Influences on cultural, social, economic and political life of the Bhaca as well as their Interaction with other cultures from within South Africa and other parts of the world have led to the erosion of older traditions and customs resulting in a replacement of values that have promoted immorality, crime and an increase in sexually transmitted diseases among others. Consequently, these forces have resulted in change in the structure of mamtiseni and nkciyo female initiation ceremonies, thereby influencing the musical arts embedded in them. This article examines the educational content of the songs and dances and the role these musical arts play within mamtiseni and nkciyo celebrations expressed by the Bhaca of the Eastern Cape Province of South Africa. The article reveals that despite the influences on mamtiseni and nkciyo female initiation ceremonies it is evident that certain elements have continued to a large extent as they used to be in the pre-colonial times, while others have undergone change to suit the current lifestyle of the people in South Africa. The songs have undergone changes especially in their texts, which have shifted focus from menstruation and marriage to include topical issues of a social nature and wellbeing, and as such the repertoire reduced. ; https://doi.org/10.4102/td.v10i2.107
Influences on cultural, social, economic and political life of the Bhaca as well as their Interaction with other cultures from within South Africa and other parts of the world have led to the erosion of older traditions and customs resulting in a replacement of values that have promoted immorality, crime and an increase in sexually transmitted diseases among others. Consequently, these forces have resulted in change in the structure of mamtiseni and nkciyo female initiation ceremonies, thereby influencing the musical arts embedded in them. This article examines the educational content of the songs and dances and the role these musical arts play within mamtiseni and nkciyo celebrations expressed by the Bhaca of the Eastern Cape Province of South Africa. The article reveals that despite the influences on mamtiseni and nkciyo female initiation ceremonies it is evident that certain elements have continued to a large extent as they used to be in the pre-colonial times, while others have undergone change to suit the current lifestyle of the people in South Africa. The songs have undergone changes especially in their texts, which have shifted focus from menstruation and marriage to include topical issues of a social nature and wellbeing, and as such the repertoire reduced.
Education is a way to develop the potentials possessed by humans. Education that we have known since childhood is moral education. Moral education can be done since the child is in the womb, until he is an adult. But ideally, moral education is more effective when children are 4-5 years old. Moral education can be done by parents and educators at school, it can be done at home or at school. However, at this time, due to the Covid-19 virus, the government has temporarily suspended the face-to-face learning process with the aim of reducing the number of Covid-19 transmissions. Therefore, all levels of education, both higher education and early childhood education, are laid off, with an online learning system. Therefore, more responsibility in educating children's morals currently lies with parents who are at home. Because parents are always with their children, and understand their daily habits. Researchers want to examine whether parents of early childhood students guide their children's behavior well during the covid-19 pandemic, or do not care at all about children's learning and worship activities. The research method used is descriptive qualitative, with data reduction analysis techniques, data presentation and drawing conclusions. The results of the study concluded that parents are very important in moral education during the covid-19 pandemic. Parents should be more concerned with their children, and provide examples of good attitudes so that children can imitate them. By giving direct examples, advising, getting used to and giving punishment (positive punishment) to children, in introducing and telling about good morals. Because basically every parent wants their child to have good character.
The Norwegian high-school drama series Skam is produced and published by the Norwegian Broadcasting Corporation, a publicly funded institution distinguished by an explicit obligation to the public interest, not only serving their audience as consumers but even as citizens. Generally, the normativity expressed in Skam may be summarized by treating all with respect, involving not only moral considerations of what is right, but also ethical conceptions of what is good, offered, opened up and obstructed by the living social order established there. In season three, given attention here, the plot revolves around issues concerning same-sex relationships, mental disorder and religion. Here Skam becomes interesting for the field of moral education, elaborating on how to encounter the challenges of pluralistic societies that undergo continuous changes and in which common values have become open questions. In this paper attention is drawn toward Skam's ethical dimension, considering Skam as an instance of public moral education. Faced with tensions, hindrances and conflicts, the norm of treating all with respect, irrespective of how trivial it may appear outside of context, becomes loaded with meaning, while the actualization of the good life is at risk. Appalling is the way hegemonic religion is transformed in the living social order. Decisive is the active role taken by the youths in the series, recontextualizing the norm. The social order here is not a static, given condition, but a continuous, moving, cultivating project. In that respect, a certain democratic aspect of the public moral education of Skam also becomes visible. Together, the youths portrayed in the series seem to accommodate a variety of expressions of life emerging within their community.
The following debate took place on September 24, 2019 at the Warsaw School of Economics. Its subject was the issues of upbringing / moral education in schools. On the other hand, the aim was to outline a diagnosis of the situation in this respect, i.e. how schools cope with the implementation of educational functions and moral formation of students. At the beginning, the educational functions of schools were distinguished from the didactic functions (transmission of knowledge from teachers to students), leaving the latter to be discussed on another occasion. The issue of ways of creating a better balance in schools between the two functions they perform: education and transfer of knowledge (didactics) was also discussed.
