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1.
Martin Stolare 《Education 3-13》2017,45(1):36-50
The topic of this article is history education in upper primary school. Traditionally, the history subject has had a narrative orientation at this school level in Sweden, but it is also pattern that is discernible internationally. The recent Swedish upper primary school syllabus places more emphasis on the procedural aspects of the subject. In Sweden, the teachers are in the process of changing their history teaching accordingly. What happens in such a process? This is the broad issue discussed in this article. The empirical material is a series of lessons on the subject of ‘Vikings and Sources’ in a 4/5 grade class in a Swedish upper primary school. In the course of the study it becomes apparent how strong the tradition of a narrative history subject is and how difficult it can be for a class teacher to deal with a concept such as sources from a disciplinary perspective. Instead, it tends to be addressed in more general terms. 相似文献
2.
李艳丽 《洛阳师范学院学报》2009,28(6):86-88
艾衲居士的白话短篇小说集《豆棚闲话》在独特的结构中凸显出强烈的议论说理倾向并有其新的特点。这既有源自中国古代白话小说说书人评论式叙事传统的影响,也得益于其独特的叙述交际场所设置,是作者为明确传达其叙事意图而创造出的新型叙事方式。 相似文献
3.
The narration of historical details is an art. It can be learned by studying narrative theories which lead to a better understanding of the narrative process. Not every physics teacher is born an expert in storytelling. The analysis of the whole process of story production and its reception by an audience is a precious tool, even in the hand of an inexperienced storyteller. Science teachers can profit from an education in this direction. 相似文献
4.
钱文霞 《十堰职业技术学院学报》2011,24(4):79-81
裕固族民间故事《神箭手射雁》,貌似戏剧性的爱情故事,实则不然。借用格雷马斯的"语义方阵"分析法,不难发现:"惩恶扬善"是这则故事的核心主题,"善-恶"二元对立是其深层结构。这种对立在裕固族民间文学中十分突出,形成了裕固族民间文学"善-恶"对立的基本叙事结构。究其原因,既与裕固族长期信仰佛教相关,也与讲述人"以善为美"的审美理想紧密相连。为表达自己的审美理想、完成善-恶叙事,叙述者又不断借用巧合、对比等多种具体叙事技法。 相似文献
5.
杨玉波 《上海师范大学学报(哲学社会科学版)》2005,34(2):56-61
列斯科夫的讲述体小说的文体具有非常显著的独特性,其中来自人民中的故事讲述人超越作者——叙述者主导叙事,成为小说话语的主体和客体,从而改变了作品的外在表现形式以及内在的叙事结构。 相似文献
6.
钱文霞 《安徽广播电视大学学报》2011,(3):96-98
裕固族民间故事《神箭手射雁》,貌似戏剧性的爱情故事,实则不然。借用格雷马斯的＂语义方阵＂分析法,不难发现：＂惩恶扬善＂是这则故事的核心主题,＂善-恶＂二元对立是其深层结构。这种对立在裕固族民间文学中十分突出,形成了裕固族民间文学＂善-恶＂对立的基本叙事结构。究其原因,既与裕固族长期信仰佛教相关,也与讲述人＂以善为美＂的审美理想紧密相连。为表达自己的审美理想、完成善-恶叙事,叙述者又不断借用巧合、对比等多种具体叙事技法。 相似文献
7.
Esther D. Reed Susannah Cornwall Anna Davis 《British Journal of Religious Education》2013,35(3):297-312
This article advocates a pedagogy of Religious Education (RE) based upon a narratival framework informed by both narrative theology and narrative philosophy. Drawing on the work of narrative theologians including Stanley Hauerwas, the article outlines the nature of the framework, describes the four phases of learning that comprise the pedagogy, and explains how such an approach can overcome existing difficulties in how biblical texts are handled within RE. Working from the narrative assumption that individuals and communities are formed by reading, sharing and living within stories, it suggests that the pedagogy might encourage pupils to think about how the lives of Christians are shaped by their interpretations of biblical narratives, to offer their own interpretations of biblical and other texts, and to consider the stories – religious, non-religious or both – which shape their own lives. In so doing, the article moves away from a ‘proof-texting’ approach to the Bible towards one in which pupils are enabled to think about the significance of biblical narratives for both Christians and themselves. 相似文献
8.
