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271.
TEACHING FOR BELIEF: POWER AND PEDAGOGICAL PRACTICE 总被引:1,自引:1,他引:0
Charles R. Foster 《Religious education (Chicago, Ill.)》2013,108(2):270-284
The politics of pedology when teaching for belief in culturally diverse settings inevitably draws attention to the power dynamics in the encounters of teachers and students. The quest for a pedagogy that is not oppressive or coercive provides the impetus to a liberative proposal for teaching practice. 相似文献
272.
IMPERIALISM IN THE RELIGIOUS EDUCATION OF CULTURAL MINORITIES 总被引:1,自引:1,他引:0
Charles R. Foster 《Religious education (Chicago, Ill.)》2013,108(1):145-155
273.
Charles R. Foster 《Religious education (Chicago, Ill.)》2013,108(1):72-78
This article suggests that religious education discourse in the future must be multilingual if it is to prepare people to participate in a postmodern world of religious diversity and secularism. Five “languages” are suggested, including those native to the religious education of particular religious communities, the language of interreligious education, the language of public religious education, a postreligion religious education language, and the language of academic religious education. 相似文献
274.
O. D. Foster 《Religious education (Chicago, Ill.)》2013,108(7):569-571
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276.
Cultures Matter 总被引:1,自引:1,他引:0
Charles R. Foster 《Religious education (Chicago, Ill.)》2013,108(2):120-123
“The center of gravity of our culture is shifting from a culture of labor to a culture of play, yet we are totally unprepared for this step. Our educational policies practically ignore the problem. . . If ever any great human emergency demanded statesmanlike management and the self‐sacrificing labor of men of goodwill, the coming of the tidal flood of leisure, the first dripples of which are already lapping at our doors, is such an emergency.” 1 相似文献
277.
This article contextualizes the work of the late educational anthropologist John Ogbu in terms of uniquely American narratives that have explanatory and motivational value for different segments of the US population. The narrative Ogbu championed has explanatory value among several educational researchers, and is consistent with an ethnic immigrant narrative that has long held motivational value among African, Asian and European immigrant students in the United States – quite possibly including John Ogbu – who came to the US as an immigrant student himself. While I point out specific problems that undermine the accuracy of Ogbu’s assessments and the quality of his analysis, I also point out that (for better or worse), when it comes to the effectiveness and acceptance of such narratives among different groups of people, historical accuracy and objective truth is not as important as the extent to which the explanations offered hold explanatory and motivational value and resonate with individual or group experiences and understandings of the world. 相似文献
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