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Holistic Approaches to Art Education: A Case Study of Choice-based Art EducationLutkus, Lauren Julia 22 August 2019 (has links)
No description available.
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Revolutionary Teaching and Learning: Teacher and Student Activists and the Co-Construction of Social Justice Pedagogy for ChangeMerry, Johnny Deane, Merry January 2017 (has links)
No description available.
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Undergraduate Identity Exploration Through the Arts: Increasing Self-Awareness and Cultural SensitivityGoodyear, Kathleen McMichael 18 September 2018 (has links)
No description available.
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Valuing Complexity in Education-Community Partnerships: SROI as Measurement Framework for Learning EcosystemsRicket, Allison L. 16 September 2022 (has links)
No description available.
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A phenomenological reflection on integrated learning at a Christian university for community transformation in the Democratic Republic of the CongoBunduki Kwany Honore 02 1900 (has links)
This study investigated integrated learning at a Christian university, the Christian Bilingual University of the Congo (UCBC) with the view to improving higher education practice in the Democratic Republic of the Congo (DRC) which is tasked with addressing social problems. Higher education in the DRC is shaped by its colonial legacy and a teacher-centred approach focused on theory, typical of a banking-type learning and a lack of integration. These factors stifle critical thinking and initiative in students and prevent them from developing into service-oriented agents for change in their communities. The advent of Christian universities has heralded a quest for holistic training to foster character and produce civic-minded and service-oriented citizens. A qualitative study using a phenomenology as methodology investigated the lived experiences in integrated learning and service in the community of twelve purposefully selected UCBC alumni. Data was obtained through semi-structured, in-depth interviews. Findings indicated that integrated learning is holistic education which engages mind, heart, soul and body; it combines practice and theory in training and prepares students to contribute to national welfare. It occurs in a multiple component and dimensional context and is characterized by learner-centeredness, active learning and constant interaction among the school community members. It is focused on the building of the inner person of the learner. Further, participants understood transformation as part of personal development, a lifelong process that moves a person to act differently in community after his personal assumptions have been deeply revised through his encounter with integrated learning. Its impact is character development as foundation for bold action in the community, the rediscovery of one’s identity, the development of servant leadership, team work and social networking and dependence on God. Findings revealed that transformed learners initiated a change of mentality and experienced culture conversion in their communities through confronting problems and modelling servanthood. It also established the enactment of integrated learning as a contributor to personal and community transformation as a result of students’ ‘echoed words’ and actions as learning-teachers. Based on the findings recommendations were made for the strengthening of integrated learning in Christian universities. / Educational Foundations / D. Ed. (Philosophy of Education)
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A phenomenological reflection on integrated learning at a Christian university for community transformation in the Democratic Republic of the CongoBunduki Kwany Honore 02 1900 (has links)
This study investigated integrated learning at a Christian university, the Christian Bilingual University of the Congo (UCBC) with the view to improving higher education practice in the Democratic Republic of the Congo (DRC) which is tasked with addressing social problems. Higher education in the DRC is shaped by its colonial legacy and a teacher-centred approach focused on theory, typical of a banking-type learning and a lack of integration. These factors stifle critical thinking and initiative in students and prevent them from developing into service-oriented agents for change in their communities. The advent of Christian universities has heralded a quest for holistic training to foster character and produce civic-minded and service-oriented citizens. A qualitative study using a phenomenology as methodology investigated the lived experiences in integrated learning and service in the community of twelve purposefully selected UCBC alumni. Data was obtained through semi-structured, in-depth interviews. Findings indicated that integrated learning is holistic education which engages mind, heart, soul and body; it combines practice and theory in training and prepares students to contribute to national welfare. It occurs in a multiple component and dimensional