Academic literature on the topic 'Children Children and adults Christian education of children Christian education of adults Montessori method of education'

This essay addresses the negative influence that consumerism can have on children’s development and looks in particular at how it impacts their spiritual growth. Using evidence from psychology and educational studies, it makes the case that a ‘learning-by-doing’ approach is more effective than employing a system of exchange in spiritual education (whereby the adult is cast as producer and the child as consumer). This participative approach will not only establish the children in their faith, but also strengthen the faith of the adults and the whole church community in turn. (This paper was selected as the winning entry in the 2018 Fraser Essay Prize competition.)

This article examines children’s and adults’ willingness to give a nonmonetary resource—affection—to in-group versus out-group members. In a study of attitudes toward Christian, Jewish, and non-religious people, religious participants—children as well as adults—reported that the religious out-group member was more like them and more likeable than the non-religious character, despite the fact that both characters were members of an out-group. Non-religious participants did not distinguish between out-group characters in response to these questions. Although these patterns emerged among both children and adults, we also found that children reported more affection toward Christian characters than did adults. We discuss implications of the results for the study of generosity as well as for intergroup attitudes, religious cognition, and development.

Education is the business of adults to prepare children to be able to live independently and is able to perform the duties of his life as well as possible. The toddler years are a golden period for the growth and development of children. Development of each child must be observed, education and teaching needs to be ailored to the child’s development. Montessori is early childhood education leaders who opened the eyes of their sensitive period in children, Montessori asserted that education is self-education. Montessori then use the freedom and liveliness of the child with the best in the method, so that each child had the opportunity to evolve according to the nature and talent. In Islam, God entrusted the child is to be protected and educated with the best. Therefore, addressing the development and early childhood education, the need for an educational program that is designed in accordance with the child’s developmental level. This study aims to describe and analyze the Montessori concept of early childhood education in the perspective of Islamic education. Data collection through literature study is based on primary and secondary data. Data analysis using analytic descriptive with inductive thinking patterns. The results showed: 1) Montesssori shift from teacher-education center central (teachers as a source of learning) be child-central (protégé as a center of learning); 2) Sensitive Periods expressed early age is a sensitive period; 3) The freedom and independence according to the Montessori system is not real freedom, but freedom is limited; 4) Child’s Self-Construction stating that children construct their own development of his soul; 5) At the time of early childhood have a soul absorbent range of knowledge and experience in his life. Montessori concept in Islamic educational perspective, the emphasis is on the child’s intellectual is right. However, it should pay attention to other aspects such as emotional aspects and skills.

Concerns about the shifting religious landscape for young people in the United States provides the impetus to expand research investigating children’s experiences in Christian education. A significant number of children regularly attend Christian education in church and yet there is limited research investigating how those programs support children’s faith. Guided by self-determination theory, this research investigates whether instructional practices can support children’s religiosity and relationship with God. The present study specifically assessed whether children’s perceived relatedness with adults and peers in church, and children’s perceived autonomy in Sunday school, predicted children’s religiosity and relationship with God. Two hierarchical multiple regressions were conducted to identify if the church variables were significant predictors of an identified relationship to God. Neither perceived relatedness in church nor perceived autonomy in Sunday school were significant predictors of identified religiosity. However, perceived relatedness in church did significantly predict relationship with God.

During the mid-nineteenth century, many Tamils in Ceylon sent their children to Protestant missionary schools while some adults went to work for missionaries to gain education and employment. Though the ties to the Vellalar caste were strong, the gains of colonial employment and education were more influential to those of the Vellalar caste intermingling with Christian missionaries. Interaction with British and American missionaries in the early to late nineteenth century ultimately led to the migration of this group to British Malaya. Circumstances in Ceylon, as well as the drive for resources such as education and employment, led to the push away from the old colony of Ceylon to the frontier colony of Malaya. This article will showcase the agency of the Ceylonese Tamils within British Ceylon and Malaya during the late colonial era. In order to understand the clout of Ceylonese Tamils in the frontier colony of Malaya, an examination of the agency they held onto in British Ceylon is essential for review. The transfer of educational and religious networks from one colony to the other is the core of comprehending the migratory experiences and intergenerational mobility over generations in colonial to post-colonial Malaya/Malaysia. JEL: N00, Z12, Z10

