Good Man Research Articles

Liberal and Illiberal Internationalism in the Making of the League of Nations Convention on Broadcasting in the Cause of Peace

The 1936 League of Nations Convention on the Use of Broadcasting in the Cause of Peace sought to shape a liberal international public sphere, through encouragement of empathetic and neighborly broadcasts to other nations and prohibitions on international broadcast of hostile speech and false claims. It expressed 1920s liberal hopes that adding protocols and rules to international communications would foster peace. How was it then that by the late 1930s these same hopes for an international public sphere of civil and peace-fostering international discourse appeared to many liberals in national contexts as not only fantastical, but illiberal, a clear threat to the emerging core liberal value of free speech? Analysis of the making and early implementation of the Convention facilitates understanding of the rapid change in the valency of these ideas and illuminates the historical contours of the always-contested line between liberal and illiberal policies in communications history. That line is difficult to discern clearly in this case for two main reasons: removing offensive criticism of other nations from international broadcasting was perceived as illiberal censorship by some and as laudable self-restraint and international good manners by others; positive liberal internationalist content was perceived as educational by liberal internationalists and as potentially illiberal propaganda by nationalists. Viewing the making of the Convention through the lens of the contest about what constituted liberal and illiberal internationalism helps us better understand both its high ambition and some of the reasons why it was so quickly labelled a failure. [End Page 165]

Tamara's New House (A)

This case series simulates the quintessential American dream: buying and financing your first house. For most people, buying a house is the largest purchase they will experience in their lifetime. The process has both legal and economic components, and often requires that the buyer rely heavily upon a realtor to navigate all the technicalities. Along the way, the buyer may experience an emotional roller coaster with both the excitement of becoming a homeowner and the worry that comes with making a large financial commitment. Much of the worry comes from a lack of understanding, particularly when we buy that first house without any experience with such a transaction. The primary objective of these cases is to provide the key information needed to understand what is involved with the purchase and financing of a house, and to simulate the process as the students experience the cases in sequence over several class periods. Excerpt UVA-F-1886 Rev. Jan. 27, 2021 Tamara's New House (A) Introduction Tamara shuffled around the kitchen going through her usual morning tasks. Since her husband Daryll had died, it was hard for her to get out of bed and face each day. Daryll had passed away 10 months ago, and Tamara was still in a haze of grief. Sometimes she imagined he was still there, whistling his way through the house and making breakfast for everyone: frying bacon, scrambling eggs, pouring milk in the kids' cereal, and making coffee. He had been a great cook, and he had kept them all happy and well-fed. Tamara's friends had always been amazed to hear that Daryll did all the cooking in the house; they would always tell her she had found a good man. When Tamara got the call about the car accident, her heart had stopped. Time had stopped. She couldn't imagine how she was going to manage without him. Tamara had gone on bereavement leave after Daryll's funeral, but each day she stayed at home, the harder it became to actually return to her job. Most days it was hard for her to do anything at all. The house was filled with memories of Daryll. Sometimes Tamara thought she heard the sound of his laughter ringing through the house, or caught a glimpse of him coming down the stairs. She still did his laundry and ironed his shirts, leaving everything in the house exactly as he had left it. Tamara felt only half alive herself as she remained at home with her memories. . . .

