Health and Education (TREDITION CLASSICS)

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The teaching content including five fields, and for the international class need, we also will penetrate Chinese traditional culture education, such as Tang and Song poetries, classic reading, etiquette education and so on.


In the pure English environment, with interactive multimedia teaching software technology as support, thought their special teaching content, make the children easy and happy to know the scientific knowledge and international element which is synchronized with the kindergarten at Britain enhance their comprehensive ability in the future. The international class provides various kinds of sports activities. Beside the basic sport activities, we also have martial arts, football, mini tennis, golf, and gymnastics and so on.

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Classical education movement - Wikipedia

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View Product. However, within this there are many questions. In what ways do structures determine what individuals do, how are those structures made and what limits are there then upon individuals to act as agents independently of the constraint of structures? These are questions fundamental to any educational endeavour and have to be approached not just as a preliminary to practice, but also as an integral part of working with people.

In other words, it is not only necessary to come to some understanding of the relation of agency to structure before making interventions, the furthering of such understanding is also an essential educational aim. Willis provides an insight into the complex relations of agency and structure. He recognized that people know a great deal about the environment of which they form a part and that some of that knowledge is tacit, while much is able to be verbalized.

In other words, constraint was shown to operate through the active involvement of the agents concerned, not as some force of which they are passive recipients Giddens, Educational practice which fails to take account of this is severely disabling.

Traditional Education Vs Modern Education - Comparision

A focus on the self is only legitimate when understood in the totality of social relations. Day-to-day routines and commonsense understandings carry in them both the stuff of action and of constraint. They cannot be taken for granted. Thus, a central function of any educational endeavour must be to help people place themselves in the world — to know what exists, what is of their own making and what is of other forces, and to know what is good and what is possible.

The concept of self that informs much discussion about social education is distinctly Western and individualistic. This can be seen clearly when considering teaching about family relationships and [page ] obligations. Johnson sums up the Western, and in particular North American, position as follows:. Children are socialized simultaneously to be obedient, to submit to rules which protect the rights of others, and to develop a progressive independence.

Operationally, independence means being able gradually to assume responsibility for their own actions, and to exercise [internal] control over their actions. Johnson, The acknowledgement of interdependence in work, friendship and family relations is explicit, conscious and central to social life. What would be seen as self-inconsistency in a westerner is perfectly understandable given the idea that Hindus do not see their situational behaviour as a reflection of their true self, but as a reflection of a lesser entity.

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When the Hindu traditions speak about an individual, it is not to analyse but to denigrate. Marsella et al. There is a Sanskrit formula which begins with lineage, family, house and ends with personal name. In this presentation, the empirical self comes last. This contrasts with many Europeans who will identify themselves primarily and immediately by their job or special skill:. The western striving is toward the development of a solid well-functioning ego. The inner experience of self should be clearly delineated from the outside.

The Effects of Cultural Traditions on the Education of women

The Hindu striving goes in the opposite direction — to achieve union with the immutable self, which is ultimately indistinguishable from deity and the totality of the universe. It is simply not possible to approach say, Hindu experience, through the application of Western models of thought.

What results does not make sense, worse still the culture may then be stigmatized as irrational or silly. Understanding can only be attained by attempting to enter different cultural systems of thought. This has particular significance for those who are consciously engaged in education.

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They have to be sensitive to different senses of self and to amend the direction and delivery of their work accordingly. However, the term has been used to cover a multitude of sins, both within schooling and youth work. At least questions concerning the personalist orientation of practice, the focus on maturity and the westernized understanding of the self can be responded to practically and intellectually. Whether it is possible to rescue social education from its chronic misuse in other respects and to develop appropriate forms of pedagogy under its aegis poses different problems.

At the beginning of the s, rescue did appear possible to some. For example, in earlier work, I suggested a way of thinking about social education that centred around enabling people to meet their developmental needs , It was defined in such a way as to make a break with some of the thintking in Davies and Gibson Social education seemed to be a convenient vehicle for the encouragement of educational as against recreational provision, and for the development of practice which accorded young people respect and power.

