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This article reports on a participant‐centred research project with English teachers in a senior secondary college in Melbourne, Australia. It builds on previous research (Weaven and Clark 2009, 2011), which showed a low take‐up of the opportunities to teach poetry in Victoria's senior secondary English curriculum. This study explores the reasons why teachers of English are unwilling to use poetry texts in their senior classes. The teachers who participated in this study discussed and documented their attitudes towards the teaching of poetry and explored with each other the pedagogical challenges associated with teaching poetry. Their discussions – an analysis of which forms the empirical core of this article – reveal a range of explanations for teachers' reservations about offering poetry to their students. Importantly, these teachers were able to use professional discussion as a means to consider what changes in teaching practice could be successfully developed to facilitate more time spent on the teaching of poetry in senior secondary classes. 相似文献
153.
Penny Enslin Shirley Pendlebury & Mary Tjiattas 《Journal of Philosophy of Education》2000,35(1):115-130
For democracies to thrive, citizens have to be taught to be democrats. How do people learn to be democrats in circumstances of diversity and plurality? We address this question via a discussion of three models of deliberative democracy: public reason (as exemplified by Rawls), discursive democracy (as exemplified by Benhabib) and communicative democracy (as exemplified by Young). Each of the three theorists contributes to an account of how to educate citizens by teaching talk. Against a commonly held assumption that the protection of diversity in a pluralist democracy requires a thin conception of citizenship education, we defend a thick conception that simultaneously fosters autonomy and participation without sacrificing tolerance of diversity. 相似文献
154.
The effect of time of day on ratings of perceived exertion (RPE) at various intensities of cycling exercise, both below and above the ventilatory threshold, was studied in 32 subjects, 18 to 35 years of age. The ventilatory threshold occurred at the same (p greater than .05) mean (+/- SD) work rate in the morning (110.6 +/- 27.0 watts) and in the afternoon (111.9 +/- 23.9 watts) and was perceived as equally strenuous (p greater than .05) in the morning (RPE = 13.8 +/- 2.4) and in the afternoon (RPE = 13.6 +/- 2.8). At intensities below the ventilatory threshold, RPE was the same (p greater than .05) in the morning and in the afternoon; above the ventilatory threshold, RPE was lower (p less than .05) in the morning. We conclude that, during incremental submaximal cycling exercise above the ventilatory threshold, a particular work rate is perceived as less strenuous in the morning than in the afternoon. About 20% of this difference in RPE is explained by lower ventilatory demands in the morning. 相似文献
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Mary Nugent 《British Journal of Special Education》2001,28(2):71-79
This article, written by Mary Nugent, an educational psychologist working with the National Educational Psychology Service in Dublin, reviews the work done in a special school, in the Dublin area, to develop a Reading Partners Scheme. The school involved in the project, which will be referred to as St Mark's, is a special school for children with moderate learning difficulties (in Ireland described as mild learning difficulties). The Reading Partner's Scheme involved cross-age peer tutoring in reading, working with students in the 8 to 18 age range. The training, organisation and management of the scheme are outlined here. Evaluation studies indicate multiple benefits of the scheme, accruing to both the learners and the helpers. These benefits include progress in reading, enhanced feelings of self-worth and more positive attitudes to school. Ideas for further development of the scheme are described, as well as future research opportunities. 相似文献
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Mary E. Hess 《Religious education (Chicago, Ill.)》2017,112(1):46-57
AbstractDecades of work in dismantling racism have not yielded the kind of results for which religious educators have hoped. One primary reason has been what scholars term “white fragility,” a symptom of the structural racism which confers systemic privilege upon White people. Lessons learned from Christian mystics point to powerful ways to confront and resist the siren call of such formation and instead to make resisting racism an integral part of Christian identity for White people. 相似文献
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