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Re-Inventing the Past, Defining the Future: Historical Representations and Regional Development in the Russian NorthwestSorokina, Alfia 25 May 2010 (has links)
This work explores the connections between the constructed representations of places based on local histories, the processes of tradition reinvention and the strategies of regional development in two Russian regions. This analysis also outlines the context created by the external to the regions influences and the associated with them local conditions.
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Undersökande arbetssätt i NO-undervisningen i grundskolans tidigare årskurserJohansson, Annie-Maj January 2012 (has links)
This thesis deals with the use of inquiry-based approaches in primary school science. The aim is to investigate the goals and purposes that are constituted by the curriculum and by the teachers in interviews and through their teaching in the classroom. The results are used to develop conceptual tools that can be used by teachers’ in their work to support students’ learning of science when using an inquiry-based approach. The thesis is comprised of four papers. In paper one a comparative analysis is made of five Swedish national curricula for compulsory school regarding what students should learn about scientific inquiry. In paper two 20 teachers were interviewed about their own teaching using inquiry. Classroom interactions were filmed and analyzed in papers three and four, which examine how primary teachers use the various activities and purposes of the inquiry classroom to support learning progressions in science. The results of paper one show how the emphasis within and between the two goals of learning to carry out investigations and learning about the nature of science shifted and changed over time in the different curricula. Paper two describes the selective traditions and qualities that were emphasized in the teachers’ accounts of their own teaching. The results of papers three and four show how students need to be involved in the proximate and ultimate purposes of the teaching activities for progression to happen. The ultimate purposes are the scientific purposes for the lesson (as given by the teacher or by the curriculum), whereas the proximate purposes are the more student-centered purposes that through different activities should allow the students to relate their own experiences and language to the ultimate purpose. The results show the importance of proximate purposes working as ends-in-viewin the sense of John Dewey, meaning that the students see the goal of the activity and that they are able to relate to their experiences and familiar language. / <p>At the time of the doctoral defense, the following papers were unpublished and had a status as follows: Paper 1: In press. Paper 2: Manuscript. Paper 4: Manuscript.</p>
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"BC at its most sparkling, colourful best": post-war province building through centennial celebrationsReimers, Mia 22 December 2007 (has links)
The three centennial celebrations sponsored by the W.A.C. Bennett Social Credit government in 1958, 1966/67 and 1971 were part of a process of self-definition and province building. Post-war state development in British Columbia certainly included expanding and nationalizing transportation, building ambitious mega projects, and encouraging resource extraction in the hinterlands. The previously unstudied centennials were no less important to defining post-war British Columbia by creating the infrastructure on which cultural and hegemonic province building could take place. Using the methodologies and theories of Cultural Studies this study attends to both the discursive and material elements of these occasions. It uses the voluminous records of the three Centennial Committees, newspaper articles, government reports, and documents from community archives to reveal that that these elaborate and costly centenaries served the government’s desire to build an industry-oriented consensus in BC’s populace.
The government - and its Centennial Committees - sought to overcome regional disparities and invite mass participation by making the celebrations truly provincial in nature. Each community, no matter its size, had a local centennial committee, was funded for local commemorative projects, was encouraged to write its history, and enjoyed traveling centenary entertainments. All communities benefited from cultural amenities, the province’s capital assets grew, the province started to undertake heritage conservation and residents gained a new appreciation for their history. Invented traditions - limited and constructed historical re-creations and motifs – helped overcome regional differences. British Columbians were presented with images and narratives of explorers, gold-seekers, and pioneer-entrepreneurs who opened up the interior with ingenuity and bravery, as well as a mythic, popular “old west” narrative that all citizens, no matter region, could rally around. A trade fair and tourism promotion reinforced the tradition of industry especially for manufacturers and small business. By and large, British Columbians in 1958 – particularly white males who found an anti-modern release in centennial events – accepted and legitimized this industry-oriented consensus.
