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Journal articles on the topic 'Church and education Tonga'

Author: Grafiati

Published: 11 December 2022

Last updated: 29 January 2023

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1

Kalavite, Telesia. "Toungāue cooperative pedagogy for Tongan tertiary students’ success." Waikato Journal of Education 25 (November 26, 2020): 18–29. http://dx.doi.org/10.15663/wje.v25i0.783.

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Cooperative Pedagogy specific to Tongans can enhance students’ academic success in New Zealand’s tertiary education. Tongan students’ success depends on teachers’ recognition and understanding of Tongan students’ sociocultural context which involves their pule‘anga (bureaucracy), famili/kāinga (family), siasi (church) and fonua (country) relationships. Tongan students should not be treated within the Pacific groupings because ‘Pacific’ is a term of convenience for peoples who originate from different countries in the Pacific region whose cultures are uniquely different from one another. The term ‘Pacific’ tends to make these students live in the shadow of being treated as if they have the same needs in the classroom. The culturally specific needs of Pacific students are obscured by the assumption that they are homogenous. Academics and educational authorities in New Zealand need to recognise the importance of Pacific students’ culturally specific needs in their educational environments to move towards solving the problems of underachievement. This article explores the use of a culturally specific Tongan Toungāue Cooperative Pedagogy for teaching Tongan students in New Zealand tertiary education. Toungāue Cooperative Pedagogy is rooted in Tongan students’ sociocultural context which is at the heart of the Tongan society. More importantly, this proposed Toungāue Cooperative Pedagogy is transferable and could also be beneficial to other Pacific and Indigenous cultures.

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2

‘Esau, Raelyn Lolohea. "Tongan Immigrants in New Zealand." Asian and Pacific Migration Journal 14, no. 4 (December 2005): 441–66. http://dx.doi.org/10.1177/011719680501400403.

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This study sought to shed light on the experiences of Tongan immigrants in New Zealand. Three major areas were explored: the migration decision-making process, socio-economic changes in the host country, and transnational networks with Tonga. With respect to migration decision-making, the nuclear family plays an important role as the final decision-making unit. Family-related reasons, jobs, and study were the typical reasons for migration to New Zealand. Regarding socio-economic changes, the immigrants' income tends to increase as their duration of stay in New Zealand lengthens. Most of them work at blue-collar jobs. Many immigrants who were unmarried at the time of migration married after moving to New Zealand, mostly to other Tongans. The church serves as a critical support system for the immigrants. Tongans tend to prefer permanent residency visas over New Zealand citizenship. Remittances continue to play an important role in immigrants' links to Tonga, as do communication with family members and visits to Tonga. Despite these continuing links with their home country, most of the immigrants do not wish to return to Tonga permanently.

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3

Forman, Charles W. "Book Review: Tongan Anglicans, 1902–2002: From the Church of England Mission in Tonga to the Tongan Anglican Church." International Bulletin of Missionary Research 27, no. 2 (April 2003): 84. http://dx.doi.org/10.1177/239693930302700210.

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4

Keane, Lewis, Emma Sherry, Nico Schulenkorf, Joel Negin, Ding Ding, Adrian Bauman, Edward Jegasothy, and Justin Richards. "Personal, Social, and Environmental Mediators Associated With Increased Recreational Physical Activity in Women and Girls in the Kingdom of Tonga." Journal of Physical Activity and Health 17, no. 11 (November 1, 2020): 1100–1108. http://dx.doi.org/10.1123/jpah.2019-0630.

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Background: The purpose of this paper was to identify personal, social, and environmental mediators of recreational physical activity (PA) in a 6-month netball-based intervention for women and girls in Tonga. Methods: Tonga Netball’s “low-engagement village program” was implemented in 10 villages and aimed to increase the recreational PA levels in women and girls through a comprehensive, structured community-level netball program addressing key barriers to participation. In a mixed-methods approach, these mediating barriers were identified through qualitative interviews based on the socioecological model. Quantitative measures for mediators and recreational PA were then developed, and data from 301 women and girls were collected. Standard mediation analyses methods were then applied. Results: Program participation appeared to significantly increase PA levels. Statistically significant personal mediators were body issues, preferring competitions, and clothing. Social mediators were support from sports council, community leaders, friends, and church. Environmental mediators were travel time and access to balls, bibs, and umpires. Conclusion: A comprehensive community-level program addressing key participation barriers can increase recreational PA among women and girls in Tonga. Triangulating these results with mediation analyses of variables on the causal pathway can strengthen our understanding of causation and inform funding prioritization for critical program components in similar contexts.

