Log in

Relevant bibliographies by topics / Secular students

Contents

Journal articles
Dissertations / Theses
Books
Book chapters
Conference papers

Academic literature on the topic 'Secular students'

Author: Grafiati

Published: 14 December 2022

Last updated: 28 January 2023

Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles

Select a source type:

Consult the lists of relevant articles, books, theses, conference reports, and other scholarly sources on the topic 'Secular students.'

Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.

You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.

Journal articles on the topic "Secular students"

1

Loomis, Kenneth D. "Spiritual Students and Secular Media." Journal of Media and Religion 3, no. 3 (August 2004): 151–64. http://dx.doi.org/10.1207/s15328415jmr0303_2.

Full text

APA, Harvard, Vancouver, ISO, and other styles

2

Schlein, Candace, and Elaine Chan. "Supporting Muslim Students in Secular Public Schools." Diaspora, Indigenous, and Minority Education 4, no. 4 (October 12, 2010): 253–67. http://dx.doi.org/10.1080/15595692.2010.513235.

Full text

APA, Harvard, Vancouver, ISO, and other styles

3

Kaur, Baljit, Surinder Kaur, S. P. Singh, L. S. Sidhu, and Rupinder Kaur. "Secular Trends in Somatotypes among Female University Students." Anthropologist 3, no. 4 (October 2001): 257–60. http://dx.doi.org/10.1080/09720073.2001.11890723.

Full text

APA, Harvard, Vancouver, ISO, and other styles

4

Manolis, S., A. Neroutsos, C. Zafeiratos, and A. Pentzou-Daponte. "Secular changes in body formation of greek students." Human Evolution 10, no. 3 (July 1995): 199–204. http://dx.doi.org/10.1007/bf02438972.

Full text

APA, Harvard, Vancouver, ISO, and other styles

5

Faust, Joan. "Un-Donne: When Secular Students Confront Reverent Classics." Academic Questions 27, no. 4 (November 1, 2014): 400–410. http://dx.doi.org/10.1007/s12129-014-9453-0.

Full text

APA, Harvard, Vancouver, ISO, and other styles

6

Moskovich, Yaffa, and Ido Liberman. "Group identity and social closeness." International Journal of Sociology and Social Policy 38, no. 3/4 (April 9, 2018): 259–79. http://dx.doi.org/10.1108/ijssp-06-2017-0085.

Full text

Abstract:

Purpose The purpose of this paper is to study examine the social identity of Ultra-Orthodox students enrolled in institutions of higher learning in Israel, and specifically the ways in which the identity of Ultra-Orthodox students who interact with other groups on campus compares to the identity of self-segregated Ultra-Orthodox students. Traditionally, Ultra-Orthodox students have preferred self-segregated educational institutions. Today, however increasing numbers of Ultra-Orthodox Jews are enrolling in regular academic institutions. Although they study in separate, homogeneous classrooms, they interact with secular students within the framework of the institution. Design/methodology/approach A four-part questionnaire dealing with attributions, feelings, personal identities, and social proximity was administered to the Ultra-Orthodox students. Findings As hypothesized, the students in self-segregated institutions exhibited a different identity than the students in secular institutions. Contrary to the hypotheses, the self-segregated students had positive feelings toward secular Israeli students and a greater desire for social proximity than the more integrated group. Explanations center on structural identity theory. Originality/value In this naturalistic study, the encounters between Ultra-Orthodox students and other students in their academic institution were random, unplanned, and unmonitored, unlike previous studies of intergroup relations in institutions of higher education. These students were not involved in cooperative tasks, which theoretically could help improve the relationships between Ultra-Orthodox and secular students.

APA, Harvard, Vancouver, ISO, and other styles

7

Espinoza, Benjamin D. "Reconciliatory socialization: Conceptualizing the experiences of Evangelical Christian doctoral students in secular higher education." International Journal of Christianity & Education 22, no. 3 (March 9, 2018): 233–51. http://dx.doi.org/10.1177/2056997118762924.

Full text

Abstract:

Weidman, Twale and Stein’s (2001) model of graduate student socialization has served as a theoretical starting point for understanding the experiences of doctoral students. Although a number of scholars have critiqued the model for failing to account for the unique experiences of different student groups, none has specifically approached the model with Evangelical Christian doctoral students in mind. Building on the literature on Evangelical Christian students in secular higher education, this article offers a reconceptualization of Weidman et al.’s (2001) model that accounts for the unique experiences of Evangelical Christian doctoral students in secular higher education. This revised model, called reconciliatory socialization, serves as a conceptual framework by which to conduct empirical research on the experiences of Evangelical Christian doctoral students in secular settings.

APA, Harvard, Vancouver, ISO, and other styles

8

Gross, Zehavit. "Multiple Religious and Secular Definitions of Secular Adolescents in Israel." Journal of Empirical Theology 25, no. 1 (2012): 1–21. http://dx.doi.org/10.1163/157092512x635725.