In the two later centennials new counter-hegemonies challenged this consensus. First Nations had opposed the colonial narrative in 1958, but by 1966/67 and 1971 they were more vocal and politically active. Other British Columbians opposed the development agenda of the centenaries; youth, environmentalists and labour argued that the celebrations were a waste of time, money, and energy when more pressing issues of environmental degradation and unemployment were present. The government’s static Centennial Committee was ill equipped to address these challenges. It offered superficial amends, such as creating Indian Participation and Youth Subcommittees, but ultimately could not repudiate the hegemony on which it, and Social Credit, was based.
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De la postmodernité : Pierre Perrault et la culture innueLaporte-Rainville, Luc 12 1900 (has links)
Le présent mémoire définira ce qu’on entend par modernité et postmodernité, tout en juxtaposant ces concepts philosophiques au cinéma pratiqué par le documentariste Pierre Perrault. Les modernistes influencés par les Lumières ont toujours considéré les progrès scientifiques comme des avancées nécessaires à l’atteinte d’une béatitude universelle. Pour eux, le salut des sociétés nécessite un passage du côté de la science, du rationalisme. Le problème avec une telle démarche est que tout discours qui se dissocie de la rationalité est immédiatement annihilé au profit d’une (sur)dominance du progrès. Il ne s’agit pas de dire que la modernité est à proscrire – loin de là! –, mais il serait temps d’envisager une remise en question de certaines de ses caractéristiques.
La postmodernité, réflexion critique popularisée par Jean-François Lyotard, s’évertue à trouver des pistes de solution pour pallier à cette problématique. Elle est une critique de la domination exagérée des sciences dans la compréhension de notre monde. Il existe pourtant d’autres façons de l’appréhender, tels les mythes et les croyances. Ces récits irrationnels cachent souvent en eux des valeurs importantes (qu’elles soient d’ordre moral, écologique ou spirituel). Or, l’œuvre de Perrault regorge de ces petites histoires communautaires. Les deux films choisis pour notre travail – Le goût de la farine (1977) et Le pays de la terre sans arbre ou le Mouchouânipi (1980) – en sont l’exemple prégnant. Chacun d’eux présente des traditions autochtones (celles des Innus) opposées à la dictature du progrès. Et cette même opposition permet au réalisateur de forger un discours critique sur une modernité prête à tout pour effacer les coutumes uniques. Le cinéaste agit ainsi en postmoderniste, offrant une réflexion salutaire sur les pires excès véhiculés par les tenants du progrès. / This dissertation, juxtaposing modernity and postmodernity to Pierre Perrault’s documentary movies, will define what we understand from those philosophic concepts. Influenced with Les Lumières, modernists have always considered necessary to put forward scientific technology progress to reach universal beatitude. For them, science is the key to society’s salute and rationalism. The problem with this process is that all thinking dissociating from rationality brings its immediate annihilation by progress and “over-progress” domination. Far from us to say that modernity needs to be forbidden but maybe it would be time to call into question some of these concepts.
Popularized by Jean-François Lyotard, postmodernity criticizes the exaggerated science domination into trying to understand our world and wants to find solutions to counter the problem. Yet, there are other ways to apprehend this world of ours, like myths and believes. These irrational stories often reveal important moral, ecologic or spiritual values. The works of Perrault abound with community stories to refer to and we have chosen two pictures that are obvious examples. Le goût de la farine (1977) and Le pays de la terre sans arbre ou le Mouchouânipi (1980) present Innus’ traditions opposed to progress dictatorship. This same opposition allows the movie director to create a critical thinking about this modernity (in brief, a postmodernist thinking).
