Made available in DSpace on 2017-07-10T16:17:12Z (GMT). No. of bitstreams: 1 Freitas, Cezar Ricardo.pdf: 1247653 bytes, checksum: 0cdf982aad2e03b452c7d7730c5b43e4 (MD5) Previous issue date: 2009-02-17 / This study aims to present the proposals for Integral Education and Integrated Education by theorists from the Soviet Union, namely Vladimir Ilitch Ulianov, or Lenin (1870-1924), Nadejda Konstantinovna Krupskaia (1869-1939), Moisés Mikhaylovich Pistrak (1888-1940) and Anton Semionovich Makarenko (1888-1939), covering the period from the Revolution in October 1917 to the decade of 1930; and by John Dewey (1859-1952), a leading representative of the so-called Progressive Education Pedagogy. We sought to examine to which extent the Soviet authors shared the propositions of the Progressive Education movement, especially John Dewey s ideas, by problematizing the process of development and consolidation of capitalism, supported by liberalism and its fundamental principles, with emphasis on the second phase of liberalism, in which John Dewey is situated. We also discuss the challenges faced by the revolutionary Russia, highlighting the important elements in the struggle between liberals, fascists and socialists, as well as the elements that were incorporated, denied or even overcome by the Soviet theorists. For this study, it was necessary to understand that the concepts are not universal, but they have different meanings and respond to specific needs, taking the particularities of each time and place into account. In this sense, we examined the relationship between capitalism and liberalism, and how this relationship was expressed in the Progressive Education movement, as well as how socialism has entered this debate, considering the particular reality experienced in the Soviet Union. According to our findings, John Dewey s idea of Integral Education is that the school must provide an education that integrates culture with its practical use, which comprise the challenges faced by capitalism in that period, such as the absence of democratic institutions. On the other hand, within the Marxism s conceptual framework, the possibilities of an Integral Education aiming at the development of human being in its multiple dimensions, that is, an omnilateral education as opposed to unilateral education, could only be effective in a society where the full development of man was more important than the interests of capitalist accumulation and reproduction, that is, in the communist society. Although we are based on the assumption that Russia experienced, in the first decades after the Revolution, a transitional phase socialism , it was possible to find out that the Soviets idea of education was close to a conception of Integral Education as they pursued an education that included the political, economic and cultural dimensions, articulated to the revolutionary process. Regarding the Integrated Education, we have found that it is mainly used to express the relationship between school and society, and education and work, considering the historical particularities. Yet from different perspectives, bearing in mind the different projects of society and education, it was possible to establish the conception of Integrated Education both in John Dewey and in the Soviet authors. / Este trabalho tem como objetivo apresentar as propostas de Educação Integral e Integrada nos teóricos da União Soviética, especificamente Vladimir Ilitch Ulianov, o Lênin (1870-1924), Nadejda Konstantinovna Krupskaia (1869-1939), Moisés Mikhaylovich Pistrak (1888-1940) e Anton Semionovich Makarenko (1888-1939), a partir da Revolução de Outubro de 1917 até a década de 1930; e em John Dewey (1859-1952), expoente máximo da chamada Pedagogia da Escola Nova. Tratou-se de apreender em que medida os autores soviéticos dialogaram com as proposições escolanovistas, notadamente com John Dewey, a partir da problematização do processo de desenvolvimento e de consolidação do capitalismo, sustentado pelo liberalismo e seus princípios fundamentais, com ênfase para a segunda fase do liberalismo, na qual John Dewey está situado. Ao mesmo tempo, explicitamos os desafios que a Rússia revolucionária enfrentava, destacando o que era pertinente no embate entre os liberais, fascistas e socialistas, bem como os elementos incorporados, negados ou até mesmo superados pelos teóricos soviéticos. Nesse caminho, tornou-se fundamental o entendimento de que os conceitos não são universais, mas que assumem diferentes sentidos e respondem a determinadas necessidades, respeitando as particularidades de cada tempo e lugar. É por isso que foi necessário compreender a relação entre capitalismo e liberalismo e como isso se expressou no movimento escolanovista, bem como a forma como o socialismo se inseriu nesse debate, a partir da realidade particular vivida na União Soviética. Constatou-se que, para John Dewey, a Educação Integral está articulada à perspectiva de que a escola propicie uma formação que integre a cultura com a sua utilidade prática, esta entendida a partir dos desafios enfrentados pelo capitalismo no período, dentre eles, a ausência de instituições democráticas. Por sua vez, para o marxismo, as possibilidades de uma Educação Integral, visando ao desenvolvimento do ser humano, em suas múltiplas dimensões, uma formação omnilateral, em contraponto à formação unilateral, somente poderia se efetivar numa sociedade em que o pleno desenvolvimento humano estivesse à frente dos interesses da reprodução e da acumulação capitalista: a sociedade comunista. Embora partamos do pressuposto de que a Rússia viveu, nas primeiras décadas após a Revolução, uma fase de transição, o socialismo, foi possível verificar a aproximação dos autores soviéticos de uma concepção de Educação Integral, ao buscarem uma formação que contemplasse as dimensões da política, da economia, da cultura, articuladas ao processo revolucionário. Em relação à Educação Integrada, foi possível verificar que ela é mais usada no sentido de expressar a vinculação entre escola e sociedade e educação e trabalho, respeitadas as particularidades históricas. Embora com perspectiva diferenciada, tendo em vista projetos distintos de sociedade e de educação, foi possível evidenciar a concepção de Educação Integrada em John Dewey e nos autores soviéticos.