Full text

Abstract:

AbstractThis study explores the validity of a novel theoretical model for assessing secularity and religiosity that proposes two dimensions — conceptual and inherited — in an effort to further refine the religious/secular dichotomy applied in research to date. These new dimensions describe the manner in which people structure their world, religious or secular world as the case may be, and the significance they ascribe to it. The study, conducted among grade 12 students (N=100) in state (secular) schools in Israel, revealed that only five of the eight types in the theoretical model are manifested empirically: three secular (conceptual, inherited and integrative) and two religious (conceptual and inherited). It posits that the concepts “religious” and “secular” are comprehensive and cannot fully describe the complexity of an individual’s self- and public definition in a modern, pluralistic world.

APA, Harvard, Vancouver, ISO, and other styles

9

Russell, Julian. "The last students at the Scots College, Douai." Innes Review 58, no. 2 (November 2007): 222–25. http://dx.doi.org/10.3366/e0020157x07000091.

Full text

Abstract:

The register of the Scots College, Douai, was printed in Records of the Scots Colleges I, New Spalding Club (Aberdeen, 1906).1 It ends in 1772, but does not contain the names of the secular students after 1765, when the Jesuits were expelled from France. The rector, John Riddoch, S. J., and his students moved to Dinant, taking the register with them, and it is the Dinant register that is printed. The college at Douai re-opened with a secular priest, Robert Grant, as rector, but no register survives for the period from 1765 until the final closure in 1793.2

APA, Harvard, Vancouver, ISO, and other styles

10

Kuburic, Zorica, and Ana Kuburic. "Differences between secular and spiritual identity." Sociologija 48, no. 1 (2006): 19–37. http://dx.doi.org/10.2298/soc0601019k.

Full text

Abstract:

We have chosen this empirical research and a transversal section of the current moment in Serbia, integrating religion, individual identity, and the process of secularization. We have used the comparative method in our research of differences and their contribution to the atmosphere that currently prevails in Serbia. We also researched differences between high school students and students of the Theology Seminary of the Serbian Orthodox Church. Through statistical data processing we composed graphs which represent two groups within the youth population: those oriented towards secular professions, and those oriented towards a spiritual vocation. We wondered whether these differences are present only in students who are religious as opposed to those who are from the same school but not religious. What connects believers and makes them different from those who are not religious? The results show that differences between secular and spiritual identity are visible in the self-image, which is possessed by the young and especially referring to the control of one's own behavior. We find that there is a connection between religiosity, morality, sexuality and guilt.

APA, Harvard, Vancouver, ISO, and other styles

More sources

Dissertations / Theses on the topic "Secular students"

1

Krauss, Edward L. "A study of bioethics for Christian students at a secular university." Theological Research Exchange Network (TREN), 1995. http://www.tren.com.

Full text

APA, Harvard, Vancouver, ISO, and other styles

2

Ekstrand, Donald W. "Introducing Christianity a supplementary textbook for secular college students in the U.S.A. /." Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.

Full text

APA, Harvard, Vancouver, ISO, and other styles

3

Reid, Lydia Jane. "'The secular delusion'? : how religious students negotiate their faith in a university context." Thesis, University of Manchester, 2014. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.677738.

Full text

Abstract:

Universities have traditionally been thought of as “secular enclaves” (Bryant, 2006: 2) that have the capacity to liberalise or even eradicate personal religious beliefs. Despite this assumption, religious activity on university campuses shows no sign of declining, due in part to the failings of the secularisation thesis and the rise of religious pluralism. In the media more recently, there have been frequent references to religious organisations on campus, in particular to clashes between Christian societies and Student Unions, and between Islamic and atheist societies. The management of religion on university campuses has also become a political issue with the Prime Minister David Cameron intervening on recent guidelines (proposed by Universities U.K.) advising that external religious speakers be allowed to segregate student audiences based on gender. As a direct result of Cameron’s intervention the advisory comment was removed. In light of the above, the aim of this thesis is to explore how Christian, Jewish and Muslim students navigate the terrain of the university and whether such an environment is challenging or conducive to their faith in terms of degree content, interactions with peers and involvement in relevant societies and/or chaplaincies. This thesis also explores student reactions to the New Atheism, a label attributed to a group of provocative authors – Richard Dawkins, Daniel Dennett, Sam Harris and Christopher Hitchens – all of whom are united in their belief that religion is irrational, false and evil. Often described as the chief proponent of the New Atheism, Richard Dawkins has also recently shown his support for UCL’s atheist society in their disagreement with the Student Union over the uploading of a satirical religious cartoon to their Facebook page. The research which forms the basis of this thesis was carried out between 2011-2013 and features the use of qualitative semi-structured interviews and the presentation of New Atheist extracts from Dawkins, Hitchens, Dennett and Harris. Over 30 participants were included in the project with a minimum of 10 students from each (Islamic, Christian and Jewish) faith group. The multi-faith angle of this project offers a unique insight into how different faith groups navigate the university, with some common issues emerging across all faith groups as well as faith-specific issues. Sociological research in this area has tended to focus on Christian students and this has meant that certain concerns (such as dietary provisions and prayer space) have tended to be overlooked by researchers. The findings of this research project are multi-layered and complex. Religious students differed in terms of their expectations of higher education institutions: some students viewed the university in purely educational terms (and as having no religious function), while others saw the university as a place for both educational and spiritual development and where personal faith could be integrated with their academic studies and social life. The experience of religious students in using chaplaincies and societies was also mixed, with some students reporting fears of being “judged” by other members of the same faith group. There also appeared to be intra-religious tension across all faith groups but this was more prevalent among the Christian and Islamic societies due to denominational differences. Inter-religious (as opposed to intra-religious) tension emerged particularly in the students’ responses to the New Atheism. Rather than seeing New Atheist literature as a direct challenge to their own faith, the participants recognised that “other” religious believers might be guilty of the New Atheist’s accusations – therefore highlighting a surprising degree of convergence between religious participants and New Atheist arguments.