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5

Koepping, Elizabeth. "Spousal Violence among Christians: Taiwan, South Australia and Ghana." Studies in World Christianity 19, no. 3 (December 2013): 252–70. http://dx.doi.org/10.3366/swc.2013.0060.

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Local, often unconscious, understanding of male and female informs people's views irrespective of the religious ideology of (for Christians) the imago dei. This affects church teaching about and dealings with spousal violence, usually against wives, and can be an indicator of the failure of contextualising, from Edinburgh to Tonga and Seoul to Accra, actually to challenge context and ‘speak the Word of God’ rather than of elite-defined culture. In examining five denominations (Assembly of God, Methodist, Lutheran, Roman Catholic, True Jesus Church) in Ghana, South Australia and Taiwan, ecclesial attitudes to divorce are shown to have a crucial effect on an abused woman's decision regarding the marriage, especially where stated clerical practice differs from precept. Adding that to the effects of church teaching, the side-lining of pressure and support groups and the common failure of churches to censure spousal violence of pastors, leads the writer to suggest that any prophetic voice is strangled by shameful culture-bound collusion.

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6

Tarigan, Yenni Gustiani, and Ivan Elisabeth Purba. "Implementation of Pillar 2 Community-Based Total Sanitation in Environment II Huta Tonga Tonga, North Sibolga District for Housewives." Ahmar Metakarya: Jurnal Pengabdian Masyarakat 1, no. 1 (August 31, 2021): 39–44. http://dx.doi.org/10.53770/amjpm.v1i1.38.

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Washing hands with soap (CTPS) is one of the clean and healthy lifestyle behaviors that is currently becoming the world's attention given the outbreak of the COVID-19 virus that occurred at the end of December 2019 and had a very fatal impact on all corners of the world because it caused many deaths. The purpose of this community outreach is to increase the knowledge of the community in Huta Tonga Tonga Lingkungan II about the correct behavior of washing hands with soap. This activity was carried out in Lingkungan II Huta Tonga Tonga, North Sibolga District by visiting as many as 30 houses on January 12, 2021 with the target being housewives. This activity is carried out by providing individual education and attaching stickers in front of people's homes. After providing education to the participants, then the practice of washing hands using soap with running water was carried out where participants also practiced hand washing with soap according to the directions. It is hoped that this activity can have an impact on the residents of the house and other people who read the stickers can be encouraged to apply hand washing with soap in daily life, especially during the current pandemic. Cuci tangan pakai sabun (CTPS) merupakan salah satu perilaku hidup bersih dan sehat yang saat ini menjadi perhatian dunia mengingat merebaknya virus covid-19 yang terjadi dari akhir Desember 2019 dan berdampak sangat fatal ke seluruh penjuru dunia karena menyebabkan banyak kematian. Tujuan pengabdian ini adalah untuk meningkatkan pengetahuan masyarakat di Lingkungan II Huta Tonga Tonga tentang perilaku cuci tangan pakai sabun yang benar. Kegiatan ini dilaksanakan di Lingkungan II Huta Tonga Tonga, Kecamatan Sibolga Utara dengan mengunjungi sebanyak 30 rumah pada tanggal 12 Januari 2021 dengan sasaran adalah ibu rumah tangga. Kegiatan ini dilaksanakan dengan memberikan edukasi secara individu dan menempelkan stiker di depan rumah masyarakat. Setelah pemberian edukasi kepada peserta kemudian dilakukan kegiatan praktek cuci tangan menggunakan sabun dengan air mengalir dimana peserta juga melakukan praktek cuci tangan pakai sabun sesuai arahan. Diharapakan dengan kegiatan ini dapat berdampak kepada penghuni rumah maupun orang lain yang membaca stiker tersebut dapat terpacu untuk menerapkan cuci tangan pakai sabun dalam kehidupan sehari-hari terutama pada saat pandemi sekarang ini.

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7

Farley, Edward. "Can Church Education be Theological Education?" Theology Today 42, no. 2 (July 1985): 158–71. http://dx.doi.org/10.1177/004057368504200202.