Based on the analysis of the peculiarities of formation and methodological aspects of the spiritual sphere of Ukrainians in Mykola Shlemkevych's legacy, the article reveals pedagogical conditions of building a child’s worldview in the family – embodiment of spiritual and moral ideals in everyday life, unity with these high ideals, practicing such powerful upbringing methods as prayer, confession, communion with God (through high moral ideas in works of art, literature), communion, participation in worship, revealing the spiritual content of folk traditions, freedom of choice, religious faith, work on oneself, etc. Here the emphasis is on children’s independent participation in their upbringing. In this regard, the importance of ways of self-education – self-knowledge, self-analysis, self-observation, self-esteem, etc. – is revealed. This means finding and identifying democratic ways to build the spiritual world of a child in the family, relating to the expansion of the spirituality of Ukrainians in the works by M. Shlemkevych. It is substantiated, that it is highly important to assimilate morality through the transition to an idealistic Christian system of values, which has always been supported by M. Shlemkevych. Therefore, it has been concluded, that a high level of improvement of the child’s morality in the family can be achieved through the discovery of the Christian worldview and the recognition of the priority of spiritual and moral values. This is first used in communication with children, creating a highly spiritual atmosphere that would stimulate such well-known ways of practicing moral virtues as humility, forgiveness, repentance, fasting, prayer, confession, and others. Therefore, this will be facilitated not only by the external organization of the child’s life in the family (for example, a good environment, participation in charities), but also by internal self-improvement (by self-restraint, restraint from negative thoughts, unworthy actions or bad intentions). The choice of the Christian strategy of education outlines both the general orientation of a child towards spiritual and moral values, and the stable position of adults in devotion to moral ideals, humanistic traditions

Education is a human right and essential for realization of all other human rights. It is a basic right which helps the individual to live with human dignity the right to education is a fundamental human rights. Every individual, irrespective of race, gender, nationality, ethnic or social origin, religion or political preference, age or disability, is entitled to a free elementary education. Hence the present study has attempted to find out awareness of right to education among secondary school teachers. The sample of 200 secondary school teachers was taken. A self made questionnaire comprising 34 multiple choice items was used by the investigator. It was found that both Government and Private secondary teachers have equal information regarding RTE, whereas Male school teachers are more aware of RTE than Female secondary school teachers Education is the foundation stone of national development. No nation can develops without education. The function of education is to accelerate the progress and development of nation. Education is the only means which brings about national integration. Educational achievement of a nation is also an indicator of national pride. During the pre-british Indian the indigenous secondary education was imparted in Pathshalas, Gurukuls, Gurudwaras and other religious organization. Education was banned for women and for scheduled classes and poor people. After sometimes Christian missionaries and East Indian Company established a few schools with the purpose of spreading Christianity in India. The first organized step to established planned primary schools of four years duration in India was established when Macaulay presented his famous minutes in 1835 with a view to popularize English education. In 1854 Woods Dispatch laid stress on imparting education atleast upto the primary level to the Indians. Later many commissions and committees were set up like India Education Commission 1882, Government resolution on education policy 1904, Gopal Krishan Gokhales Resolution 1911,Hartog committee 1929, Wardha Scheme 1938 and Sargent report 1944. All of them laid stress on free & compulsory primary education. After independence India adopted Article-45 directive principle of state policy laid down in Indian Constitution. The Article says, The state shall endeavour to provide within a period of ten years from the commencement of the constitution free & compulsory education for all children untill they complete the age 6 to 14 years. Kothari Commission (1964-66) recommended qualitative improvement for the purpose of science education, work experience, vocalization of education and development of social, moral and spiritual values, improvement in methods of teaching curriculum, teacher training etc. were recommended. National Policy on Education (1986) emphasized on two aspects. One on the universal enrollment and universal retention of children upto 14 years of age and another on the substantial improvement in teaching quality of education. In order to improve the education of school, Operation, Blackboard was introduced by National Policy on Education. The programme of action (1986) was laid down, the purpose of Operation Blackboard is to ensure provision of minimum essential facilities in secondary schools, material facilities as learning equipment, use of blackboard implies that there is an urgency in this programme. In India, the desire for compulsory education figured in the writing and speeches of our leader before independence. But for national development and national integration, creation of good citizens, preparation for life, development of character, development of individuality, adaptation to environment and making man civilized. India just implemented the Right to Education on 27rd August (Thursday), 2009 by 86th Constitutional amendent. It says, the state shall provide free and compulsory education to all children the age of 6 to 14 years in such manner as the state may, by law, determine. Today education is considered an important public function and the state is seen as the chief provider of education through the allocation of substantial Budgetry resources and regulating the provision of education. The pre-eminent role of the state in fulfilling the Right To Education is enshrined in 1966 International Covenant on Economic, Social and Cultural rights. With regards to realizing the Right to Education the World Declaration on Education for All states that partnerships between government and non-government organizational, the private sector, local communities, religious groups, and families are necessary. The realization of Right to Education on a national level may be achieved through compulsory education or more specifically free and compulsory primary education as stated in both the Universal Declaration of Human Rights and the International Covenant on Economic, Social and Cultural Rights. So as India is first to made education compulsory and free for all. Formal Education is given to everybody without any discrimination of sex, caste, creed and colour. Education is the powerful tool. which accelerates the process of national growth and development. Moreover, economically and socially marginalized adults and children can left themselves out of miseries of darkness and participate fully as variable assets for their nation only with the help of education. Thus, education is a key towards a successful life. Keeping in view the importance of education, the secondary education in India has been made compulsory through 86th constitutional amendment. Moreover Right to Education has declared as fundamental right by this amendment under Article-emerge as a global leader in achieving the millennium development goal of ensuring that all children complete their secondary education by 2015 as set by UNESCO. The secondary stake holders for providing education are the parents and social authorities and both these entities have to be active: parents, by sending education is supported, thus, it is important that teacher should be aware of Right to Education. If teacher are well aware of Right to Education then only he/she can make the students to enjoy its benefits and motivate them to enroll in education. Moreover, if the teacher is fully awakened about the Right Education only then he/she will not dare to exploit the child.