APA, Harvard, Vancouver, ISO, and other styles

4

Koeplin, John P. (John Peter). "A Comparison of Cognitive Moral Development of Accounting Students at a Catholic University with Secular University Accounting Students." Thesis, University of North Texas, 1998. https://digital.library.unt.edu/ark:/67531/metadc278021/.

Full text

Abstract:

Previous research has shown that accountants may be inadequate moral reasoners. Concern over this trend caused the Treadway Commission (1987) and the Accounting Education Change Commission (1990) to call for greater integration of ethics into the student's training. Ponemon and Glazer (1990) found a difference in cognitive moral development (CMD) between accounting students at a public university and a private university with a liberal arts emphasis. This study expands Ponemon and Glazer's research by examining two liberal arts universities, one a private, secular institution and one a Catholic institution. The primary research question asks if Catholic university accounting students manifest greater CMD growth than secular university accounting students. Additionally, this study examines and compares the priority that accounting students from the different institutions place on ethical values versus economic values. It was expected that Catholic university accounting students would manifest both greater CMD growth and a greater concern for ethical values over economic values when compared with non-Catholic university accounting students. The study utilized a two-phase approach. In the first phase, an organizational study of two institutions was made to determine how each strives to integrate moral development into their accounting students' education. In the second phase, lower-division and senior accounting students were given three ethical and values related tasks to complete which propose to measure differences in ethical and economic values.

APA, Harvard, Vancouver, ISO, and other styles

5

Korchoski, Jeffrey Stanley. "Religion, open-mindedness and work orientation among college students from secular and religious settings." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2000. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp03/MQ51733.pdf.

Full text

APA, Harvard, Vancouver, ISO, and other styles

6

Gibbel, Meryl Reist. "Comparing the Efficacy of Spiritual Meditation, Secular Meditation, and Relaxation in Depressed College Students." Bowling Green State University / OhioLINK, 2008. http://rave.ohiolink.edu/etdc/view?acc_num=bgsu1199650352.

Full text

APA, Harvard, Vancouver, ISO, and other styles

7

Black, A. "Secular trends in the physical health and psychological well-being of students attending Queen's University Belfast." Thesis, Queen's University Belfast, 2005. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.426956.

Full text

APA, Harvard, Vancouver, ISO, and other styles

8

Schaefer, Paul. "Experiences of Conservative Orthodox Christian Students Attending Public Secular Accredited Counseling and Counseling Psychology Graduate Programs." ScholarWorks@UNO, 2006. http://scholarworks.uno.edu/td/391.

Full text

Abstract:

The purpose of this qualitative study was to explore the experiences of conservative orthodox Christian students attending public, secular, accredited counseling and counseling psychology graduate programs. Conservative orthodox Christian students who were attending public, secular, accredited counseling and counseling psychology graduate programs were recruited by email. A prescreening interview was conducted with each respondent. Seven respondents participated in three rounds of individual interviews. The overall research question was: What are the experiences of conservative orthodox Christian students attending public, secular, accredited counseling and counseling psychology graduate programs? Follow-up questions explored the participants' perceptions and experiences in depth. Data were analyzed through within case and cross case displays using a phenomenological approach. Emergent categories, themes, and descriptors were gathered from each round of interviews. Data were organized into three major categories: reflections on secular programs, experiences attending secular programs and Christian identity, and further organized into underlying themes and descriptors. Implications related to conservative orthodox Christian students attending public, secular, accredited counseling and counseling psychology graduate programs were discussed. Finally, suggestions for future research were provided.

