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Wendy Drewery 《Educational Philosophy and Theory》2016,48(2):191-203
This article proposes that restorative justice practices (RJPs), as used in New Zealand schools, are better understood as an instrument of social development than a behaviour management practice. Concerns about the achievement of Māori students are relocated, from an individualised psychological and pedagogical problem to an interdisciplinary context of historical and social development. Social constructionist theory is suggested as a lens through which RJPs in schools may be seen as the intentional production of respectful social relationships, rather than as behaviour management. A restorative process has the productive capacity to restore healthy relational functioning, both for those who have been offended against and those who have offended. It is argued that the primary function of restorative justice in schools is not about resolving specific conflicts, but rather, about the production and maintenance of respectful relationship, which is the antithesis of colonised relationship. Such a position reflects accountability on a communal, rather than individualised basis, and accords with recent moves in the United Nations Development Programme to look at Human Development as building agentive capacity. 相似文献
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Farah Rangikoepa Palmer 《国际体育史杂志》2016,33(17):2169-2184
AbstractSociology and history are intimately related to each other and cannot be clearly separated or isolated from each other which resonates with a Māori view of time (the past, present, and future are not distinct entities) and realms (the spiritual and human in particular). This paper uses pūrākau and storytelling to explore how haka performed by strong women in tribal narratives, in Māori contexts, and in women’s rugby creates a more nuanced understanding of the embodied discourses associated with intersecting identities (gender, race, ethnicity, class) in and around the sport of rugby union. As a Māori woman, heavily invested in the sport of rugby union, how did the words and actions of Māori women from my past influence my present and my future and how was this embodied and experienced through haka? In particular, my 10 years as a member of the New Zealand women’s rugby team and my understanding of the histories or pūrākau (tribal stories) of strong women in te ao Māori (the Māori world) inform this paper. This will help to illustrate how history and sociology are intimately connected and highlights how intersecting stories told through time, from different perspectives can influence key learnings in sport. 相似文献
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Dorit Tubin 《International Studies in Sociology of Education》2013,23(3):217-234
The article aims to reveal teachers' dispositions concerning stability and change in the field of schooling and to suggest some possible connection to the social space. Forty teachers who attended a principals' training course were asked to write educational fantasies regarding their 'dream school'. A content analysis of the fantasies showed similarities, such as: respecting student diversity, core curriculum and subjects of choice, a variety of teaching methods and a rich physical environment, and differences regarding: time and space configuration, classroom size and the schoolyard and recreation area. Most (75%) of the desired models view the school as preparing the student for society, while 25% perceive it as a place for the fulfilment of students' potential. The conclusion is that educational reforms are likely to succeed if they follow the trend toward more diversity, choice and pluralism, but at the same time respect the areas of difference. Further research is needed to elaborate on the educational fantasy as a research tool. 相似文献
4.
Housni Alkhateeb-Shehada 《Al-Masaq: Islam & the Medieval Mediterranean》2008,20(2):207-214
The central place occupied by donkeys and mules in the life of the medieval Islamic world often necessitated medical care. Three veterinary treatises were chosen for the present study owing to the special attention attributed to these animals by their writers. The identity of the writers is of some interest: two of them were rulers of Yemen, whereas the third was the chief veterinarian of the Mamlūk Sul ?ān Mu[hdot]ammad Ibn Qalāwūn. In dealing with the treatment of donkeys and mules, these writings are mainly concerned with breeding, preventive medicine (including nutrition, exercise and diet), and the diagnostics and healing methods of ailments peculiar to donkeys and mules, including behavioural problems, infirmities of hooves and problems resulting from carrying heavy loads. The dedication of special sections of these treatises to donkeys and mules is an indication of their importance in the economy of Egypt and Yemen. They reflect the high professional level of veterinary medicine during the Mamlūk period. 相似文献
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Paul Rout 《Al-Masaq: Islam & the Medieval Mediterranean》2011,23(3):205-215
In 1219 an encounter took place between a Christian from Italy, Francis of Assisi, and the Muslim Sultan of Egypt, al-Malik al-Kāmil. This meeting took place at Damietta in northern Egypt during the progress of the Fifth Crusade. Over a period of perhaps three weeks, religious dialogue took place between Francis and al-Kāmil, after which time the Sultan had Francis escorted safely back to the Christian camp. It is possible to discern from the writings of Francis after his return from Egypt that the meeting had had a deep religious impact upon him, realised in the latter years of his life. It can be said that both Francis and al-Kāmil experienced through their encounter what the Christian theologian Bernard Lonergan has spoken of as a conversion into a new horizon. The historical encounter between Francis and the Sultan witnesses to the fact that through religious conversion, it is possible for members of different religious faiths to arrive at a common vision of universal peace and reconciliation. 相似文献
6.
谭惟 《洛阳师范学院学报》2014,(7):38-42
圣严法师大力提倡的"观音法门"是理解其行愿和法鼓事业的核心。法师曾多次谈到,"法鼓山是个观音道场",并确立了"大悲心起"的法鼓山理念。法师个人的求学修行及弘法事业过程中,受益于"观音法门"颇多,他提倡切实可行的"观音法门"修行方法和次第。进而,他更强调学习观音菩萨"同体大悲,无缘大慈"的平等救济的慈悲情怀。其"观音法门"思想是打开自我奥秘的钥匙,也是沟通自我与他人的桥梁,具有鲜明的时代意义。 相似文献
7.
Jill Bevan-Brown 《International Journal of Inclusive Education》2013,17(6):571-583
Being victims of racial prejudice, religious intolerance, poverty, disempowerment and language loss it could be expected that indigenous people would be supportive of the Inclusion Movement with its philosophy of valuing and acceptance of all people. This supposition is examined for Māori, the indigenous people of Aotearoa/New Zealand. In particular, three research studies investigating Māori perspectives of intellectual disability, blindness and vision impairment, and autism spectrum disorder (ASD) are examined for evidence of inclusive and exclusive attitudes and practices. Findings show that while Māori participants’ opinions varied, people with intellectual disabilities, ASD, blindness and vision impairment were generally valued family members and many examples of inclusive attitudes and practices were shared. Core Māori values support Inclusion. It is proposed that incorporating these values into education and disability services will not only result in more culturally appropriate provisions for Māori but will also contribute to the greater inclusion of all disabled people whatever their ethnicity. 相似文献
8.
利用覆盖映射和局部共形Khler流形理论,证明了满足某些条件的局部共形Khler流形一定为Vaisman流形的若干定理.如:Lee向量场为一个群S(eit,t∈R)作用诱导下的向量场一定为Vaisman流形.同时文中也给出判断Vaisman流形的若干充要条件. 相似文献
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10.
Georgina Stewart 《Educational Philosophy and Theory》2019,51(7):684-692
AbstractWashday at the Pā (‘pā’ is used colloquially by Pākehā to refer to a Māori settlement) is the title of an old schoolbook, a picture reading book for younger schoolchildren, which was produced in 1964 by the state education system in Aotearoa-New Zealand in 1964, written and photographed by Ans Westra, who later became one of the most famous photographers in the country. Washday at the Pā provoked a national debate when the Minister of Education acceded to protests by the Māori Womens Welfare League against its use in classrooms by withdrawing it completely, and the story of this controversy has remained alive in national consciousness ever since. This research brings Māori feminist philosophy to the Washday debate: I take up Mana Wahine theory as a useful lens on the controversy, understood as an event about, with and for women, in the history of Māori education. The purpose of this article is to reread, using Mana Wahine theory, existing arguments about the book’s withdrawal, and to propose an original resolution of the question at the centre of debate: should the book have been withdrawn from schools, or not? 相似文献