Millennial era life is a big challenge, humans need a strong footing to face all the problems. Religion is God's guidance that becomes the handle of life and it is important to instill religious beliefs early on. The purpose of this study was to find the cultivation of religiosity in preschool children in Kindergarten Aisyiyah Branch and Kindergarten Santa Maria in Kartasura Regency. This study uses qualitative methods with data collection tools, namely interviews, direct observation, and document analysis. Data validated using triangulation of methods and sources. The results showed that the religiosity of planting in the TK Aisyiyah Kartasura branch had more burdens than in the Santa Maria Kindergarten. While its nature is more balanced between vertical ritual content and horizontal content in TK Aisyiyah Kartasura branches compared to TK Santa Maria. The cultivation of moral education is carried out through a step-by-step process starting with teaching to say and answer greetings (Islam), saying good morning and evening to non-Muslims and inviting children to always pray in every activity. Vertical ritual planting in TK Aisyiyah Kartasura branch has more burden through the practice of prayer, memorizing prayers and memorizing short letters from the Qur'an all in Arabic compared to TK Santa Maria only emphasizes the memorization of prayer in Indonesian. Keywords: Inculcation religiosity, Pre-schoolers, Local content curriculum References: Adams, K., Bull, R., & Maynes, M. L. (2016). Early childhood spirituality in education: Towards an understanding of the distinctive features of young children’s spirituality. European Early Childhood Education Research Journal, 24(5), 760–774. https://doi.org/10.1080/1350293X.2014.996425 Arce, E.-M. (2000). Curriculum for Young Children: An Introduction. (New York: Delmar Thomson Learning. Banerjee, K., & Bloom, P. (2015). “Everything Happens for a Reason”: Children’s Beliefs About Purpose in Life Events. Child Development, 86(2), 503–518. https://doi.org/10.1111/cdev.12312 Benson, P. L., Scales, P. C., Syvertsen, A. K., & Roehlkepartain, E. C. (2012). Is youth spiritual development a universal developmental process? An international exploration. Journal of Positive Psychology, 7(6), 453–470. https://doi.org/10.1080/17439760.2012.732102 Bridges, L. J., & Moore, K. a. (2002). Religion and Spirituality in Childhood and Adolescence. Child Trends, 1–59. Retrieved from http://www.childtrends.org/wp-content/uploads/2002/01/Child_Trends-2002_01_01_FR_ReligionSpiritAdol.pdf Davies, T. (2019). Religious education and social literacy: the ‘white elephant’ of Australian public education. British Journal of Religious Education, 41(2), 124–133. https://doi.org/10.1080/01416200.2017.1324758 Departemen Pendidikan dan Kebudayaan Depdikbud. (2007). Pedoman Teknis Penyelenggaraan Pos PAUD:(Direktorat PAUD, 2006) Direktorat PAUD Grand Design Program Pendidikan Anak Usia Dini Non- formal tahun 2007-20015. Indonesia. Eva L., E. (2013). Introduction to Early Childhood Education. Belmont: Wadsworth. Fisher, J. (2013). Assessing spiritual well-being: Relating with God explains greatest variance in spiritual well-being among Australian youth. International Journal of Children’s Spirituality, 18(4), 306–317. https://doi.org/10.1080/1364436X.2013.844106 Granqvist, P., & Nkara, F. (2017). Nature meets nurture in religious and spiritual development. British Journal of Developmental Psychology, 35(1), 142–155. https://doi.org/10.1111/bjdp.12170 Heiphetz, L., Lane, J. D., Waytz, A., & Young, L. L. (2016). How Children and Adults Represent God’s Mind. Cognitive Science, 40(1), 121–144. https://doi.org/10.1111/cogs.12232 Henderson, A. K. (2016). The Long Arm of Religion: Childhood Adversity, Religion, and Self-perception Among Black Americans. Journal for the Scientific Study of Religion, 55(2), 324–348. https://doi.org/10.1111/jssr.12262 Holloway, S. D. (1999). The Role of Religious Beliefs in Early Childhood Education: Christian and Buddhist Preschools in Japan. ERCP Early Chilhood Research and Practice, 1(2). Retrieved from http://ecrp.illinois.edu/v1n2/holloway.html Kienstra, N., van Dijk-Groeneboer, M., & Boelens, O. (2018). Religious-Thinking-Through Using Bibliodrama: An Empirical Study of Student Learning in Classroom Teaching. Religious Education, 113(2), 203–215. https://doi.org/10.1080/00344087.2017.1403788 King, U. (2013). The spiritual potential of childhood: Awakening to the fullness of life. International Journal of Children’s Spirituality, 18(1), 4–17. https://doi.org/10.1080/1364436X.2013.776266 Rissanen, I., Kuusisto, E., Hanhimäki, E., & Tirri, K. (2018). The implications of teachers’ implicit theories for moral education: A case study from Finland. Journal of Moral Education, 47(1), 63–77. https://doi.org/10.1080/03057240.2017.1374244 Scott, K. (2014). Inviting young adults to come out religiously, institutionally and traditionally. Religious Education, 109(4), 471–484. https://doi.org/10.1080/00344087.2014.924790 Suyadi, Destiyanti, A. Z., & Sulaikha, N. A. (2019). Perkembangan Nilai Agama-Moral Tidak Tercapai pada Anak Development of Religious-Moral Values Not Reached in Basic Age Children : A Case Study in Class SD Muhammadiyah. 6(1), 1–12.

