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13466 results in Education, history, theory

Page 163 of 674

  • 6 - Learning in media arts

  • from Part 2 - What: the Arts Learning Areas
  • David Roy, University of Newcastle, New South Wales, William Baker, University of Tasmania, Amy Hamilton, Flinders University of South Australia
  • Book:
    Teaching the Arts
    Published online:
    26 June 2020
    Print publication:
    02 July 2019, pp 155-183

  • Summary

    This chapter will explore the diverse technologies that can be used to purposefully communicate ideas, stories and information to an audience. The skills and knowledge involved in using and viewing media will be discussed in a way that will guide educators in their planning for quality media arts education, regardless of availability of equipment and technical support.

  • 2 - Why the Arts are fundamental

  • from Part 1 - Why: the Arts in education and society
  • David Roy, University of Newcastle, New South Wales, William Baker, University of Tasmania, Amy Hamilton, Flinders University of South Australia
  • Book:
    Teaching the Arts
    Published online:
    26 June 2020
    Print publication:
    02 July 2019, pp 30-59

  • Summary

    This chapter explores much of the current research concerning the value and effect of Arts education and aims to assist you as you develop your own thinking about the importance of the Arts in education. This research is framed by an understanding of developing modes of engagement in Arts education, and a discussion of the importance of personal agency and Arts education as ‘praxis’ (see Chapter 1). Finally, the notions of learning ‘in’ and ‘through’ the Arts are explored so that you understand the types of learning in which your students engage.

  • 1 - A vision for the Arts in education

  • from Part 1 - Why: the Arts in education and society
  • David Roy, University of Newcastle, New South Wales, William Baker, University of Tasmania, Amy Hamilton, Flinders University of South Australia
  • Book:
    Teaching the Arts
    Published online:
    26 June 2020
    Print publication:
    02 July 2019, pp 6-29

  • Summary

    In this chapter we will explore the unique nature of the Arts along with what the Arts ‘do’ for people. The differences between Arts education policy and its actual provision will be presented with particular reference to the need for broad access to, and equity in, Arts education in primary and early childhood settings. The importance of an approach to Arts education that encourages and embeds learner agency and cultural diversity is discussed, and the benefits of sustained ‘quality’ Arts education are presented. Your role in the provision of the Arts in early childhood and primary education is discussed and a ‘praxial’ vision for the Arts in education is presented.

  • 7 - Learning in music

  • from Part 2 - What: the Arts Learning Areas
  • David Roy, University of Newcastle, New South Wales, William Baker, University of Tasmania, Amy Hamilton, Flinders University of South Australia
  • Book:
    Teaching the Arts
    Published online:
    26 June 2020
    Print publication:
    02 July 2019, pp 184-215

  • Summary

    In this chapter we situate music education as ‘praxis’ (Alperson, 1991; Elliott, 1995; Regelski, 1998), encouraging personal agency and allowing children to become composers, performers and audiences as part of their daily lives. The importance of this approach is that musical learning and musical understanding occur in many ways: through listening, sharing, discussing, reflecting, performing, composing and recording. All of these processes should be conceived of culturally, socially and holistically in ways that enable children to explore connections between concepts, skills and understandings. In this approach, a music learning community of practice (Wenger, 2009) that encourages learning in multiple ways through learner agency can be established in your classroom.

  • 5 - Learning in drama

  • from Part 2 - What: the Arts Learning Areas
  • David Roy, University of Newcastle, New South Wales, William Baker, University of Tasmania, Amy Hamilton, Flinders University of South Australia
  • Book:
    Teaching the Arts
    Published online:
    26 June 2020
    Print publication:
    02 July 2019, pp 120-154

  • Summary

    This chapter will explore the fundamentals of drama, both as a skill and as a methodology for teaching other curricular requirements. It also offers practical activities and assessment practices, as well as theoretical underpinnings and methods to further develop teaching methodologies beyond this text. You will have the confidence and knowledge to engage learners of all ages and abilities to explore their own ideas through dramatic performance and to evaluate the performance of others. The key to drama is not only the development of skills, but also the ability to apply processes and value these processes as equal to the end product of a drama activity. The application of drama in literacy, numeracy and other areas of learning will be embedded throughout. A great deal of the focus on drama in the classroom, in Australia, is from a Western perspective.

