El trabajo aborda la movilización estudiantil en Chile, desde su capacidad de producir significados a partir de los cánticos y gritos de sus actores, y cuya finalidad es dar cuenta de la manera en ...que define el problema de la Educación Pública, al tiempo que va formulando un conjunto de argumentos morales y emocionales referidos a la justificación del proceso de manifestación y de la demanda por la gratuidad. Desde la perspectiva de los marcos de acción colectiva, principalmente la obra de William Gamson, mostraremos la capacidad del movimiento para ofrecer paquetes interpretativos en torno a los ejes que definen el enmarcado de la movilización. Metodológicamente, se centra la mirada en los enunciados –eslóganes, cánticos, gritos y lienzos– que se producen durante las marchas utilizando el frame analisys. Por último, se concluye valorando en el análisis los elementos morales y emocionales, la indignación como base del sentimiento de injusticia, el orgullo y la confianza como base de la agencia, que configuran el enmarcado de la movilización estudiantil en Chile.
This paper intends to study the pattern of parenting is based on the perspective of Islamic education, especially moral education. However, all have an impact on the parenting behavior of children ...who care. Because there is a tendency that it affects all the parenting to intervention by the messages morals, manners, character, attitude and a certain character. In the perspective of moral education/Islam, all parenting basically to intervention by the attitude; 1 ) love, 2) love to pray; 3) gratitude; 4) fond of charity; 5) happy to share happiness with others; 6) always honest in saying or doing (do not lie to others); 7) adherence to the teachings of the religion/God; 8) to be firm yet polite and civilized; 9) always make use of leisure time were significantly; and 10) always pay attention to the rights of people alongside another patient in carrying out any form of liability /regulations set him. The ten akhlakiah dimension is reflected in parenting Muhammad Rasul while educating children, grandchildren and the whole community.
In the present article, we explore the hopes that immigrant parents of Mexican origin have for their children and the strategies they employ to foster such hopes in light of immigration status, ...immigration climate, and transnational lived experiences. We conducted six focus groups with 42 immigrant parents of Mexican origin living in Arizona and Texas to explore their hopes and strategies used to foster hopes. Parents, the majority of whom were mothers, defined hopes in terms of what they can provide to their children, including (a) a better life through education and economic opportunities, (b) a strong moral and civic upbringing, and (c) safety from neighborhood crime and hostile immigrant climates. Parents fostered these hopes through the strategies of using self as example, parental involvement and monitoring, self‐sacrifice, and family unity. Mothers of unauthorized immigration status raising children in a harsh immigration climate also avoided undue public exposure to ensure their children's safety, a task that was difficult for fathers as breadwinners. Immigration status and climate influenced parents’ ability to provide opportunities for their children to pursue educational and career opportunities. We discuss parents’ hopes and parenting strategies in the context of different immigration climates, highlight emerging gender differences, and provide recommendations for research and practice.
Resumen
En el presente artículo, analizamos las esperanzas que tienen los padres inmigrantes de origen mexicano para sus hijos y las estrategias que emplean para alimentar dichas esperanzas teniendo en cuenta la situación migratoria, el ambiente de inmigración y las experiencias transnacionales vividas. Organizamos seis grupos de análisis con 42 padres inmigrantes de origen mexicano que viven en Arizona y Texas con el fin de analizar sus esperanzas y estrategias utilizadas para alimentar esperanzas. Los padres, la mayoría de los cuales eran madres, definieron las esperanzas desde el punto de vista de lo que les pueden facilitar a sus hijos, por ejemplo, una vida mejor mediante oportunidades educativas y económicas, una fuerte educación cívica y moral, y protección contra la delincuencia barrial y los ambientes hostiles de inmigrantes. Los padres alimentaron estas esperanzas mediante las estrategias de uso de su propio ejemplo, su participación y supervisión, el sacrificio propio y la unidad familiar. Las madres de situación migratoria no autorizada que criaron hijos en un ambiente hostil de inmigrantes también evitaron la exposición pública excesiva para garantizar la seguridad de sus hijos, una tarea que fue difícil para los padres como sostenes de la familia. La situación y el ambiente migratorios influyeron en la capacidad de los padres de brindar posibilidades a sus hijos de seguir oportunidades educativas y profesionales. Explicamos las esperanzas de los padres y las estrategias de crianza en el contexto de diferentes ambientes de inmigración, destacamos las diferencias de género que surgieron, y ofrecemos recomendaciones para la investigación y la práctica.
This article adds an empirical contribution to international discussions on interreligious education, taking the point of view of the academic study of religion. It presents results from a Viennese ...research project that used a participant observation design to analyze one of the more recent pedagogical formats to deal with religious plurality at school—the so-called Interreligious Encounter Day (IED). More precisely this article focuses on the role of Ethics Education (EE) within the context of a specific IED that was organized in 2019. Along those lines, it highlights the ambiguity of IED practices at a school by presenting a threefold argument: first, the article makes the point that the IED opened up a space to explicitly make religion a subject of discussion at school. Second, it argues that—within the context of the IED—religion is constructed in a specific way that can be described as ‘school religion’. Third, it proposes that the observed IED format has the tendency to prioritize specific individual constructions of religion—especially those prompted by theology.
