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Secular Learning in Anglo-Saxon England

Exploring the Vernacular

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Edited by Sándor Chardonnens and Bryan Carella

The fruits of Anglo-Saxon learning continue to captivate Anglo-Saxonists and scholars of natural science and medicine, witness recent publications such as Martin Blake’s edition of Ælfric's De temporibus anni (2009), and the proceedings of the Storehouses of Wholesome Learning and Leornungcræft projects. In 1992, Stephanie Hollis and Michael Wright took stock of secular learning in the vernacular, in their monumental annotated bibliography Old English Prose of Secular Learning. The present volume surveys and evaluates advances in the study of Anglo-Saxon secular learning from the past two decades. It also consolidates an ongoing interest in scholarship by Anglo-Saxons by presenting nine original essays that focus on the disciplines of law, encyclopaedic notes, computus, medicine, charms, and prognostication, with a focus on learning in the vernacular, or the relationship between Latin and the vernacular. This volume is of interest for Anglo-Saxonists who work with vernacular sources of learning, and for historians of law, natural science, medicine, divination and magic.

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Edited by Peter Kelly and Annelies Kamp

In A Critical Youth Studies for the 21st Century Peter Kelly and Annelies Kamp present an edited collection that explores the challenges and opportunities faced by young people in an often dangerous 21st century. In an increasingly globalised world these challenges and opportunities include those associated with widening inequalities, precarious labour markets, the commodification of education, the hopes for democracy, and with practising an identity under these circumstances and in these spaces.

Drawing on contemporary critical social theories and diverse methodologies, contributors to the collection, who are established and emerging scholars from the Americas, Europe, and Asia/Pacific, open up discussions about what a critical youth studies can contribute to community, policy and academic debates about these challenges and opportunities.

Contributors are: Anna Anderson, Dena Aufseeser, Judith Bessant, Ros Black, Daniel Briggs, Laurie Browne, David Cairns, Perri Campbell, James Côté, Ann Dadich, Maria de Lourdes Beldi Alacantra, Nora Duckett, Deirdre Duffy, Angela Dwyer, Christina Ergler, Michelle Fine, Madeline Fox, Andy Furlong, Theo Gavrielides, Henry Giroux, John Goodwin, Keith Heggart, Luke Howie, Amelia Johns, Annelies Kamp, Peter Kelly, Fengshu Liu, Conor McGuckin, Majella McSharry, Filipa Menezes, Magda Nico, Pam Nilan, Henrietta O'Connor, Jo Pike, Herwig Reiter, Geraldine Scanlon, Keri Schwab, Michael Shevlin, Adnan Selimovic, Joan Smith, Jodie Taylor, Steven Threadgold, Vappu Tyyskä, Brendan Walsh, Lucas Walsh, Rob Watts, Bronwyn Wood, Dan Woodman, and David Zyngier.

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Friedrich Schweitzer

This paper gives an overview on the present situation of religious education at home and in the church, with the main emphasis on the Protestant perspective. The author reviews the empirical research available in this field, and an international study on confirmation activities in seven European countries that was completed in 2010 is presented in more detail. The empirical results are interpreted with reference to the contemporary discussion on religion and society or culture. In addition to the description and interpretation of the situation, the author discusses the relationship between religious education at home and in the church on the one hand and the requirements for living in a pluralistic environment on the other. He concludes that religious education at home and in the church should be complemented by religious education in the school.

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Mualla Selçuk

Within the pluralistic character of society and the modern school, students are seeking a different kind of understanding about the relationship between their religious traditions and life. This affects Islamic religious education in many aspects, including its aims, its programs, and approach to teaching in the classroom. Recently, religious education has not been an activity of faith transfer but a matter of passing on new perspectives into the context in which the individual stands. Therefore, the teachers should strive to teach their students to live with the demands of plurality and modernity present in their world today. This paper will advance some insights on the methodological problem of communicating the Qur’anic text by introducing a communicative model of teaching in teacher training. The communicative model of teaching is a kind of reflection on the text of the Qur’an within the subject in its historical and contemporary contexts. It starts from the question: What is textual and what is contextual? This paper aims to present a communicative model of teaching, taking the Qur’anic concept of “people of the book” as an example.

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Ina ter Avest

The Dutch secularized, individualized, and multicultural (also called post-pillarized) society is the background for our study on religious education (RE) practices in a pluralistic context. Three teachers in three different types of religious primary schools (a Protestant, a Muslim, and a Roman Catholic school) are presented in their everyday classroom practice of religious education (RE) with pupils from different ethnic, social and religious backgrounds. These examples are analysed and reflected upon. We come to the conclusion that -to prepare the pupils for their participation in the multicultural and multireligious society – teachers should not only "practise what they preach" but even more "preach what they practise." We recommend more research on the relationship between the biography of the teachers and her/his pedagogical strategies in the classroom. In addition, more research is needed on the development of teachers’ competencies for meta-communication with their pupils on their everyday practice of RE in the multicultural and multireligious classroom.

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Dihyatun Masqon Ahmad

This paper outlines the historical development of the pondok pesantren, a type of Islamic educational boarding school in Java. The main characteristic of this school is its distinct approach toward modernizing Islamic education by using the integrated system of non-formal and informal education of the pondok pesantren on the one hand and formal education on the other. The pondok pesantren consists of four elements. (1) The kiai is a spiritual and holistic leader and teacher who gives lectures to (2) the santri (students). (3) The Pondok is a dormitory where santri live and study under the guidance of the kiai and sometimes under the supervision of senior santri. (4) The mosque is present as a space for education, worship (ibadah), learning Islamic textbooks and conducting social activities. In recent decades the pondok pesantren has developed a new Islamic educational system with new instructional methods, especially the teaching of Arabic and English. Also, a new institutional system was introduced to replace the dominant ineffective traditional management by the kiai. This was achieved by making the new pesantran system a waqf (religious endowment) so it was no longer the property of the founders or their descendants.

Jos de Kock, Ronelle Sonnenberg and Erik Renkema

sufficient reflection is provided on what kind of normativity plays a role in the way practices are investigated or on how normativity is present in the practices that have been studied. What we do observe is the growing attention to the particular (normative) position of the researcher by giving the reader

Graeme Fancourt

This paper is a praxis-driven theological reflection upon Attachment Theory and Religious Faith, specifically questioning the extent to which disruption of the attachment system during adolescence influences how the name of God might be heard. Attachment theory is presented using a story alongside an explanation of the work of Simone de Roos and Lee Kirkpatrick. Following an analysis of their findings, it is suggested that Attachment theory is a development of Feuerbach’s projection critique of Christian faith within psycho-social discourse. Three theological reflections upon this analysis are presented and reviewed: a literalist perspective, a pure-narrative theological reflection, and a third approach, built on the work of Sallie McFague, which emphasises the reciprocal nature of the Christian names of God. This paper proposes that praxis operating in the mode of the first two reflections may encourage either a superstitious invoking of God’s name, or an idealisation of the church as community. The aim of the final theological reflection is to inform a ministry that encourages sharing in God’s names as a redemptive resource for a Christian understanding of self-formation.

Jos de Kock

It is wonderful to present to you the second 2018 issue of the Journal of Youth and Theology ( jyt ). This issue contains four articles and one book review. The current issue’s composition of contributions reflects the richness of academic approaches in the youth ministry field. Besides

Pete White

children and young people with church, starting with Sunday Schools in 1900 when they were at their peak, a view in the mid-century when they were in decline and a view from 2008 to the present. Using grounded theory and a case study method she explores the engagement of young people with Sunday schools