Gilberto Freyre, the great Brazilian historian and sociologist, described Brazil as a ‘racial paradise’, a place where different races and nationalities have come to live together in a sort of ‘racial democracy’. The literature on this topic has become extensive as anthropologists, social scientists and historians felt the need to either prove or disprove such a claim. The argument that Brazil is a racial paradise or democracy is certainly romantic, even utopian; but it is true that Brazil has not experienced (...) the sort of racial friction that has been found in places such as South Africa (e.g. apartheid) or the USA (e.g. segregation laws). This article analyses interculturalism and non-formal education in Brazilian society from the perspective of Martin Buber's philosophy of dialogue and demonstrates some of the advantages interculturalism has over multiculturalism. We further suggest that the example of modern and contemporary Brazil follows Martin Buber in ‘pointing the way’ for other countries and for other societies and cultures. (shrink)

The article contributes to the academic discussion on Paulo Freire’s pedagogical thinking as a basis for reinventing contemporary non-formal education. In Finland, Freire’s transformational/liberatory theory of adult learning was applied as a framework for developing an adult educational model called Life Skills for All. The pilot project’s case studies were carried out with different groups of people during the model’s development phase. We describe these cases and discuss what can be learned from them for offering basic and life (...) skills education for adult groups at risk of social disenfranchisement. Our case study analysis highlights some new practices and challenges based on the model’s different applications. We argue that even for basic capacity building of employment skills, it is essential to develop a non-instrumental, holistic, and societal educational approach. Elements for such an approach can be derived from both the Nordic and Freirean traditions of adult education. Also, we suggest that the Life Skills for All model benefits learners’ agency and empowerment by putting the learner at the center, combining the learning of different basic skills, and emphasizing the central role of the local community in participants’ learning activities. (shrink)

The Jewish philosopher and educator Martin Buber (1878–1965) is considered one of the twentieth century’s greatest contributors to the philosophy of religion and is also recognized as the pre-eminent scholar of Hasidism. He has also attracted considerable attention as a philosopher of education. However, most commentaries on this aspect of his work have focussed on the implications of his philosophy for formal education and for the education of the child. Given that much of Buber’s philosophy is (...) based on dialogue, on community and on mutuality, it is puzzling that relatively little has been written on the implications of Buber’s thought for the theory and practice of non-formal adult education. The article provides a discussion of the philosophy underpinning this aspect of Martin Buber’s life and work, and its implications for adult non-formal education. (shrink)

This article discusses the need for researching non-formal religious education as a neglected field of empirical research in religious education. By describing the growing awareness of the theological and educational meaning and importance of non-formal education and by reviewing the literature on research in religious education which appears to be focused somewhat one-sidedly on the formal context of the school and of the school subject of Religious Education, the author creates a background (...) for the presentation of current research on confirmation work in Europe. The author gives an overview on a more than 10-year-long project on confirmation work in nine European countries, with an emphasis on the research design, methods, and main results. The experiences from this project are then discussed from the perspective of research on non-formal religious education. Finally, the author considers implications of this research for religious education and practical theology in general. (shrink)

This article studies the participation of a group of elder females in a local health promotion association. The research is based on fieldwork carried out between 2004 and 2007 in an Andalusian agro-town. Drawing on ethnographic data collected, the participation of the women in the association and its influence on and significance for them are examined in terms of sociability, the public sphere and empowerment. The association serves as a special space for these women, who have highly gendered roles and (...) thus a limited social sphere. It encourages them to have their own relationships, time and space. Their participation in the association promotes a consciousness of their particular needs and brings new interests into their lives. (shrink)

Participation in further education is a central success factor for economic growth and societal as well as individual development. This is especially true today because in most industrialized countries, labor markets and work processes are changing rapidly. Data on further education, however, show that not everybody participates and that different social groups participate to different degrees. Activities in continuous vocational education and training are mainly differentiated as formal, non-formal and informal CVET, whereby further differences between (...) offers of non-formal and informal CVET are seldom elaborated. Furthermore, reasons for participation or non-participation are often neglected. In this study, we therefore analyze and compare predictors for participation in both forms of CVET, namely, non-formal and informal. To learn more about the reasons for participation, we focus on the individual perspective of employees and additionally integrate institutional characteristics. The results mainly show that non-formal CVET is still strongly influenced by institutional settings. In the case of informal CVET, on the other hand, the learning biography plays a central role. (shrink)

It is a reality experienced by almost everyone that digitalization completely encompasses life with its positive and negative aspects. This makes it necessary to examine digitalization in the field of religion, especially in religious education and religious services. Thus, in this paper, it is aimed to examine the idea of transferring religious services to digital platforms and what can be done in this regard through the example of Germany. Germany is a country that follows the developments in the field (...) of digitalization closely, and carries out important studies in this direction. In this study, in which the qualitative research method was adopted, the document review method was preferred and the German Protestant Church was chosen as the sample. Official website of the Church and the links on the website were taken as documents which were analyzed with descriptive analysis. As a result of the study, it has been determined that the Protestant Church of Germany uses many tools of new media in its digital religious services. These tools were classified and examined under eight headings: Web sites, social media platforms, digital communication platforms, YouTube channels, smartphone applications, podcasts, audiobooks and virtual trips. The Church offers 12 types of religious services on these platforms, and the two most intense services are in the categories of “Prayer services” and “Bible readings/sections from the Bible”. Although the two most intensive services offered by the Church are within the scope of traditional religious services, its services appeal to many segments of the society with wide variety of topics in different program formats such as culture, art and music, chat/conversation, social/cultural/actual contents. One of the most striking aspects of the Church’s digital religious services is the effort to gain especially the younger generation through digital areas they socialize with. In addition, the effort to support people psychologically and spiritually with prayer services and the holy text is another notable aspect. At the end of the study, it is made an overall evaluation of the services of the Presidency of Religious Affairs and gave general suggestions to improve the services. (shrink)