  • Introduction

  • David Roy, University of Newcastle, New South Wales, William Baker, University of Tasmania, Amy Hamilton, Flinders University of South Australia
  • Book:
    Teaching the Arts
    Published online:
    26 June 2020
    Print publication:
    02 July 2019, pp 1-3

  • Summary

    Wherever we are in society, we are surrounded by the Arts. This text has been designed by artists, and the words you read are but visual artworks representing the oral storytelling foundation of all societies. Its layout was designed by artists, using multiple media forms. You are reading it in an environment where the soundscape will hopefully allow you to concentrate. Your body is probably positioned to minimise discomfort and maximise efficiency, while communicating to all those around you your current state of thought (whether consciously or not). Surrounding you may be posters, objects, noises, people interacting with facial expressions, probably some communicating via Facebook, Instagram or other social media using increasingly advanced technologies. The Arts power our lives, yet too often we power down children as they enter formal education (preschool and upwards), stifle their natural forms of communication and interaction, and slowly destroy their ability to be creative and to think diversely.

  • 12 - Quality Arts education and rich learning

  • from Part 3 - How: embedding the Arts in education
  • David Roy, University of Newcastle, New South Wales, William Baker, University of Tasmania, Amy Hamilton, Flinders University of South Australia
  • Book:
    Teaching the Arts
    Published online:
    26 June 2020
    Print publication:
    02 July 2019, pp 334-355

  • Summary

    Throughout this book you have been challenged to look at the role the Arts play in society and in education. Various methodologies have been suggested and each specific Arts area has been broken down for you. The tools are now in place for you to organise Arts learning and teaching in your classroom. You also have reflective tools to apply to the learning and teaching you undertake. In this final chapter, we challenge you to imagine your Arts-rich classroom. What do you want the Arts to look like and how do you want your students to engage in them? These decisions will reflect your vision and rationale for teaching the Arts and your many experiences in working with the Arts as you have progressed through this book. These decisions are best made by the person who decides the ‘what’ and ‘how’ for their students every day – YOU.

  • 4 - Learning in dance

  • from Part 2 - What: the Arts Learning Areas
  • David Roy, University of Newcastle, New South Wales, William Baker, University of Tasmania, Amy Hamilton, Flinders University of South Australia
  • Book:
    Teaching the Arts
    Published online:
    26 June 2020
    Print publication:
    02 July 2019, pp 94-119

  • Summary

    Dance – often left to specialists outside the classroom – is a means by which children can explore the world through their whole bodies. For many learners who lack the ability or the interest to pursue more academic subjects, this is where they need to be given opportunities to demonstrate their potential for success.

    This chapter will focus on forms and skills of dance and movement, methods for engaging children and the theoretical knowledge behind dance, as well as practical activities to use in the early childhood and primary classrooms. Linking to other Knowledge Learning Areas, as well as to wider school and curricular issues, this chapter aims to equip both the novice and the experienced educator in dance to confidently and knowledgeably facilitate the learning and development of children. Personal and environmental health and safety issues will also be explored.

  • Interreligious Conflict and the Politics of Interfaith Dialogue in Myanmar

  • Nyi Nyi Kyaw
  • Book:
    Interreligious Conflict and the Politics of Interfaith Dialogue in Myanmar
    Published by:
    ISEAS–Yusof Ishak Institute
    Published online:
    23 January 2020
    Print publication:
    26 June 2019, pp vii-viii

  • Summary

  • EXECUTIVE SUMMARY

  • • Amidst successive episodes of interreligious violence in Myanmar between 2012 and 2014, interfaith dialogue emerged as a crucial conflict resolution and prevention mechanism.

  • • The 2011–16 Union Solidarity and Development Party administration often indirectly promoted the use of interfaith dialogue to defuse interreligious tensions and conflicts, though its political will was questionable. Various governmental, intergovernmental, and non-governmental actors have engaged in interfaith dialogue, peace, and harmony initiatives in the past seven years.

  • • The present National League for Democracy administration has more actively sought to engage in intrafaith promotion of Buddhism and in interfaith peace and harmony initiatives. Intergovernmental, international and local interfaith actors also work in the interfaith dialogue field, but their impact is relatively weak because the government remains the most important actor in Myanmar in transition.

  • • Although the National League for Democracy has largely eliminated Buddhist nationalist groups such as Ma Ba Tha, Buddhist identity politics remains influential after the Arakan Rohingya Salvation Army's attacks in Rakhine State in 2016 and 2017 and the consequent refugee crisis.

  • • Although extreme anti-Muslim Buddhist identity politics may not see a resurgence in the approach to the 2020 general elections, it may come back in more nuanced forms. Interfaith dialogue and other training and activities for interreligious peace and harmony will thus remain relevant to the political scene.

  • Foreword

  • Nyi Nyi Kyaw
  • Book:
    Interreligious Conflict and the Politics of Interfaith Dialogue in Myanmar
    Published by:
    ISEAS–Yusof Ishak Institute
    Published online:
    23 January 2020
    Print publication:
    26 June 2019, pp v-vi

  • Summary

    The economic, political, strategic and cultural dynamism in Southeast Asia has gained added relevance in recent years with the spectacular rise of giant economies in East and South Asia. This has drawn greater attention to the region and to the enhanced role it now plays in international relations and global economics.

