The guiding principles of developmentally appropriate early childhood education are examined, along with pertinent research, concrete examples, and implications for practice. Chapter 1 provides a brief introduction to recent trends in early childhood education. Chapter 2 considers the principle of matching early childhood education practices to the ways children learn. Factors affecting children's development and the unique characteristics of young children's thinking are explored. Chapter 3 addresses the implementation of developmentally appropriate curricula in learning environments that are structured to encourage exploration and facilitate learning and development. Characteristics of the environments and materials from which children process information, construct knowledge, and solve problems are examined. The guiding principle considered in chapter 4 is that of viewing the age range of 5 to 8 years as a continuum of development rather than as a series of discrete grade levels. Curricular and instructional strategies for dealing with the similarities and differences in this age span are discussed. Chapter 5 urges educators to consider parent involvement as a critical element in the early childhood curriculum. The benefits of parent involvement for children, parents, teachers, and schools are described. Chapter 6 delves into the relationship between evaluation, the curriculum, and the child, arguing for the use of ongoing evaluation for decision making and curriculum development. Finally, chapter 7 offers a transactional approach to teaching in early childhood. (AC)
The guiding principles of developmentally appropriate early childhood education are examined, along with pertinent research, concrete examples, and implications for practice.
and emerge from some residuals mixed with creative innovations for the new situation as the “ invisible institution ” ( Black Church ) during slavery and beyond : these practices emerge from residuals . Some of them come out of the ...
The study of ancestor worship has an eminent pedigree in two disciplines: social anthropology and folklore (Goody 1962: 14-25; Newell 1976; Fortes 1976; Takeda 1976). Despite obvious differences in geographical specialization and intellectual orientation, researchers in both fields have shared a common approach to this subject: both have tried to relate the ancestor cult of a given society to its family and kin-group organization. Such a method is to be expected of social anthropologists, given the nature of their discipline; but even the Japanese folklorist Yanagita Kunio, whose approach to folk culture stems from historical and nationalist concerns, began his work on ancestors with a discussion of Japan's descent system and family structure (Yanagita 1946). Indeed, connections between ancestor cults and social relations are obvious. As we pursue this line of analysis, we shall see that rural Koreans themselves are quite sophisticated about such matters. Many studies of ancestor cults employ a combination of social and psychological approaches to explain the personality traits attributed to the dead by their living kin. Particular attention has long been given to explaining the hostile or punitive character of the deceased in many societies (Freud 1950; Opler 1936; Gough 1958; Fortes 1965). Only recently, however, has the popularity of such beliefs been recognized in China, Korea, and Japan (Ahern 1973; A. Wolf 1974b; Kendall 1977; 1979; Yoshida 1967; Kerner 1976; Lebra 1976). The earliest and most influential studies of ancestor cults in East Asia, produced by native scholars (Hozumi 1913; Yanagita 1946; Hsu 1948), overemphasize the benign and protective qualities of ancestors. Some regional variations notwithstanding, this earlier bias appears to reflect a general East Asian reluctance to acknowledge instances of ancestral affliction. Such reticence is not found in all societies with ancestor cults, however; nor, in Korea, China, and Japan, is it equally prevalent among men and women. Therefore, we seek not only to identify the social experiences that give rise to beliefs in ancestral hostility, but to explain the concomitant reluctance to acknowledge these beliefs and its varying intensity throughout East Asia. In view of the limited amount of ethnographic data available from Korea, we have not attempted a comprehensive assessment of the ancestor cult in Korean society; instead we have kept our focus on a single kin group. We have drawn on data from other communities, however, in order to separate what is apparently true of Korea in general from what may be peculiar to communities like Twisongdwi, a village of about three hundred persons that was the site of our fieldwork. In this task, we benefited substantially from three excellent studies of Korean ancestor worship and lineage organization (Lee Kwang-Kyu 1977a; Choi Jai-seuk 1966a; Kim Taik-Kyoo 1964) and from two recent accounts of Korean folk religion and ideology (Dix 1977; Kendall 1979). Yet we are still a long way from a comprehensive understanding of how Korean beliefs and practices have changed over time, correlate with different levels of class status, or are affected by regional variations in Korean culture and social organization. Because we want to provide a monograph accessible to a rather diverse readership, we avoid using Korean words and disciplinary terminology whenever possible. Where a Korean term is particularly important, we give it in parentheses immediately after its English translation. Korean-alphabet orthographies for these words appear in the Character List, with Chinese-character equivalents for terms of Chinese derivation. As for disciplinary terminology, we have adopted only the anthropological term "lineage," which is of central importance to our study. We use "lineage" to denote an organized group of persons linked through exclusively male ties (agnatically) to an ancestor who lived at least four generations ago
joyed supremacy for centuries, but similar practices are occasionally reported. Taoist priests and other deities are sometimes found in place of Buddhist accouterments (Hsu 1948: 52, 183-84; Day 1940: 29-31; Jordan 1972: 94; ...