context and is characterized by learner-centeredness, active learning and constant interaction among the school community members. It is focused on the building of the inner person of the learner. Further, participants understood transformation as part of personal development, a lifelong process that moves a person to act differently in community after his personal assumptions have been deeply revised through his encounter with integrated learning. Its impact is character development as foundation for bold action in the community, the rediscovery of one’s identity, the development of servant leadership, team work and social networking and dependence on God. Findings revealed that transformed learners initiated a change of mentality and experienced culture conversion in their communities through confronting problems and modelling servanthood. It also established the enactment of integrated learning as a contributor to personal and community transformation as a result of students’ ‘echoed words’ and actions as learning-teachers. Based on the findings recommendations were made for the strengthening of integrated learning in Christian universities. / Educational Foundations / D. Ed. (Philosophy of Education)
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A Holistic Approach to the Ontario Curriculum: Moving to a More Coherent CurriculumNeves, Ana Cristina Trindade 14 December 2009 (has links)
This study is an interpretive form of qualitative research that is founded in educational connoisseurship and criticism, which uses the author’s personal experiences as a holistic educator in a public school to connect theory and practice. Key research questions include: How do I, as a teacher, work with the Ontario curriculum to make it more holistic? What strategies have I developed in order to teach a more holistic curriculum? What kinds of difficulties interfere with my practice as I attempt to implement my holistic philosophy of education? This dissertation seeks to articulate a methodology for developing holistic curriculum that is in conformity with Ontario Ministry guidelines and is also responsive to the multifaceted needs of the whole student. The research findings will serve to inform teachers who wish to engage in holistic education in public schools and adopt a curriculum that is transformative while still being adaptable within mainstream education.
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A Holistic Approach to the Ontario Curriculum: Moving to a More Coherent CurriculumNeves, Ana Cristina Trindade 14 December 2009 (has links)
This study is an interpretive form of qualitative research that is founded in educational connoisseurship and criticism, which uses the author’s personal experiences as a holistic educator in a public school to connect theory and practice. Key research questions include: How do I, as a teacher, work with the Ontario curriculum to make it more holistic? What strategies have I developed in order to teach a more holistic curriculum? What kinds of difficulties interfere with my practice as I attempt to implement my holistic philosophy of education? This dissertation seeks to articulate a methodology for developing holistic curriculum that is in conformity with Ontario Ministry guidelines and is also responsive to the multifaceted needs of the whole student. The research findings will serve to inform teachers who wish to engage in holistic education in public schools and adopt a curriculum that is transformative while still being adaptable within mainstream education.
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Implementeringsraamwerk vir ʼn heelskoolbenadering teen skoolgeweld gegrond op geïntegreerde helende onderwys / An implementation framework for a whole-school approach to school violence based on integrated healing education / Letlhomeso la tsenyotirisong la molebo wa sekolo sotlhe wa tirisodikgoka ya kwa sekolong o o theilweng mo thutong e e golaganeng e e alafangKloppers, Daniel Frederik 06 1900 (has links)
Abstracts in Afrikaans, English and Southern Sotho / Geweld en skoolgeweld veroorsaak ernstige maatskaplike ontwrigting in Suid-Afrika.
Die metodes waarmee skoolgeweld tans hanteer word, is oneffektief en meestal op
mag en dissipline gegrond. Die doel van hierdie navorsing is om alternatiewe
benaderings vir die hantering van skoolgeweld te ondersoek en om ʼn
implementeringsraamwerk vir ʼn heelskoolbenadering teen skoolgeweld te ontwikkel.
Ten einde hierdie doel te bereik, fokus die navorsing, wat binne ʼn aangepaste
ekologiese model (AEM) onderneem is, op ʼn konseptuele analise van die aard en
inhoud van die konsepte “geweld” en “skoolgeweld”, omdat beide dikwels met
konsepte soos “mag” en “dissipline” verwar word. Beide begrippe is multidimensioneel
en kom binne al die sfere van die AEM voor. Dit sluit geweld weens verskeie oorsake,
soos psigo-biologiese faktore, strukturele geweld en reaksiegeweld in. Skoolgeweld
kom eweneens weens verskeie oorsake en in verskillende vorms binne die sfere van
die AEM voor. Voorbeelde sluit lyfstraf, boeliegedrag, bendes en strukturele skoolgeweld soos rassisme, die kwaliteit van onderwys en oorvol klasse, in.