    The sustained effort made by Southeast Asian nations since 1967 towards a peaceful and gradual integration of their economies has had indubitable success, and perhaps as a consequence of this, most of these countries are undergoing deep political and social changes domestically and are constructing innovative solutions to meet new international challenges. Big Power tensions continue to be played out in the neighbourhood despite the tradition of neutrality exercised by the Association of Southeast Asian Nations (ASEAN).

    The Trends in Southeast Asia series acts as a platform for serious analyses by selected authors who are experts in their fields. It is aimed at encouraging policymakers and scholars to contemplate the diversity and dynamism of this exciting region.

    THE EDITORS

    Series Chairman:

    Choi Shing Kwok

    Series Editor:

    Ooi Kee Beng

    Editorial Committee:

    Daljit Singh

    Francis E. Hutchinson

    Benjamin Loh

  • Interreligious Conflict and the Politics of Interfaith Dialogue in Myanmar

  • Nyi Nyi Kyaw
  • Book:
    Interreligious Conflict and the Politics of Interfaith Dialogue in Myanmar
    Published by:
    ISEAS–Yusof Ishak Institute
    Published online:
    23 January 2020
    Print publication:
    26 June 2019, pp 1-29

  • Summary

    INTRODUCTION

    The unprecedented series of episodes of violent intercommunal, interreligious or religiously motivated conflict between Buddhist majorities and Muslim minorities in several places in Myanmar from 2012 until 2014 were the bitter fruit of the country's political transition. In the past seven years, “Rohingya” Muslims concentrated in northern Rakhine State in the west of Myanmar faced a citizenship and identity crisis (2012–), a campaign for their wholesale disenfranchisement (2015), and attacks culminating in a refugee exodus (2017–present). Their plight resulted in a Rohingya “insurgency” on the part of the Arakan Rohingya Salvation Army (ARSA), which the National League for Democracy (NLD) government designated as a terrorist organization in August 2017. It was ARSA's attacks on Myanmar security forces in northern Rakhine State in 2016 and 2017 that led to reprisal attacks and the exodus of some 750,000 Rohingyas to Bangladesh. They remain stranded there, their return to Myanmar impossible or extremely difficult.

    From 2012 until 2015, the non-Rohingya Muslims who constitute half of the total Myanmar Muslim population also found themselves the focal point for anti-Rohingya Buddhist nationalism and public questioning on Muslim citizens’ loyalty to the state and nation of Myanmar. Although people in Myanmar do not generally problematize non-Rohingya Muslims’ legal citizenship, they view many of them as pro-Islam, pro-Rohingya, or pro-Muslim. The anti-Rohingya and anti-Muslim campaign of the monk-led Buddhist nationalist Ma Ba Tha (Organization for the Protection of Race and Religion) even forced both the then-ruling Union Solidarity and Development Party (USDP) and the then-opposition NLD to decide not to field a single Muslim, let alone Rohingya, candidate in the 2015 general elections.

    Although Myanmar often witnessed violent or non-violent interreligious tensions and conflicts in the colonial period and the decades following independence, the country has never before seen such a charged atmosphere of interreligious tensions, misunderstandings, and conflicts over a successive period of several years as in the years since 2012. The problem remains one of the most serious political and social issues that Myanmar faces. The country had a politically closed or repressed society under military rule throughout the 1990s and 2000s.

Interreligious Conflict and the Politics of Interfaith Dialogue in Myanmar
  • Nyi Nyi Kyaw
  • Published by:
    ISEAS–Yusof Ishak Institute
    Published online:
    23 January 2020
    Print publication:
    26 June 2019
  • Amidst successive episodes of interreligious violence in Myanmar between 2012 and 2014, interfaith dialogue emerged as a crucial conflict resolution and prevention mechanism. The 2011–16 Union Solidarity and Development Party administration often indirectly promoted the use of interfaith dialogue to defuse interreligious tensions and conflicts, though its political will was questionable. Various governmental, intergovernmental, and non-governmental actors have engaged in interfaith dialogue, peace, and harmony initiatives in the past seven years. The present National League for Democracy administration has more actively sought to engage in intrafaith promotion of Buddhism and in interfaith peace and harmony initiatives. Intergovernmental, international and local interfaith actors also work in the interfaith dialogue field, but their impact is relatively weak because the government remains the most important actor in Myanmar in transition. Although the National League for Democracy has largely eliminated Buddhist nationalist groups such as Ma Ba Tha, Buddhist identity politics remains influential after the Arakan Rohingya Salvation Army's attacks in Rakhine State in 2016 and 2017 and the consequent refugee crisis. Although extreme anti-Muslim Buddhist identity politics may not see a resurgence in the approach to the 2020 general elections, it may come back in more nuanced forms. Interfaith dialogue and other training and activities for interreligious peace and harmony will thus remain relevant to the political scene.