Retelling Trickster in Naapi’s Language by Nimachia Howe

Reviewed by: Retelling Trickster in Naapi’s Language by Nimachia Howe Peter Bakker Retelling Trickster in Naapi’s Language. nimachia howe. Louisville, Colo.: Utah State University Press, an imprint of University Press of Colorado, 2019. Pp. xv + 161. Price: $22.95 (paper). The young Blackfoot scholar Nimachia Howe, curator and archivist in Montana, has published a remarkable study about the stories of the Blackfoot trickster Naapi. The language referred to in her title is, of course, Blackfoot, or Siksika as it is called by its speakers. (The nickname Blackfoot or Blackfeet supposedly comes from the fact that their moccasins were often black because they would walk in places where fires had burned the prairie grass.) “Language” here can probably also be interpreted metaphorically. According to the biographical blurb on the back cover, the author is “an Indigenous philosopher and educator who specializes in environmental philosophy and landscape literature.” With the word “language” in the title, a linguist would hope to get a linguistic analysis as well. The book is an intellectual tour de force. The author has studied all the available printed sources of trickster stories of the Blackfoot, and also manuscripts, as well as the analyses of them by indigenous and nonindigenous observers—scholars, missionaries, tribal leaders, and short-term visitors. The book is written in a decorative style, intellectual yet intelligible, accessible yet flowery. Her writing style is amazing, and her choice of vocabulary wide-ranging. I read her book with interest, pleasure, and awe for her broad knowledge and intelligent observations. As a linguist, however, I was somewhat disappointed. The four chapters of the book are rather abstract. The author states that the text was intended to be an introduction to an anthology of Blackfoot trickster stories. If one does not know the genre of trickster stories, I would recommend that readers start with the six-page appendix, which contains five brief trickster stories: Naapi flees his enemies, and changes himself into a rock that can still be seen; Naapi meets a woman, he ties a bell to her dress, and she helps him shoot bison, but later she discovers that he has no eyes; Naapi, when rejected by women, turns into a lone pine tree. Many of the stories are connected to certain locations, such as a place near Red Deer River where Naapi slid down a hill with his toboggan. One of the storytellers said, “Napioa [Naapi] is the Secondary Creator of the Indians. There are two kinds of stories told concerning him. One class reveals him in the character of a good man, and the other class as a bad man. He is not, however, a man, but a supernatural being, able to perform deeds which no human could perform” (p. 135). The first chapter deals with the language background as well as the semiotic background; the author connects the Blackfoot language with Plains Indian Sign Language and the meanings of animal tracks as signs. The second chapter deals with the name of the trickster, including the loss of a final syllable through time (as above: Napioa to Naapi). Chapter 3 deals with traditional and untraditional interpretations of Naapi stories, and chapter 4 provides a new view of the stories. Reading the book, one gets the impression that the author is privileged as an indigenous person, in that she better understands the deeper background of the trickster stories than an outsider would. She criticizes several approaches, and proposes her own complex analysis of the wider meaning of the stories. She has one foot in indigenous [End Page 192] philosophy, but she also has a good grasp of modern Western, perhaps also postmodern, science. On the one hand, she links the Naapi stories to similar narrations in other North American Indian traditions, most often of the Algonquian groups. A reader who does not know anything about the Blackfoot language, or Algonquian languages, or the diversity of languages of the world, will find that the remarks about Blackfoot in this book provide a very exotic image of the language. For a typologist, however, the exotic traits constitute just another solution among the range of structural and grammatical choices: special, yes, but far from unique. Blackfoot is...

POLA INTERAKSI USTADZ DAN SANTRI DALAM PEMBELAJARAN ( Studi Kasus di Pondok Pesantren Mambaul Hisan Blitar)

<p>The success of a learning process is very closely related to the process of interaction. In Islamic boarding schools, a religious teacher besides becoming a teacher must become uswah / example in instilling religious values and moral values. In addition, the interaction between the religious teacher and students is expected to provide understanding to students including the ability of cognitive, affective and psychomotor. The purpose of this study is to describe the form of religious teacher and student interaction, the process of interaction between religious teacher and students, and the impact of interaction between religious teacher and students in the cottage. boarding school Mambaul Hisan Blitar. This study uses a qualitative approach to the type of case studies, using data collection techniques of observation, interviews, and documentation. Data analysis in this study uses data condensation, data display, and verification. The results of this study indicate that 1) the interaction between the cleric and the santri consists of three forms, namely one-way interaction, two-way interaction and multi-way interaction. 2) The process of educational interactions occurs in two kinds, namely outside and inside the teaching-learning process. 3) The impact of the interaction that was built between the cleric and the santri was to add insight into the religious scholarship of the santri, making the santri always prioritize aspects of the morality of the mercy, words in kromo, good manners and good social ethics, santri were more responsible and disciplined in carrying out their obligations</p><p><em><strong>Keywords: interaction pattern; learning process</strong></em></p><p><strong><em><br /></em></strong></p>