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Unfinished: The Seventh-day Adventist mission in the South Pacific, excluding Papua New Guinea, 1886-1986. (Volumes I and II)Steley, Dennis January 1990 (has links)
The Seventh-day Adventist Church, incorporated in the United States in 1863, was driven by the belief that it was God's 'remnant church' with the work of warning the world of the imminent return of Christ. When that mission was finished the second coming would occur. In 1886 following a visit by an elderly layman, John I Tay, the whole population of Pitcairn Island desired to join the SDA church. As a result in 1890 Adventist mission work began in the South Pacific Islands. By 1895 missions had been founded in six island groups. However difficulties, both within and without the mission's control, ensured that membership gains were painfully slow in the first decades of Adventist mission in Polynesia. However before World War II the Solomons became one of the most successful Adventist mission areas in the world. After 1945 Adventism also prospered in such places as Fiji, Samoa and Tonga. Education provided the key to the gaining of accessions in a number of countries, while in others a health-medical emphasis proved important in attracting converts. Since World War II public evangelism and the use of various programmes such as welfare, radio evangelism, and the efforts of lay members contributed to sharp membership gains in most countries of the region. Of no small consequence in hindering Adventist growth was the opposition of other churches who regarded them as pariahs because of their theology and 'proselytizing'. Adventist communities tended to be introverted, esoteric and isolationist. Nevertheless Pacific islanders adapted aspects of the usually uncompromising Adventist culture. Unity of faith, practice and procedure was a valuable Adventist asset which was promoted by a centralized administration. After a century in the Pacific region its membership there has a reputation among other Adventists for its continued numeric growth and for the ferver its committment to Adventism. Nevertheless Adventism in the region faces a number of problems and its aim of finishing the Lord's work remains unfinished. / Subscription resource available via Digital Dissertations
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Unfinished: The Seventh-day Adventist mission in the South Pacific, excluding Papua New Guinea, 1886-1986. (Volumes I and II)Steley, Dennis January 1990 (has links)
The Seventh-day Adventist Church, incorporated in the United States in 1863, was driven by the belief that it was God's 'remnant church' with the work of warning the world of the imminent return of Christ. When that mission was finished the second coming would occur. In 1886 following a visit by an elderly layman, John I Tay, the whole population of Pitcairn Island desired to join the SDA church. As a result in 1890 Adventist mission work began in the South Pacific Islands. By 1895 missions had been founded in six island groups. However difficulties, both within and without the mission's control, ensured that membership gains were painfully slow in the first decades of Adventist mission in Polynesia. However before World War II the Solomons became one of the most successful Adventist mission areas in the world. After 1945 Adventism also prospered in such places as Fiji, Samoa and Tonga. Education provided the key to the gaining of accessions in a number of countries, while in others a health-medical emphasis proved important in attracting converts. Since World War II public evangelism and the use of various programmes such as welfare, radio evangelism, and the efforts of lay members contributed to sharp membership gains in most countries of the region. Of no small consequence in hindering Adventist growth was the opposition of other churches who regarded them as pariahs because of their theology and 'proselytizing'. Adventist communities tended to be introverted, esoteric and isolationist. Nevertheless Pacific islanders adapted aspects of the usually uncompromising Adventist culture. Unity of faith, practice and procedure was a valuable Adventist asset which was promoted by a centralized administration. After a century in the Pacific region its membership there has a reputation among other Adventists for its continued numeric growth and for the ferver its committment to Adventism. Nevertheless Adventism in the region faces a number of problems and its aim of finishing the Lord's work remains unfinished. / Subscription resource available via Digital Dissertations
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Curriculum construction in the Indonesian pesantren: a comparative case study of curriculum development in two pesantrens in South KalimantanRaihani January 2001 (has links) (PDF)
This study aims at investigating similarities and differences in the curriculum development processes in two selected pesantrens in South Kalimantan, Indonesia. The research explores the involvement of key stakeholders in the curriculum development processes and the curriculum itself. The study is a qualitative approach, which, in collecting the data, employs in-depth interviews with the kyais (leaders), ustadzs (teachers), and santris (students); observation on the pesantrens’ daily life and classroom activities; and relevant documentation. The findings suggest that there are similarities and differences in both pesantrens in the curriculum development processes. Both pesantrens can be classified as Site-Based Managed Schools in which all interactions of the members are permeated with some values. However, Pesantren A has a rather collaborative and goal-oriented curriculum development process, while Pesantren B tended to conduct a single-handed and content-oriented one. The curriculum of Pesantren A is a subject-based curriculum accommodating both religious and non-religious disciplines in relatively the same proportion, whereas that of Pesantren B is a kitab (book)-based curriculum accommodating largely religious disciplines. Overall, it was found that both pesantrens need to conduct more collaborative and systematic curriculum processes. To do so, since ustadzs have a significant influence on the curriculum, there is a need for well-directed and organised professional development programs focusing on pedagogical issues. There is also a need to set some indicators for curriculum evaluation based on the context of Islamic education and immediate societal demands.
