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Tracey Lamont 《Religious education (Chicago, Ill.)》2020,115(2):171-183
AbstractThe Loyola Institute for Ministry (LIM) developed a method of practical theology for ministry professionals and religious educators rooted in transformative learning theory to enable students to reflect more intentionally and theologically on their experiences in ministry. This study asks, by teaching students to engage in dialogue through transformative learning practices in safe spaces, are religious educators inhibiting the self-actualization needed to confront white normativity and expose white fragility, thus, advancing rather than dismantling racism with our students in graduate programs in ministry and religious education? 相似文献
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David M. Csinos 《Religious education (Chicago, Ill.)》2020,115(4):400-412
Abstract In this racially-charged time, religious educators are engaging in research that transgresses traditional (white) norms. Such research can not only dismantle white normativity through the subjects investigated; it can also be practiced in ways that are transgressive. This article uses a particular experience of ethnographic theological research in diverse cultural contexts as a case study for learning about three postures that subvert white normativity built into assumptions and practices of ethnographic research. Using a two-pronged, auto-ethnographic approach to analyzing this case, three nuanced postures become critically apparent: improvised flexibility, the ability to change lenses, and immersive reflexivity. 相似文献
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ABSTRACT In light of ongoing debates about religious education as hermeneutical, this contribution proposes a ‘hermeneutical-communicative’ (HCM) paradigm for RE through the development of a twofold reflection: (a) a critical (re-)evaluation of the theological and anthropological foundations for RE in light of (b) a context marked by religious and philosophical diversity, disaffiliation and ‘areligiosity’. In this way, the HCM approach proposes an identity for RE that lies at the intersection of ‘hermeneutical’ and ‘dialogical’. Drawing upon theologies of interreligious dialogue, this contribution first analyses four paradigms for RE (exclusivism, inclusivism, pluralism, particularism) and then advocates for a hermeneutical-communicative approach characterised by an emphasis on interreligious ‘literacy’, philosophical and religious hospitality and inter-hermeneutical dialogue. Such a paradigm results in a number of implications for practice, including sensitivity to ‘big questions’ in life, engagement with the Gospels and the faith tradition, respect and appreciation for other avenues in the search for meaning and identity, and attention to the personal growth of young people. 相似文献
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Elizabeth Conde-Frazier 《Religious education (Chicago, Ill.)》2013,108(3):321-329
This article looks at participatory action research (PAR) as a means for a religious educator to unite scholarship and teaching with the purpose of building up community and moving toward social justice. A definition of this term is offered as well as short examples of how different religious educators have engaged in doing PAR in their respective communities. The place of the researcher is analyzed and the different methods of research that are a part of PAR are briefly described. As a practical theology for social justice, theological reflection is integrated with the theory and practice of PAR. 相似文献
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AbstractThe field of environmental education (EE) strives to develop innovative practices to address emergent issues such as equity, climate change, and urbanization. Through facilitating workshops and ongoing networks for the exchange of ideas, professional development programs may foster innovation or practice change among environmental educators. This study investigates change in practice among environmental educators who participated in one of three online and face-to-face professional development programs. Drawing from practice theory, we measured elements of EE practice including goals, audiences, settings, activities, resources, and ideas. The results showed that across all three programs participants incorporated new resources and ideas into their practices whereas changes in other practice elements varied among programs. Participants in all three programs produced eBooks or ongoing networks that can be used as indicators of practice innovation. This study suggests that practice theory can be used to inform studies of professional development outcomes and examine EE practice, but that practice innovations may be more readily measured at the group rather than individual level. 相似文献
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Karen E. Mosby 《Religious education (Chicago, Ill.)》2019,114(3):262-273
AbstractThis article seeks to address the question: “How can religious educators learn from those who have been marginalized and whose voices are not usually heard because of the hegemony of whiteness?” My primary sources are scenes from the work of two U.S. black creatives. Specifically, I examine the “Clearing” scene in Toni Morrison’s 1987 Pulitzer Prize–winning fiction novel Beloved and the “Warrior Falls” scenes in Black Panther, a 2018 film co-written and directed by Ryan Coogler. I draw attention to their common themes and their implications for approaches to religious education that can de-center white normativity. 相似文献
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André Perusso Marlous Blankesteijn Rafael Leal 《Assessment & Evaluation in Higher Education》2020,45(7):1001-1015
AbstractExperiential learning theory states that reflection is just as important to learning as action. However, business educators often overlook reflection in their experiential learning activities, especially when it’s understood as a dialogue process. Drawing on reflective learning theory, we explored the case of an undergraduate business programme that has been combining experiential learning with three different reflective learning mechanisms for the past ten years. Results show that: (1) reflective dialogue is central for ensuring that impressions from experience translate into better-defined learning outcomes, (2) this dialogue process greatly benefits from a closely guided process, and (3) different reflection mechanisms contribute differently to the learning process. Considering how fast experiential learning has popularised in business schools, this study alerts educators to the importance of combining their experiential learning activities with a guided process of reflection. Otherwise, educators risk students extracting meagre, wrong or misleading impressions from their experience. 相似文献
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Amita Gupta 《Journal of Early Childhood Teacher Education》2013,34(3):163-170
Abstract The author conducted a study with early childhood educators in New Delhi to understand the teachers’ perceptions of the relationship between their preparation and practice within a theory‐practice framework. The research problem emanated from the observations and experiences of the author, indicating an existing three‐way tension between the design of current Indian teacher education programs, the dominant discourse of early childhood education, and the underlying values of Indian philosophy that defined the construct of the teacher and child in Indian society. 相似文献
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Marios Koukounaras-Liagkis 《British Journal of Religious Education》2020,42(2):152-166