Church youth work is the activities and programs organized by churches for young people. These activities aim to contribute to the religious, spiritual and social development of young people. Church youth work brings young people together and supports them in areas such as religious education, spiritual development, community service, leadership development and active participation in the religious community. It is seen that youth work, which was previously a part of family work, has been organized as a different field of (...) work over time. Churches carry out activities in this field through an organizational structure called youth ministry. Churches generally have a certain systematic and work program in their youth work. Most churches organize their youth programs according to the relevant educational levels. Churches tend to create smaller sub-groups within the youth program and divide young people by grade level. These divisions are usually at the middle and high school level, but youth groups extend to university students and are often referred to as "college and career". Higher education seems to be emphasized in youth work. Many theological faculties offer different postgraduate programs to meet various needs. The quality of youth work is largely determined by the academic studies conducted in this field. Practical theology, which is established as an academic discipline in faculties of theology, both provides the theoretical background that shapes the practice of these studies and provides training to train qualified personnel in the field. The approach to youth ministry can vary, taking into account the different views on the subject, the places where this ministry is provided and the characteristics of people. There are different paradigms in church youth work, especially for young people living in cities. These are called traditional, liberal, activist and prophet-centered youth paradigms. Another pillar of church youth work is spiritual counseling services. Recently, churches have started to employ professional spiritual counselors. Spiritual counseling, a concept that emphasizes the Christian cultural origins of counseling, is now included in youth work. Spiritual counseling is seen as a professional guidance fed by religious and spiritual sources. Church spiritual counselors listen to the problems faced by young people, support them and try to understand them. Spiritual counselors provide guidance based on religious teachings and values to support the personal development of young people. Spiritual counseling conducted by churches can take various forms. These include individual counseling, group counseling, family counseling, online counseling, retreats and workshops. The personnel who carry out the youth work of the churches are also called youth leaders. Accordingly, it is seen that various leadership models in the literature are discussed in this context. Some leadership models that are thought to inspire youth work are: Servant leadership, ethical leadership, spiritual leadership and transformational leadership. In this research, these leadership models are discussed in the context of church youth work. This research aims to reveal the basic approaches and principles in this field by focusing on the studies in the context of non-formal religious education in Catholic Churches. Although it varies from region to region or from church to church, the main problem of this study is to examine the youth work of the Catholic Church in the context of non-formal religious education in general. The research data were obtained through document analysis method. On this occasion, it is thought that this study will also be useful in the context of a comparative evaluation of non-formal religious education in our country. (shrink)

ABSTRACTHow do different forms of education contribute to value preferences? Clearly, informal education through personal experiences that shape one’s sense of identity and frame cultural expectations and opportunities, non-formal education through religious traditions and formal state-mandated education all contribute to value preferences in culturally-specific ways. However, wisdom should allow people to coordinate culturally-specific education in ways that promote prosocial values. Our study considered the relative strength of four value-orientations from Schwartz’s Personal Values Questionnaire (...) and of 15 core virtues among 189 participants from Canada and South Korea; half were older and half younger adults. 101 were emerging adults and 88 were retired older adults. Multivariate regression analyses show that, although all three forms of education influenced value orientation in culture-specific ways in both Canada and South Korea, formal education was critical to cultivating the wisdom needed to coordinate and adjudicate between different values so as to live well. (shrink)

These proceedings of the International Conference for the History of Science in Science Education (ICHSSE) 2012 offer a snapshot of the work and conversations at an increasingly busy intersection: history of science, museum and science center staff, and science educators.

The non-academic education as the development of socio-cultural experience that takes place outside the pedagogically organized process is considered in the article. The freedom of human cognitive activity, the expansion of the range of his hobbies, the enrichment of the spiritual world is ensured through a network of institutions of non-academic education. Non-academic education institutions transfer the knowledge and skills necessary in the field of work, which does not belong directly to the scientific content of professional activity. (...) The term “non-academic education” is not yet widespread, it is used mainly by practitioners in the field of solving general problems of education, based on human educational needs. However, the reality it reflects is well known to all, it is learning in the process of daily life. In essence and content, it is the same process of acquiring knowledge and skills, deepening worldview and enriching personal potential, which is in academic education. The difference is that it takes place outside the walls of institutions that are part of the education system. Non-academic education takes place in social institutions that perform other functions in the social division of labor: in the family, in the field of work, in various formal and informal groups and associations. A clear training goal is not necessary. Non-academic education is spontaneous, without time limits, not certified, unlike academic. Non-academic education may have some kind of documentary evidence, albeit of a non-state type. A teacher in academic education is necessarily an employee of an educational institution, and in non-academic education it is an employee, a coach, and a teacher. Training in non-academic education can be carried out on the educational portal through social services, distance learning courses of various organizations, mass open courses. (shrink)

In "Learning at Not-School," Julian Sefton-Green explores studies and scholarly research on out-of-school learning, investigating just what it is that is distinctive about the quality of learning in these "not-school" settings.

As part of the debate on multifaceted conceptions of education, non-formal education, a field difficult to define and characterize, emerges within in-between spaces abandoned by the dominant institutional system to serve a marginalized public to whom the right to education does not extend. Beyond a mere rejection of its form, the author uses the specific context of Mali to shed light on the flexibility and capacity for adaptation of community initiatives undertaken in the field of non- (...) class='Hi'>formal education, such as the REFLECT approach, which is directly inspired by the learners' immediate environment. This approach serves as an illustration of certain methods of encountering otherness, the other in their individuality, and acts as a starting point for (re) thinking the education for excluded and highly vulnerable populations. (shrink)