Background: Approximately 14 million new cases were diagnosed with cancer internationally and 8 million of these new cases were diagnosed in low-resource regions according to the International Agency for Research on Cancer (IARC). For Tanzania, it is estimated that the cancer incidence will double in the year 2030, from 37,000 new cases in 2015 to more than 61,000 cases. In Tanzania is a high prevalence of Burkitt´s lymphoma in children, cervical and breast cancer in women, and prostate and esophagus/stomach cancer in men. Many types of cancer could be prevented by modifying lifestyle choices (e.g., reduce of alcohol consumption and HPV-vaccinations etc). In Tanzania very few studies were published about cancer awareness. A Kilimanjaro Christian Medical Center (KCMC) based-registry shows that the majority of patients come in the late stages of cancer to the hospital. In 2017 came in total 760 patient and 85% of them showed up in stage III and IV. Reasons why patients come so late is a lack of knowledge about the cancer symptoms and risk factors and the people in the Kilimanjaro Region are not aware of the new Cancer Care Centre at KCMC which opened in December 2016. Aim: A cross-section study want to gain a deep understanding of the cancer knowledge in the community for future focus programs. This survey want to identify the knowledge of cancer, awareness of cancer risk factors and treatment options among adults in the Kilimanjaro Region. Methods: In collaboration with Berlin Charité in 2017 started a cross-section study about prevention and awareness among adults in the Kilimanjaro Region. In total over 5000 people will be interviewed in all 7 districts in the Kilimanjaro Region from October 2017 until April 2019. The study use will a valid questionnaire with 46 items about cancer awareness, cancer knowledge, risk factors and treatment options. First preliminary results: Since October 2017 over 2000 people were interviewed in Siha, Moshi Urban and Moshi Rural district. First preliminary results give already a overview about the demographic characteristics in the Kilimanjaro Region and the knowledge about cancer and the awareness about cancer risk factors in the community. 52% of the community members consider cancer as a problem in the community. 12% of this people have currently somebody with cancer in the household. Most known cancer types are cervical cancer and breast cancer. 14% of the people have never heard about cancer. Only (35.0%) knew ≥1 risk of cancer. Majority were not even able to justify their specific aspects in related to cancer. Results: About 2 cancer risk factors: 28% of the community members drink 2 times per week and more alcohol, only 3% smoke cigarettes currently and 31% eat more than 3 times a week red meat. Conclusion: Overall about cancer in the community is very poor. Especially in the rural areas is a strong need for more education and awareness.

