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31.
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Marcone Stephen Reigeluth Charles M. 《Educational technology research and development : ETR & D》1988,36(1):23-32
This study investigated whether or not the teaching of matched examples and nonexamples in the form of common errors would
improve student performance in applying a procedure to previously unencountered instances, and whether the common errors would
be most beneficial in generality form, in example form, or in both forms. Participants were 141 first-year music students,
who were randomly assigned to four groups and given the task to learn a procedure that was presented in a self-contained booklet.
A pretest-posttest experimental design was used, with a prerequisite test given as a screening device. The two independent
variables were the absence and presence of the common errors in the generality form and in the example form (2 x 2 factorial
design). Results indicated that the teaching of common errors in the generality form significantly improved learning a procedure
at the application level of behavior. 相似文献
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Stephen T. Sadlier 《Journal of Latinos & Education》2016,15(4):320-332
Faced with repression and reform, humor has become tactical for public school teachers in Oaxaca, Mexico, engaged in a decades-old movement that after 2006 involved intensified street- and school-based pedagogies. This piece explores how humor adds to a political project via mocking names, images, and dictates of elite leaders to bring a here and now to what is taken as inaccessible in the teachers’ political lives. Humor forms part of an (e)sc(h)atology in which critical practices are part eschatological, a call for definite transformation, and part scatological, embodied vulgarity. La parte chusca (the funny part), its (e)sc(h)atological contribution, angles toward critical literacies in Oaxaca and beyond. 相似文献
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Harvey Kantor 《Educational theory》1978,28(3):175-185
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Stephen C. Scholes 《Religious education (Chicago, Ill.)》2020,115(2):184-200
AbstractIn Scotland, and particularly with regards to non-denominational RE, known as Religious and Moral Education (RME), a current focus of debates is on how and why practitioners are implementing or deviating from legal and curricular expectations. Using the findings of a small-scale qualitative practitioner enquiry centered on one local education authority in Scotland, this article advances recent discussions and engages with comparative international scholarship by identifying the challenges and opportunities in relation to the provision of RME and arguing that practitioners are motivated by the demands of learners and the priorities of school leaders, rather than official expectations. 相似文献