Introduction. Non-institutional humanities, philosophical practice, and informal education are “a family like” phenomena that are outside the social institution of science and education and are adjacent to socio-cultural activities and social work. The purpose of the article is to outline the contours of the informal educational creative industry in the postmodern society, which combines non-institutional humanities, philosophical practice, and informal education. Methods. The author uses the methods of autobiographical reflection, comparative analysis, empirical observation and analysis of the (...) primary sources of non-institutional humanities. Scientific novelty of the research. The transition to nonmaterial work of the postmodern era is the reason for the relevance of the area under study. The growing demand of a contemporary for such issues as the meaning of life, happiness, the growth of the precariat, the ousting of philosophy from formal education constitute a new social reality that determines the novelty of the research in the informal educational creative industry. Results. The author classifies non-institutional humanities according to the spheres of its existence and the strategies of subject genesis presented in the teachings. The concept of dedifferentiation is considered as an explanation of the area under study in postmodernism. The specificity of the philosophical approach in the work of a practicing philosopher is considered. Conclusions. The author connects the prospects of the informal educational creative industry with institutionalization in the way of leisure, entertainment, and other personal services. The author makes conclusions about the differences between formal and informal education, and indicates the risks and opportunities for the development of the informal philosophical sector. (shrink)

One of the important determinants of development during the transition to adulthood is the undertaking of social roles characteristic of adults, also in the area of finishing formal education, which usually coincides with beginning fulltime employment. In the study discussed in this paper, it has been hypothesized that continuing full-time education above the age of 26, a phenomenon rarely observed in Poland, can be considered as an unpunctual event that may be connected with difficulties in the process (...) of identity formation. Relationships between identity dimensions and identity statuses, and age and educational context were analyzed. 693 individuals aged 19-35 took part in the study. The participants attended three types of educational institutions: full-time university studies, part-time university studies, and full-time post-secondary school. Among the students of full-time university studies predictable dependencies, also in respect of highlevels of indicators of identity crisis and a high frequency of diffused identity occurrence, were observed. Such dependencies were not found in the group of full-time post-secondary school students. (shrink)

Critical studies in higher education often embrace the ideas of the slowness movement to address time pressure. However, this desirable horizon presents some limitations. On the one hand, by emphasizing solutions at the individual level, boosting slowness may promote tactics incapable of producing changes to the underlying structural dynamics of time pressure. On the other hand, approaches based on slowness may also inadvertently foster a form of ethical paternalism within the context of ethical pluralism by prescribing substantive models of (...) practice ultimately based on ‘do this quickly or do it slowly.’ This theoretical research moves away from the temporal paradigm to that of the way of relating. Building upon the ethical concept of resonance, the approach focuses on a formal critique of the current socioeconomic and ethical dynamics of social acceleration, growth, and innovation that can contribute to projecting non-alienated relationships in higher education. (shrink)

It is increasingly common for universities to provide cross-curricular education in bioethics as part of contemporary attempts to produce 'global citizens.' In this article I examine three perspectives drawn from research into pedagogy that has been conducted from the perspective of cognitive anthropology and consider its relevance to bioethics education. I focus on: two metaphors of learning, participation and acquisition, identified by Sfard; the psychological notion of moral development; and the distinction between socialization and enculturation. Two of these (...) perspectives have been particularly fruitful in understanding the processes of teaching and learning in a variety of domains. The third perspective has been developed in relation to the formal ethical education of medical students. I examine their relevance for 'non-professional' bioethics education suggesting that if we take seriously the idea that it is part of 'educating for citizenship' then the distinction between 'ethics' and 'politics' is blurred as such programmes aim at the development of student's political subjectivity. (shrink)

_Formal Ethics_ is the study of formal ethical principles. The most important of these, perhaps even the most important principle of life, is the golden rule: "Treat others as you want to be treated". Although the golden rule enjoys support amongst different cultures and religions in the world, philosophers tend to neglect it. _Formal Ethics_ gives the rule the attention it deserves. Modelled on formal logic, _Formal Ethics_ was inspired by the ethical theories of Kant and Hare. It (...) shows that the basic formal principles of ethics, like the golden rule, are very similar to principles of logic, and gives a firm basis for our ethical thinking. As an introduction to moral rationality, _Formal Ethics_ also considers non-formal elements, and is applied to areas of practical concern such as racism and moral education. (shrink)