Aileen Withington 《English in Education》1996,30(3):28-36
Navdeep is a six-year-old storyteller whose stories give insights into his *iwareness of ‘story’ in terms of his ‘East-West’ heritage and his language development. Using his story ‘The Witch and the Gang’, I have analysed his narrative competences. Salman Rushdie is another ‘East-West’ storyteller, and I have used Haroun and the Sea of Stories to place Navdeep's storying in both a cultural and a linguistic context. 相似文献
9.
于淑娟 《河南师范大学学报(哲学社会科学版)》2007,34(1):168-172
汉初经学中的亚宗教生死考验故事与道教传记中的宗教生死考验故事分别源于先秦儒家、道家的思想传统,都以故事的形式传达出通过生死考验是达到理想境界的重要环节。两类生死考验故事因为创作方法、创作目的、思想基础不同,呈现出以对话为主体和以描述性语言为主体、简略和生动的不同叙事特征。在审美内涵上,宗教生死考验故事呈现出喜剧的底色,而经学亚宗教生死考验故事则传达着崇高的悲壮。道教生死考验故事的部分内容及观念深受儒学的影响,反映出道教对于儒学的自觉接受和吸纳。 相似文献
10.
宋常立 《天津师范大学学报(社会科学版)》2006,(5):64-69
早期的戏曲如元杂剧，吸收了小说的叙事方式，将小说的一人（说书人）叙事，变为戏曲的多人（多个角色）叙事，于是，必须由多个不同叙述者才能构成的分层叙述、跨层人物叙述以及复合叙述者叙述等叙述手法，首先在戏曲中出现了。明清长篇小说的叙述分层等手法，就是向戏曲借鉴的结果。打通古代小说、戏曲的文体界限，探寻其叙事艺术相互交融的传承发展轨迹，这是中国古代文学史研究中一个值得深入探讨的新课题。 相似文献
11.
Maureen R. O'Brien 《Religious education (Chicago, Ill.)》2013,108(3):394-414
The concept of Canon in most religious traditions remains that of a static body of ideas, doctrines, and practices usually codified in a sacred book. Jews and Christians share that classical understanding; we are the people of the Book. This essay examines how Canon becomes embodied in religious communities, how that experience forms the faithful in the tradition, and how that experience modifies the Canon of that tradition. Three specific religious communities are examined: Jewish, Catholic, and Lutheran. Each faith is deeply rooted in the Book, yet each is vibrantly alive with change and renewal. Canon is a lived experience! 相似文献
12.
Burt E. Coody 《Religious education (Chicago, Ill.)》2013,108(5):467-471
The publication in 2011 of This is Our Faith (TIOF), the Catholic Church in Scotland's syllabus for religious education in Catholic schools, is a significant contribution to wider debates on the appropriate conceptual framework for religious education. Recent teaching of the Holy See has suggested that religious education in Catholic schools should adopt a scholastic shape and serve as a complement to catechesis. In TIOF, pedagogy, assessment issues and the relationship between cognitive and affective approaches to learning are merged in the context of a distinct faith tradition. TIOF's adoption of a catechetical vision of religious education shows how local churches can adapt Catholic teaching to their own circumstances. 相似文献
13.
唐传奇继承史传追求真实的传统,把具有真实姓名的一系列角色安插到叙事活动中来,从而达到史实性和权威性的效果;宋元话本由叙述者和说书人共同承担叙事功能,并在叙述中借助大量的指点干预和评论干预,开始有意识地展现讲述的虚拟性。 相似文献
14.
陈文新 《南京师范大学文学院学报》2006,(2):138-157
《阅微草堂笔记》在题旨上鄙视艳遇故事,在叙事上反对过度虚构,叙述服务于议论,用简淡数言的方式陈述故事梗概,它与传奇小说的区别是鲜明的。因此这是一部渊源于子部叙事传统的经典,在叙事文学发展史上,其重要性可与《史记》(史部叙事经典)、《聊斋志异》(偏重集部叙事传统的经典)等相提并论。 相似文献
15.
