which preserved the Christian and traditional form of education for citizenship in English schools between 1934 and 1944. These factors included the revival of the Christian foundations of British national identity and citizenship, the development and acceptance of non‐denominational forms of Christian education, the increasingly positive response which an evermore coherent and professionalised cohort of Christian educationists received from the Board of Education and the Consultative Committee, and the political power of the Anglican Church within the dual system combined with the religious settlement agreed in the 1944 Education Act. 相似文献
17.
Ulrike Niens Alison Mawhinney Norman Richardson Yuko Chiba 《British Educational Research Journal》2013,39(5):907-924
This paper aims to explore the relationship between religious identity, acculturation strategies and perceptions of acculturation orientation in the school context amongst young people from minority belief backgrounds. Based on a qualitative study including interviews with 26 young people from religious minority belief backgrounds in Northern Ireland, it is argued that acculturation theory provides a useful lens for understanding how young people from religious minority belief backgrounds navigate majority religious school contexts. Using a qualitative approach to explore acculturation theory enables an in‐depth understanding of the inter‐relationship between minority belief youth's acculturation strategies and their respective school contexts. Similar to previous research, integrationist attitudes generally prevailed amongst minority belief young people in this study. The findings highlight how young people negotiate their religious identities in a complex web of inter‐relationships between their minority religious belief community and the mainstream school culture as represented through peer and staff attitudes, school ethos and practices and religious education. Young people demonstrated differentiated understandings of acculturation orientations within the school context, which they evaluated on the basis of complex perceptions of educational policy, interpersonal relationships and individuals' motivations. Findings are discussed in view of acculturation tensions, which arose particularly in relation to the religious education curriculum and their implications for opt‐out provision as stipulated by human rights law. 相似文献
18.
文章通过比较调查方法,研究泉州大学生在不同信仰状况下,其宗教观与思想政治理论课的关系,以及思想政治理论教育素质目标的效果差异等,力图进一步明晰大学生宗教信仰的总体特点以及宗教对大学生思想的现实影响程度。 相似文献
19.
Religious beliefs in science classrooms 总被引：3，自引：0，他引：3
The question of the relationship between science and religion assumes importance for many secondary school students of science,
especially but not exclusively for those in Christian schools. Science as presented in many school classrooms is not as objective
and value free as it might seem on first examination, nor does it represent adequately the range of beliefs about science
held by students and teachers. This paper reports part of a larger research study into beliefs about science and religion
held by students, teachers and clergy in a Lutheran secondary school. Results indicate that participants in the study was
the relationship between science and religious belief in ways unforeseen and unappreciated by traditional school science programs.
The stories of selected participants are told and they frame a discussion of implications of the study for science teaching. 相似文献