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1.
This paper presents a discussion of the ecological autobiography as a tool for enhancing an understanding of one's self and the human‐earth relationship. Also presented is a five‐step process for developing one's own ecological autobiography and suggestions on how to make the development of autobiographical essays a part of environmental education programs. A related literature review indicates that focused autobiographies have been used effectively for personal growth, research and curriculum development and that use of the ecological autobiography warrants serious consideration as a tool for environmental education and research.  相似文献   

2.
一批现代作家纷纷在前半生开始撰写自传,造成了20世纪30年代的自传写作热。他们的自传冲动与他们在新旧文化转型过程中取得的"新文化英雄"地位密切相关。自传既是他们对过往人生历程、思想、经验和文化业绩的总结,更是对他们的"新文化英雄"地位的一种确认,也是他们努力建构的新文化历史话语的一部分。从他们的自传中不难发现他们的文化英雄心态。  相似文献   

3.
This collaborative article examines hybridity as intercultural threads to weave theological discourses and pedagogical practices. Through narrating their life stories, the authors open up a space for dialogue in agenda and agency of doing religious education. It identifies dualism and homogeneous purity as stumbling blocks to hybrid theology and religious education. The authors explore theological glimpses of hybridity found in such religious traditions as Christianity, Daoism, Hinduism, and Buddhism. Finally, it proposes a hybrid space for threshold religious education as a faithful way to embrace today's changing and fluid contexts where people migrate and cross their geographical, cultural, and national boundaries.  相似文献   

4.
Canadian Jesuit philosopher and theologian Bernard Lonergan offers a vision for education that promotes what he terms “cosmopolis.” For Lonergan, authentic cosmopolitanism does not impose a universal, totalizing metanarrative. Rather, it embraces the particularity of one's own cultural, religious, and intellectual traditions, while remaining radically open to dialogue with the other. By doing so, education for cosmopolis fosters both authentic appropriation and reflective critique of one's own traditions, as well as an appreciation for the authenticity of others. Teaching for cosmopolis is an invitation to dialogue which promotes mutual understanding, mutual respect, and mutual interdependence in a globalized world.  相似文献   

5.
This article introduces a relationship between neuroscience and creativity for the sake of religious education. Citing creativity as a process that involves both originality and value, the writing articulates Howard Gardner's interplay between the talent of the person, the internal demands of a discipline, and the quality judgment of the field. The article explores creativity expressed both within the field of neuroscience, with the beginning of the neurocentric era, and continuing with contemporary use of technology. It then surveys neuroscience's own exploration of the fields of creativity and religious experience, with ensuing limitations. The article establishes a dialogue between religious education and neuroscience, demonstrating how religious education provides neuroscience theory with grounded practice while also supplying ethical frameworks for neuroscience practice. It closes asserting that while currently neuroscience primarily endorses sound educational practice, future neuroscientific research should yield fresh horizons demanding ongoing creativity by religious educators.  相似文献   

6.
Katharine Drexel was an important educator who taught profound lessons to the Roman Catholic Church and American society about the responsibility of privilege and the irresponsibility of prejudice. As a professed nun dedicated to the education of Black and Native Americans, she taught both intentionally and by example. Religious educators, seeking to educate for peace and justice, often point to Katharine's life work as an example of the application of Catholic social teaching. This article argues that Katharine's educational import in regards to Catholic social teaching goes much deeper than the concrete examples of her life's work. By studying Katharine's life, religious educators can illustrate the foundational attitudes and habits necessary for the principle of social justice to take root. This will be articulated in terms of underlying emphases found in aspects of Katharine's story: emphasis on totality, on clarity of vision and purpose, on evangelization, on family ethical formation, on moral education, and on Eucharistic spirituality. A corresponding action for religious educators will be suggested.  相似文献   

7.
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8.
A doctoral study is reported, of action research on the motivation of 12–14‐year‐old religious education pupils in England. An earlier master's dissertation gives the basis and cues a developed conceptual framework including adolescence, creativity, ethnography, pedagogy and iterativity. Four cycles of praxis are traced. The emergent factors in pupil motivation are dialogue with difference, existential and ethical interest and personal significance. Recommendations for religious education pedagogy are advanced but their epistemological status as possibilities for change, subject to assessment and refinement in successive contexts, is kept in view. A critical discussion integrates the recommendations with elements of current religious education debate and then reviews the study's methodology in the light of current discussions of the nature of action research. The article concludes with remarks on the power of action research as a teacher development tool.  相似文献   