APA, Harvard, Vancouver, ISO, and other styles

9

Grande, Steven Elliot. "Seeing the canvas through the eyes of the painter : the experience of secular Jewish college students /." Ann Arbor : University Microfilms, 2004. http://wwwlib.umi.com/dissertations/preview/3114747.

Full text

APA, Harvard, Vancouver, ISO, and other styles

10

Trevino, Kelly M. "FORGIVE ME FOR I HAVE SINNED: THE EFFECTS OF RELIGIOUS AND SECULAR CONFESSION AND FORGIVENESS ON PSYCHOLOGICAL, EMOTIONAL, AND RELIGIOUS WELL-BEING IN COLLEGE STUDENTS." Bowling Green, Ohio : Bowling Green State University, 2007. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=bgsu1162256896.

Full text

APA, Harvard, Vancouver, ISO, and other styles

More sources

Books on the topic "Secular students"

1

Abdallah-Shahid, Jawairriya. Veiled voices: Muhajabat in secular schools. [S. l.]: Xlibris, 2010.

Find full text

APA, Harvard, Vancouver, ISO, and other styles

2

Faith at state: A handbook for Christians at secular universities. Downers Grove, Ill: InterVarsity Press, 1995.

Find full text

APA, Harvard, Vancouver, ISO, and other styles

3

Liz, Malon, ed. Live generation: Iran's 1999 student uprising that opened the door for secular democracy. New York: iUniverse, Inc., 2010.

Find full text

APA, Harvard, Vancouver, ISO, and other styles

4

Carl, Orff. Carmina Burana: Cantiones profanae cantoribus et choris cantandae comitantibus instrumentis atque imaginibus magicis = secular songs for soloists and choruses accompanied by instruments and magical imgages. [S.l: s.n., 1993.

Find full text

APA, Harvard, Vancouver, ISO, and other styles

5

Carl, Orff. Carmina Burana: Benedictbeuern songs : lyrics of the twelfth-century goliards : set to music by Carl Orff (1895-1982) in 1936. [S.l: s.n], 1994.

Find full text

APA, Harvard, Vancouver, ISO, and other styles

6

Lynn, Sebesta Judith, and Duban Jeffrey M. 1949-, eds. Carmina Burana: Cantiones profanae. Wauconda, IL: Bolchazy-Carducci Publishers, 1996.

Find full text

APA, Harvard, Vancouver, ISO, and other styles

7

Suresh, Mayur. Detrimental to the peace, integrity and secular fabric of India: The case against the Students' Islamic Movement of India. New Delhi: Centre for the Study of Law and Governance, Jawaharlal Nehru University, 2012.

Find full text

APA, Harvard, Vancouver, ISO, and other styles

8

Hawkins, Jose Phyllis. The impact of a christian counselling training course on the personal development and counselling skills of students: (With a comparison between christian and secular training courses). Birmingham: University of Central England in Birmingham, 2002.

Find full text

APA, Harvard, Vancouver, ISO, and other styles

9

Sun, Chongwen. Xue sheng sheng huo tu jing: Shi su nei wai de jiao yu chong tu = Prospect of students' daily life : educational conflict inside and outside the secular world. Beijing: Jiao yu ke xue chu ban she, 2008.

Find full text

APA, Harvard, Vancouver, ISO, and other styles

10

Miheț, Eugenia. Abuzul emoțional și fizic în învățământul secundar inferior: Posibilități de ameliorare. Cluj-Napoca: Casa Cărții de Știință, 2007.

Find full text

APA, Harvard, Vancouver, ISO, and other styles

More sources

Book chapters on the topic "Secular students"

1

Mattei, Paola, and Andrew S. Aguilar. "The Post-2004 Ban and the Integration of Muslim Students: The Limits of a Narrowly Legalistic Approach." In Secular Institutions, Islam and Education Policy, 122–42. London: Palgrave Macmillan UK, 2016. http://dx.doi.org/10.1057/9781137316080_7.

Full text

APA, Harvard, Vancouver, ISO, and other styles

2

Antoszewski, Boguslaw, and Aneta Sitek. "Secular Trends in the Anthropometry of Adolescents and College Students: Polish Perspective." In Handbook of Anthropometry, 1319–36. New York, NY: Springer New York, 2012. http://dx.doi.org/10.1007/978-1-4419-1788-1_80.

Full text

APA, Harvard, Vancouver, ISO, and other styles

3

McCall, Theo D. "Positive Spirituality." In The Palgrave Handbook of Positive Education, 581–608. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-64537-3_23.

