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Relevant bibliographies by topics / Religious education. Moral education (Secondary) Moral education (Secondary) Religious education

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Academic literature on the topic 'Religious education. Moral education (Secondary) Moral education (Secondary) Religious education'

Author: Grafiati

Published: 4 June 2021

Last updated: 11 February 2022

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Journal articles on the topic "Religious education. Moral education (Secondary) Moral education (Secondary) Religious education"

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Warren, Heather A. "Character, Public Schooling, and Religious Education, 1920-1934." Religion and American Culture: A Journal of Interpretation 7, no. 1 (1997): 61–80. http://dx.doi.org/10.1525/rac.1997.7.1.03a00030.

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Over the past five years, the American public has witnessed a flurry of interest in “character” and “character or moral education.” In 1992, William Kilpatrick wrote a book that attracted widespread attention, Why Johnny Can't Tell Right from Wrong: Moral Illiteracy and the Case for Character Education. A year later, William Bennett's best-selling anthology of remedial readings appeared, The Book of Virtues. More recently, Gertrude Himmelfarb published a book on the Victorian golden age of morals. At the same time, within the educational field, a subprofession of consultants devoted to character work has aimed to affect schooling at the elementary and secondary levels. As early as the mid-1970's, theologians and ethicists began discussing the idea of character, taking their cue from Stanley Hauerwas. Common to all of these writers is the belief that character has a necessary tie to religion and democracy.

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Mortier, Freddy. "Separate Values Education and Moral Development in Flemish Secondary Schools." Journal of Moral Education 24, no. 4 (January 1995): 409–26. http://dx.doi.org/10.1080/0305724950240404.

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Rietveld-Van Wingerden, Marjoke. "A Dangerous Age? Secondary education and moral-religious training: The case history of Dutch Jewish secondary education 1880-1940." Journal of Beliefs & Values 24, no. 1 (April 2003): 27–38. http://dx.doi.org/10.1080/1361767032000052971.

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Hedayati, Nasibeh, Elina Kuusisto, Khalil Gholami, and Kirsi Tirri. "Moral conflicts in Iranian secondary schools." Journal of Beliefs & Values 40, no. 4 (May 20, 2019): 464–76. http://dx.doi.org/10.1080/13617672.2019.1618151.

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Kačarić, Ninoslav. "Kako učenici ocenjuju doprinos pojedinih elemenata verske nastave njihovom moralnom razvoju." Inovacije u nastavi 34, no. 2 (2021): 162–73. http://dx.doi.org/10.5937/inovacije2102162k.

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The paper presents findings on the contribution of elements of religious education to moral development, in assessments of students who attend religious education, Orthodox Christians in Serbia (sample of 446 respondents representing the 7th and 8th grade of primary schools, and the 3rd and 4th grade of secondary schools). The aim of the research was to assess the assessment of students in which ways - elements of religious education contribute to the moral development. It was assumed that students have a positive opinion about the contribution of religious education to the moral development, as well as that the ways of conducting religious education, personality and approach in communication of religious education teachers (religious teachers) are important factors of moral development, and that religious education has significant place factors of moral development. Method applied in this study is systematic non-experimental observation and correlation analysis, by which were evaluated and interpreted data collected by questionnaire constructed for the occasion - students expressed their opinion on what contributed the most to their moral formation in terms of age in the faith. Among the important results are: The personality of religious teacher is of great importance and its contribution depends on his knowledge of the content transmitted to the students, and on interesting ways of teaching, by visiting Temples of the Holy Spirit and participation in church worship, while information and communication technologies are less significant. Practical pedagogical implications of these results are devoting special attention to personnel potential of religious teachers.

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Nurhadi, Nurhadi, and Muhammad Irhamuddin Harahap. "Teacher's Responsibility in Islamic Education (Relevance of Hamka and Hasan Langgulung Thought)." PALAPA 9, no. 1 (May 25, 2021): 137–81. http://dx.doi.org/10.36088/palapa.v9i1.1065.

