This thesis focuses on keeping and developing the inner motivation for learning in the first class of the primary waldorf school, where the author works as a class teacher. The theoretical part of the thesis contains the characterization of the term inner motivation, its sorts and describes which methods are helping to its keeping. Further there is a description of specific ways of teaching at waldorf school. For the practical part of the thesis author of this dissertation uses method action teacher's research. She observes four selected pupils from her class. During one school year she determines the most suitable strategies of teaching lessons so the inner motivation for learning is supported. Results of research confirm when pupils are motivated, they are active and they cooperate more.

This diploma thesis deals with Waldorf pedagogy. It is divided into five chapters. The first two map the circumstances of Waldorf education and life-shaping the mind constructs its founder Rudolf Steiner. The remaining three chapters answer questions regarding: Waldorf teaching specifics, personality profile Waldorf teachers and planting Czech Waldorf pedagogy in contemporary Czech education stream. Key words anthroposophy, Czech education, Rudolf Steiner, Waldorf school teacher, Waldorf pedagogy, Waldorf teaching

The aim of diploma thesis Teachers personality in the 21st century is to point out the importance of the human spiritual dimension, as well as the importance of personality development of every teacher. The thesis is trying to disclose which of the challenges are teachers facing nowadays and how the students and pupils themselves are affected by their lecturers. The paper describes the transformation of the teacher's role in present-day society. Two different approaches in teachers training are presented and compared - classical higher education and Waldorf education. The theoretical part of the thesis deals with the definition of the personality concept regarding a psychological point of view, as well as the definition of teacher education paradigm transformation relating to key competences and professional teachers standards. One section of the text is describing the basic principles of Waldorf pedagogy. The empirical part consists of an analysis of two different teacher education approaches, obtained through interviews with representatives of the Faculty of Education of Charles University in Prague and Freie Hochschule in Stuttgart. The benefit of this thesis is to bring the description of the educational model, which emphasises on a artistic process in the future teachers education, into the...