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8

Gudzyk, Klara. "Reflections on Church Education." Ukrainian Religious Studies, no. 36 (October 25, 2005): 156–58. http://dx.doi.org/10.32420/2005.36.1662.

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Sometimes it seems that our traditional Christian churches - both different and identical denominations - do not share any insignificant differences in rituals, but the abyss. For, agree, believing in one God, the God of mercy and forgiveness, in one Holy Scripture that includes the New Testament, it is not possible to be at war with one another as some Christian Churches in Ukraine are at odds today.

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9

Wills, Lyla. "Pre-School education in Tonga a report from a delighted visitor." International Journal of Early Childhood 17, no. 2 (September 1985): 80–83. http://dx.doi.org/10.1007/bf03174921.

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10

Ham, Young Ju et al. "A Study of Church Ministers' Recognition on Church Education." Bible & Theology 75 (October 30, 2015): 1–34. http://dx.doi.org/10.17156/bt.75.01.

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11

Francis, Leslie J., and David W. Lankshear. "The Impact of Church Schools on Village Church Life." Educational Studies 16, no. 2 (January 1990): 117–29. http://dx.doi.org/10.1080/0305569900160203.

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12

Francis, Leslie J., and David W. Lankshear. "The Impact of Church Schools on Urban Church Life." School Effectiveness and School Improvement 2, no. 4 (January 1991): 324–35. http://dx.doi.org/10.1080/0924345910020405.

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13

Goodbourn, David. "Mapping Church-Related Adult Education." British Journal of Theological Education 11, no. 2 (April 2001): 39–47. http://dx.doi.org/10.1558/jate.v11i2.39.

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14

Lines, Timothy Arthur. "Sex Education and the Church." Review & Expositor 91, no. 3 (August 1994): 343–61. http://dx.doi.org/10.1177/003463739409100304.

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15

한춘기. "A Study of Church Growth in Korea Basedon Church Education." Journal of Christian Education in Korea ll, no. 26 (January 2011): 129–51. http://dx.doi.org/10.17968/jcek.2011..26.004.

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16

한상진. "The Importance of Personality Education for Church Education." Journal of Christian Education in Korea ll, no. 40 (December 2014): 167–97. http://dx.doi.org/10.17968/jcek.2014..40.006.

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17

Francis, Leslie J., and David W. Lankshear. "Church provision for pre-school children: impact on urban church life." Research in Education 48, no. 1 (November 1992): 55–64. http://dx.doi.org/10.1177/003452379204800105.

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18

Thaman, Konai Helu. "Concepts of learning, knowledge and wisdom in Tonga, and their relevance to modern education." Prospects 25, no. 4 (December 1995): 723–33. http://dx.doi.org/10.1007/bf02334147.

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19

O'Brien, David J. "The Church and Catholic Higher Education." Horizons 17, no. 1 (1990): 7–29. http://dx.doi.org/10.1017/s0360966900019691.

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AbstractRecurrent debates about the church and higher education in the United States involve differing understandings of the nature and purpose of the church as well as differing understandings of the university. Catholic colleges and universities remain important but underutilized resources for the American church as it pursues its mission. Institutional, communitarian and servant models of the church must be examined more rigorously before they are used to prescribe changes in higher education. None is without problems. In a pluralistic and free society, a public church,” self-consciously mediating the tensions between Christian integrity, Catholic unity, and civic responsibility, provides an altogether appropriate stance for Catholic colleges and universities as well. It points not to a neat resolution of outstanding difficulties but to ongoing dialogue among the publics to which both church and higher education must address themselves.

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20

Hwa-Kyung Park. "Tasks for Changing Korean Church Education." Journal of Christian Education in Korea ll, no. 27 (June 2011): 61–96. http://dx.doi.org/10.17968/jcek.2011..27.003.

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21

Foster, Charles R. "DOUBLE MESSAGES: ETHNOCENTRISM IN CHURCH EDUCATION." Religious Education 82, no. 3 (June 1987): 447–67. http://dx.doi.org/10.1080/0034408870820311.

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22

Toton, Suzanne C. "POLITICIZING THE CHURCH AND ITS EDUCATION." Religious Education 86, no. 4 (September 1991): 571–80. http://dx.doi.org/10.1080/0034408910860407.

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23

Harkness, Allan G. "INTERGENERATIONAL EDUCATION FOR AN INTERGENERATIONAL CHURCH?" Religious Education 93, no. 4 (September 1998): 431–47. http://dx.doi.org/10.1080/0034408980930404.