马知遥 《海南师范大学学报(社会科学版)》2007,20(6):91-93
莫言在《檀香刑》的叙述中采取的是民间"狂欢节"的叙述方式,说书人的叙述语气,以及让人物刚开始出场时都采取的是戏剧中"独白"的方式介绍自己,语言铿锵,节奏明快。借助狂欢节叙述的方式,读者将欣赏到这样叙述的诸多好处:广场化、杂语化、粗俗性等等,而人物的爱憎就是在呼喊和嬉笑怒骂里得到了体现。另外在人物塑造中,莫言采用了加冕和脱冕的方式,其目的是起到民间的戏剧效果。眉娘就是狂欢化叙述的产物,是小说狂欢理论的典型写照。 相似文献
16.
夏琼 《浙江教育学院学报》2001,(1):85-90
The French Lieutenant‘s Woman, written by John Fowles, is one of the most successful postmodern novels in contemporary English literature. This article is attempted to focus on its special narrative art and make a deeper penetration into its theme. In the novel, the master storyteller uses old writing tricks along with his own new ones originally and effectively. By criticizing and reshaping the conventions of earlier fiction, Fowles creates a new old story and a postmodern Victorian woman, which no Victorian writers can ever bring out. 相似文献
17.
苗兵 《潍坊教育学院学报》2014,(6):81-84
艾萨克·巴什维斯·辛格被誉为"伟大的寓言家和短篇小说大师"以及"当代最会讲故事的小说大师"。辛格的短篇小说如同一个微缩的世界、一个神奇的魔盒,真实朴素的犹太人民,离奇曲折的故事情节,寓意深刻的道德阐释,全都汇聚于此,这也是其文学成就所在。本文运用叙事学的相关理论,分析辛格短篇小说中的第一人称叙述者,探讨其蕴含的文化哲理及其精湛的叙事技巧。 相似文献
18.
《学习科学杂志》2013,22(4):387-427
This article addresses issues faced in the construction of computer programs that teach complex social skills. We describe a software architecture called Guided Social Simulation (GuSS). GuSS combines a simulation in which students can practice social skills with guidance that enhances the simulated experience. One of the applications of GuSS, called YELLO, teaches how to sell Yellow Pages advertising. YELLO is described in detail. The social simulation and guidance components of GuSS each present a set of technical and theoretical challenges. We discuss both sets. In discussing the techniques we use for constructing a social simulation, we emphasize the mechanisms that implement social agents as simple social planners. We then focus on one particular guidance component of GuSS—the storyteller. The storyteller is a teaching module that contains the real-life stories of experienced practitioners captured on videodisk. The storyteller monitors the student's actions in the simulation and interjects stories that are relevant to the student's experience. 相似文献
19.
宗教叙事伦理以宗教传说与宗教教义作为潜在的叙事资源与创作题旨,是宗教伦理形态在叙事文本中的具体描摹.霍桑在宗教的叙事框架中演绎了北美现代意识冲击下的女性角色嬗变,表现出作家矛盾复杂的婚姻伦理观念与宗教态度. 相似文献
20.
K.H. ter Avest 《British Journal of Religious Education》2009,31(3):251-262
In the 1980s and 1990s in the Netherlands, as a reaction to the growing number of non‐Christian pupils at Christian schools, religious education and religious development became issues for debate. At some schools, it was the exclusiveness of the Christian tradition that dominated, and at others it was the inclusiveness. Another group specialised in inter‐religious dialogue. Our research studied the religious development of pupils from two primary schools. One is the first and only inter‐religious primary school in the Netherlands, the Juliana van Stolberg primary school. The other is a Christian school, the Prinses Margriet primary school that educates pupils exclusively in the Christian tradition. The research questions focussed on the development of the ‘God’ concept of children confronted with stories from different religious traditions. The ‘God’ concept is seen in our research as a concept that develops in an inductive way from the data. This way of conceptualising ‘development’ is coined as the prospective perspective on development. The results of this comparative research led to the tentative conclusion that pupils in our research population who were involved in inter‐religious learning, demonstrate explorative behaviour concerning their own religion and that of others. Their ‘God’ concept shows hybrid characteristics. These pupils are rooted in their own tradition, and at the same time they are ‘on the move’. This offers points of departure for the development of citizens articulating their commitments and turning imminent conflicts into inter‐religious encounters. 相似文献