Puberty rites are indispensable in African social and organizational life. They serve as channels through which African children are exposed and taught how to cope/behave to be considered as dignified sons and daughters of their parents and societies. But the influences of Western education, modernization, and Christian missionary counter-teachings in Africa have put an obstacle to such traditional practices which serve as suckle of good mores among African children. Today, the African children are left without benchmarks and this has led them to social vices observed in African societies. Since writers, among others, serve as custodians of events in societies according to time and space, girls’ and boys’ puberty rites have been reproduced in the fictional writings of African writers like Ngugi’s The River Between (1965), Achebe’s Things Fall Apart (1958) and Nyantakyi’s Ancestral Sacrifice (1998). This article has examined how the above African writers have reproduced the puberty rites for girls and boys in their novels through the concept of rites of passage. As findings, the African writers have proved via their major characters that puberty rites for boys and girls are more or less one of the strong African traditions where the young adults are taught socio-cultural expectations of their society and how to meet up with future challenges ahead. Indeed, the girls’ and boys’ puberty rites are built on formal teaching in initiation ceremonies and on informal teaching through watching and imitating. So, the puberty rites for boys and girls start from informal teachings at home and before being societal formal teaching. On the one hand, right from home, parents associate the boys and girls who have reached the puberty stage around them to teach them things that are socially accepted in their community. Parents spend and make their boys and girls their friends. In this period, boys are encouraged to sit with their fathers and girls with their mothers to learn from them. On the other hand, it is societal when the boys and girls take part in the puberty ceremonies established for boys and girls in their community. But the conflicts of religious ideology between the whites and Africans have served as a bottleneck to the order of things in the novels. In short, the African writers have painted a vivid picture of these rites in their works so that it could not easily disappear because of globalization which is seducing most Africans to copy and paste the foreign ways of doing things. Remarkably, it seems the writers attempt to say to contemporary Africans to examine all things but retain what is good by allowing some of their radical main characters to die and by permitting the temperate ones to live to juxtapose good things in the Christian ways and both in African traditional ways.

Thesis (D. Min.)--Catholic Theological Union at Chicago, 2003.
A case study conducted in a Chicago Catholic parish exploring adult participation in the Catechesis of the Good Shepherd. Vita. Includes abstract. Includes bibliographical references (leaves 209-213).