Ecomodern Masculinity, Energy Security, and Green Consumerism: The Rise of Biofuels in the United States

Through a case study of a major biofuel company in the United States, we seek to uncover how producers and consumers promote biofuels as a solution to climate change, despite considerable evidence demonstrating that biofuels are socially and environmentally destructive. Analysis of the company’s marketing materials and interviews with the owner and customers reveals that a primary way the company puts a green spin on biofuels is the deployment of “ecomodern masculinity.” This hybrid masculinity invokes a particular class-based environmentalism that positions biofuels as the ethical choice of good men concerned about the environment. This gendered ideology embraces a variant of Ecological Modernization that strategically adopts the appearance of environmental care while promoting the American values of energy security and green consumerism. We argue that this gendered repackaging of biofuels bolsters existing social inequalities, safeguards capital accumulation, and inhibits the systemic changes needed to address the climate crisis.

Analysis of Understanding The Use of Javanese Language "Krama Inggil" of Preservice Teachers in Primary Teacher Education Programs

<em>This study aims to analyze the understanding the use of Javanese language "krama inggil" of preservice teachers in primary teacher education programs. This research is a descriptive study of 84 research subjects. The instruments used were description test sheets, questionnaire sheets, and interview sheets. The data analysis technique uses descriptive qualitative. The results of the analysis show that: 1) The average value of understanding the use of Javanese language "krama inggil" was 78; 2) students who are able to communicate using good manners and apply in daily life as much as 38.61%; 3) Some of the difficulties factors of students using Javanese language "krama inggil" include not being accustomed from childhood, parents do not teach Javanese language "krama inggil", preferring to use Indonesian, lacking the motivation to use Javanese language "krama inggil" because it is difficult to pronounce.</em>

The Bible in Crime Fiction and Drama: Murderous Texts ed. by Caroline Blyth, Alison Jack

Reviewed by: The Bible in Crime Fiction and Drama: Murderous Texts ed. by Caroline Blyth, Alison Jack Brandon R. Grafius caroline blyth and alison jack (eds.), The Bible in Crime Fiction and Drama: Murderous Texts (LHBOTS 678; Scriptural Traces 16; London: Bloomsbury T&T Clark, 2019). Pp. x + 194. £85. This consistently engaging collection of essays brings the biblical text into conversation with crime fiction, film, and television, exploring the ways that the Bible is quoted or alluded to, and provides a thematic foundation for a variety of narratives. Whether biblical references offer a clue to the identity of the murderer, or whether the Bible is used as a way to introduce “themes that reverberate throughout the biblical tradition” (p. 2) into the narrative, these essays demonstrate the surprising frequency with which the Bible becomes a significant presence in a variety of crime narratives. After a brief introduction by the editors, Matthew Collins (“On the Trail of a Biblical Serial Killer: Sherlock Holmes and the Book of Tobit”) examines a Sherlock Holmes radio broadcast from 1945 entitled “The Book of Tobit.” Holmes and Watson trail a killer named Asmodeus, who has made Diana a widow several times over through the murder of her husbands. The duo discovers that Asmodeus is a fictional creation of Diana’s, who is attempting to cover her own crimes. This solution leads Collins back to the Book of Tobit to ask whether Sarah might be the murderer, or even possibly, as suggested by the “unsolved murder” in Nineveh that occurs near the book’s beginning, whether Sarah and Tobias might [End Page 150] have been “in on it together” (p. 24). Alison Jack (“Tartan Noir and Sacred Scripture: The Bible as Artefact and Metanarrative in Peter May’s Lewis Trilogy”) engages with this series of Scottish crime novels published between 2011 and 2013. While maintaining a complicated relationship with the church and the biblical text, the trilogy frequently employs biblical references to discuss themes of salvation and vengeance. “This language,” Jack writes, “is an apparently unavoidable yet ghostly presence” (p. 39) throughout this trilogy. Moving from Scotland to Scandanavia, Caroline Blyth (“Faith in a Cold Climate: The Bible and Violence in Henning Mankell’s Before the Frost”) explores the connection between “religious fervor and the enactment of violence” (p. 46). Mankell’s novel tells the story of Erik Westin, a survivor of the Jonestown massacre who lives out a violently prophetic theology. Throughout the novel, Blyth sees that “Mankell is at pains to separate the violence of Westin’s cultic fundamentalism from mainstream Swedish Christianity” (p. 52), instead seeing Westin’s violence as a deep perversion of the Christian faith. Suzanne Bray (“‘Understanded of the People’: C. J. Sansom’s Revelation as a Contemporary Cautionary Tale”) turns to crime fiction with a historical setting. Against the backdrop of Reformation-era London, lawyer Matthew Shardlake wrestles with the dual mysteries of a teenager (Adam) who seems to have gone insane and of a serial killer. Shardlake eventually realizes that these mysteries share a similar cause: “Like Adam, the man is obsessed, inappropriately applying one tiny part of scripture, out of context, to himself” (p. 67). For Bray, this novel serves as an extended meditation on the dangers of fundamentalist appropriations of Scripture. Benjamin Bixler (“Where Have All the Good Men Gone? Male Antiheroes in the Book of Judges and American Television”) compares Samson and Breaking Bad’s Walter White. In both characters, Bixler sees a critique of “the violence of hyper-masculinity” (p. 89), suggesting that this violence leads both characters to a dead end. This violence “results in a cycle of retribution, leaving everyone empty and disillusioned” (p. 92). James Oleson (“‘Long Is the Way and Hard, That Out of Hell Leads Up to Light’: Serial Murder as Homily in Se7en”) explores the gritty 1995 film in which a serial killer is selecting victims according to the seven deadly sins and choosing methods for his murders through a lex talionis conception of justice. For Oleson, viewers should be open to the possibility that this killer is the film’s true hero, which has the potential to offer viewers “a serious moral and ontological challenge” (pp...