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Duties and responsibilities of teachers are not limited in society, even teachers included in this case are essentially strategic components that have an important role and responsibility in determining the progress of the nation's life and become the foundation of expectations of children's parents to make their children good children (anaks haleh) who know how to carry out their religious obligations and have a noble character (akhlak al-karimah). This study aims to determine; What are the Responsibilities of Teachers in Islamic Education according to Hasan Langgulung's Thought ?. What are the Responsibilities of Teachers in Islamic Education according to Buya Hamka's Thought ?. What is the relevance of Hasan Langgulung and Buya Hamka's thoughts on the Responsibilities of Teachers in Islamic Education ?. This research is a library research that uses various sources of literature as a source of research data. Primary data sources are the book Hamka Institution of Life and Budi and Hasan Langgulung Man and Education, An Analysis of Psychology, Philosophy and Education. While secondary data sources in research are books, articles, magazines, newspapers, or other sources, which are then drawn from these data. Based on the results of the processed data, it can be seen that the responsibilities of Teachers in Islamic Education according to Buya Hamka's thinking based on the explanation above, then the responsibility of educators namely educating: a). Faith Education; b). Moral education (morals); c). Physical education (physical and spiritual); d). Community social education; e). Intellectual education. While the Responsibility of Teachers in Islamic Education according to Hasan Langgulung's Thought covers at least 7 things, namely: a). Religious education which includes religious education, aqeedah and worship; b). Moral education (morals); c). Physical education which includes physical education and health; d). Psychological education consisting of psychiatric education and feelings; e). Community social education; f). Intellectual education. The relevance of the thoughts of Buya Hamka and Hasan Langgulung about the Responsibilities of Teachers in Islamic Education can be seen that Education basically revolves around science, charity, morals, and justice. All three are concepts that must be interconnected in the education process. Education for humans is not only to fulfill internal interests as dynamic creatures, but also external interests, namely the orderly and harmonious organization of human civilization.

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Sultana, Dr Munazza, and Dr Syed Abdul Ghaffar Bukhari. "Factors of Ethical Decline and Religious Measures to Overcome." Journal of Islamic and Religious Studies 5, no. 1 (June 29, 2020): 85–98. http://dx.doi.org/10.36476/jirs.5:1.06.2020.17.

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This article aims to investigate the causes and factors involved in the moral decline of youth and its solution in the light of Islamic teachings. It is generally observed that the students studying at various education levels, especially undergraduate students of universities are seriously lacking in moral values and their ethical conduct is not satisfactory. Research shows that factors of bad conduct include, less emphasis on the moral conduct of students at secondary and higher secondary levels, lack of parent’s interest in building their children's attitude and least efforts by the religious scholars and government institutions in morale building. To preserve a nation on its Culture and Values, character building is one of its important aspects, based on religious norms and principles. Positive building constructs approach to promote behavioral, social, emotional, and moral competence and raises spirituality, self-efficiency, loyalty, confidence, identity, and prosaically norms. The findings of this research highlight that there is a correlation between the ethical conduct of students and their university environment, which brings changes in human personality and character development. Social illnesses and moral deterioration are rooted in the behavior of the students, which they usually acquire from the home and university environment.

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Okunoye, Job Oluremi. "Effective Christian Religious Education in Nigerian Secondary Schools as a Mechanism for Sustaining Democracy in Nigeria." Christian Education Journal: Research on Educational Ministry 16, no. 2 (February 27, 2019): 241–58. http://dx.doi.org/10.1177/0739891319833695.

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Nigeria is a nation that is morally and spiritually sick and her democracy is bedeviled with moral, social and political disorders. This article examines the role of Christian religious education in Nigerian secondary schools for the sustenance of democracy. There is a need to emphasize Christian religious education which upholds the principles of peace, non-violence and fair play in politics and elections into offices.

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Karolina, Asri, Wilyam Afsiska, Beni Azwar, Cikdin Cikdin, and Eka Yanuarti. "Peran Orangtua Penambang Emas Dalam Menanamkan Pendidikan Agama Islam Pada Anak Dikelurahan Kampung Jawa." Edification Journal 3, no. 1 (August 4, 2020): 1–22. http://dx.doi.org/10.37092/ej.v3i1.206.

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The purpose of this study is to describe the condition of Islamic religious education in children of gold miners in the Kampung Jawa Village, find out the role of parents in instilling Islamic religious education especially moral education in their children, helping the problematic role of parents in instilling Islamic religious education in particular moral education in children in Kampung Jawa Village. This type of research is qualitative research. The type of data used in this study are primary and secondary data. The subjects in this study were the village chief, religious leaders and gold miner parents. Data collection techniques are structured interviews, observation and documentation. The final step is drawing conclusions and verification. Based on the results of the study show that: first, the condition of Islamic religious education in the children of gold miners in the Kampung Jawa Village, namely religious understanding can be quite good. Second, the role of parents of gold miners in instilling moral education to their children varies depending on the understanding of parental religious knowledge. Third, the probelmatic role of parents consists of internal factors that are constrained by parents who are busy working that make children less controlled to behave properly according to Islamic teachings, external factors that are constrained by children unruly and difficult to be advised.

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Kryshmarel, Viktoriya. "Religious education in secondary schools in Ukraine: the place and influence of the Catholic component." Ukrainian Religious Studies, no. 66 (February 26, 2013): 355–63. http://dx.doi.org/10.32420/2013.66.283.