Full text

Abstract:

AbstractPositive spirituality is about acknowledging the personal spiritual growth that can occur through the use of some techniques from positive psychology. Contemporary educational philosophy within secular government educational departments rarely, if ever, addresses the notion of a spiritual life within educational institutions. Religious schools, on the other hand, usually include prayer and spirituality at the foundation of their educational aims. There is a clear disconnection between the two systems in this respect. Positive spirituality potentially provides a bridge between these two systems, bringing a focus on a broad notion of spirituality to otherwise secular government/public systems, and scientifically validated approaches to potentially narrowly focused religious schools. For instance, meditative techniques, relaxation, and physical stillness can help bring spiritual awareness to the fore, and in the process highlight a connection to something larger than oneself—the very goal of all mystics and a noble educational objective as teachers strive to inspire a greater sense of meaning and purpose in their students.

APA, Harvard, Vancouver, ISO, and other styles

4

Childs, Geoff, and Namgyal Choedup. "Becoming Students." In From a Trickle to a Torrent, 100–115. University of California Press, 2018. http://dx.doi.org/10.1525/california/9780520299511.003.0007.

Full text

Abstract:

Chapter 7 focuses on secular education and opens with a case study that illustrates some of the dilemmas that arose during the initial years of educational migration, including how variables ranging from gender to birth parity to political instability affect schooling opportunities. It then addresses the questions of why and how parents are sending children away for school and explores parents’ thoughts on the benefits of secular education. The chapter then analyzes educational migration within a framework of migration network theory, extends the cumulative causation argument by demonstrating how monks play a role in finding places in schools for their younger relatives, and discusses the potential for educational migration to enhance rather than reduce socioeconomic disparities.

APA, Harvard, Vancouver, ISO, and other styles

5

Sanyal, Usha. "Attachment to School." In Scholars of Faith, 168–208. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190120801.003.0005.

Full text

Abstract:

Chapter 4 looks at students’ emotional attachment to the madrasa, comparing them with the students of a secular Barelwi school that initially operated in a different part of the same premises. Student engagement in the madrasa is demonstrated through key ritual moments: morning (fajr) prayer and morning assembly (du‘a), and the student-led weekly (Thursday night) anjuman, a program of Qur’an recitation, praise poems in honor of the Prophet (na‘t), and speeches (taqrir). The level of student and teacher engagement in the secular Barelwi school is markedly lower, for reasons I spell out in the chapter. These include: students’ lack of interest in the subjects taught at the secular school; a lax disciplinary environment; and a lack of subjective connection between the lives of the students and the academic curriculum. On the other hand, they appreciate the school for offering them religious instruction, although not required by the state.

APA, Harvard, Vancouver, ISO, and other styles

6

Cline, David P. "Seminarians in the Secular City." In From Reconciliation to Revolution. University of North Carolina Press, 2016. http://dx.doi.org/10.5149/northcarolina/9781469630434.003.0005.

Full text

Abstract:

As SIM grew in size and geographic breadth, it also began to post more and more students in churches in urban areas and to learn that the problems of the city were far greater than those directly concerning the churches themselves. Thus SIM began to address concerns such as housing, unemployment, entrenched poverty, educational gaps, and more by developing a series of urban ministry programs in major cities across the country. In SIM’s final three years, its shifted its focus away from the interracial pastoral exchanges that had definied its early years and put most of its efforts into the new urban ministry programs.

APA, Harvard, Vancouver, ISO, and other styles

7

Bogdanova, Tatiana A. "Letters of the Orthodox Hierarch to St. Gavriil (Gorodkov): Teachers — Students — Fellow Students." In Literary Process in Russia of the 18th–19th Centuries. Secular and Spiritual Literature. Issue 3, 169–272. A.M. Gorky Institute of World Literature of the Russian Academy of Sciences, 2022. http://dx.doi.org/10.22455/lit.pr.2022-3-169-272.

Full text

Abstract:

The correspondence between the hierarchs of the Russian Orthodox Church during the synodal period forms an extensive collection of various information valuable both for historians and for philologists, as well as for linguists, sociologists and ordinary readers. The letters change our ideas about the role of the clergy and learned monasticism in Russian statehood, society, culture, and break the stereotypes about this period in the history of the Russian Church. Meanwhile, the epistolary heritage of clergy remains understudied and rarely introduced into scientific and reader circulation. The author of the article has prepared for academic publication letters to St. Gavriil (Gorodkov) from inspectors of the St. Petersburg Theological Academy during his first year of study (1809‒1814), fellow students at the Academy, students of the Orel Theological Seminary (1817‒1818) during the years of St. Gabriel, as well as from other correspondents, namely Exarch of Georgia, Metropolitan of Kartalinsky and Kakheti Jonah (Vasilevsky), Archbishop Ambrose (Rozhdestvensky-Veshchezerov), Archbishop Athanasius (Protopopov), Metropolitan Gregory (Postnikov), Archbishop Kirill (Bogoslovsky-Platonov), Archbishop Venedikt (Grigorovich ), Bishop Jeremiah (Soloviev), Bishop Nikolai (Dobrokhotov), Archbishop Anthony (Amfiteatrov), Bishop Joseph (Velichkovsky), Bishop Jacob (Krotkov), Archpriest Jacob (Gladkov).