FORMATION OF COMMUNICATIVE COMPETENCE IN STUDENTS OF TECHNICAL UNIVERSITIES

The article arguesin favor of the formation of communicative competence in students of technical universities. In the competitive struggle for jobs, the candidate who hasthe skills of business communicationskills, professional self-presentation,and confident self-control, wins. Consequently, it is an important task of any technical university to form communicative competence in students while teaching humanities. This study treats communicative competenceas an indispensable skill and, therefore, holds the problem of teaching it urgent. Communicative competence is considered as the ability to effectively interact in a work team, to take into account personal psychological traits and cultural background of the partner in communication, to use business etiquette, conflict management and fruitful interaction in the framework of cooperation. The development of all these skills is placed into the educational process of technical universities as communicative competence is required by in the Federal State Educational Standard of Higher Education. The participants of this communicative competencestudy wereemploying companies fromVolgograd, Russia (AlterStroy LLC, Alternativa LLC, Elast Plus LLC, PartnerService LLC, Artemis Don LLC, Etalon MK LLC, Beton LLC, Business ResheniyeLLC) and senior students of the Volgograd State Technical University. The total number of survey participants was 109. Master's Degree students of the Volgograd State Technical University V.Bondareva and I.Diulina developed and statistically processed the questionnaire. It was found that both the employers and the students consider the communicative skills, the ability to accurately and clearly express ideas, good manners, and the knowledge of verbal and non-verbal communication pave the path to success in the professional sphere.

Art of preaching

"An orator", Cicero famously said, "is a good man, trained in the art to speak well." The difference between orators and actors, he continues, is that orators are "players that act real life" whereas, actors are "players who only mimic reality".Preaching is not only an oratorical skill but also a theological art. All of this suggests a deep awareness and sensitivity to aesthetics. Both preachers (or orators) and actors usually have, or should have, something of this sensitivity. Both preachers and actors are intent on weaving words into patterns that both make sense and stimulate the senses. The often-quoted idea that"beauty will save the world" (from Dostoevsky's The Idiot) feeds into a perception that somehow aesthetics in itself has some or other redemptive quality. Or translated into the context of preaching: that it will somehow by itself elevate, enhance or redeem the act of preaching. There is no doubt that this idea is a misrepresentation of what Dostoevsky had in mind. The decisive factor in preaching is not the reality of beauty but the beauty of reality. Both preaching and beauty are deeply grounded in reality. However, preaching as a theological art is not only grounded in the reality as our senses experience it, but more so in the reality of Jesus Christ.

