L’educazione religiosa dei bambini nella cultura tradizionale

U radu su predstavljeni rezultati terenskog etnopedagoškog istraživanja koji se odnose na najvažnije odrednice religijskog odgoja djece u tradicijskoj kulturi u prvoj polovini XX. stoljeća. Istraživanje je obavljeno na području planine Majevice, i to u skupini seoskih naselja: Straža, Jasenica i Zahirovići u sjeveroistočnoj Bosni. Religijski odgoj u tradicijskom društvu bio je komplementaran majčinskom odgoju. Majka se kao najvažniji prenosilac religijskih sadržaja i implicitnih religijskih ideja javlja kao najvažniji činilac religijskog odgoja u najranijem periodu života djeteta. Tijekom srednjeg i kasnog djetinjstva u podučavanje djece religijskim sadržajima uključuju se i drugi odrasli osim majke (očevi, hodže, popovi i paroci). Procesi religijskog odgajanja u tradicijskoj, ruralnoj bosanskohercegovačkoj kulturi u svojoj osnovi imali su enkulturacijske i akulturacijske momente.The paper presents the results of a fi eld etnopedagogical research related to the most important features of religious education of children in a traditional culture in the fi rst half of 20th century. The research was done in the area of the mountain Majevica, in a group of villages: Straza, Jasenica and Zahirovici in Northeast Bosnia. Religious education in a traditional society was complementary to motherly education. As the most important carrier of religious content and implicit religious ideas, mother also appears as the most important factor in religious education during the earliest period of her child’s life. During middle and late childhood along with mother, other adult persons (father, hodza – Muslim priest, rector – priest of the Serbian Orthodox parish) are involved in children’s religious education. Religious education processes in a traditional, rural Bosnian-Herzegovinian culture were based on encultural and acultural moments.Nel presente lavoro vengono presentati i risultati della ricerca etnopedagogica sul campo incentrata sulle direttrici principali dell’educazione religiosa dei bambini nella cultura tradizionale nella prima metà del ventesimo secolo. La ricerca è stata portata avanti nel territorio montuoso di Majevica, e più precisamente nei agglomerati abitativi quali Straža, Jasenica e Zahirovići, nella Bosnia nordorientale. L’educazione religiosa nella società tradizionale era complementare all’educazione materna. La madre in qualità di più importante veicolo di contenuti religiosi e di implicite idee religiose diviene il fattore più importante nell’educazione religiosa nel primissimo periodo di vita del bambino. Successivamente, nel corso dell’infanzia, nell’educazione religiosa dei bambini entrano anche alcune fi gure adulte oltre la madre (padri, pope, parroci, hodza). I processi dell’educazione religiosa nella cultura tradizionale della Bosnia e dell’Erzegovina hanno avuto i loro momenti di acculturamento e di inculturamento

Edukacja dla rozwoju w świetle różnych podejść teoretycznych w naukach o wychowaniu

The concept of education for development has been – next to other educational concepts – subject to many attempts of redefinition, which are often determined by different pragmatic and ideological postulates. Therefore, it is possible that this highly important concept is partially becoming its own antithesis. That is why the paper analyses education for development through different theoretical approaches which have been established during the course of development of educational sciences. In this way, education for development is seen through basic tenets of Normative Educational Sciences, Empirical Educational Sciences, Humanistic-Scientific Pedagogy, Critical Educational Sciences and Systems Theory. In addition to this, integrated pedagogical review of education for development is observed through confluent education theory. Within this theory, the concept of education for development is based on education as a human (individual) need, and only after that education as social need.Koncepcja edukacji dla rozwoju, obok innych podejść do wychowania, podlega wielu próbom redefinicji. Wynika to z przesłanek odmiennych pragmatycznie i ideologicznie. Jest zatem możliwe, że ta niezwykle ważna koncepcja stanie się częściowo swoją antytezą. W związku z powyższym analizuję w tym artykule modele edukacji dla rozwoju zgodnie z wyłanianiem się w pedagogice różnych teorii. Możemy je postrzegać jako teorie normatywne w naukach pedagogicznych jako lokujące się w pedagogice duchowej (pedagogice kultury), osadzone w pedagogice krytycznej czy teorii systemowej. Ukazuję także w swojej analizie edukację dla rozwoju jako teorię kształcenia holistycznego. W jej ramach pojęcie edukacji dla rozwoju łączy w sobie kształcenie indywidualności z uspołecznieniem jednostki