Submitted by Eunice Novais (enovais@uepg.br) on 2018-02-16T17:08:19Z No. of bitstreams: 2 license_rdf: 811 bytes, checksum: e39d27027a6cc9cb039ad269a5db8e34 (MD5) Karine Ferreira Monteiro.pdf: 1933449 bytes, checksum: d3fdb7be913f41644c745b1b7c705fd5 (MD5) / Made available in DSpace on 2018-02-16T17:08:19Z (GMT). No. of bitstreams: 2 license_rdf: 811 bytes, checksum: e39d27027a6cc9cb039ad269a5db8e34 (MD5) Karine Ferreira Monteiro.pdf: 1933449 bytes, checksum: d3fdb7be913f41644c745b1b7c705fd5 (MD5) Previous issue date: 2017-11-27 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / Este trabalho tem como objeto de estudo a base teórico-epistemológica e metodológica dos centros de aprendizagem (CA) na educação bilíngue (português/inglês). Dividir a sala de aula em CA – numa perspectiva interdisciplinar de arranjo e execução do currículo escolar – visa tornar mais dinâmico o processo de ensino e de aprendizagem para os educandos. Apesar de os CA serem utilizados por várias escolas na educação infantil e fundamental no Brasil (e no exterior, originalmente), apenas Bennie (1977) discute seus fundamentos, sendo, portanto, um tema carente de material bibliográfico. Nesse contexto, esta pesquisa partiu das seguintes questões nucleares de investigação: Quais são os referenciais teórico-epistemológicos e metodológicos que fundamentam os CA? A partir desse arcabouço, como pensá-lo numa perspectiva transdisciplinar (e não mais interdisciplinar) em maior congruência com a Teoria das Inteligências Múltiplas (GARDNER, 1995)? A pesquisa foi desenvolvida a partir da abordagem qualitativa-interpretativista (BORTONI-RICARDO, 2008), tendo como objetivo central analisar e discutir o contexto histórico de fundamentação dos CA. Os objetivos específicos elencados foram: a) discutir os CA dentro de uma perspectiva inter e transdisciplinar; b) aventar se os CA são uma abordagem, um método, uma técnica e/ou uma metodologia de ensino de língua. A investigação envolveu duas instituições da rede particular de ensino com propostas de educação bilíngue, uma de Ponta Grossa/PR e a outra de Bauru/SP. Com relação às escolas, os dados da pesquisa foram obtidos por meio de questionário enviado aos docentes e coordenadores; e e-mail enviado à uma consultora internacional bilíngue. Utilizou-se a Análise de Conteúdo (BARDIN, 2011) para análise e tratamento dos dados. Como resultados da pesquisa, constatamos que os CA se constituem em uma técnica (ANTHONY, 1963) amparada nos pressupostos da Escola Nova (com autores importantes desse movimento como Dewey, Teixeira, Decroly e Montessori) e da Pedagogia Waldorf (de Steiner). Ainda, contêm em seus pressupostos ligações basilares com a Teoria das Inteligências Múltiplas de Gardner e com a visão transdisciplinar no processo educativo (NICOLESCU, 2000; MORIN, 2009; SANTOS, 2009). Apesar da técnica CA ser mais comumente utilizada de forma interdisciplinar, ela é mais condizente com o princípio transdisciplinar de educação, uma forma de compreender o conhecimento, partindo do fenômeno e entendendo o processo educativo como uma rede de conexões. / This work aims to study the theoretical-epistemological and methodological basis of the learning centers (LC) in bilingual education (Portuguese / English). Dividing the classroom in LCs - in an interdisciplinary perspective of arrangement and execution of the school curriculum - aims to make the teaching and learning process more dynamic for learners. Although LCs are used by various schools in elementary and secondary education in Brazil (and abroad, originally), only Bennie (1977) discusses its foundations, and is therefore a subject lacking bibliographic material. In this context, this research started from the following core research questions: What are the theoretical-epistemological and methodological references that underlie LCs? From this framework, how can we think of it in a transdisciplinary (and not more interdisciplinary) perspective in greater congruence with the Multiple Intelligences Theory? (GARDNER, 1995) The research was developed from the qualitative-interpretative approach (BORTONI-RICARDO, 2008), with the main objective of analyzing and discuss the historical context of LC's grounding. The specific objectives listed were: a) discussing LCs from an inter and transdisciplinary perspective; b) suggesting that LCs are an approach, method, technique and / or methodology of language teaching. The research involved two institutions of the private education network with proposals for bilingual education, one from Ponta Grossa / PR and the other from Bauru / SP. Regarding the schools, the research data were obtained through a questionnaire sent to the teachers and coordinators; and an e-mail sent to a bilingual international consultancy. We used Content Analysis (BARDIN, 2011) for data analysis and treatment. As a result of the research, we found out that LCs constitute a technique (ANTHONY, 1963) based on the assumptions of the New School with important authors of this movement (such as Dewey, Teixeira, Decroly and Montessori) and (Steiner's) Waldorf Pedagogy. Furthermore, they contain in their assumptions basic links with Gardner's Multiple Intelligences Theory and with the transdisciplinary vision in the educational process (NICOLESCU, 2000; MORIN, 2009; SANTOS, 2009). Although the LC technique is more commonly used in an interdisciplinary way, it is more consistent in keeping with the transdisciplinary principle of education, a way of understanding knowledge, starting from the phenomenon and understanding the educational process as a network of connections.

In this essay we study the practice of teaching and learning through aesthetic learning processes in a Waldorf School. Through an ethnographic field study three Waldorf teachers have been interviewed about their views regarding in what ways aesthetic learning processes are present in their teaching and how learning through these processes is being carried out practically. For the study a specific class has been observed during three days in a Waldorf School in Stockholm to examine how the aesthetic learning processes are being performed in practice. Through the study we have reached the conclusion that in this particular Waldorf School teaching is being performed artistically and through aesthetic approaches and perspectives. This way of teaching is being carried out not only in the aesthetic subjects but also in the theoretic. The results of the study show that aesthetic learning processes are present in almost all of the subjects in this Waldorf School.