Departing from Perfect Goodness? The tetragonōs and the hugiēs man in Plato’s Protagoras

Simonides’ well known Ode to Scopas, which Plato introduces in the Protagoras, provides fertile ground for a discussion of two different forms of human goodness: on the one hand, the excellence embodied by the perfectly good man (τετράγωνος ἀνήρ); on the other hand, a less perfect form of goodness, which is the one embodied by the “healthy man” (ὑγιὴς ἀνήρ). This essay will critically address the shift from perfect to imperfect goodness and its underlying reasons. More specifically, I will argue that the distinctive goodness of the “healthy man” can be identified with a form of “minimal political decency”. As such, this can be praised only in comparison to a condition of lawlessness.

The Moderation (Wasatiyah) Paradigm in the Malay World: Thoughts of M. Kamal Hassan

Kamal Hassan, fondly known as Prof. Kamal is a symbolic academician in a well-versed personality of virtue, adab (good manners), and hikmah (wisdom). He has been accredited as one of the intellectual leaders of Madarasah al-Wasatiyah or movement of moderation and ideologue of Islamization of knowledge in the contemporary Malay world. He is also one of the leading figures in the area of contemporary Islamic thought and Malay civilization. His literature is vocal on the issue of Islam and modernity, Wasatiyah or Islamic moderation, Islamicization of human knowledge, Integrated Islamic education, secularism and secular education, the relationship between East and West, human rights and civil society. His metaphysical views have been often quoted in the literature of Muslim intellectuals and activists in Southeast Asia. Moreover, his philosophical thought of a justly balanced approach of Wasatiyah is also worth mention. The noteworthy highlights in his literature and speech promote Muslim leaders and scholars to examine: what collective moral responsibility they have, as a moderate nation or Ummah Wasat, to build a better world and a better nation—Khaira Ummah. There were many reasons for the intellectual decline of Muslims and the Muslim world. One of the reasons by moving away from the moderate and comprehensive understanding of the Qur’an. There is undoubtedly an urgent need to retract the philosophy of Ummah Wasat based on divine knowledge rooted in humanistic and societal life. Hence, Kamal Hassan fetched the thoughts in his lectures, articles, and books to relevantize the philosophy of moderation in Islam.
 Keywords: Wasatiyah, Moderation, Justly Balanced Path, Islamization of Knowledge, Kamal Hassan and Malay World.

Wolf Hall and moral personhood

Abstract Can a good man do evil things? This paper offers a moral philosophical reading of Hilary Mantel’s novels Wolf Hall and Bring up the bodies, focusing on Mantel’s fictional portrayal of Thomas Cromwell as a good person, in spite of his growing involvement in the dirty work of Henry VIII. The narrative resists interpretations of Cromwell as someone corrupted by power. It also thwarts attempts to read his deeds as results of a deficient capacity for sympathetic imagination, which has been a focalized moral flaw in contemporary moral philosophical discussions of literature. By thus resisting moralized readings of his character, the novels invite intensified attention to the complex dynamics of character and circumstance.

Remembrance of Andrzej Wieczorek (1949--2018)

On 9th of April 2018 passed away at the age of 68 after a serious illness, Professor Andrzej Wieczorek -- a respected specialist in the field of operations research, game theory and nonlinear analysis. He is the author of many scientific publications in game theory mainly. We will remember him also as an excellent organizer, lecturer, and researcher. Great colleague, good man.

