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An international multidisciplinary Symposium on ‘Families as Educators for Global Citizenship’ was held in Budapest in December 1994, jointly convened by the Institute of Family & Environmental Research (London) and the Hungarian Sociological Association.
We based our work on two propositions: first, that families everywhere socialize their offspring for the norms and behaviour valued in their social systems; and second, that there are major changes going on a ‘global’ scale which are relevant to current socialization practices. We asked how changes in global culture and values impact on families and how families are responding. In the light of the importance of these questions and the sparseness of reliable answers, we suggest the need for research on families and the teaching/learning of social values: 1. How do families actually teach values: how much of it is intentional instruction, how much inadvertent teaching, as in association with language teaching and non‐intentional modelling ?
2. How do families reconcile their local traditional values with those emerging as part of global culture (i.e. the humanistic values of universal human rights, gender equity, respect for the environment, non‐violent conflict resolution and diversity). 3. How are personal identities formed which incorporate a global dimension, and how are conflicts in multiple identities (local, national, regional global) managed?It is recognized that at present it is probably a minority interest to undertake intentional socialization for global values. However, we suggest that it will be increasingly recognized as important. For families seeking to instill such values, a number of conundrums are apparent. We have identified five for preliminary analysis.
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J L Rapoport 《Child development》1967,38(4):1187-1192
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Anatoli Rapoport 《Teachers and Teaching》2013,19(3):225-238
International exchange and training programs play a significant role in the development of international cooperation between educators from different nations. More and more teachers and school administrators participate in exchange programs and implement new curricular and instructional practices in their institutions. The objectives of this interpretive exploratory case study were (a) to investigate the impact of international exchange and training programs on pedagogical practices of Russian school teachers and administrators and (b) to find out how participants of international programs apply, implement, and transfer their experiences and knowledge that they obtain during their programs. The data were collected through personal interviews, observations, and materials from several debriefing sessions in 2005. The study demonstrated that the participation in international programs significantly impacts educators’ pedagogical practices, expands the range of their instructional approaches, makes program alumni more culturally sensitive and perceptive, and influences their interpersonal relations in schools, their professional growth, and social status. This research can be of interest to perspective participants of international programs and practitioners who develop and organize international programs for educators. 相似文献
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Anatoli Rapoport 《The Educational forum》2013,77(2):141-152
Abstract In recent times, few aspects of moral education have drawn the attention of Russian officials as has patriotic education. The new steps in patriotic education demonstrate the revival of the policy of State Patriotism that had been challenged for a short period at the beginning of educational reforms in the 1990s. The revitalization of traditionalist paradigms in moral education calls into question initially declared efforts to build democratic non-totalitarian schools in Russia. 相似文献
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Robert N. Rapoport 《牛津教育评论》2013,39(3):277-286
“The large room of the Crown and Anchor Tavern, one of the very largest in the Metropolis, was engaged for the occasion, and at the time appointed for taking the chair, it was completely filled. It is said to hold 2,500 persons; certainly more than 2,000 were present. We were glad to perceive that they consisted chiefly of that class for whose good the institution is intended, namely, working mechanics; and that they showed, by their conduct and demeanor, that they comprehended fully the serious magnitude of the object for which they were assembled, and came to the consideration of it with minds warmed apparently to enthusiasm in its support; yet keenly intent on examining and scrutinizing well the means by which they were to be invited to realize the promised good. It was a meeting of men resolved both to think and act for themselves.... The earnest, discriminating, and orderly attention with which they listened to the whole of the proceedings, exceeded anything we had ever before witnessed in so numerous an assembly . . .” 1 相似文献
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The paper examines religious conversion to Judaism among young ‘Russian’ immigrant girls in Israel. Looking into the process of conversion in religious boarding schools for girls only (Ulpana) and in the broader context of the Israeli nation‐state, we examine the strategies the educators contrive in inculcating religiosity among the girls, how they legitimise and facilitate their self‐transformation, and mobilise them to desire a religious subjectivity. At the same time, we study the experiences of the Russian girls in the Ulpana, and the meanings they assign to their conversion as depicted in the personal stories they narrated to us. The paper reveals how the Ulpana operates as a major nationalisation agent that cultivates a path for the girls to belong to the national religious camp, thus assuring their affiliation to Israeli‐Jewish society at large. 相似文献
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This study employs Bourdieu's concept of 'habitus' as an analytical tool to reveal how the notion of 'intelligentsia' is inculcated, transposed and generative during socialisation, and becomes a constitutive force in Russian Jews' personal and collective identity. This analysis is based on the reading of life histories narrated by 43 Russian Jewish university students who have been living in Israel since the 1990s. The findings reveal four distinct socialisation practices employed by the Russian Jewish family in inculcating a notion of belonging to the intelligentsia, and how this notion was restructured in adolescence in Jewish informal frameworks that became widespread during Perestroika. The study corroborates Bourdieu's thesis about the formative force of early socialisation and verifies the transposal quality of habitus--its ability to adjust to major biographical and social-historical changes. The discussion proposes that considering both kinds of change sheds light on the dynamics of habitus in socialisation. 相似文献