The work deals with education technology in the specific environment of Waldorf school with an emphasis on pedagogical traits of this school type. The theoretical part includes the explanation of the term {\clq}qeducational technology``, the brief characteristics of alternative schooling, its rise and development. The main accent is put on the Waldorf pedagogy, its recourses, contents, aims, specifics and history in the Czech Republic and Waldorf education worldwide. The practical part includes records from inspections of Waldorf classes and then a comparison of theory and praxis. Then this work compares a social climate of the Waldorf class and the class with a classical way of education by questionnaires to find out objective positives of Waldorf education.

My work deals with Waldorf pedagogy, how it began, its characterization, main principles and elements which it uses, especially with traditional ceremonies and rituals. I am introducing you into the characterization of preschool child how it is understood at Waldorf educational system. I am pointing out ceremonies and rituals, which are held universaly at Waldorf nursery schools. I stress out their meaning and contribution for preschool kids. Traditional rituals arecharacterized in our own point of view, depending how we see them. Last part is about one of these kindergartens, in Ceske Budejovice to be more specific.

My work deals with the alternative pedagogy and its principles, which can be used at the free-time pedagogy. The work intents on the montessori pedagogy and waldorf pedagogy, because these two pedagogy systems are the most common in Czech Republic. It introduces the founders of both systems and the origin of the systems together with the characteristics needed for the understanding of the theme. Main goals of my work are the basic principles of both trends and their usage for free-time pedagogy, especially for the upbringing outside education. It rises up the relation between the teacher and the learner, stressing out the respect for the child.

All Sweden´s preschools are part of the schoolsystem and, according to the School Act, must follow the Curriculum for Preschool: Lpfö18 (2018), whether they are independent, municipal or have different orientations. However, the curriculum does not contain specific goals about what the children should have achieved at a certain age or what knowledge they should have developed during their time in preschool but should be seen as a basis for planning the activities. With this, the curriculum can be perceived as interpretable and different areas of pedagogy become possible. The purpose of this literature study is to find out how the pedagogical orientations of Montessori pedagogy, Waldorf pedagogy and Reggio Emilia philosophy create prerequisites and opportunities for preschool children to be involved and influence the environment and the educational material. What similarities and differences can be learned based on scientific texts by Swedish authors? The child is seen as the central point when it comes to the environment and material placement in the various configurations. Participation and influence are created by the child being able to reach and take care of himself. Therefore, the child does not need to ask for help, which increases the child´s power to take care of the material that is desired to be used. The fact that the play is important can be deduced that the different educational orientations agrees at. Likewise, the material should create and stimulate the imagination and creativity. Differences that emerged during the study are the type of materials and toys found within the various configurations. Common to the results of the studies is that it is about the teachers' attitude and approach to the children's perspectives. The adult holds the power to decide how much influence and participation the children have, and everything has to do with the teacher's interest in creating meaning and a shared reality.