Η εύληπτη εκπαιδευτική προσέγγιση ότι «κληρονομιά είναι οτιδήποτε θέλεις “εσύ” να διατηρηθεί για τις επόμενες γενιές» κλονίζεται στην ερώτηση «όλα όσα μας παραδίδονται από τους προγόνους μας αποτελούν μια προς διαφύλαξη κληρονομιά, εφόσον “εσύ” το αποφασίσεις;». Εκφάνσεις «βαρβαρότητας» που διασώζονται σε προγενέστερες εθιμικές πρακτικές θα μπορούσαν άραγε να αποτελέσουν στοιχεία ΑΠΚ προς διαφύλαξη; Η παρούσα εργασία επιχειρεί μια πρώτη ανίχνευση του σύνθετου αυτού θέματος. Περιπτώσεις μελέτης από τον ελληνικό και διεθνή χώρο διερευνώνται με κριτήρια αξιολόγησης τα αναφερόμενα στη Σύμβαση για (...) τη Διαφύλαξη της ΑΠΚ (UNESCO, 2003). Βάσει αυτών δεν γίνονται αποδεκτές εθιμικές πρακτικές ΑΠΚ που αναζωπυρώνουν μνήμες βίαιων συγκρούσεων μεταξύ μελών κοινότητας/κοινοτήτων, αποκλείουν με βίαιο ή/και υποτιμητικό τρόπο μέλη εξαιτίας του φύλου, της ηλικίας, της επαγγελματικής ιδιότητας, ή του σεξουαλικού τους προσανατολισμού, καθώς και εθιμικές πρακτικές που περιλαμβάνουν κακομεταχείριση ή/και βασανισμό ζώων. Η εφαρμογή των παραπάνω στην πράξη παραμένει αχαρτογράφητο πεδίο. Απαραίτητες φάσεις μιας συστηματικής μελέτης αποτελούν α) η αναγνώριση και η ευαισθητοποίηση των τοπικών κοινωνιών και του ευρύτερου κοινωνικού συνόλου για τις αξίες της ΑΠΚ, β) η έρευνα, τεκμηρίωση και αξιολόγηση των επιμέρους στοιχείων της, γ) η υποστήριξη των διαδικασιών μεταβίβασής της στις νεότερες γενιές, μέσω της τυπικής και μη εκπαίδευσης, δ) η ανάδειξη της σημασίας της σε τοπική, περιφερειακή, εθνική ή/και παγκόσμια κλίμακα. Η ΑΠΚ μετεξελίσσεται και μεθερμηνεύεται διαρκώς μέσω σύνθετων κοινωνικών και πολιτισμικών διεργασιών. Απόπειρες εξαναγκασμένης «αναβίωσης» κάποιας «αυθεντικής» ή «γνήσιας» μορφής μιας έκφανσής της συχνά αποτυγχάνουν, ενώ παραμένουν μεθοδολογικά μετέωρες. Ο ρόλος της εκπαιδευτικής διαδικασίας στην ανάπτυξη σχετικών ηθικών αρχών και κριτικής σκέψης είναι κρίσιμης σημασίας. Λέξεις κλειδιά: άυλη πολιτιστική κληρονομιά, κοινότητες, αξίες, ηθικές αρχές, εκπαίδευση For educational purposes, we may claim that heritage is whatever each one of us individually or collectively wishes to preserve and pass on to the next generation. However, should violent or other disturbing forms of expression, preserved in customary practices, be safeguarded, if the whole or part of the ‘community’ decides to do so? The present paper attempts a first approach to this complex issue. Case studies from Greece and worldwide are investigated and appraised on the basis of the Convention for the Safeguarding of the ICH (UNESCO, 2003). According to the Convention criteria, customary practices that refresh memories of violent conflicts between members of the community/communities, or exclude members with an aggressive and pejorative way because of their gender, age, professional status or sexual orientation, as well as practices involving the ill-treatment and/or torture of animals do not deserve safeguarding. The implementation of the above criteria in practice, however, remains an uncharted area. A systematic study, therefore, should: (a) include initiation, recognition and awareness on the part of local communities and societies about the values of the ICH; (b) promote research, documentation and evaluation of heritage components; (c) support the transition to the younger generations through formal and non-formal educational events; (d) highlight its importance on the local, regional, national and international context. ICH is evolving and constantly interpreted through complex social and cultural processes. Any forced attempt to revive an ‘authentic’ or ‘genuine’ version of ICH cultural expression, besides appearing fake, is methodologically challenged. The role of education in developing ethical principles and a critical approach to heritage is undoubtedly crucial. Keywords: Intangible cultural heritage, communities, values, ethical principles, education. (shrink)

This study investigated ideological belief bias, and whether this effect is moderated by analytical thinking. A Swedish nationally representative sample (N = 1005) evaluated non-political and political syllogisms and were asked whether the conclusions followed logically from the premises. The correct response in the political syllogisms was aligned with either leftist or rightist political ideology. Political orientation predicted response accuracy for political but not non-political syllogisms. Overall, the participants correctly evaluated more syllogisms when the correct response was congruent with their (...) ideology, particularly on hot-button issues (asylum to refugees, climate change, gender-neutral education, and school marketization). Analytical thinking predicted higher accuracy for syllogisms of any kind among leftists, but it predicted accuracy only for leftist and non-political syllogisms among rightists. This research contributes by refining a promising paradigm for studying politically motivated reasoning, demonstrating ideological belief bias outside of the United States across diverse political issues, and providing the first evidence that analytical thinking may reduce such bias. (shrink)

ABSTRACT This article invites us to consider the task of education as we face the end of the world as we have known it. The first part of the article gives an overview of global and educational challenges, drawing attention to how formal education has been complicit in the reproduction of historical and systemic violence, as well as unsustainability. This section also offers a distinction between educational approaches that focus on personal empowerment and the mastery of knowledge (...) and skills, and educational approaches that see the role of education in association with the non-coercive re-arrangement of desires and with responsibility before will. The second part of the paper presents a psychoanalytic experiment that attempts to create a space and the dispositions necessary for difficult conversations about the role of education in preparing us all to confront the potential for social and ecological collapse in our lifetime. (shrink)

This book adds to the theoretical development of the emerging fields of experiential learning and outdoor education by examining the central concept, 'experience', and interrogating a central claim of experiential learning: whether, and if so how, a short-term singular experience can transform a participant's life as a whole and in a permanent way. While such a possibility has been corroborated by the personal testimonies of participants, and the activities of instructors over many years, the book argues that we must (...) go beyond this kind of 'evidence'. In comparing Anglophone and continental approaches and drawing on the work of Dewey, Dilthey and Merleau-Ponty in the philosophy of experience, Experiential Learning and Outdoor Education presents the first detailed review of the concept of 'experience' in European philosophy, as applied to outdoor experiential learning. A vital insight into the field, this is important reading for students and researchers working in the philosophy of sport, and pedagogical theory, especially in areas relating to the outdoors, but also to experiential education more generally."--Provided by publisher. (shrink)

CLIMATE EDUCATION FOR WOMEN AND YOUTH Around the world, people still lack basic awareness and understanding of the drivers and impact of climate change, as well as options for reducing carbon emissions and adapting to the climate change impacts. In addition, climate change impacts are not equally distributed. Gender inequalities and development gaps increase the impacts of climate change for women and young people. Driving climate action through educating and empowering women and youth could lead to building resilience within (...) communities. Thus, education and training are crucial to building capacity and enhance their ability to tackle climate change, especially as most of them have no access to information and resources related to climate action. Despite the evidence that education has a strong role to play in both climate adaptation and mitigation, the global education community has done little to advance wide-scale education efforts. Solid, coherent policies and plans are the bedrock on which to build sustainable education systems, achieve educational development goals and contribute effectively to lifelong learning. At a time of growing inequality, closing the gaps in access to quality education requires a long-term vision, engagement, and effective collaboration between various stakeholders. To do that, it’s critical to develop climate educational guides for developing countries that include the most important elements about formal and informal education for women and young people, as well as relevant learning materials and tools. Establishing a climate education coalition provides a forum for expert discussion and unlocks the potential of collaborative work. Embedding climate topics into formal and non-formal education is another priority area for action that could contribute to increasing climate awareness among youth. Community-level climate education projects and initiatives could be a powerful tool for educating and empowering women. Thus, governments and local authorities should ensure funds and provide resources for these projects and initiatives. (shrink)