  • 2 - Education of the Poor, 1805–1813

  • Adaptation by Jana Tschurenev, Georg-August-Universität, Göttingen, Germany
  • Book:
    Empire, Civil Society, and the Beginnings of Colonial Education in India
    Published online:
    26 April 2019
    Print publication:
    23 May 2019, pp 63-91

  • Summary

    In that general and moral view […] ignorance in the lower orders is beheld the cause of their vice, irreligion, and consequent misery.

    Improvements in Education in London

    Andrew Bell's colonial Experiment in Education was not the only source of the monitorial system of education. Five years after Bell had published his book – which, till then, had been ‘buried in obscurity’ – the young London schoolmaster Joseph Lancaster (1778–1838) gave an account of some educational ‘improvements’ which closely resembled Bell's innovations. And this publication proved to be highly influential. Lancaster introduced it as an appeal to the public to engage with the reform and expansion of the education of ‘the industrious classes of the community’. He pointed at the deficiencies of the ‘current system’ in vivid terms: the ‘woefully insufficient’ schools for the working poor, he said, displayed ‘disgusting scenes of noise and riot’. The limited time these children had for gaining the rudiments of moral, religious, and intellectual instruction before they entered their working lives was wasted. The worst treatment was given to the ‘poor oppressed children in the work houses’, who were not offered the least chance for moral improvement. This deficient education did not only produce ‘desolating effects’ on the individual children. In the end, ‘national benefit’ was lost. A ‘national evil’, Lancaster argued, required a ‘national remedy’. So far, a ‘sect-making spirit’ had prevented society from fulfilling its duty towards the very class of people which with its labour produced the wealth of the nation. This unhappy spirit, the young Quaker Lancaster urged, had to be overcome: ‘let the public good become the sole object of your united Christian effort.’

    Lancaster did not only point to the necessity of improving the education of the poor, he also suggested the means to do so: the formation of an interdenominational voluntary association. The task of this association was to bring the existing schools under its supervision, train masters and mistresses, and provide manuals for improving the conduct of the schools. ‘Proper regulation’ and ‘proper management’ would turn the schools for the labouring poor towards ‘real usefulness.’ A regular ‘instruction of youth in useful learning, adapted to their respective situations’, and in the ‘undisputed doctrines’ of Christianity would highly contribute to a ‘promotion of good morals’ and, thereby, to the ‘improvement of society’.

  • 7 - Civil Society, Government, and Educational Institution-Building, Bombay Presidency, 1819–1882

  • Adaptation by Jana Tschurenev, Georg-August-Universität, Göttingen, Germany
  • Book:
    Empire, Civil Society, and the Beginnings of Colonial Education in India
    Published online:
    26 April 2019
    Print publication:
    23 May 2019, pp 245-289

  • Summary

    If it be admitted that the assistance of Government is necessary, the next question is, how it can best be afforded, and there are two ways which present themselves for consideration. The Government may take the education of the natives entirely on itself, or it may increase the means and stimulate the exertions of the society already formed for that purpose. The best result will probably be produced by a combination of these two modes of proceeding. Many of the measures necessary for the diffusion of education must depend on the spontaneous zeal of individuals […]. The promotion of those measures, therefore, should be committed to the society; but there are others which require an organized system, and a greater degree of regularity and permanence than can be expected from any plan, the success of which is to depend upon personal character. This last branch, therefore, must be undertaken by the Government.

    The history of the monitorial movement in Bengal has shown that setting up a public educational infrastructure was impossible without substantial and reliable governmental investment. Most of the elementary schools that were defunded in the wake of the Anglicist policy turn had to close. Schools such as the Benevolent Institution for the Instruction of Indigent Christians and organizations such as the Calcutta School Book Society (CSBS), which received government grants, however, survived for decades. The monitorial movement became entangled in several ways with the development of the colonial educational policy. Most of the original members of the General Committee of Public Instruction (GCPI) in Bengal (1824) had been running the CSBS before; and after 1854, when the government started its efforts towards educational system-building, it incorporated the CSBS's textbook production and dissemination in its institutional set-up.

    This chapter shifts the focus to the Bombay Presidency to explore the monitorial movement's impact on educational system-building. It analyses the shifting modes of educational governance and the constant renegotiation of the colonial government's responsibility to provide schools for the Indian population. What was the state's role in ‘the diffusion of education’, as the afore-cited minute by the Governor of Bombay, Mountstuart Elphinstone (1779–1859), put it? What was better left to the ‘spontaneous zeal of individuals’ and voluntary associations? How to deal with missionary initiative?

Page 163 of 674