9.
This paper is written from the perspective of an Anglican head teacher in the context of UK public educational policy in which managerialism is construed as the prevalent orthodoxy of reform. It seeks to bring the discipline of theology and the field of school leadership studies into closer dialogue around the theme of managerialism in a way that will benefit academic scholarship and practitioner researchers. Firstly, it explores The Way Ahead report as an impetus to critical theological reflection about Christian vocation and the distinctive role of church school head teachers. Secondly, it indicates how the site of managed reality is important for theology and how the theology of education might be pursued in defence of education. Against claims that doing theology tends to domesticate education, it is argued that theology can help provide an important countercultural perspective intended for the good of education. Thirdly, it outlines the background of public educational policy which makes countercultural theology an appropriate response in the service of a faith‐inspired professionalism. Fourthly, it suggests how a countercultural model of contextual theology can collaborate with important forms of research in the field of educational leadership, management and administration.  相似文献   

10.
This article analyzes how teachers in U.S. classrooms navigate, dialogue, debate, and absorb the ideas of privilege, power, and the presence of various forms of injustices. Through their understanding of these topics, we explore how K-12 teachers engage, disengage, and rationalize issues of social justice in education, society, and their own classrooms. This article utilizes teachers' dialogue through one curricular design used by a group of teacher educators to ensure safety, dialogue, and reflection. Using a grounded theory approach, we find that teachers lie on a continuum somewhere between shirking or embracing their role and responsibilities towards social justice. By highlighting K-12 teachers' understandings and positionalities regarding social justice, this study helps teacher educators charged with preparing teachers to better recognize the challenges we face in bringing social justice curricula to teacher education programs.  相似文献   

11.
Writing the queer self involves locating the self within a broad understanding of queer that recognises a spectrum of sex, sexual and gendered subjects. In this article, I discuss how I write the queer self to link the personal to my positional practice as a gay teacher educator. I overview my work with Agape, which is a focus group that I initiated in my university's teacher education programme to explore sex, sexual and gender differences in education and culture. I explore how I link my queer autobiography to the professional and the pedagogical, and how I use it to engender deliberations about queer presence, representation and place in education. I conclude by speaking on the importance of doing this work as an ethical project for social justice and educational transformation.  相似文献   

12.
High school students who participate in social justice education have a greater awareness of inequities that impact their school, community, and society, and learn tools for taking action to address these inequities. Also, a classroom that consist of students with a diverse set of identities creates an ideal circumstance in which a teacher can build upon student differences in order to facilitate meaningful discussions about social justice, especially issues of race. Therefore, in this article we use qualitative case study approaches to examine a high school course on social justice education, paying specific attention to the classroom pedagogy and dialogue on issues of race, power, and privilege. The course was purposefully diverse in enrollment, which brought students together who might not have had interactions with each other prior to the class. We employ Hackman's (2005) five components of social justice education (SJE) as a framework for the analysis of the pedagogy and discussions constructed in the classroom, as well as a common language for what constitutes as social justice education in our research inquiry. Students in the course developed a facility for defining and identifying various forms of oppression and injustice. However, we questioned to what extent these very same issues played out in the class dialogue. Due to the level of student diversity, the course was a unique space to learn about racism and intersecting issues of social justice. However, there was still some student resistance to acknowledging certain aspects of racism. In conclusion, we discuss how social justice education is not absolved from, but rife with complex racial politics.  相似文献   

13.
ABSTRACT

This paper explores the attitudes of secondary-school head teachers towards religious diversity, intercultural and interreligious dialogue and the role of education in fostering intercultural and interreligious dialogue. A sample comprising 275 head teachers in Catalan secondary schools answered an online questionnaire. The results revealed attitudes which were moderately favourable towards cultural and religious diversity, more strongly favourable towards interreligious dialogue, and less favourable towards education playing a major role in managing religious and cultural diversity and in fostering interreligious dialogue. We found significant differences in head teachers’ attitudes in line with the specific features of the schools where they worked. Amongst these differences, it was noticeable that heads of religious and private–public schools had more positive attitudes towards managing religious and cultural diversity and towards education playing a leading role in promoting dialogue. Also, we identified three groups of head teachers who showed differing degrees of positivity according to the perceived religious diversity of their schools. The more diverse the school, the less favourable the attitude, and vice-versa; the most moderate favourability was also associated with the most moderate diversity.  相似文献   