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24

Alekseev, Sergey Valerievich. "Secular and church education in Russia." Uchenyy Sovet (Academic Council), no. 10 (September 18, 2022): 664–69. http://dx.doi.org/10.33920/nik-02-2210-07.

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The article discusses the features of the formation of secular and ecclesiastical education. The distinctive features of secular and church education at various stages of development in the history of Russia are demonstrated. The main problems that have developed in the education system, as well as the ways to solve them based on different time periods, are highlighted. The article can be used as a scientific and methodological material in the framework of the preparation of students in the areas of "History" and "Pedagogy".

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25

Engebretson, Kathleen. "Writing Church‐sponsored Religious Education Textbooks." British Journal of Religious Education 25, no. 1 (September 2002): 33–46. http://dx.doi.org/10.1080/0141620020250104.

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26

Boyd‐Barrett, Oliver. "State and Church in Spanish Education." Compare: A Journal of Comparative and International Education 21, no. 2 (January 1991): 179–97. http://dx.doi.org/10.1080/0305792910210207.

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27

Chang,Hwa-Seon. "A Plan for Revitalizing Church Education through Spiritual Education." Journal of Christian Education in Korea ll, no. 49 (March 2017): 11–39. http://dx.doi.org/10.17968/jcek.2017..49.001.

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28

Harkness, Allan G. "Education in the Local Church: Is it Really “Education”?" Journal of Christian Education os-41, no. 1 (April 1998): 39–52. http://dx.doi.org/10.1177/002196579804100104.

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29

Du Sung Chung. "Church Education for Catechumen in the Early Church and the Implication for the Korean Contemporary Church." Journal of Korean Institute for Reformed Studies ll, no. 21 (March 2018): 7–42. http://dx.doi.org/10.36365/kukirs.2018..21.7.

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30

Morris, Noah. "Learning probability in the Kingdom of Tonga: the influence of language and culture." Educational Studies in Mathematics 107, no. 1 (April 2, 2021): 111–34. http://dx.doi.org/10.1007/s10649-020-10022-z.

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31

Fraser, James W. "Church, State, and School." History of Education Quarterly 45, no. 3 (2005): 461–67. http://dx.doi.org/10.1111/j.1748-5959.2005.tb00049.x.

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32

Astley, Jeff, Leslie Francis, and David W. Lankshear. "Christian Perspectives on Church Schools." British Journal of Educational Studies 42, no. 4 (December 1994): 402. http://dx.doi.org/10.2307/3121680.

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33

Issler, Klaus, and Daryl Busby. "Book Review: Theological Education Matters: Leadership Education for the Church." Christian Education Journal: Research on Educational Ministry 4, no. 1 (May 2007): 136–42. http://dx.doi.org/10.1177/073989130700400111.

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34

Mbogo, Rosemary Wahu. "Book Review: Theological Education Matters: Leadership Education for the Church." Christian Education Journal: Research on Educational Ministry 7, no. 1 (May 2010): 247–52. http://dx.doi.org/10.1177/073989131000700128.

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35

Jaedeog Yu. "Christian Education for the Small Membership Church." Journal of Christian Education in Korea ll, no. 30 (July 2012): 51–80. http://dx.doi.org/10.17968/jcek.2012..30.003.

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36

Binns, John. "Theological Education in the Ethiopian Orthodox Church." Journal of Adult Theological Education 2, no. 2 (March 17, 2005): 103–13. http://dx.doi.org/10.1558/jate.2005.2.2.103.

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37

Garland, Martha M., and E. G. W. Bill. "Education at Christ Church, Oxford, 1660-1800." American Historical Review 96, no. 1 (February 1991): 164. http://dx.doi.org/10.2307/2164077.

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38

Larsson, Rune. "Education: A Forgotten Dimension of Church Identity?" Religious Education 105, no. 5 (November 17, 2010): 519–35. http://dx.doi.org/10.1080/00344087.2010.516216.

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39

Wax, Murray L. "Correspondence: Higher Education and the Catholic Church." Academe 72, no. 6 (1986): 5. http://dx.doi.org/10.2307/40249795.

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40

Newbould, Ian D. C. "The Whigs, the Church, and Education, 1839." Journal of British Studies 26, no. 3 (July 1987): 332–46. http://dx.doi.org/10.1086/385893.