ABSTRACTBased on a qualitative research (2012–15) this paper is concerned with the identification of concepts and constructs of knowledge in RE. It is based on participative enquiry and educational action-research methodology. Over a three-year period, the researcher, teachers and the students of a High School in one of the most difficult social, economic and pedagogic environments in Greece collaborated and the resulting data were analysed by a team of independent researchers using quantitative and qualitative techniques. Findings point to the consideration of knowledge in education as an experience in which the content (what) of education is as important as the process (how). RE teaches an additional invaluable language with different religious meanings of concepts, which facilitates students’ communication with self and others, and offers an interpretation of the world. Such religious literacy is essentially provided at school in the framework of multi-literacies and is a result of an intersubjective process of the interconnection between thinking, reflection and action on what the curriculum positions on the top of the didactic triangle (content, teacher, student). In that process, to ‘know what I know’ and to provide ‘events with meaning’ based on experiential learning and its principles, is of inestimable value. 相似文献
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Recent attention has focused on the development of reflective teachers. Teacher educators have developed and used several reflective strategies, programs, and models to enhance preservice and in-service teachers' reflective abilities. The purpose of this article is to describe and comment on the different perspectives regarding theory and research on reflective teaching. This paper focused on three dimensions: (a) an account of the conceptual alternatives and theoretical traditions of reflection, (b) an overview of practical and empirical efforts on reflection in classroom and physical education settings, and (c) methodological issues and recommendations for future research. 相似文献
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William H. P. Faunce 《Religious education (Chicago, Ill.)》2013,108(1):10-11
AbstractBased in an ethnographic project involving three Episcopal Church–affiliated high schools, this article considers how reflective and relational pedagogy influenced students’ personal growth in religious education classes. Students became self-responsible for their spiritual development in the school settings where the practice of “notebooking” (similar to “journaling”) was robustly relational and nurtured emergent personhood. The results of the project suggest that religious educators will benefit from reflecting on the nature and function of relationality, personae, and personhood in religious education praxis. 相似文献
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Maximilian Broberg 《British Journal of Religious Education》2020,42(1):45-55
AbstractRecent studies show that religious education (RE) and various media outlets serve as increasingly important arenas for religious socialisation among Swedish youths. At the same time, it has been shown that media material, for example in the form of various news media, often make their way into RE classrooms to be used as materials alongside the more traditional textbooks. However, little quantitative research has been conducted in order to map RE teachers’ selection and use of materials in their classrooms, and what factors are involved in this selection. A nationally representative survey among 1292 RE teachers was conducted, and the results clearly show that textbooks are the most popular form of material, followed by pictures, sacred texts, documentaries, television news and news articles. Out of the relevant background variables, it was primarily school form, age, gender and religiosity that seemed to influence the teachers’ choices of material. The author concludes that familiarity with a certain form of material through personal experiences is a likely explanation for many of the correlations found and that further research is needed in order to explore the potential complexities that arise in the juxtaposition of classroom and media logics. 相似文献
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F. Nile Harper 《Religious education (Chicago, Ill.)》2013,108(5):390-398
ABSTRACT The purpose of this column is to keep religious educators abreast of the relevant significant research in the general field of psychology. Its implications for methods and materials in religious education are clear. Religious educators may well take advantage of every new finding in scientific research. Each abstract or group is preceded by an ?evaluation and interpretative comment which aims to guide the reader in understanding the research reported. All of these abstracts are from PSYCHOLOGICAL ABSTRACTS, and are used by permission of that periodical. The abstract number is Volume 30, Number 2, April 1956. 相似文献
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ABSTRACTSince 1975, the implementation of the Least Restrictive Environment, a federal mandate of Public Law 94–142, has been historically challenging for physical educators and adapted physical educators. Confusion and misinterpretation of the law’s intent, as well as competing ideologies, have perpetuated failed Least Restrictive Environment (LRE) practice in the United States. The purpose of this essay is to revisit the conversation about LRE in PE and to provide direction for higher education’s role in addressing the issues. In doing so, a detailed historical context of the LRE is provided, followed by a discussion of the issues associated with the law that have emerged in the literature. Finally, future research directions to address these contemporary issues are presented to the readers. 相似文献
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Abstract This qualitative study examines semi-structured interviews with four Norwegian teachers to explore how they teach biblical texts in upper secondary religious education (RE). The theoretical framework combines one model from biblical hermeneutics with one from RE. The former differentiates between the worlds behind, in, and in front of the biblical text, the latter between the universal, common religious, and religion-specific dimensions of religious narratives. Chief findings: All teachers utilize examples from the reception history of the biblical texts; they thus extend Ricoeur’s notion of the world in front of the text. The common religious aspects of biblical texts are mostly overlooked. 相似文献
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AbstractIn this study, a grounded theory approach was adopted to develop the heterospective reflection framework as an explanatory and analytical schema for the investigation of reflection on the action of others via video observations. Borrowed from the arts, the term heterospective denotes “otherness.” Data collection was conducted over four years through semi-structured interviews with 25 pre-service teachers at a higher education institution in midwestern United States. The data analysis generated the framework’s mechanism, comprising the core elements termed guided observation, retrospective reflection, integrative reflection and introspective reflection, and its mediating devices consisting of the action of others and the reframing of teaching practice. Findings suggest that the framework’s reflective modes function in nonhierarchical interactions, as cognitive-metacognitive shifts occur bi- or multi-directionally on a horizontal plane rather than sequentially on a vertical plane as pre-service teachers reflect on the action of others. Implications for research and practice include enhancements to teacher preparation programs and the development of instruments to evaluate reflective practice. 相似文献