In memoriam: PROF. DR. DRAGIĆ TOMIĆ (1925-2019)

In memoriam: PROF. DR. DRAGIĆ TOMIĆ (1925-2019)

BUDAYA RELIGIUS SEKOLAH DASAR DI PULAU JAWA Studi Sekolah Dasar Negeri 1 Pasirkaliki Cimahi dan Sekolah Dasar Hj. Isriati Baiturrahman 1 Semarang dalam Menciptakan Peserta Didik yang Berbudi Pekerti Luhur dan Berprestasi Hasil Belajar

According to the mandate of the Act, education is to develop character and achievement holistically. It seems that this educational goal does not reach expectations. It can be seen from the rise of elementary school students’ moral decadence. In addition, learning achievement is still lagging when compared in a global context. This condition is quite apprehensive. Therefore, it is necessary to create a religious culture. There are interesting things, however, that happen in State Primary School Pasirkaliki 1 Cimahi and Primary School Hj . Isriati Baiturrahman 1 Semarang. Both schools create a religious culture and implicate good manners and achievement of student learning outcomes. This research is based on Lickona's theory. The research method is qualitative descriptive. The instruments are in-depth interviews, in-depth observation, and documentation. The analysis is conducted through data collection, data reduction, data display, and data conclusion. The research findings show that (1) students’ religious culture and good character in elementary education in Java Island both in State Primary School Pasirkaliki 1 Cimahi and Primary School Hj . Isriati Baiturrahman 1 Semarang already be implemented well so, generally, it creats students’ good character. (2) Student achievement of primary education in Java Island, State Primary School Pasirkaliki 1 Cimahi and Primary School Hj . Isriati Baiturrahman 1 Semarang, is excellent and the best in their region. (3) State Primary School Pasirkaliki 1 Cimahi and Primary School Hj . Isriati Baiturrahman 1 Semarang do many efforts in creating a religious culture and outstanding students. Nevertheless, these efforts are quite consistent and serious in the frame of habituation and exemplary to learners. (4) The headmaster of State Primary School Pasirkaliki 1 Cimahi has performed formally her role, and less active when compared with her role subordinate (a teacher). This means that the role of leadership seems to be taken over by this teacher. Meanwhile, the role of school principal Primary School Hj . Isriati Baiturrahman 1 Semarang is quite good and dominant. He became the mover of his subordinates in creating a school religious culture. Keywords : Culture, Religious, Character, Achievement

Cultivation and Protection of Forest Resources

Forest cultivation and forest resource protection is an important part of forestry ecological construction, an important measure to promote tree growth, improve forest quality and increase forest efficiency, and an important means to maintain ecological environment balance and build a harmonious development of good man and nature. Based on this, this paper studies the necessity of the cultivation and protection of forest resources, probes into the methods of ecological, economic and social benefits of forest resources, and points out the unreasonable management concepts that still exist in the current forest cultivation work, the lack of attention to science and technology, the untimely cultivation and the lack of financial support, etc. And put forward the relevant countermeasures and measures to further strengthen the cultivation and protection of forest resources in China.

ДОСЛІДЖЕННЯ ПАТРІОТИЗМУ В СТУДЕНТСЬКОЇ МОЛОДІ

The article examines the students’ patriotism at the university. Thus for this purpose, an adapted version of the “Patriot” questionnaire is used, the question of which can be divided into two groups. The first provided for an understanding of students’ understanding of the concept “patriotism”, its characteristics, individual psychological characteristics and life values of man-patriot, and others like that. It is revealed that the overwhelming majority of students understand the concept “patriotism” and the quality that a citizen-patriot of Ukraine should possess. Among the dominant individual-psychological characteristics and life values of man are selected: “love (spiritual and physical)”, “education (good manners)”, “freedom (autonomy, independence in judgments and actions)”, “honesty (truthfulness, sincerity)”, “cleanliness” and “beauty of nature and art”. At the same time, the students’ answers to the questions allowed us to reveal the non-established final citizenship and life position of student youth.After all, they received a low rating of such individual psychological characteristics and vital values of a person as: “irreconcilability to the shortcomings of himself and others”, “public recognition”, “material maintenance of life”, “active-active” life. The second group of questions was aimed at revealing the respondents’ activity in extracurricular work and the forms and methods of educational work in the aspect of patriotism formation. It was established that students are active participants in the activities of civil-patriotic education and the wishes of further educational work in this aspect, in particular, the student youth expressed desire to take part in lectures and practical classes devoted to the country’s sharp political issues; patriotic conversations; conferences; embroidery days; Ukrainian song concerts; volunteers Key actions; meetings with active military personnel, visiting exhibitions, museums and so on. Especially students emphasize the use of educational activities in the educational direction educational activities.