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The Whig educational proposals of 1839 are regarded as an important step in the centralization and growth of state control over the education of English working-class children. Introduced by Lord John Russell on February 12, the plan called for state supervision of education by a committee of the Privy Council, the erection of a nondenominational state normal school and two model schools, state inspection of all schools in receipt of the grants established in 1833, and a new system of allocation of those grants based not on the size of the voluntary contributions raised by the National Society or the British and Foreign School Society (BFSS) but on the local needs as ascertained by any “reputable” school society. Historians have viewed the proposals as the inevitable outcome of popular pressures brought to bear on government. Unable to resist their own Erastian urge to attack the privileged position of the church, and persuaded by Brougham, who figured prominently in the 1833 grant and had unsuccessfully proposed a national system as recently as the autumn of 1837, or alternatively by the Radicals J. A. Roebuck and Thomas Wyse, themselves supporters of the Central Society for Education's plans for a national secular system of education, the Whigs are regarded as having responded to popular, reformist demands. “In 1839,” wrote Halevy, “the cabinet yielded.” England was last among the Protestant countries in the matter of primary education; Roebuck, Wyse, and Brougham had failed in their separate efforts to promote the cause; and the government could do little other than propose a remedy for 3 million uneducated children.

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41

Lorch, Barbara R. "Church youth alcohol and drug education programs." Journal of Religion & Health 26, no. 2 (June 1987): 106–14. http://dx.doi.org/10.1007/bf01533680.

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42

Schommer, Jon C., Sandra R. Byers, Linda L. Pape, Gerald L. Cable, Marcia M. Worley, and Thomas Sherrin. "Interdisciplinary medication education in a church environment." American Journal of Health-System Pharmacy 59, no. 5 (March 1, 2002): 423–28. http://dx.doi.org/10.1093/ajhp/59.5.423.

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43

Mcdonald, James I. H. "Book Reviews : Church and State in Education." Expository Times 97, no. 3 (December 1985): 93. http://dx.doi.org/10.1177/001452468509700331.

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44

De Jong, Arthur J. "Making sense of church-related higher education." New Directions for Higher Education 1992, no. 79 (1992): 19–27. http://dx.doi.org/10.1002/he.36919927904.

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45

이은철, 이성아, and 남선우. "Developing a interest level scale of the church education program for measuring the effectiveness of church education activities." Journal of Christian Education in Korea ll, no. 54 (June 2018): 243–75. http://dx.doi.org/10.17968/jcek.2018..54.007.

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46

Orosz, Otília Valéria. "CHURCH MUSIC EDUCATION AND PRECENTOR PRACTICE IN THE REFORMED CHURCH DISTRICT OF KIRÁLYHÁGÓMELLÉK." PUPIL: International Journal of Teaching, Education and Learning 4, no. 3 (February 4, 2021): 78–95. http://dx.doi.org/10.20319/pijtel.2021.43.7895.

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47

Orosz, Otília Valéria. "CHURCH MUSIC EDUCATION AND PRECENTOR PRACTICE IN THE REFORMED CHURCH DISTRICT OF KIRÁLYHÁGÓMELLÉK." PUPIL: International Journal of Teaching, Education and Learning 4, no. 3 (February 4, 2021): 77–94. http://dx.doi.org/10.20319/pijtel.2021.43.7794.

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48

오현선. "A Proposal for the Renewal of Church Education in Presbyterian Church of Korea." Journal of Christian Education in Korea ll, no. 44 (December 2015): 117–43. http://dx.doi.org/10.17968/jcek.2015..44.005.

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49

Rymarz, Richard, and John Graham. "Going to church: attitudes to church attendance amongst Australian core Catholic youth." Journal of Beliefs & Values 26, no. 1 (April 2005): 55–64. http://dx.doi.org/10.1080/13617670500047657.

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50

Chrisnahanungkara, Ariel Januar. "GEREJA DAN PENDIDIKAN SENI MUSIK BAGI ANAK." Tonika: Jurnal Penelitian dan Pengkajian Seni 2, no. 1 (May 29, 2019): 63–74. http://dx.doi.org/10.37368/tonika.v2i1.43.

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The purpose of this study is to understand the importance of carrying out music education by the church. This study explains the importance of art education for humans, the life of art in church and the process of art education that has been occurred in church. In particular, this study reminds us that church should not ignore music education in the church in an effort to maintain the church traditions.

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