APA, Harvard, Vancouver, ISO, and other styles

8

"Croatian Students at the University of Prague in the Fifteenth Century." In Secular Power and Sacral Authority in Medieval East-Central Europe, 129–36. Amsterdam University Press, 2017. http://dx.doi.org/10.1515/9789048531325-012.

Full text

APA, Harvard, Vancouver, ISO, and other styles

9

Vančurová, Silvie. "Croatian Students at the University of Prague in the Fifteenth Century." In Secular Power and Sacral Authority in Medieval East-Central Europe, 129–36. Amsterdam University Press, 2017. http://dx.doi.org/10.2307/j.ctv5cg84f.14.

Full text

APA, Harvard, Vancouver, ISO, and other styles

10

Cadge, Wendy, Beth Stroud, Patricia K. Palmer, George Fitchett, Trace Haythorn, and Casey Clevenger. "Training Spiritual Caregivers." In Situating Spirituality, 278–96. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197565001.003.0015.

Full text

Abstract:

This chapter explores graduate theological education as a field that produces both discourses of spirituality and the professionals who provide what is increasingly called “spiritual care.” As taught in chaplaincy programs, the case of spiritual care illustrates how “spirituality” is produced by religious institutions in a pragmatic effort to train chaplains for work in the secular institutions that employ them. The chapter shows how, based on the history of chaplaincy graduate education programs and their students’ religious backgrounds, programs adapt the content of their curricula and their approaches to religious diversity to prepare their students for work with a wide range of religious and nonreligious people across secular institutions. It concludes by outlining what this case contributes to broader scholarly conversations about the institutional production of “spirituality” in the current American context and the role of theological education in that production.

APA, Harvard, Vancouver, ISO, and other styles

Conference papers on the topic "Secular students"

1

Durako Fisher, Lori. "A Typology of Secular Students' Engagement, Cognition, and Values." In 2020 AERA Annual Meeting. Washington DC: AERA, 2020. http://dx.doi.org/10.3102/1575410.

Full text

APA, Harvard, Vancouver, ISO, and other styles

2

Forkosh Baruch, Alona, Rivka Gadot, and Lilach Alon. "DIGITAL COMPETENCE AMONG ULTRA-ORTHODOX AND SECULAR HIGHER EDUCATION STUDENTS." In 13th International Technology, Education and Development Conference. IATED, 2019. http://dx.doi.org/10.21125/inted.2019.0418.

Full text

APA, Harvard, Vancouver, ISO, and other styles

3

Stănescu, Monica. "Secular Trend of Students' Somatic Development from Different Romanian Geographical Regions." In ICPESK 2017 - 7th International Congress on Physical Education, Sport and Kinetotherapy. Cognitive-Crcs, 2018. http://dx.doi.org/10.15405/epsbs.2018.03.1.

Full text

APA, Harvard, Vancouver, ISO, and other styles

4

Drescher, Adam, Brandon De Luna, Marjolein Pasman, Derek Haas, and Sheldon Landsberger. "Revamping of a Graduate Radiochemistry Course for Nuclear Forensics Applications." In 2018 26th International Conference on Nuclear Engineering. American Society of Mechanical Engineers, 2018. http://dx.doi.org/10.1115/icone26-81593.

Full text

Abstract:

Laboratories in traditional radiochemistry courses typically involve basic and fundamental understanding in solvent extraction, ion exchange, precipitation, etc. procedures. With the increased focus on nuclear forensics in pre- and post-detonation scenarios different skill sets are now required for the student to learn. At the University of Texas we have developed two independent graduate courses in gamma-ray spectrometry and radiochemistry. Currently, we have amalgamated these two courses to 1. better serve our nuclear engineering graduate students, many of which are involved in nuclear forensics and 2. to attract both undergraduate and graduate students from the Chemistry Department. We incorporated gamma-ray spectrometry laboratories with several others which are nuclear forensics related. The seven laboratory sessions include half-life measurement of 137mBa (the daughter produce of 137Cs) and secular equilibrium, basic gamma and beta shielding, and gamma-ray spectrometry calibration, resolution and uncertainty in statistics. These labs have been augmented with four others including uranium fission product identification, 137Cs soil profile with Compton suppression, tritium analysis in water with a liquid scintillation counter and double replacement reaction.