Ethnopedagogy as a scientific discipline

U radu se govori o etnopedagogiji, njezinu nastanku i osnivaču G. N. Volkovu, njezinu mjestu u sustavu pedagoških znanosti, njezinim osnovama u pedagogiji, antropologiji i etnologiji, zatim o predmetu i zadaćama njezina proučavanja. Etnopedagogija je znanstvena disciplina koja istražuje i objašnjava narodnu pedagogiju i predlaže načine njezina iskorištavanja u suvremenim uvjetima. Nadalje, posebna pozornost u radu posvećena je pedagoškoj kulturi i tradiciji kao komponentama narodne duhovne kulture i narodnoj pedagogiji. Pedagoška kultura naroda podrazumijeva onu sferu materijalne i duhovne kulture koja je izravno vezana s fenomenom odgoja. Narodna pedagogija prethodnica je suvremene teorije odgoja i kao takva imala je utjecaj na formiranje zakona, pravila i metoda pedagogijske znanosti. Osim toga, u radu je dan i kraći osvrt na stanje i budući razvoj etnopedagoške misli u BiH.This work deals with ethnopedagogy, its genesis and its founder G. N. Volkov, its place in the system of pedagogical sciences, its bases in pedagogy, anthropology and ethnology; as well as with its subject-matter and objectives of its study. Ethnopedagogy is a scientifi c discipline which studies and explains folk pedagogy and suggests the modes of its application in contemporary conditions. Furthermore, particular attention has been given to pedagogical culture and tradition as components of spiritual folk culture and folk pedagogy. Nation’s pedagogical culture implies the sphere of material and spiritual culture that is directly linked to the phenomenon of upbringing. Folk pedagogy is the predecessor of modern theory of education and as such had infl uenced the formation of laws, rules and methods of pedagogical science. Apart from this, the work displays a short review of the current state and the future development of ethnopedagogical thought in Bosnia and Herzegovina

Ethnopedagogical review of traditional children\u27s games from Majevica

Tradicionalne dječje igre zauzimaju jedno od najznačajnijih mjesta u etnopedagoškom proučavanju odgoja u domeni tradicijske kulture. Posredstvom igre u narodnoj pedagogiji djetetu se približavala bit narodnih običaja, ostvarivalo se navikavanje na ponašanja prema utvrđenim pravilima. Igre su činile i osnovni sadržaj sekundarne socijalizacije mladih. U radu su dani etnopedagoški opisi tradicionalnih dječjih igara, koji su prikupljeni u okviru terenskog istraživanja na području nekoliko naselja na planini Majevici u sjeveroistočnoj Bosni. Igre koje se opisuju u radu jesu: igra treske, igra titaraka, igra kamenčića, igra topova, igra kúća, igra zvrk, igra baćeta, igra piriza, igra žmirke i igra beba.Traditional children\u27s games occupy one of the most significant places in the ethnopedagogical study of education in the domain of traditional culture. Games in folk pedagogy have introduced the essence of folk customs to children, and have helped to achieve adjustment in behavior according to the established rules. Games have comprised the basic content of youth’s secondary socialization. The work gives ethnopedagogical descriptions of the traditional children’s games collected within a field research on the area of several settlements on the mountain of Majevica in the North-East Bosnia. The games described in this work are: the ‘’treska’’, the ‘’titaraka’’, the game of stones, the game of cannons, the game of houses, the game of whirligig, the game of ‘’baće’’, the game of ‘’piriz’’, the hide-and-seek game, and the game of babies