Education systems are influenced by belief systems. Russia has throughout its history been guided by two rigid dogmatic belief systems: • the Russian Orthodox Church • the Communist ideology While other influences also prevailed, notably autocracy, humanism and nationalism, these were secondary to the dogma of the Church in the centuries preceding the Revolution in 1917. Autocracy could be regarded as an outflow of the dogma of the Church, which had established its links with the ruling elite early in its history, whereas the others originated from other sources and for other reasons. This study in the history and development of the Russian education system traces its origins back into the inchoate beginnings of the Russian nation and attempts to show how: • the Zeitgeist of a particular era led to the development of a particular dogmatic belief system • the Zeitgeist and the dogmatic beliefs influenced the figures who determined educational policies and reforms / Onderwysstelsels word be"invloed deur 'n bepaalde denksisteem. So byvoorbeeld is Rusland deur die geskiedenis deur rigiede dogmatiese denksisteme gelei. Gelyklopend daarmee was daar ook ander denksisteme wat 'n invloed op die Russiese denke uitgeoefen het. lnvloede soos outokrasie, humanisme en nasionalisme was egter sekonder tot die dogmatiese invloede van die Kerk in die eeue voor die Rewolusie van 1917. Outokrasie kan weliswaar as 'n uitvloeisel van die dogma van die Kerk , wat vroeg in die Russiese geskiedenis 'n verbintenis met die regerende elite gesmee het, beskou word. Die onderhawige studie oor die ontwikkeling en verloop van die Russiese opvoedstelsel vind sy oorsprong in die beginjare van die Russiese volk en poog om aan te toon hoe: • die Zeitgeist van 'n bepaalde era tot bepaalde dogmatiese denksisteme gelei het • die Zeitgeist en dogmatiese denksisteme 'n invloed op die opvoedingsdenke en onderwyshervormings van bepaalde historiese figure in die Russiese verlede uitgeoefen het. / Educational Studies / M. Ed. (History of Education)

Education systems are influenced by belief systems. Russia has throughout its history been guided by two rigid dogmatic belief systems: • the Russian Orthodox Church • the Communist ideology While other influences also prevailed, notably autocracy, humanism and nationalism, these were secondary to the dogma of the Church in the centuries preceding the Revolution in 1917. Autocracy could be regarded as an outflow of the dogma of the Church, which had established its links with the ruling elite early in its history, whereas the others originated from other sources and for other reasons. This study in the history and development of the Russian education system traces its origins back into the inchoate beginnings of the Russian nation and attempts to show how: • the Zeitgeist of a particular era led to the development of a particular dogmatic belief system • the Zeitgeist and the dogmatic beliefs influenced the figures who determined educational policies and reforms / Onderwysstelsels word be"invloed deur 'n bepaalde denksisteem. So byvoorbeeld is Rusland deur die geskiedenis deur rigiede dogmatiese denksisteme gelei. Gelyklopend daarmee was daar ook ander denksisteme wat 'n invloed op die Russiese denke uitgeoefen het. lnvloede soos outokrasie, humanisme en nasionalisme was egter sekonder tot die dogmatiese invloede van die Kerk in die eeue voor die Rewolusie van 1917. Outokrasie kan weliswaar as 'n uitvloeisel van die dogma van die Kerk , wat vroeg in die Russiese geskiedenis 'n verbintenis met die regerende elite gesmee het, beskou word. Die onderhawige studie oor die ontwikkeling en verloop van die Russiese opvoedstelsel vind sy oorsprong in die beginjare van die Russiese volk en poog om aan te toon hoe: • die Zeitgeist van 'n bepaalde era tot bepaalde dogmatiese denksisteme gelei het • die Zeitgeist en dogmatiese denksisteme 'n invloed op die opvoedingsdenke en onderwyshervormings van bepaalde historiese figure in die Russiese verlede uitgeoefen het. / Educational Studies / M. Ed. (History of Education)

This thesis examines the relationship between professional practice and professional training of Christian ministers in post-Communist Central Asia. It responds to the call for study of the phenomenon of Protestant theological education in the post-Soviet bloc. Theological education in Central Asia has been developed without any research-led evaluation and is often found unsatisfactory by the emerging church, which calls for a more relevant, field-driven and contextualised training of its leaders. This study also responds to the gap in the literature on attitude development of ministerial students. This is a qualitative inquiry. Its primary emphasis is on in-depth semi-structured interviews of forty graduates of four major theological colleges in Kyrgyzstan and Kazakhstan, who had spent several years in pastoral ministry after graduation. This research seeks to identify the most common problems they face in professional practice; to identify the attitudes and capabilities underlying their problem-solving processes; and to analyse how their training enabled or failed to enable them to develop those qualities. This thesis argues that theological education can be viewed as a special case of professional training, with a unique cluster of spiritual qualities that are of paramount importance for the success of ministers. It also argues that, despite the graduates’ generally positive appraisal of their training, there was little connection between the training and the capabilities that the graduates needed to succeed in their current practice. It therefore argues that the institutions in Central Asia have inherited the flaws of the "schooling" paradigm of theological education. A more integrated, context-specific and missional model is needed. By developing a model for investigating the practical knowledge of ministers, this study attempts to provide the training institutions in question with a framework of capabilities and attitudes. This will allow those institutions to have a useful starting point in the reformulation of their curricula.