El propósito del presente artículo tiene que ver con el análisis de los movimientos sociales como escenarios de investigación científica en la educación no formal, el proceso metodológico se enmarca en un tipo de investigación cualitativa, con el complemento de un enfoque exploratorio-descriptivo y el instrumento de recolección de la información es una revisión documental o bibliográfica. El resultado de la investigación da cuenta que los movimientos sociales son promotores de estrategias y estilos educativos interculturales e inclusivos que tienden (...) a conseguir el desarrollo social y el empoderamiento de las comunidades. (shrink)

Este documento presenta los resultados preliminares de una investigación en la que se articula el concepto de narrativas transmedia educativas con una metodología emergente denominada INAEP (Investigar, Narrar, Elaborar y Preguntar). El texto contempla la reflexión sobre observaciones realizadas a un grupo de Scouts, niños y niñas de 10 a 14 años en la ciudad de Bogotá, Colombia, a quienes se les enseñó historia en un ambiente educativo no formal mediante un material didáctico desarrollado bajo las bases del método (...) INAEP, a la luz del cual se espera evaluar su aprendizaje y la aplicabilidad del método en diferentes contextos educativos. (shrink)

The practice of adult learning and education in Hong Kong is lesser known to the wider community of ALE practitioners due to lack of exchanges with international peers. There is a small community of full-time ALE practitioners working mainly in university continuing education schools but a larger body of uncharacterised or alternative practitioners can also be found. Essentially, both types of practitioners are conservative in their outlook and they adopt strategies that align with market needs and priorities set (...) by public funders. Under the backdrop of neoliberalism which has harmonised ALE practice worldwide, a dominant form of individualised learning makes it difficult to promote group learning for societal advancement. ALE practitioners in Hong Kong are no exception to this influence and have been found to profess philosophical orientations favouring the behaviourist/narrowed progressivist notions of learner empowerment for economic and personal gains. Given recent worldwide renewed enthusiasm in making ALE responsive to societal issues, this paper examines the options and learning areas that ALE practitioners in Hong Kong can make their contributions to, such as: health advocacy, climate justice, and media literacy. Through engaging in these aspects of work, practitioners will have to incorporate methods of facilitating group learning in formal and non-formal ALE programmes and courses. An embrace by practitioners of the original notion of progressivist philosophy in adult education may emerge as one of the outcomes to make ALE practice inclusive, relevant and socially responsible. Even with the ongoing COVID-19 health crisis, it is deemed even more pressing to pursue a balanced practice approach that can take care of individual's skills transformation for post-COVID economy as well as developing human bonds that would help to make society progressive as a countercheck to neoliberal-inspired individualistic adult learning. (shrink)

This article states that the concept of time we generally hold is a spatial version of time.However, a spatial time concept creates a series of problems,with unfortunate consequences for education.The problems become particularly obvious when the spatial time concept is used as a basis for the education function that is connected to the individuality of the pupils. In order to examine this problem more closely, the article turns to literature in order to get a new and different insight (...) into education. In part four of the novel Ada or Ardor: A family chronicle (1969) the Russian-American author Vladimir Nabokov claims, by way of the protagonistVanVeen, that a spatial notion of time will lead to a determinate and reduced view of the future. Not only does one in this way sweep the very notion of time under the carpet, but one will moreover hinder the possibility of appearing as a unique and individualised person.Van is preoccupied with a pedagogic question: viz., the question of how one can become individualised through time.This is also the reason he attempts to re-create a time concept that can give him the status of a free and independent individual. With a background in Van’s analysis of time, the article attempts to derive two forms for education. First, formal education, which bases itself on a spatial time concept. Secondly, non-formal education, which bases itself on a time concept that has freed itself in the greatest possible manner from space. Neither of these two solutions is appropriate in regard to education’s individualising function. Therefore, the article draws on Nabokov’s best-known novel, Lolita (1955), so as to broadenVan’s understanding of time. In the end, then, the article articulates a time concept that introduces a notion of education where time occurs through acts of responsibility. Not until education has such a time concept as a basis, can one, so the article argues, attain the education function that has as its goal to individualise and make responsible children and young people. (shrink)

This article states that the concept of time we generally hold is a spatial version of time.However, a spatial time concept creates a series of problems,with unfortunate consequences for education.The problems become particularly obvious when the spatial time concept is used as a basis for the education function that is connected to the individuality of the pupils. In order to examine this problem more closely, the article turns to literature in order to get a new and different insight (...) into education. In part four of the novel Ada or Ardor: A family chronicle (1969) the Russian-American author Vladimir Nabokov claims, by way of the protagonistVanVeen, that a spatial notion of time will lead to a determinate and reduced view of the future. Not only does one in this way sweep the very notion of time under the carpet, but one will moreover hinder the possibility of appearing as a unique and individualised person.Van is preoccupied with a pedagogic question: viz., the question of how one can become individualised through time.This is also the reason he attempts to re-create a time concept that can give him the status of a free and independent individual. With a background in Van’s analysis of time, the article attempts to derive two forms for education. First, formal education, which bases itself on a spatial time concept. Secondly, non-formal education, which bases itself on a time concept that has freed itself in the greatest possible manner from space. Neither of these two solutions is appropriate in regard to education’s individualising function. Therefore, the article draws on Nabokov’s best-known novel, Lolita (1955), so as to broadenVan’s understanding of time. In the end, then, the article articulates a time concept that introduces a notion of education where time occurs through acts of responsibility. Not until education has such a time concept as a basis, can one, so the article argues, attain the education function that has as its goal to individualise and make responsible children and young people. (shrink)