Dorastanie i wychowanie w tradycyjnej rodzinie w Bośni i Hercegowinie

W artykule zaprezentowano wyniki badań terenowych przeprowadzonych w grupie osiedli wiejskich na górze Majevica w północnowschodniej Bośni. Cel badań związany był z etnopedagogicznymi problemami i zagadnieniami procesu dorastania i wychowania w tradycyjnych rodzinach bośniacko-hercegowińskich w społeczeństwie wiejskim w pierwszej połowie dwudziestego wieku. W badaniach starano się uzyskać wgląd w procesy dorastania i najistotniejsze wzory wychowania po nich następujące, które zmieniły się i zostały częściowo utracone w drugiej połowie dwudziestego wieku. W badaniach wykorzystano metodę wywiadu intensywnego, a istotne dane zebrano w bezpośrednich kontaktach z narratorami (badanymi), którzy urodzili się w latach 1900–1945. Najważniejsze wyznaczniki wychowania w rodzinie w tradycyjnym wiejskim społeczeństwie zostały zaprezentowane w opisach codziennych zajęć związanych z narodzinami dziecka, podtrzymywaniem życia i zdrowia nowo narodzonego, wspieraniem jego duchowego i fizycznego rozwoju, pozycją w rodzinie, relacjami z rodzicami i innymi starszymi w środowisku, stosunkiem dzieci do rówieśników, wartości, pracy oraz własności. Co więcej, ukazano znaczenie dziecięcych obowiązków związanych z pracą, podobnie jak dziecięce zabawy, religijne wychowanie w rodzinie, jak i działania edukacyjne związane ze stosunkiem do sierot i dzieci pozamałżeńskich oraz opiekę nad duchowym i fizycznym zdrowiem dzieci i ich higieną osobistą.This paper will present the results of a field study that was conducted within a group of rural settlements on the Majevica Mountain in north-east Bosnia. The aim of the research was related to ethno-pedagogical problems and aspects of the process of growing up and upbringing in traditional Bosnian-Herzegovinian families in a rural society in the first half of the twentieth century. The research seeks to achieve insight into the processes of growing up and the most significant patterns of upbringing that followed these processes and which were modified and partially lost in the second half of the twentieth century. The method of intensive interviews has been used during the research and the relevant data was collected in direct contact with narrators (examinees) who were born between 1900 and 1945. The most important determinants of family upbringing in a traditional rural society are presented through descriptions of educational actions related to the birth of a child, preserving the life and health of a newborn and encouraging his spiritual and physical development, the position of the child within the family, the relationship with the parents and other elders in the environment, the children's attitude towards their peers, and attitudes towards values, work and property. In addition, the importance of the children’s work responsibilities is presented, their games and religious upbringing within the family upbringing, as well as the educational provision related to the attitude towards orphans and illegitimate children, and the taking care of the spiritual and physical health and personal hygiene of the children

Czy międzykulturowość w edukacji jest możliwa, gdy punktem wyjścia jest „konflikt bądź kompromis między islamem a kulturą zachodnią”? Problematyka terminologii związanej z edukacją międzykulturową

This article discusses the terminology used to defi ne the current events in connection with the arrival of large number of people from Asian and African countries in the EU, which is also used to design the guidelines of intercultural education. The author underlines the imprecision and problematic phrases such as “conflict between Islam and the culture of the West”. What the above formulation denotes as “Islam” are, in fact, parts of the world where there are different cultures. The reconciliation of diff erent cultures to only one identity (e.g. religious) means depersonalization of human individuals and to conversion of real people and their characteristics into the vague, imprecise and ideologized formulation. The attitude towards immigrants in general and towards the education of children and young people from the countries aff ected by the terrible war should not be blurred by concepts such as “the relationship of the West and Islam”. The intercultural education cannot be built on the “integration” of children of immigrants only as “members” of Islam, but also as human beings who have their natural right to education and whose potentials should be developed throughout their universal, group and individual characteristics. Therefore, all the concepts of interculturalism in education which are based on unacceptable terminological defi nitions are, regardless of the good intentions, contrary to the very essence of the notion of interculturalism in education. Upbringing and education, as such, cannot stand for development of anything other than themselves within themselves.Artykuł ten omawia terminologię używaną do defi niowania bieżących wydarzeń związanych z napływem znacznej liczby ludności z krajów azjatyckich i afrykańskich do Unii Europejskiej oraz stosowaną w zakresie planowania wytycznych dotyczących edukacji międzykulturowej. Refleksja skupia się m.in. na problematyczności takich zwrotów, jak „konfl ikt pomiędzy islamem a kulturą Zachodu”. Sformułowanie to denotuje jako islam de facto fragmentaryczne światy, defi niowane przez różne kultury. Sprowadzenie różnych kultur do jednej tożsamości (np. religijnej) pozbawia indywidualnego charakteru jednostki i przeobraża konkretne postaci oraz ich cechy w mglistą, nieprecyzyjną i ideologiczną formułę. Ogólne nastawienie do imigrantów i wobec edukacji dzieci i młodzieży z różnych stron świata dotkniętych dramatyzmem wojny nie powinno być zniekształcone przez takie koncepty, jak „relacje Zachodu z islamem”. Edukacja międzykulturowa nie może opierać się na „integracji” dzieci imigrantów jedynie jako „członków” wspólnoty islamu, ale przede wszystkim jako ludzi, którzy mają swoje naturalne prawa do edukacji i których potencjał powinien być rozwijany poprzez ich uniwersalne, grupowe i indywidualne charakterystyki. Stąd też wszystkie pojęcia związane z międzykulturowością w edukacji, które bazują na nieakceptowanych definicjach terminologicznych, są, niezależnie od dobrych intencji, przeciwieństwem samej istoty idei międzykulturowości w edukacji