Impact of mass media and broadcasting programs on socio-cultural changes in Indonesian rural communities.
Impact of mass media and broadcasting programs on socio-cultural changes in Indonesian rural communities.
Communication among the organizations of spiritual movements (kebatinan) in Indonesia.
Pengadilan adalah Pengadilan Agama bagi mereka yang beragama Islam dan Pengadilan Negeri bagi yang lainnya ; c . Pengadilan Negeri adalah Pengadilan dalam Lingkungan Peradilan Umum ; d . Pegawai Pencatat adalah pegawai Pencatat ...
The current press system in Indonesia; study.
Kalangan Islam misalnya membangkitkan kembali Majelis Syuro Muslimin Indonesia atau Masyumi ( 7 Nopember 1945 ) . Kalangan terpelajar yang berpaham sosialis mendirikan ( 20 Nopember 1945 ) Partai Sosialis Indonesia ( PSI ) .
This booklet provides practical "how-to" information to federal employees on the implementation of Total Quality Management (TQM). The booklet is intended primarily for program officials who have begun to think seriously about or have already begun a TQM effort and want guidance on the training effort to support it. Background information on TQM is followed by a list of some key strategic decisions that should be addressed in the implementation plan. Evolving training needs of organizations at various stages of TQM implementation are discussed. Important issues that should be addressed in the training plan are summarized, including funding and assignment of employees to training. Issues are discussed that organizations should consider in phasing training throughout the organization: top management orientation, general organization awareness, and initial focus of indepth TQM training. Training subject areas and courses that many successful TQM organizations provide to meet education and training needs are summarized. A discussion follows of key principles and issues in managing, organizing, and arranging for the delivery of TQM training, including structuring training, selecting trainers, sources of external training, and organizing training staff. Evaluating the training effort is briefly addressed. Appendixes include information on Federal Quality Institute services and a 10-item bibliography. (YLB)
Role of the Quality Coordinator In most TQM efforts , the Quality Coordinator plays a critical role in integrating the various sources of training and assuring that training is integrated with the overall implementation strategy .
This is an analysis of the concept of woman drawn directly from the Qur'an. An explicit attempt to return to the original source--the Qur'an--when the tendency has been to confuse the works of Islamic scholars with the Qur'an, it demonstrates that in order to maintain its relevance, the Qur'an must be continually reinterpreted; that the importance of the Qur'anic text is its transcendence of time and its expression of eternal values. It is not the text which restricts women, but the interpretations of the text which have come to be held in greater importance than the text. The significance of this analysis of the Qur'anic concept of woman is measured within the perspective of the text using it both as a force in history, politics, language, culture, intellect, and spirit, and as a divine text that presents guidance to humankind. This book sheds new light on the role of woman through reviewing the Qur'an itself with its principles of social justice and human equality and its objective of justice.
This is an analysis of the concept of woman drawn directly from the Qur'an.