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Unfinished: The Seventh-day Adventist mission in the South Pacific, excluding Papua New Guinea, 1886-1986. (Volumes I and II)Steley, Dennis January 1990 (has links)
The Seventh-day Adventist Church, incorporated in the United States in 1863, was driven by the belief that it was God's 'remnant church' with the work of warning the world of the imminent return of Christ. When that mission was finished the second coming would occur. In 1886 following a visit by an elderly layman, John I Tay, the whole population of Pitcairn Island desired to join the SDA church. As a result in 1890 Adventist mission work began in the South Pacific Islands. By 1895 missions had been founded in six island groups. However difficulties, both within and without the mission's control, ensured that membership gains were painfully slow in the first decades of Adventist mission in Polynesia. However before World War II the Solomons became one of the most successful Adventist mission areas in the world. After 1945 Adventism also prospered in such places as Fiji, Samoa and Tonga. Education provided the key to the gaining of accessions in a number of countries, while in others a health-medical emphasis proved important in attracting converts. Since World War II public evangelism and the use of various programmes such as welfare, radio evangelism, and the efforts of lay members contributed to sharp membership gains in most countries of the region. Of no small consequence in hindering Adventist growth was the opposition of other churches who regarded them as pariahs because of their theology and 'proselytizing'. Adventist communities tended to be introverted, esoteric and isolationist. Nevertheless Pacific islanders adapted aspects of the usually uncompromising Adventist culture. Unity of faith, practice and procedure was a valuable Adventist asset which was promoted by a centralized administration. After a century in the Pacific region its membership there has a reputation among other Adventists for its continued numeric growth and for the ferver its committment to Adventism. Nevertheless Adventism in the region faces a number of problems and its aim of finishing the Lord's work remains unfinished. / Subscription resource available via Digital Dissertations
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Unfinished: The Seventh-day Adventist mission in the South Pacific, excluding Papua New Guinea, 1886-1986. (Volumes I and II)Steley, Dennis January 1990 (has links)
The Seventh-day Adventist Church, incorporated in the United States in 1863, was driven by the belief that it was God's 'remnant church' with the work of warning the world of the imminent return of Christ. When that mission was finished the second coming would occur. In 1886 following a visit by an elderly layman, John I Tay, the whole population of Pitcairn Island desired to join the SDA church. As a result in 1890 Adventist mission work began in the South Pacific Islands. By 1895 missions had been founded in six island groups. However difficulties, both within and without the mission's control, ensured that membership gains were painfully slow in the first decades of Adventist mission in Polynesia. However before World War II the Solomons became one of the most successful Adventist mission areas in the world. After 1945 Adventism also prospered in such places as Fiji, Samoa and Tonga. Education provided the key to the gaining of accessions in a number of countries, while in others a health-medical emphasis proved important in attracting converts. Since World War II public evangelism and the use of various programmes such as welfare, radio evangelism, and the efforts of lay members contributed to sharp membership gains in most countries of the region. Of no small consequence in hindering Adventist growth was the opposition of other churches who regarded them as pariahs because of their theology and 'proselytizing'. Adventist communities tended to be introverted, esoteric and isolationist. Nevertheless Pacific islanders adapted aspects of the usually uncompromising Adventist culture. Unity of faith, practice and procedure was a valuable Adventist asset which was promoted by a centralized administration. After a century in the Pacific region its membership there has a reputation among other Adventists for its continued numeric growth and for the ferver its committment to Adventism. Nevertheless Adventism in the region faces a number of problems and its aim of finishing the Lord's work remains unfinished. / Subscription resource available via Digital Dissertations
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Daughter of Odoro Grace Onyango and African women's history /Musandu, Phoebe A. January 2006 (has links)
Thesis (M.A.)--Miami University, Dept. of History, 2006. / Title from first page of PDF document. Includes bibliographical references (p. 84-89).
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