The need for education for (as opposed to about) sustainability is urged from many sides. Initiatives in this area tend to focus on formal education. Governmental, supra-governmental and non-governmental bodies all expect much of this kind of education, which is to transform children—and through them society—in the direction of sustainability. Due to the combination of great transformative expectations or ambitions and a focus on schooling (the idea of) compulsory environmental education poses potentially severe problems for (...) governments committed to liberal principles, in particular the principle of state 'neutrality' with respect to 'comprehensive conceptions of the good life'. The central question of this article is whether liberal governments can make environmental education of this kind compulsory without coming into conflict with the liberal principle of state neutrality. I discuss three defences of the compatibility of compulsory environmental education with liberal neutrality, namely those put forward by Derek Bell, Andrew Dobson, and Simon Hailwood, as well as some problems inherent in these defences. In the final section I sketch a form of compulsory environmental education that realises at least some of the aims commonly stated for Education for Sustainability and Education for Sustainable Development, and can be justified on the basis of liberal principles. (shrink)

The need for education for (as opposed to about) sustainability is urged from many sides. Initiatives in this area tend to focus on formal education. Governmental, supra-governmental and non-governmental bodies all expect much of this kind of education, which is to transform children—and through them society—in the direction of sustainability. Due to the combination of great transformative expectations or ambitions and a focus on schooling (the idea of) compulsory environmental education poses potentially severe problems for (...) governments committed to liberal principles, in particular the principle of state ‘neutrality’ with respect to ‘comprehensive conceptions of the good life’. The central question of this article is whether liberal governments can make environmental education of this kind compulsory without coming into conflict with the liberal principle of state neutrality. I discuss three defences of the compatibility of compulsory environmental education with liberal neutrality, namely those put forward by Derek Bell, Andrew Dobson, and Simon Hailwood, as well as some problems inherent in these defences. In the final section I sketch a form of compulsory environmental education that realises at least some of the aims commonly stated for Education for Sustainability and Education for Sustainable Development, and can be justified on the basis of liberal principles. (shrink)

Language and technology are both culture-bound. While technology arises from the needs of a particular culture, language helps in the storage, preservation, and transmission of both the culture and the technology from one generation to another. Language is one of man’s most powerful developmental tools. Language determines to a large extent how one’s thought processes and brain functionality are wired. It determines how one perceives, interprets, reconstructs, and transforms their immediate environment into a more conducive habitat. However, a fundamental problem (...) is that many learn and receive formal education today in the languages foreign to them. This, to some extent, hampers perception and understanding during instructional delivery, especially in areas where there is a discrepancy between the daily mode of communication and the official channel of academic instruction. The world would be richer if all people were to revert to their indigenous languages or to those of their earliest upbringing where they feel most natural and comfortable firsthand. The primary objective of this article therefore is to underline the irreplaceable and indispensable necessity of the need for academics and educational policymakers to prioritize once more the appropriateness of promoting as tools for teaching and learning, both the so called international languages and the indigenous ones. The immense spiritual density of local or indigenous languages provides them with such non-negligible keys for unlocking greater human potentialities over the ages in less time than their exclusion could ever achieve. (shrink)

Kroz program Erasmus+, u Ključnoj aktivnosti 2 – “Strateška partnerstva u području obrazovanja i osposobljavanja ” – Udruga “Mala filozofija” provela je ili upravo provodi ukupno sedam projekata koji su usko vezani uz etičko obrazovanje. Tu valja pridodati i projekt “ETHOS: Ethical Education in Primary and Pre-Primary Schools for a Sustainable and Dialogic Future”, koji je uspješno proveden pod programom Comenius od 2012. do 2014. godine. Karakteristika je ovih projekata usmjerenost na obrazovanje u vrtićima te osnovnim i srednjim školama. (...) Uz “Malu filozofiju”, u projektima sudjeluju sveučilišta, osnovne i srednje škole, vrtići, udruge i institucije iz trinaest zemalja. Navedeni Erasmus+ KA2 projekti su: ETHIKA – Ethics and Values Education in Schools and Kindergartens, LITTLE – Learning Together to Live Together: Teachers Leading Ethical Education for an Inclusive Society, AVAL – Added Value Learning for Preschool Teachers & Pedagogical Coordinators, COMET – A Community of Ethics Teachers in Europe, Integrating Ethics of Sport in Secondary School Curriculum, BEAGLE – Bioethical Education and Attitude Guidance for Living Environment, TRACE – Traditional Children’s Stories for a Common Future. U članku ćemo ukratko prikazati projektne aktivnosti u navedenim projektima, s posebnim naglaskom na materijale koji su namijenjeni odgajateljima, nastavnicima i učenicima. (shrink)

Fieldwork in Educational Settings is widely recognised as part of the essential reading for the researcher in education. It instructs those new to qualitative educational research how to find interesting research sites, collect great data, analyse them responsibly, and then find the right audience to hear, use, and build upon their findings successfully. The revised and updated third edition includes the latest developments in authoethnography, data collection, analysis and dissemination, and is illustrated throughout with up-to-the minute examples of real (...) world research. It embraces both sociological and anthropological approaches to qualitative educational research, using case studies from the USA, Canada, Australia and New Zealand as well as the UK. ‘Education’ is treated broadly, including higher education and non-formal settings as well as schools. Threaded throughout the book is updated content on: the internet and virtual worlds as sites for ethnography, the ethical aspects of ethnographic research, the strengths and weaknesses of autoethnography, the debates about representing data, the impact of technological innovations in all stages of qualitative research. An indispensable introduction for students and novice researchers alike, the new edition continues to illustrate and sustain the increasing popularity of qualitative methods in educational research over the past thirty years_,_ addressing the technological and digital changes that have occurred. (shrink)