There is an empirical underestimation with regard to the study of the emotional states of young people. In Poland, an increasing number of secondary school students are deciding to stop attending ...their schools’ religious lessons. Of these, 57 students shared their experiences during structured interviews that were subjected to interpretative phenomenological analysis. Before the young people taking part in the interview were asked about their emotional state, they were previously given the opportunity to express their attitudes towards their school’s religious lessons. The students had various emotional reactions after dropping out of their school’s religious lessons. In many cases, the students had difficulty noticing and naming their emotional states. These students were in the majority. Other students did specify their emotional states related to this decision. The analysis of these emotional reactions reveals students’ attitudes towards secondary-school religious lessons. The results of the study may prove to be an important voice for those responsible for the substantive design of religious lessons at schools. In addition, young people’s inability to name their emotions may prove to be an alarming fact for mental health professionals.
Lying and deceiving are prominent topics in ethical narration. This has to do with an often absolutist stance against lying that shapes a large part of philosophical, religious, and political ...discourses. At the same time, lying and deceiving are topics in the field of moral education in which moral values such as honesty, sincerity, and truthfulness are propagated. Bringing these issues together, this article demonstrates how reflection about honesty and autonomy is narrated in Mats Wahl’s young adult novel
I ballong över Stilla havet
(
In a Balloon over the Pacific Ocean
). This novel shows that, while lying and deceiving undermine trust and can lead to harmful results, there are ways to fight against the moral destruction. This fight involves not only prosocial (versus mendacious) lying but also acknowledging individual motives for the lying behavior of others. Thus, while hating adults’ lies and deceptive actions as well as learning to lie himself, the male protagonist matures and takes on responsibility for his actions. We contend that this protagonist may constitute a moral exemplar that invites moral learning.
Aim
This study aimed to evaluate an ethics education program developed to increase moral efficacy among nurses in an acute health care facility.
Background
Moral distress among nurses can cause ...serious problems in terms of hospital organisations and patient safety. To reduce moral distress and promote professional confidence in nursing practice, a strategic intervention program is needed.
Methods
An ethics education program introduced methods to increase self‐efficacy in accordance with Bandura's social cognitive theory. Eight nurses were recruited from 2017 to 2019, and all conversations and discussions regarding the ethics consultation were recorded on IC recorders and analysed qualitatively.
Results
Four core categories—Convinced to take an active role in ethical issues; Progressed in nursing practice with ethical agency; Experienced professional transformation; and Empowered by the presence of colleagues—emerged as outcomes of the ethics education program that related to moral efficacy.
Conclusions
The four core outcome categories suggested that the participants had gained confidence after taking part in the ethical education program.
Implications for nursing management
The results of the participants' described behaviours and actions suggested that they would be proactive in contributing to reductions in moral distress in the future.
The purpose of this paper is to elucidate the concept of moral distress in hospital social work. Moral distress evolves from an ethical dilemma, wherein an individual is unable to implement a course ...of action perceived to be morally right. Moral distress is an integrity compromising experience, resulting in conflict between one’s personal, professional and organisational values. To our knowledge, no research has been conducted exploring the manifestation of moral distress in hospital social work. Our intention is to describe the concept of moral distress and theorise how this ethical phenomenon transpires in the field of hospital social work. Moral distress likely has unique implications for social work practice, and the way in which hospital policies and institutional structures facilitate such experiences. We will critically examine how moral distress may emerge in social work, explicating the unique situations and occupational factors that are specific to hospital social workers. Naming and addressing moral distress in social work are imperative to develop ethically informed social work practice, policy and education. This can elicit ways in which to mitigate and respond to moral conflict, and create opportunities to promote organisational change and policy reform.
Moral education requires interdisciplinary engagement across philosophy, psychology, and education. Positive psychologists regularly acknowledge the breadth and depth of wisdom regarding the ...cultivation of virtues present in philosophical and religious texts and consult such writings when creating constructs, but they are less prone to integrate scientific findings with historical texts as inquiry proceeds. Thus, we provide a comparative analysis of the advice given in Lorenzo Scupoli's The Spiritual Combat, from traditional Christian moral wisdom literature and the research findings from positive psychology on the cultivation of the virtue of patience. Points of convergence relate to the utility of engaging activities that include cognitive reappraisal, habit formation through daily practice, activating positive motivation, prayer, mantra/transcendental meditation, and cultivating elevation through meditation on moral exemplars. Areas of divergence include the advisability of suppression, the role of motivation, and necessity of spiritual intervention, which suggest areas for future inquiry in moral education.
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