SUMMARY: In this article, I examine theories which argue both for and against the educational potential of fairy tales, with special attention to the field of moral learning. I conclude that, in the contemporary world, stories have a particular importance for such learning but that the hidden moral values conveyed by many traditional tales may well be disquieting for a teacher. I propose that educational drama offers an appropriate pedagogy for exploring such values with children and describe in some detail a case study, in which I used a version of a traditional Hindu tale for these purposes. I offer a brief analysis on how the strategies employed by drama teachers can be harnessed for moral educational purposes and suggest that drama can offer children much needed opportunities to actively and creatively engage with stories and their values in a communal framework.
This research intends to investigate obstacles to moral education in a private school in Brazil, based on teachers' views, which were gathered through interviews, questionnaires and discussions during workshops. It is a qualitative case study conducted in a country where neoliberal values increasingly influence education, and where high rates of socio economic inequalities are easily observed. Similarly to other emerging economies, Brazil faces increasing privatisation in education, mainly in higher education but also in basic education levels. Although the majority of students attend public schools, the relevance and representativeness of private schools in the country go beyond these numbers. Historical and political circumstances have favoured their establishment, expansion and influence in the Brazilian society. As a general rule, private schools tend to work under little scrutiny of the Ministry of Education, and little attention is given to the values they promote. Concern for moral education and collective wellbeing, although part of national education policies, still need great efforts to be included in school practices on a daily basis in Brazil. Moral education holds potential to raise awareness of social injustices and to improve concern for collective wellbeing. Its relevance seems even stronger in the so-called developing countries, such as Brazil, where high rates of corruption and little concern for the common good reinforce existing inequalities in society. In this thesis, moral education is disconnected from more traditional or religious practices, while progressive approaches, such as values clarification (VC), are understood as an important contribution to the practice of moral education in schools. The main argument underpinning this research is the need to recognise education as a moral enterprise, and to develop moral education in schools as a response to contemporary challenges and the need for justice in society. In this sense, this thesis supports moral education and concern for collective wellbeing as essential components of schooling — which is increasingly viewed as a synonym of education — as well as their potential to assist in developing a more holistic conception of education, and deemphasising its instrumental value, which is dominant nowadays. This qualitative case study was developed with five teachers working in a private school in Brazil, and qualitative content analysis was applied to analyse the primary set of data (interviews). The results derived from the combination of this analysis and the secondary set of data (questionnaires and notes from a research diary from observations made during the workshops with teachers). They indicate that teachers consider students' parents as the main obstacle to moral education in the school, particularly the conflict of values between teachers and parents. Teachers also mentioned neoliberal influences as an obstacle to moral education, e.g. overloaded school curriculum and little time for extra initiatives, great pressure and concern from parents and school administration in relation to the use of books and students' performance. The school conduct, interests and decisions were pointed out as an obstacle to moral education as well, with emphasis on the lack of support for teachers on conflict situations with parents. Results suggest that teachers view moral education as an essential part of their job but also as a burden when developed without support from parents and school administration. Additionally, the study identified that teachers lack knowledge and practical training in moral education during their studies to become teachers, which could also constitute an obstacle to its development in the school. Finally, the suggestions mentioned to improve moral education in the school included more support for teachers, more communication between teachers, parents and school administration, and real engagement from the institution on matters of moral education. Although a qualitative case study without aims of generalisation, this research offers data and results relevant to numerous cases in Brazil and in other countries facing similar challenges, particularly in contexts of increasing privatisation in education and neoliberal values in society. It offers contributions to comparative studies in education, and it provides empirical data that could contribute to restrain existing hindrances to the inclusion of moral education in school practices in Brazil.
This article has two aims. First, to offer a critical review of the literatures on two well-known single-component solutions to the problem of a gap between moral knowledge and moral action: <i>moral identity</i> and <i>moral emotions</i>. Second, to take seriously the rising interest in Aristotle-inspired virtue ethics and character development within the social sciences: approaches that seem to assume that the development of <i>phronesis</i> (practical wisdom) bridges the gap in question. Since phronesis is a multicomponent construct, the latter part of this article offers an overview of what those different components would be, as a necessary precursor to operationalising them if the phronesis hypothesis were to be subjected to empirical scrutiny. The idea of a neo-Aristotelian multicomponent solution to the "gappiness problem" invites comparisons with another multicomponent candidate, the neo-Kohlbergian <i>four-component model</i>, with which it shares at least surface similarities. Some space is thus devoted to the proposed theoretical uniqueness of a phronesis-based multicomponent model vis-à-vis the neo-Kohlbergian one. Our main conclusion is that – weaknesses in its developmental psychological grounding notwithstanding – operationalising the phronesis model for the purposes of instrument design and empirical inquiry would be a feasible and potentially productive enterprise.