Now a rather different judgement must be made, at least for youth work. First, the term continues to be used in a loose way and to embrace practices that could in no way be seen as educational.

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Within youth [page ] work it is frequently applied to learning that would have happened anyway. In this way, the phrase has burrowed so deep into the youth work vocabulary, and it has become so corrupted and misused as to mean that any attempt at rescue or rediscovery is doomed. Once an idea becomes a rhetorical device and is applied indiscriminately, it ends up like the boy who cried wolf. No one believes that there is any substance to what is said. In many respects, the fact that the Youth Service Review HMSO, was only able to discuss the term in a superficial manner, was the final symbolic nail in the coffin.

Nowhere are these elements brought together in any coherent form.

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  • The extent of this linkage means that it is difficult to see how the term can be reclaimed for universal work. In some schools social education may entail:. Other courses are more elaborate and may incorporate. Brown 8. Such studies often appear in the fourth and fifth years of secondary schooling and their teachers frequently experience difficulties as what is taught does not fit into the usual range of examination-orientated subject divisions.

    The fact that social education is not [page ] examined, is seen to be non-academic, lacks resources and is often staffed by a rag bag of teachers from other subject areas means that it is viewed as peripheral and low-grade by young people, their parents and by the staff themselves. It is also significant that a number of adult training centres have been redesignated as social education centres Blackburn, Sex education, peace education and political education can all excite fears of what response governors, parents or local politicians might make.

    Their espoused specialism is viewed as troublesome, marginal and apparently capable of being undertaken by almost any teacher. Thirdly, when we come to examine the two central elements that are commonly used to define the phenomenon, it is difficult to see that there is anything unique or specifically the property of social education.

    In other words, what we are concerned with is education. To a very real degree the use of phrases such as these are boundaryless. Where does social education end and other forms of education or other enterprises begin? It can be argued, for example, that all school subjects contribute to social and personal development in some measure. Indeed, if they did not, it would be difficult to see how they could be conceived of as educational.

    Within the schooling sector there may well be an argument for this line of approach, where the case has to be put alongside a number of other curriculum demands. Morrissett and Williams, However, to redefine social education in this way in the UK would be a difficult task and would entail a major shift of focus. Another, pragmatic course of action is simply to assert that certain subject or topic areas such as careers and health studies, are social education.

    But this would be little more than playing with labels. Turning to the conceptualization of social education as a particular type of process we can see similar problems arising. Social educators cannot claim property rights over group work, experiential learning or any of the other means that are employed. Indeed, such approaches are increasingly being used in other areas of the school curriculum. In schooling and youth work, there is not a particular method which can be labelled social education. This in itself, would not be a problem, if when method was joined with content, something unique and definable appeared.

    In reality what we find is an extraordinary range of concerns and practices, the only link between [page ] the many parts being that the term social education has been applied to them. My intention had been to emphasize ethos and method.

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    However, the particular amalgam that emerged, in part because it was linked to an unreformable rhetorical device, was not a very effective tool in the attempt to encourage practitioners to see and understand themselves as educators, and to develop their competencies as such. A further limitation is that while a number of practitioners may conceive themselves as educators, the particular focus for purpose — personal and social development — is not one that a significant number see or experience as central to their work.

    A more effective course is to demarcate clearly purpose and method; to start from first principles and establish purpose and method while taking into account what youth work can offer as unique. All this would suggest that the definitional and strategic problems associated with social education in youth work are of such a magnitude as to make the term useless as a theoretical, and hence practical tool.

    If those concerned with youth work perceive their endeavours as essentially educational, then to simply name them as such would appear to be a more profitable course of action. Historically youth workers have turned to the use of social facilities in order that educational or other work might happen. It was the linking of these two notions which perhaps accounts for the appeal of social education within youth work. Initially attractive and offering the promise of better times, it only takes a short while for paint to peel and for the inherent structural faults to blight the lives of residents.

    Often the only way to put right the problems is to demolish the whole structure and start again. Consult the full bibliography. Reproduced from Developing Youth Work.