APA, Harvard, Vancouver, ISO, and other styles

5

Kaliský, Ján. "ETHICAL OUTCOMES OF ECOLOGICAL VALUES IMPLEMENTATION INTO MORAL EDUCATION ANALYZED BY ANIMAL RESPECT QUESTIONNAIRE (ANIRE-QUE)." In International Conference on Education and New Developments. inScience Press, 2022. http://dx.doi.org/10.36315/2022v1end047.

Full text

Abstract:

"The study presents life ethics respect outcomes and egalitarian zoocentrism theory implemented into the author´s, diagnostic tool of Animal Respect Questionnaire (AniRe-Que). AniRe-Que is a valid and reliable tool for teacher´s action research to assess intervention programs effectiveness aimed at environmental intelligence support and nature protection sensitivity. Subsequently, by means of 504 university students (future teachers of various study fields) as a research sample we focused on estimation of animal respect level (R-score for animals considered as natural beings and the essence of moral reasoning). R-score was analyzed in the context of dominant study field at university, prevailing value education from primary and high school education and worldview. Significant differences were proved for worldview in favor of non-religious respondents, for prevailing value education in favor of secular ethical education and for teacher´s training study field in favor of students studying Ethical Education as their future teaching profession. The study discusses the importance of nature protection sensitivity programs implementation into the educational process. Study was financially supported by KEGA project 028UMB-4/2021."

APA, Harvard, Vancouver, ISO, and other styles

6

Demir, Emre. "THE EMERGENCE OF A NEO-COMMUNITARIAN MOVEMENT IN THE TURKISH DIASPORA IN EUROPE: THE STRATEGIES OF SETTLEMENT AND COMPETITION OF GÜLEN MOVEMENT IN FRANCE AND GERMANY." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/bkir8810.

Full text

Abstract:

This paper examines the organisational and discursive strategies of the Gülen movement in France and Germany and its differentiation in Turkish Islam in Europe, with the primary focus on the movement’s educational activities. The paper describes the characteristics of organisational activity among Turkish Muslims in Europe. Then it analyses two mainstream religious-communitarian movements and the contrasting settlement strategies of the “neo- communitarian” Gülen movement. Despite the large Turkish population in western Europe, the movement has been active there for only about ten years – relatively late compared to other Islamic organisations. Mainly, the associational organisation of Turkish Islam in Europe is based on two axes: the construction/ sponsoring of mosques and Qur’anic schools. By contrast, the Gülen movement’s members in Europe, insisting on ‘the great importance of secular education’, do not found or sponsor mosques and Qur’anic schools. Their principal focus is to address the problems of the immi- grant youth population in Europe, with reintegration of Turkish students into the educational system of the host societies as a first goal. On the one hand, as a neo-communitarian religious grouping, they strive for a larger share of the ‘market’ (i.e. more members from among the Turkish diaspora) by offering a fresh religious discourse and new organisational strategies, much as they have done in Turkey. On the other hand, they seek to gain legitimacy in the public sphere in Germany and France by building an educational network in these countries, just as they have done in Central Asia and the Balkans region. Accordingly, a reinvigorated and reorganised community is taking shape in western Europe. This paper examines the organizational and discursive strategies1 of the Gülen movement in France and Germany and it is differentiation in Turkish Islam in Europe. We seek to analyse particularly the educational activities of this movement which appeared in the Islamic scene in Diaspora of Europe for the last 10 years. We focus on the case of Gülen movement because it represents a prime example amongst Islamic movements which seek to reconcile-or ac- commodate- with the secular system in Turkey. In spite of the exclusionary policy of Turkish secular state towards the religious movements, this faith-based social movement achieved to accommodate to the new socio-political conditions of Turkey. Today, for many searchers, Gülen movement brings Islam back to the public sphere by cross-fertilizing Islamic idioms with global discourses on human rights, democracy, and the market economy.2 Indeed, the activities of Gülen movement in the secular context of France and Germany represent an interesting sociological object. Firstly, we will describe the characteristics of organizational ability of Anatolian Islam in Europe. Then we will analyse the mainstream religious-com- munitarian movements (The National Perspective movement and Suleymanci community) and the settlement strategies of the “neo-communitarian”3 Gülen movement in the Turkish Muslim Diaspora. Based on semi-directive interviews with the directors of the learning centres in Germany and France and a 6 month participative observation of Gülen-inspired- activities in Strasbourg; we will try to answer the following questions: How the movement appropriates the “religious” manner and defines it in a secular context regarding to the host/ global society? How the message of Gülen is perceived among his followers and how does it have effect on acts of the Turkish Muslim community? How the movement realises the transmission of communitarian and `religious’ values and-especially-how they compete with other Islamic associations? In order to answer these questions, we will make an analysis which is based on two axes: Firstly, how the movement position within the Turkish-Islamic associational organisation? Secondly, we will try to describe the contact zones between the followers of Gülen and the global society.