Through the Erasmus+ Program, in Key Activity 2 – “Strategic Partnerships in Education and Training” – association for promotion of non-formal education, critical thinking and philosophy in practice “Petit Philosophy” has implemented or is implementing seven projects closely related to ethical education. The characteristics of these projects are that they are directed to ethical education in kindergartens and primary and secondary schools. Partners of “Petit Philosophy” in these projects were/are universities, primary and secondary schools, kindergartens, (...) associations and institutions from thirteen countries. Project “ETHOS: Ethical Education in Primary and Pre-primary Schools for a Sustainable and Dialogic Future” is one of the first of these projects. ETHOS was successfully implemented under the Comenius Program from 2012–2014, and afterwards, projects under the Erasmus+ KA2 followed: ETHIKA – Ethics and Values Education in Schools and Kindergartens, LITTLE – Learning Together to Live Together: Teachers Leading Ethical Education for an Inclusive Society, AVAL – Added Value Learning for Preschool Teachers & Pedagogical Coordinators, COMET – A Community of Ethics Teachers in Europe, Integrating Ethics of Sport in Secondary School Curriculum, BEAGLE – Bioethical Education and Attitude Guidance for Living Environment and TRACE – Traditional Children’s Stories for a Common Future. In this article, we will briefly present the projects’ activities, with particular emphasis on materials created for educators, teachers, and students. Kroz program Erasmus+, u Ključnoj aktivnosti 2 – “Strateška partnerstva u području obrazovanja i osposobljavanja ” – Udruga “Mala filozofija” provela je ili upravo provodi ukupno sedam projekata koji su usko vezani uz etičko obrazovanje. Tu valja pridodati i projekt “ETHOS: Ethical Education in Primary and Pre-Primary Schools for a Sustainable and Dialogic Future”, koji je uspješno proveden pod programom Comenius od 2012. do 2014. godine. Karakteristika je ovih projekata usmjerenost na obrazovanje u vrtićima te osnovnim i srednjim školama. Uz “Malu filozofiju”, u projektima sudjeluju sveučilišta, osnovne i srednje škole, vrtići, udruge i institucije iz trinaest zemalja. Navedeni Erasmus+ KA2 projekti su: ETHIKA – Ethics and Values Education in Schools and Kindergartens, LITTLE – Learning Together to Live Together: Teachers Leading Ethical Education for an Inclusive Society, AVAL – Added Value Learning for Preschool Teachers & Pedagogical Coordinators, COMET – A Community of Ethics Teachers in Europe, Integrating Ethics of Sport in Secondary School Curriculum, BEAGLE – Bioethical Education and Attitude Guidance for Living Environment, TRACE – Traditional Children’s Stories for a Common Future. U članku ćemo ukratko prikazati projektne aktivnosti u navedenim projektima, s posebnim naglaskom na materijale koji su namijenjeni odgajateljima, nastavnicima i učenicima. (shrink)

The article examines the need to increase an education toward the development of complex thinking in urban areas where there is a considerable amount of social unrest. The school often fails to bridge the gap between educator/education and learner and this happens in particular when it comes to kids ‘disadvantaged’. The P4C is a pedagogical method that can heal this divide, inter alia, through its dialogic practice. The practice of philosophy can became a way to bridge the sense (...) of fragmentation that the learner feels during his school track when he is having to do with a series of parceled knowledge, because it facilitate the cognitive access to them. The risk to which the student meets with the traditional education, as Freire says, is to undermine the faculty to make aware and to problematize his learning process. To built complex thinking opens the possibility of a 360-degree access to the real and increases the development of critical, creative and caring cognitive spheres. The P4C methodology application should be widespread in many school settings possible, but not only. The article continues with a brief description of some non-formal educational services offered to minors in situations of social disadvantage in Naples, focusing in particular on the Territorial Educational Laboratories. In one of these, L’Officina dei Sogni, an organization working in the territory of the 1st Municipality of the city, I carried out from October 2010 to June 2011 a P4C laboratory with children between 8 and 12 years old, driven by the reflection that this educational methodology can improve on cognitive skills in children and adolescents who are living in situations of high social problems and difficulties at school, in order to reduce for them the risk of social exclusion. The success encountered by the laboratory has had a positive effect also on the other daily Territorial Educational Laboratories activities. The aim of this article is to demonstrate that the use of this philosophical practice is not only possible but necessary in the educational fields that attend in urban areas where there is a strong presence of social problems. (shrink)

It is experienced that online education has become further more widespread in recent years. Especially with the pandemic period, it is seen that there is more demand for online training. In the same way, formal and non-formal of religious education is also provided online In this study, a scale development study was carried out to measure attitudes of Online Religious Education. The data was obtained via electronic forms. This data consisted of information from 642 adult (...) participants. The age range of these groups is 18-40 and older. The scale study has been advanced by adhering to the scale development stages. Various conclusions have been drawn through the analysis of the data obtained as a result of these stages. The KMO value of the scale is found to be 0.961, the Bartlett test value found to be x2(153)=9972,397 p=0.000, and chi-square value is determined to be significant. As a result of the analysis, the three factor groups are determined as “cognitive”, “affective” and “behavioural”. İt is observed that the total variance explained by the scale, which consists of a total of 45 items, is 72,766, and the factor loads of the items ranged between 0.578 and 0.896. This situation has showed that the items are related to each other. When the item correlations are analysed, it is found that there was no item below 0.30 and the total correlation values of the items varied between 0.663 and 0.852. This has revealed that the items are related to each other. At the same time, when the mean scores of the lower 27% and upper 27% were compared with the independent group t-test, it is determined that there is a significant difference in the mean scores. In other words, it has been demonstrated that the scale is distinctive in terms of measuring the desired quality. All these data and analyses have shown that the Online Religious Education Attitude Scale is a valid, reliable and distinctive tool that can measure the achievements of online religious education. (shrink)