14.
现代诗人自传在总体上与现代文学同步产生,但在具体时间上又晚于现代文学的发端。它的诞生在汲取西方传记经验的同时,完成了对中国古代传记传统的超越,并呈现书写形式和表现形式的独特性。从20世纪20年代至今,现代诗人自传的发展史就其整体走向可以1949年、1978年和新世纪为界限划分为四个主要阶段,并从内容到形式展现出本土化特征和中国特色。内容上,突出与时代、社会等主体之外主题的紧密联系,并形成了自我张扬型、传统自传型、反思历史与自我解剖型三种具有独特价值的文本类型;表现形式上,杂糅以回忆录、口述史及访谈录、日记等多种体裁和形式。21世纪以来,现当代诗人自传的表现形式更加丰富多样,也使诗人自传的数量得到提升,但从参考、研究的层面,需要从生成方式上对自传价值加以区分,从内容上结合相关文献材料辨析。  相似文献   

15.
This article sets Dorothy Bass' Christian practices movement in critical dialogue with U.S. Latina/o popular religion in order to explore ways that these distinctive sets of practices could enrich one another. Then, it focuses on shaping communities as a Christian practice and correlates it with the U.S. Latina/o popular religious practices enacted by a predominantly Mexican-American congregation in East Los Angeles, California. It concludes by examining the implications for U.S. Latina/o religious education in light of José Irizarry-Mercado's concepts of bilingual aesthetic and inter-cultural experience.  相似文献   

16.
口述自传是当今传记文学中的一个崭新门类.它随着口述历史的发展而不断地显示出其蓬勃的生命力.由于口述自传本身的文体特性,它在史料的真实性与叙述的文学性上与一般的传记文学有所不同.在抓住将要逝去的历史这一点上,口述自传所显示的重要作用使其愈来愈受到重视.但是中国当今的口述自传仍有待于进一步的发展.  相似文献   

17.
Given the reality of diversity, particularly religious diversity, in the contemporary world, Marion Larson and Sara Shady explore how educators can help students (and ourselves) consider the following question: How do I balance my own belief commitments with my responsibility to be genuinely open to and challenged by the other's perspective? Larson and Shady describe and evaluate three possible models: (1) tolerance, a neutral openness to the other's position; (2) empathy, a complete absorption of the other's position; and (3) inclusion, genuine dialogue about one's own position and the other's. Using the writings of Martin Buber as a basis, Larson and Shady advocate inclusion and apply this model to classroom teaching, arguing that this model of education promotes a shared reality where all partners in the dialogue come to understand each other's position, even if they do not entirely agree with it.  相似文献   

18.
Abstract

Multiculturalism is official Canadian policy. In the context of postmodernism, pluralism has taken on a sharper meaning, particularly with regard to identity. What can possibly unify a diverse nation like Canada? Does the separation of religion from public life make sense when cultural identity includes religious expression? Political unity, religious diversity, and the common search for and establishment of justice could become the essential building blocks toward an integral political unity. In particular, the celebration of religious diversity in Canada's schools could become a primary means of political unity as well as an essential means of unifying society. Five convictions are developed which help secure a new relationship among religious education, religious diversity, and political and societal unity.  相似文献   

19.
This paper discusses aspects of Andrew Wright's version of a liberal, critical religious education and his criticisms of some other views of modern religious education. This is attempted not by examining these ‘other views’ as such but by concentrating on the work of John Hick. The reason for this is that Wright, like Cooling (in his book A Christian Vision for State Education: Reflections on the Theology of Education) identifies Hick as a significant influence on forms of religious education to which he objects. In a number of his writings Wright identifies Hick's work as an example of universal theology informed by romanticism. This runs counter to a comprehensive reading of Hick, and to Hick's own account of his work. Hick, like Wright, is a critical realist but by identifying Hick as a romantic, Wright is in danger of not only polarising views on religious education but also closing down a debate to which Hick's work has much to contribute. The latter part of the paper illustrates how a nuanced understanding of Hick's religious pluralism can make a contribution to discussions about critical religious education.  相似文献   

20.
Religious education in England and Germany is similar in many respects and different in others. In both countries the subject must embrace religious plurality, and in both there are questions about the role of the religious communities in their relation to religious education. In recent his book, Religious Education in a Plural, Western Society: Problems and Challenges, Hans‐Georg Ziebertz argues that the English model is not appropriate for Germany, and an alternative rationale is proposed as being more appropriate for the German situation. Having outlined his argument, the present article suggests that Ziebertz’ objections to English religious education are unjustified and that his own proposals are no more than an interim measure, made necessary by the control over religious education exercised by the German churches. It is anticipated that German and English religious education will develop along similar lines in the future, and the present dialogue will be mutually beneficial.  相似文献   

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