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Today, in Ukraine, the issue of religious education remains not less but rather even more debatable and relevant than in the period of 2005, when the order No. 437 "On the study of optional courses on ethics of religion and religious studies in schools" and further regulatory documents were issued, aimed at creating conditions for the all-Ukrainian introduction of subjects of spiritual and moral orientation in general educational institutions. According to the Ministry of Education and Science, Youth and Sport of Ukraine, in the 2011/2012 school year, about 40% of schools (approximately 15% of all schoolchildren) are covered by the teaching process of the relevant subjects. However, a few important issues remain, the solution of which is urgent in order to further improve the situation in educational and educational progress of state initiatives.

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Dissertations / Theses on the topic "Religious education. Moral education (Secondary) Moral education (Secondary) Religious education"

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Lam, Yim-chong. "The teaching of moral education through religious subject : a case study of the religious education teachers of the methodist secondary schools in Hong Kong /." Hong Kong : University of Hong Kong, 1999. http://sunzi.lib.hku.hk/hkuto/record.jsp?B21184343.

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Lam, Yim-chong, and 林嚴壯. "The teaching of moral education through religious subject: a case study of the religious education teachers of themethodist secondary schools in Hong Kong." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 1999. http://hub.hku.hk/bib/B31961009.

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Lundie, David Charles Athanasius. "The Other in the curriculum : ethnographic case studies on the spiritual, moral, social and cultural dimensions of religious education in sites of value commitment and contestation in the UK." Thesis, University of Glasgow, 2011. http://theses.gla.ac.uk/2654/.

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Recent public debates over the place of religious education in the curriculum have focused attention on the threshold status of the subject. While the subject makes claims to an academic standing equal to others in the humanities, for many years its status in the curriculum has relied on a multiplicity of claims as to the effectiveness of religious education in preparing young people for life in a multicultural society. Beginning with an appreciation of the factors which have influenced policymakers and key theorists, this thesis traces the conflicts and controversies in the definition of the subject. Approaches to religious truth claims and cultural practices in the curriculum are evaluated with reference to prominent public critiques of the subject. Although these approaches are neither exhaustive nor exclusive, they form the basis of anxieties about the place of religious education in the curriculum. These anxieties are located within a broader crisis of multiculturalism and anxieties about the role of values in an increasingly performative and examination-driven educational environment. Employing an ethnographic paradigm, a series of in-depth case studies were carried out in secondary schools in Scotland, Northern Ireland and England in 2009, with particular emphasis on students between the ages of 14 and 16. In the course of these case studies, two strands of data analysis emerged, with findings clustered around 10 key themes. A linguistic approach at times takes priority within the analytical framework, while other data lends itself to multimodal analysis, providing rich contextualisation for the linguistic encounters. Focusing on four case studies, some key pedagogical approaches relating to the ways in which religious education deals with religious and cultural commitment and diversity are examined in detail. This analysis, drawing on theological and pedagogical theories, provides a richly contextualised series of findings relating to the spiritual, social and affective dimensions of religious education, in critical sites where identities and truth claims are highly valued and highly contested. The depth and authenticity called for in these contexts go beyond performative and examination-driven approaches, requiring a robust sense of teachers’ professional values and identity. Key strengths emerge in observed practice which are not reflected in pedagogical literature. The empirical findings have relevance to public debate about the aims, practices and models of effectiveness in British RE.

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Smoker, Robert C. "The Bible as a source for character education in public schools." Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.

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Pienaar, Albert Andrew. "Die verborge kurrikulum as bestuursopgaaf in die sekondêre skool." Thesis, 2014. http://hdl.handle.net/10210/11185.

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M.Ed. (Education Management)
Schools receive detailed curricula from the Department of Education. The successful application of these curricula is mainly the task of the headmaster. In the school another curriculum, namely the hidden curriculum, also functions. Coming to grips with the hidden curriculum is, however, no easy task, seeing as it involves the conveying of values and norms which is, to a great extent, in the hands of the teachers of the school. The headmaster, as managerial leader, is responsible for both the successful application of the formal curriculum and the hidden curriculum. This application has to be done in such a way that the hidden curriculum will supplement and strengthen the formal curriculum. Through his managerial style the headmaster can create the necessary positive school climate which will facilitate the teachers task in this respect. By applying the hidden curriculum the educator is able to supply pupils with anchors which should be of inestimable value in life. These anchors include religion, national- ties and morality. These anchors should supply the adolescent with steadfastness in an ever changing world. Abovementioned anchors form an integral part of mans view of life. The conveyance of the educators view of life to the adolescent places an extremely heavy responsibility on the shoulders of the headmaster. He as educational leader, has to see to it that the hidden curriculum, as such, will be implemented in such a way that it complements the formal curriculum. As managerial leader the headmaster has to see to it that his staffs cultural values and view of life will correspond with the Christian principle. This implies that the view of life should be such that he can point the direction in which the school should move. The headmasters view of life is determined by his personal relationship with God, his fellow - man and other matters. It can be stated, that all the headmasters other relationships are determined by his relationship to God. The headmasters relationship towards his God is conveyed to both the teaching staff and the pupils of the school. The teacher~s relationship towards his God is also conveyed to the pupils in the same way. This principle becomes part of the way of life of the whole school community, and in this way the hidden curriculum becomes an integral part of the formal curriculum. Owing to the fact that the hidden curriculum is dependant on the teacher's view of life, it is essential that education will be and stay a particular matter. Blending of cultural ties can have traumatic consequences for the pupils and can even lead to a dualistic view of life. This will confuse pupils and the conveyance of values and norms won't take place, resulting in failure to achieve the goals of education.