La légitimité des écoles privées fondées sur un projet religieux ou spirituel fait l’objet de débats épineux tant au Québec qu’ailleurs, depuis plusieurs années (chapitre 1). À la différence des nombreux travaux normatifs déjà produits sur ces questions, cette thèse propose une contribution empirique sur la réalité de certaines de ces écoles à Montréal. Notre objectif général consiste donc à comprendre comment la dimension religieuse ou spirituelle d'écoles privées de groupes ou courants minoritaires (juives, musulmanes, Steiner) se traduit dans les discours et pratiques de l'école. La mise en lien d’écoles abritant des projets éducatifs minoritaires de différentes natures vise par ailleurs à poser un regard plus large sur l’identité, ethnique ou religieuse. Après avoir analysé les trois écoles, nous examinons les différences ou convergences significatives entre elles. Puis, nous tentons de mieux comprendre comment leurs discours et leurs pratiques nous renseignent sur les attentes parallèles relatives à l’éducation en contexte libéral. Nous portons alors attention (chapitre 2) aux interactions entre le curriculum « séculier » et une perspective religieuse ou spirituelle, à la conception de l'autonomie dans la scolarisation, à la formation du citoyen et à la hiérarchisation des valeurs éducatives. En nous inspirant entre autres de Juteau (1999), nous considérons ces écoles comme des « communautés » éducatives. Notre démarche méthodologique (chapitre 3), d’inspiration ethnographique, s’articule autour d'observations participantes en 5e et en 6e année du primaire et en 1re et 2e année du secondaire (environ 3 jours par classe) et à plus de 45 entrevues, menées auprès des enseignants, des directions d’école et des parents d’élèves. Même si notre dispositif ne consiste pas à faire « émerger » une théorie, nous nous inspirons de la méthode de la « théorisation ancrée » pour analyser nos données. Le premier chapitre d’analyse (chapitre 4) illustre d’abord un cas relativement « pur » de communalisation, puisque l’école Steiner produit du spirituel sans forcément se situer dans un rapport de force avec d’autres groupes sociaux. Cela reflète donc comment une lignée identitaire peut être construite grâce à l’enracinement dans une tradition et une mémoire « créées» par l’école. L’école musulmane (chapitre 5) adapte plutôt les références associées à la religion de manière à constituer un « pont » entre la socialisation primaire et celle de la société d’accueil. On constate en effet que la direction et les enseignants de l’école ne réinventent pas la lignée croyante, mais ne la reproduisent pas non plus à l’identique. En ce qui concerne l’école juive (chapitre 6), elle permet surtout d’attester une communauté ethnoreligieuse extérieure. La tradition juive enseignée à l’école, souvent qualifiée de « traditionalisme non religieux » par les acteurs scolaires, présente donc peu de réinterprétations ou de transformations dans ce contexte scolaire. Un dernier chapitre d’analyse (chapitre 7), abordant les trois écoles dans une perspective comparative, met notamment en perspective comment ces trois institutions transmettent une culture identitaire et un style de vie débordant le cadre scolaire, qui englobent les croyances religieuses et/ou spirituelles, mais ne s’y réduisent pas. / For several years now, the legitimacy of private schools founded on religious or spiritual projects have been the object of thorny debates both in Quebec and elsewhere (Chapter 1). Unlike a number of normative studies already produced on this topic, this thesis presents an empirical contribution to understanding the reality of some such schools in Montreal. Our general objective consists of appreciating how the religious or spiritual dimensions of private schools specific to minority groups or social currents (Jewish, Muslim, Waldorf) are transferred into discourse and practices within the schools. Exploring schools that protect the educational projects of diverse minorities, this study opens a broader window onto ethnic and religious identities. Here, I examine meaningful differences and similarities between three such schools. This is followed by an attempt to understand what discourse and practices within these schools tell us about common expectations with relation to education in a liberal context. I therefore pay attention (in Chapter 2), to interactions between the “secular” curriculum and a religious or spiritual perspective, as well as to the notion of autonomy in schooling, to citizenship training, and to the prioritization of educational values. Much like Juteau (1999), among others, I find these schools to be educational “communities”. My methodological approach (Chapter 3), with an ethnographic orientation, draws on participant observation carried out in Grades 5 and 6 primary school classrooms, as well as in Years 1 and 2 secondary classrooms (approximately 3 days in each class). It also involves more than 45 interviews, carried out with teachers, school administrators, and the parents of students. Even though my approach does not involve identifying a relevant theory, I am nevertheless guided by the method of “grounded theory” as a means of analysing my data. The first analytical chapter (Chapter 4), illustrates a more or less “ideal type” of communialization, given that the Waldorf school focuses on spiritual work without necessarily situating itself with relation to other social groups. This reflects how an identity distinction can be constructed through rooting oneself in a tradition and in a memory “created” by the school. Meanwhile, the Muslim school (Chapter 5) adapts references associated with the religion in an attempt to constitute a “bridge” between primary socialization and that of the host society. I argue that while the administration and the teachers of the school do not reinvent a belief system, they do not entirely reproduce an identical system from elsewhere either. With regards to the Jewish case (Chapter 6), most notably the school fosters the externalization of an ethno-religious community. The Jewish tradition being taught at school is often described as “non-religious traditionalism” by school officials, and therefore presents few re-interpretations or transformations of the tradition in the context of the school. A last analytical chapter (Chapter 7) addresses the three schools in comparative scope, in order to put into perspective how these institutions transmit identitary cultures and lifestyles that exceed the framework of any of the schools, which encompass religious and/or spiritual beliefs without being reduced to these.