Die navorsing toon aan dat die wyse waarop skoolgeweld tans in Suid-Afrika hanteer
word, onsuksesvol is. Dit word hoofsaaklik by wyse van mag, dissipline en ʼn
strafbenadering hanteer, wat meebring dat die verhoudings wat weens die geweld
beskadig word of skipbreuk ly, versoening tussen dader en slagoffer verhoed en dat
die slagoffer se behoeftes nie in ag geneem word nie. Die wyse waarop skoolgeweld
hanteer word, bied ook nie ʼn wyse waarop strukturele skoolgeweld bestuur kan word
nie.
Een van die alternatiewe wyses waarop skoolgeweld hanteer kan word, is herstellende
onderwys. Dit is ʼn betreklik nuwe benadering tot onderwys, wat op herstellende
geregtigheid gegrond is, maar ook proaktiewe aktiwiteite insluit. Omdat herstellende onderwys op beginsels soos verhoudings, dialoogvoering, waardegedrewenheid,
herstel en versoening gegrond is, kan dit gebruik word om skoolgeweld te beheer.
Herstellende onderwys maak van verskillende proaktiewe en reaktiewe metodes
gebruik, soos slagoffer-oortrederbemiddeling en groepsgesprekke. Dit fokus op ʼn
skoolgemeenskap wat waardegedrewe is, eerder as op oortredings. Herstellende
onderwys word egter deur ʼn aantal knelpunte gekniehalter. Die navorsing toon aan
dat hierdie knelpunte deur die Freire se benadering tot onderwys ondervang kan word.
Freire se benadering tot onderrig word aan die hand van ʼn aantal kernelemente, wat
in vyf groepe verdeel is (naamlik sy siening oor mag en bemagtiging, etiesgodsdienstige
elemente, bewustheid en aksie, dialoogvoering, onderwyspraktyk en
onderwys en die samelewing) hanteer. Die navorsing toon aan dat hierdie elemente
gebruik kan word om die leemtes in herstellende onderwys te vul en dat die twee
benaderings en ʼn aantal ander benaderings wat daarby aansluit, soos onderwys vir
maatskaplike geregtigheid, kritiese pedagogiek en die leerstellings van Mohlomi, tot ʼn geïntegreerde onderwysbenadering – geïntegreerde helende onderwys –
saamgevoeg kan word.
In die voorlaaste gedeelte van die navorsing word die beginsels van geïntegreerde
helende onderwys gebruik om ʼn praktykgerigte implementeringsraamwerk te
ontwikkel. Die raamwerk word in twee dele hanteer: eerstens die
implementeringsterreine, naamlik die geleerde en geleefde leerplanne, en tweedens
die implementeringsproses wat deur middel van deelnemende aksienavorsing uitvoer
kan word.
Die navorsing sluit af met ʼn opsomming van die navorsing, ʼn uitwysing van die
beperkings van die studie en aanbevelings vir verdere ondersoek. / Violence and school violence play havoc with South African society. Current methods
to curb school violence depend on power, discipline and a penal approach, and prove
to be ineffective. The purpose of this research was to investigate alternative
approaches to manage school violence and develop an implementation framework for
a whole-school approach to it.
This research was conducted according to an integrated ecological model. The
concepts “violence” and “school violence” were analysed as they are often confused
with the concepts “power” and “discipline”. The former pair of concepts are
multidimensional and present in all spheres of the integrated ecological model. They
include individual violence, group violence and structural violence. School violence
manifests in different forms, including bullies and gangs. This research differentiates
between controllable school violence – which is within the school community’s sphere of influence – and manageable school violence – which originates outside the school
community.