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Books on the topic "Religious education. Moral education (Secondary) Moral education (Secondary) Religious education"

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Québec (Province). Ministère de l'éducation. Protestant moral and religious education: Secondary 1. [Québec]: Gouvernement du Québec, Ministère de l'éducation, 1986.

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M, Devitt Patrick, and Cassidy Eoin G, eds. Moral decision making: Religious education in the leaving certificate. Dublin: Veritas, 2005.

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Nwabichie, Remigius O. Religion for morality in education: A handbook for religion and moral education in secondary schools. Orlu Imo State, Nigeria: [s.n.], 2000.

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Bagnell, Jeff. Effective teaching of religious and moral education: Personal search : Roman Catholic schools. Dundee: Learning and Teaching Scotland, 2001.

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Religious Education Council for England and Wales. Working Party. Religious and moral education in secondary schools: A working partyreport from the RE Council for England and Wales. London: Religious Education Council for England and Wales, 1985.

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Taylor, M. Louise. Towards freedom: A resource book for teachers of religious and moral education for the 16-18 age range. Windsor: A.M.D.G. Multimedia Productions, 1997.

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Mokrosch, Reinhold. Gewissen und Adoleszenz: Christliche Gewissensbildung im Jugendalter : Empirische Untersuchungen zum Wert- und Gewissensbewusstsein Jugendlicher, analysiert im Lichte der Geschichte christlicher Gewissensvorstellungen. Weinheim: Deuscher Studien Verlag, 1996.

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Morality and youth: Fostering Christian identity. Kansas City, MO: Sheed & Ward, 1993.

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Sjödin, Ulf. En skola, flera världar: Värderingar hos elever och lärare i religionskunskap i gymnasieskolan. [Stockholm]: Plus ultra, 1995.

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Symposium "Ethik / Werte und Normen als Ersatzfach in den Schulen" (1991 Munich, Germany). "Herausforderung Ethikunterricht": Ethik, Werte und Normen als Ersatzfach in der Schule. Marburg: Diagonal-Verlag, 1991.

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Book chapters on the topic "Religious education. Moral education (Secondary) Moral education (Secondary) Religious education"

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"Religious Education and Moral Education." In Learning to Teach RE in the Secondary School, 195–207. Routledge, 2005. http://dx.doi.org/10.4324/9780203976326-25.

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Watson, Brenda. "Religious education and moral education." In Learning to Teach Religious Education in the Secondary School, 164–81. Routledge, 2017. http://dx.doi.org/10.4324/9781315768519-11.

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"Religious Education and moral education." In Learning to Teach Religious Education in the Secondary School, 209–26. Routledge, 2013. http://dx.doi.org/10.4324/9780203717424-23.

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Fleming, Mary K. "Social, Moral and Religious Education." In Teaching The ‘Slow’ Learner in The Secondary School, 1–10. Routledge, 2021. http://dx.doi.org/10.4324/9781003174301-1.

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Usman, Lantana M. "Adult Education and Sustainable Learning Outcome of Rural Widows of Central Northern Nigeria." In Adult and Continuing Education, 892–909. IGI Global, 2014. http://dx.doi.org/10.4018/978-1-4666-5780-9.ch050.

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In northern Nigeria, widows' identities and status are defined within the mores, norms, traditional religions, and legal institutions of the cultures of the community. The ethnic cultural laws are oppressive and retrogressive. The nexus of these cultural pressures trigger discriminatory practices that deny school attending widows' access, and completion of primary and secondary levels of education, leaving them literacy bankrupt and unskilled to fend for themselves and their children. These experiences motivated an all women Community Based Organization (CBO) to establish a Widows Training School to educate widows in vocational skills and basic literacy and numeracy. This paper examines research that was conducted with a sample of former graduates and attendees of the Widows Training School (WTS). The study is based on a qualitative educational research orientation, and the case study design. Multi-modal data were derived from Focused Group Interviews (FGIs) and Non Participant Observation (NPO) with a sample population of the widows. Data analysis engaged the qualitative process of transcription, categorization, and generation of codes that were merged into major themes, and presented in the as socio cultural status of the widows in the community; historical foundation, nature and curriculum implementation of the school; and the facets of sustainable learning outcome of the widows.

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