الآراء التربوية لابن الجوزي في مرحلة الطفولة

This research aims to my study on Imam Ibn Al-Jawzi’s ideas and educational views, especially in childhood at different levels, and trying to uncover the most important benefits that lie through it, hoping that it will be a starting point in the research on childhood education in our modern era. The approach that the researcher took in accomplishing writing this scientific research is the qualitative and descriptive research approach, and it is done through looking at Ibn Al Jawzi’s books for being the primary source and other references related to the topic. The researcher concluded the most important educational views of Ibn Al-Jawzi in early childhood (2) (2 - 6 years), which is the necessity of forming good habits and good manners at this stage, while continuing to root them in various methods of enticing and endearing, and the necessity to pay attention to values and ethics in years. The first age of the child, and the need for the educator to know the characteristics of the child's development at this stage, and the appropriate Islamic educational applications, and to preserve the personality of both the male and the female, by distinguishing the two teams by dressing, preparing and training on special work for each of them, and caring for physical, health, moral and social educationFor children, and the definition of parents with their great role in raising and raising children, taking into account wisdom in treatment and discipline, and caring for choosing good companionship for the child, because of its great impact in instilling good behaviors and ethics, and attention must be paid to the use of Islamic education methods and methods, and the need to diversify the methods of education in order to suit the nature of the soul Humanity, the need to pay attention to the basic sciences of the child, and present them on the less important sciences, and not to move from science to science until after the first science has been mastered, and the need to associate science with work with it, the need for diversity in science, and not confine to one science, taking into account For individual differences between children in their mental abilities, their learning and their behavior, the necessity to take care of educational curricula in the regular and pre-school stages, and focus on Islamic core subjects.

The Image of the Little Child and its Upbringing as Reflected in Yconomica by Conrad of Megenburg. A Contribution to the History of Education in the Late Middle Ages

The paper is concerned with the views of the fourteenth-century German thinker and writer Conrad of Megenburg on the nature of a little child (until the age of seven) and his or her upbringing as reflected in his Yconomica. This work belonged to the oeconomica genre – books of instructions about the prudent management of the household, including recommendations on the proper upbringing of offspring. Conrad perceives the child primarily as lacking an ability to reason. Consequently, in his opinion what the child speaks or does is only a mindless imitation – a kind of aping – of what he or she hears or sees in others. Therefore, recommendations given by Conrad to parents on how they should take care of their children are mostly concerned with their health and proper physical development. To a lesser degree the first years of living is a time for the child to learn some good manners, e.g. while eating and to gain basic religious knowledge. This kind of learning, however, does not require any understanding, it consists in developing appropriate habits in children. Only when they reach the age of seven did their proper education begin. In his view of the little child and his or her upbringing Conrad of Megenburg follows the Aristotelian tradition.

Cultural Hybridity in Conversion: An Examination of Hapkas Christology as Resistance and Innovation in Drusilla Modjeska’s The Mountain

Abstract This essay analyzes Christian witness, applying a post-colonial lens to Drusilla Modjeska’s The Mountain to account for conversion and transformation in Papua New Guinea. A hapkas (half-caste) Christology of indigenous agency, communal transformation and hybridity is examined in dialogue with New Testament themes of genealogy, redemption as gift and Jesus as the new Adam. Jesus as “good man true” is placed in critical dialogue with masculine identity tropes in Melanesian anthropology. Jesus as ancestor gift of Canaanite descent is located in relation to scholarship that respects indigenous cultures as Old Testament and post-colonial theologies of revelation which affirm cultural hybridity and indigenous innovation in conversion across cultures. This hapkas Christology demonstrates how a received message of Christian mission is transformed in a crossing of cultures.