The research indicates that the ways in which school violence is currently addressed
do not consider damaged relationships because of violence, reconciliation between
the perpetrator and the victim, and the needs of the victim. In addition, they do not
contribute to the management of structural school violence.
Restorative education is a recent approach based on restorative justice and includes
proactive activities. Because it is value-driven and grounded on relationships,
dialogue, restoration and reconciliation, it can be of great use in the fight against school violence. Restorative education includes both proactive and reactive methods such as
victim-offender mediation and group discussions. It focuses on a value-driven school
community rather than infringements. However, restorative education has certain
deficiencies. This research indicates that they can be made good thanks to Freire’s
approach to education.
Freire’s approach to education comprise a number of key elements, which can be
divided into five groups, viz his views on power and empowerment; ethical-religious
elements; consciousness and action; dialogue; educational practice; and education
and the community. The research indicates that these elements can compensate for
the deficiencies in restorative education. Freire’s approach and a number of connected
approaches such as education for social justice, critical pedagogy and the doctrines
of Mohlomi, can be combined in an integrated approach to education, referred to as
integrated healing education. In the penultimate part of the research, the principles of integrated healing education
are utilised to develop a practice-orientated implementation framework. The
framework is discussed in two sections: the fields of implementation, viz the learned
and lived curricula, and the implementation process through action research.
The research concludes with a summary, limitations of the study, and
recommendations. / Tirisodikgoka le tirisodikgoka ya kwa sekolong di baka tlhakatlhakano mo baaging ba
Aforikaborwa. Mekgwa ya ga jaana ya go fedisa dikhuduego e ikaegile ka dithata,
maitsholo a a siameng le molebo wa kotlhao, mme go bonala e sa nonofa.
Maikemisetso a patlisiso eno e ne e le go batlisisa melebo e e farologaneng ya go
samagana le tirisodikgoka ya kwa sekolong le go tlhama letlhomeso la tsenyotirisong
la molebo wa sekolo sotlhe go samagana nayo.
Patlisiso e dirilwe go ya ka sekao se se golaganeng sa ikholoji. Go lokolotswe
megopolo ya "tirisodikgoka" le "tirisodikgoka ya kwa sekolong" ka ntlha ya fa gantsi e
tlhakatlhakanngwa le megopolo ya "dithata" le "maitsholo a a siameng". Sebedi sa
ntlha sa megopolo se dintlhadintsi mme di gona mo magatong otlhe a sekao se se
golaganeng sa ikholoji. Se akaretsa tirisodikgoka ya batho bongwe ka bongwe,
tirisodikgoka ya setlhopha le tirisodikgoka e e rulaganeng. Tirisodikgoka ya kwa
dikolong e tlhagelela ka dipopego tse di farologaneng, go akaretsa badipisi le
digongwana. Patlisiso eno e farologanya magareng ga tirisodikgoka e e laolegang ya
kwa dikolong – e e mo legatong la tlhotlheletso la mo sekolong – le tirisodikgoka e e
tsamaisegang kwa dikolong – e e tswang kwa ntle ga sekolo.
Patlisiso e bontsha gore ditsela tse go samaganwang le tirisodikgoka ya kwa dikolong
ka yona ga jaana ga di lebelele dikamano tse di senyegang ka ntlha ya tirisodikgoka,
poelano magareng ga modiri le motshwasetlhabelo, le ditlhokego tsa
motswasetlhabelo. Go tlaleletsa foo, ga di tshwaele mo tsamaisong ya tirisodikgoka
ya kwa dikolong e e rulagantsweng. Molebo wa pusetso ke molebo wa fa gautshwane o o theilweng mo bosiamising jwa
pusetso mme o akaretsa ditiragatso tsa pele ga tiragalo. Gonne o tsamaisiwa ke
dintlhatheo mme o theilwe mo dikamanong, dipuisano, pusetso le poelano, o ka nna
mosola thata mo ntweng kgatlhanong le tirisodikgoka ya kwa dikolong. Thuto ya
pusetso e akaretsa mekgwa ya pele ga tiragalo le ya go tsibogela tiragalo e tshwana
le tsereganyo ya motswasetlhabelo-molatofadiwa le dipuisano tsa ditlhopha. E tota
baamegi ba sekolo ba ba laolwang ke dintlhatheo go na le tlolomolao. Le gale, thuto
ya pusetso e na le makoanyana a a rileng. Thutopatlisiso eno e bontsha gore a ka
baakanngwa ka molebo wa ga Freire wa thuto.