APA, Harvard, Vancouver, ISO, and other styles

7

Clement, Victoria. "TURKMENISTAN’S NEW CHALLENGES: CAN STABILITY CO-EXIST WITH REFORM? A STUDY OF GULEN SCHOOLS IN CENTRAL ASIA, 1997-2007." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/ufen2635.

Full text

Abstract:

In the 1990s, Turkmenistan’s government dismantled Soviet educational provision, replacing it with lower quality schooling. The Başkent Foundation schools represent the concerted ef- forts of teachers and sponsors to offer socially conscious education grounded in science and math with an international focus. This case study of the Başkent Foundation schools in Turkmenistan establishes the vitality of Gülen schools outside of the Turkish Republic and their key role in offering Central Asian families an important choice in secular, general education. The paper discusses the appeal of the schools’ curriculum to parents and students, and records a decade-long success both in educating students and in laying the foundations of civil society: in Turkmenistan the Gülen movement offers the only general education outside of state provision and control. This is particularly significant as most scholars deny that there is any semblance of civil society in Turkmenistan. Notes: The author has been conducting interviews and recording the influence of Başkent schools in Turkmenistan since working as Instructor at the International Turkmen-Turk University in 1997. In May 2007 she visited the schools in the capital Ashgabat, and the northern province of Daşoguz, to explore further the contribution Gülen schools are making. The recent death of Turkmenistan’s president will most likely result in major reforms in education. Documentation of how a shift at the centre of state power affects provincial Gülen schools will enrich this conference’s broader discussion of the movement’s social impact. The history of Gülen-inspired schools in Central Asia reveals as much about the Gülen movement as it does about transition in the Muslim world. While acknowledging that transition in the 21st century includes new political and global considerations, it must be viewed in a historical context that illustrates how change, renewal and questioning are longstanding in- herent to Islamic tradition. In the former Soviet Union, the Gülen movement contributed to the Muslim people’s transi- tion out of the communist experience. Since USSR fell in 1991, participants in Fethullah Gülen’s spiritual movement have contributed to its mission by successfully building schools, offering English language courses for adults, and consciously supporting nascent civil so- ciety throughout Eurasia. Not only in Turkic speaking regions, but also as far as Mongolia and Southeast Asia, the so-called “Turkish schools” have succeeded in creating sustainable systems of private schools that offer quality education to ethnically and religiously diverse populations. The model is applicable on the whole; Gülen’s movement has played a vital role in offering Eurasia’s youth an alternative to state-sponsored schooling. Recognition of the broad accomplishments of Gülen schools in Eurasia raises questions about how these schools function on a daily basis and how they have remained successful. What kind of world are they preparing students for? How do the schools differ from traditional Muslim schools (maktabs or madrasas)? Do they offer an alternative to Arab methods of learning? Success in Turkmenistan is especially notable due to the dramatic politicization of education under nationalistic socio-cultural programmes in that Central Asian country. Since the establishment of the first boarding school, named after Turkish Prime Minister Turgut Ozal, in 1991 the Gülen schools have prospered despite Turkmenistan’s extreme political conditions and severely weakened social systems. How did this network of foreign schools, connected to a faith-based movement, manage to flourish under Turkmenistan’s capricious dictator- ship? In essence, Gülen-inspired schools have been consistently successful in Turkmenistan because a secular curriculum partnered with a strong moral framework appeals to parents and students without threatening the state. This hypothesis encourages further consideration of the cemaat’s ethos and Gülen’s philosophies such as the imperative of activism (aksiyon), the compatibility of Islam and modernity, and the high value Islamic traditions assign to education. Focusing on this particular set of “Turkish schools” in Turkmenistan provides details and data from which we can consider broader complexities of the movement as a whole. In particular, the study illustrates that current transitions in the Muslim world have long, complex histories that extend beyond today’s immediate questions about Islam, modernity, or extremism.

APA, Harvard, Vancouver, ISO, and other styles

8

Galushina, T. Yu. "MEAN MOTION AND SECULAR RESONANCES IN THE MOTION OF NEAR-EARTH ASTEROIDS." In 48-th International student's conferences "Physics of Space". Ural University Press, 2020. http://dx.doi.org/10.15826/b978-5-7996-2935-9.01.

Full text

APA, Harvard, Vancouver, ISO, and other styles

9

Popandopulo, N. A. "THE MODIFIED TECHNIQUE FOR THE IDENTIFICATION AND STUDY OF SECULAR RESONANCES IN THE DYNAMICS OF NEAR-PLANETARY OBJECTS." In 48-th International student's conferences "Physics of Space". Ural University Press, 2020. http://dx.doi.org/10.15826/b978-5-7996-2935-9.21.

Full text

APA, Harvard, Vancouver, ISO, and other styles

We offer discounts on all premium plans for authors whose works are included in thematic literature selections. Contact us to get a unique promo code!