This chapter discusses two of Ilyin’s major philosophical works : The Philosophy of Hegel as a Doctrine of the Concreteness of God and Humanity and The Essence of Legal Consciousness. Both are placed against the background of defining events in the often-difficult circumstances of Ilyin’s life. Ilyin provided a substantial exposition, interpretation, and critique of the whole of Hegel’s philosophy. While many elements of that exposition and interpretation deserve commendation, his critique fails in fundamental respects. Ilyin was formally educated in (...) the Faculty of Law of Moscow University, with special concentration on the history of philosophy and philosophy of law. The writing of his major work on legal philosophy stretched over much of his adult life, and was published only after his death. It focused on the concept of pravosoznanie, loosely translatable as “legal consciousness.” The work is a passionate defense of the necessity for the rule of law in any genuine state, and a detailed account of the likely consequences in practice of any corruption of that ideal—with historical examples drawn mainly from his own lifetime. (shrink)

The article considers questions about the role and significance of art education in the context of ensuring sustainable development of society. The features of the development of art education in the postmodern era, its functions and specific features are analyzed. The interdependence of arts education and sustainable development are characterized. The exceptional importance for ensuring sustainable development of an appropriately oriented and updated arts education was emphasized. In particular, it seems possible to ensure a change in (...) stereotypes, ways of thinking and actions of people, the formation of appropriate motivation and public opinion in the context of applied nature through the influence of art. Ways to improve art education with the aim of ensuring sustainable development are proposed: integration of formal and non-formal art education, ensuring innovativeness, interdisciplinarity and multiculturalism of art education, creating an inclusive environment in higher educational institutions. We see prospects for further scientific research in the creation of a model for training specialists with certain properties and substantiation of the features of its implementation in real conditions of the educational process in higher education institutions of the artistic direction. (shrink)

In 1999 the UN instituted the Program of Action on a Culture of Peace, leading to the Declaration of the International Decade for the Promotion of a Culture of Peace and Non-Violence for the Children of the World 2001-2010. This represented a paradigm shift away from the prevailing conceptualization of peace as ‘the absence of war’ to one of ‘creating cultures of peace’, and indicated a significant opening for peace educators and the expansion of their mission and field in peace (...) research and scholarship. This book seeks to address several questions about the emergence, present state, and future of the field of peace education, and to ground the definition of the discipline in its origins – origins deeply set in informal grassroots movements of concerned citizens, faith-based communities, and professional organizations who work for peace, as well as those working in formal institutions. These origins are vital in imparting identity, and in nurturing the current growing collective consciousness that combines the academic discipline and the worldwide peace movement – a collective that can unify, fuel, and inspire dialogue among scholars, researchers, activists, educators, government leaders, and the myriad of individuals committed to creating cultures of peace throughout the world. This book was originally published as a special issue of the _Journal of Peace Education. _. (shrink)

This paper examines the design and teaching of "Genocide and Human Rights," an innovative, higher education course introduced in 2002 to provide training for a new generation of scholars and teachers. The course was developed and funded by a small non-profit organization, the Zoryan Institute, in Toronto, Canada. One purpose of the course is to teach about the Armenian genocide within a comparative genocide and human rights framework. Another goal is to fill a gap in the curriculum in response (...) to increased student interest and research in genocide and human rights. The course serves as a valuable pedagogical model including its comparative framework, teaching by invited specialists, adjusting the curriculum to reflect student interest and new scholarship, and setting up and maintaining formal and informal scholarly networks. Features of critical pedagogy include classroom dialogue and critique and respect for differences in background and opinion. For example, interactions between students of Turkish and Armenian background provide an opportunity to explore issues of stereotypes, memory, denial and reconciliation. The course provides training for a new generation in research, publications, teaching and advocacy in fields related to genocide and human rights. (shrink)

Contemporary research in the field of Foucauldian studies on education have pointed to a growing imbrication between educational practises and neoliberal ideas. The problematization of such scenario would lead to two premises, grounded on a general hypothesis for the analysis of the educational present. The first premise: nowadays, the educational or, to be more precise, educationalizing practises—since they would not deal only with the schooling effort, but also with the diffusion of a great number of pedagogical initiatives of non- (...) class='Hi'>formal character—consists in an efficient rationality of governing of oneself and others. The second premise is that such educationalizing movement consists not only in the expression but also in the typical modus operandi of the current governmentalization processes, which aim at a large-scale administration of the multiplicity of populations now in terms of a lifelong educatibility for the citizens. These two premises sustain the hypothesis that the present educational practises do not restrict themselves to the mere condition of reiterative apparatus of imperatives extrinsic to them, but have in fact cemented themselves as a generative locus of the veridiction/subjectivization games capable of overrunning the whole social space. (shrink)

Characterizes and compares the emergence and development of informal and formal education in seven ancient societies--Mesopotamian, Egyptian, Indian, Chinese, Greek, Roman and Hebrew. In order to place education within the cultural context of a society, the author prefaces each section with an outline of the pre-history and the cultural history of the society under discussion. A chapter on educational practices among non-literate peoples is also included.--E. E.

The normative ideals of democracy, trust and respect are under threat from the forces of populism and extremism. I argue for a recalibration of some basic ideas in the moral and social domains in which each person sees her/himself as one among others. I defend 0093The Principle of Personal Worth0094 which asserts that persons are more valuable than non-persons such as nations, religions, ethnicities, tribes, gangs, and cultures. The 0091collectivist0092 mentality denied by this principle is often held up against a (...) strongly (individualist) or atomistic one. However, these two extremes are not the only possibilities.Collectivism and identity politics link our identities to those associations and institutions with which we identify. This link is based on a confusion between qualitative and quantitative identity. Our actual (numerical) identities are determined by a combination of semantic (conceptual) and deictic (referential) factors, not by our qualitative associations.The Alt-Right combines extremes of individualism and collectivism by way of self-serving narratives that simultaneously elevate the individual over the State, and promote the agendas of specific religious, ethnic, gender and sexuality groups. These impoverished narratives support an impoverished sense of community which functions as an echo chamber for its own ideas, while rejecting those coming from beyond its boundaries. Ultimately, the task of repairing and reconstructing such narratives lies in formal education. Teachers and students need to enact forms of discourse and community which are intellectually, ethically and affectively powerful, both as tools for better teaching and learning, and as preparation for living worthwhile lives. (shrink)