Molebo wa ga Friere wa thuto o na le dikarolo di le mmalwa tsa botlhokwa, tse di ka
aroganngwang ka ditlhopha tse tlhano, e leng, megopolo ya gagwe malebana le
dithata le maatlafatso; dintlha tsa maitsholo-tumelo; temogo le tiragatso; puisano;
tiragatso ya thuto; le thuto le baagi. Patlisiso e bontsha gore dintlha tseno di ka emela
makoa a a mo thutong ya pusetso. Molebo wa ga Freire le melebo e mengwe e le
mmalwa e e golaganeng e tshwana le thuto ya tshiamiso ya loago, thuto e e rutang barutwana go sekaseka dithata le kgatelelo le ditumelo tsa ga Mohlomi, di ka
kopanngwa mo molebong o o golaganeng wa thuto, o o bidiwang thuto e e golaganeng
e e alafang.
Mo karolong ya pele ga ya bofelo ya patlisiso, go dirisiwa dintlhatheo tsa thuto e e
golaganeng e e alafang go tlhama letlhomeso la tsenyotirisong le le theilweng mo
tiragatsong. Letlhomeso le tlhalosiwa mo dikarolong tse pedi: lephata la
tsenyotirisong, e leng kharikhulamo e e ithutilweng le e e tshetsweng, le tirego ya
tsenyotirisong ka patlisiso ya tiragatso.
Patlisiso e konosetsa ka tshobokanyo, ditekanyetso tsa thutopatlisiso, le
dikatlenegiso. / Educational Foundations / Ph. D. (Philosophy of Education)
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Whole Teachers: A Holistic Education Perspective on Krishnamurti‘s Educational PhilosophyRathnam, Anbananthan 09 August 2013 (has links)
The purpose of this qualitative research study, which utilizes a phenomenological inquiry method, is to inquire into the awareness of what it means to be a whole teacher from the perspective of the philosophy of Jiddu Krishnamurti, a philosopher/spiritual teacher.
Four participants (teachers) were interviewed from the Oak Grove School, an alternative, holistic school founded by Krishnamurti in 1974. This inquiry probed into teachers’ thinking, teachers’ lives, teachers’ inner lives, teachers’ contemplative practices, teachers’ calling/vocation and teachers’ pedagogy. The findings of this inquiry reveal the awareness that exists among the participants with regards to their understanding of Krishnamurti’s educational philosophy and the way in which this philosophy has shaped their lives and the lives of their students (both implicit- ly and explicitly) The findings from this research further show that Krishnamurti’s philosophy has certainly had an impact on the participants’ wholeness. Krishnamurti was never interested in imposing his philosophy on the teachers to think in a narrow groove. Rather, he challenged them to arrive at wholeness or a holistic approach towards living by their own volition, by putting aside all philosophy, including his own.
This research points towards the possible ways in which wholeness can be developed using: Innate wisdom (teachers’ inner life, teachers’ calling); wisdom gained through experiencing life (teachers’ life, teachers’ thinking); wisdom gained through their teaching experience (teachers’ pedagogy) and wisdom gained through practices that bring harmony to the mind, body and spirit (teachers’ contemplative approaches).
An experiential model titled, The Flower Model: An Experiential Metaphor – which integrates the three stages of awareness – was developed using Krishnamurti’s approach towards wholeness. This model can be used to guide teachers with their respective psychological conditionings that reside or exist in their thinking, lives, inner lives, contemplative practices, vocation and pedagogy/curriculum design.
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