学习化社会中的成人教育模式

成人教育是学习化社会的实现途径、终身教育体系中不可或缺的重要部分 ;成人教育的发展有赖于包括目标模式、组织与机构模式和课程模式等多层面的发展模式的有效组织与实施。     

旋毛虫5日龄成虫期特异性基因片段的克隆及鉴定

利用差减抑制杂交(SSH)技术,以旋毛虫5日龄成虫的cDNA为试验方(tester),以肌幼虫+3日龄成虫的cDNA为驱动方(driver),制备5日龄成虫差减cDNA,并与pT-Adv载体相连接,转入大肠埃希氏菌TOP 10F.以试验方的差减cDNA PCR产物+未差减cDNA为试验方探针,以驱动方的差减cDNA PCR产物+未差减cDNA为驱动方探针,对5日龄成虫差减cDNA克隆进行初步筛选,对筛选到的阳性克隆进一步用southern blot进行鉴定,并对其测序,进行序列分析.结果表明,获得1个大小为464 bp的旋毛虫5日龄成虫期特异性cDNA片段,经BLAST软件分析表明,该序列是1个未见报道的旋毛虫基因序列片段,可能编码1种表皮胶原蛋白.这为旋毛虫5日龄成虫期特异性基因全长序列的钓取、分析及鉴定奠定了基础.     

新世纪的公安教育向何处去——谈公安教育模式及改革方向

世界上实行市场经济的国家警察教育都是职业教育而非学历教育,新世纪我国公安教育的模式必须改革:１．公安教育应是一种行业性的职业教育,而应淡化学历教育;２．选拔符合入警条件的大学毕业生到公安院校接受培训,尔后充实公安队伍;３．采用部队培养高学历人才的方法;４．将一些公安院校合并挂靠到普通高校;５．专业教师应到公安机关实习、挂职,解决教师的公安业务及技术技能问题。     

浅谈高校图书馆人员的思想素质和工作能力

新时期图书馆工作人员必须具有较高的思想素质和工作能力,才能适应现代化的要求.     

中华传统道德精神与素质教育

弘扬中华传统道德精神是以德治国,大力推进社会主义精神文明建设的必然要求,对于加强素质教育具有重要的现实意义.在推进素质教育过程中,学校应改进方式方法,从教学活动、校园文化建设、师资队伍等方面,坚持弘扬中华传统道德精神,着力创设中国式的德育环境;同时反对两种错误倾向,努力实现从传统道德教育向现代化道德教育的转化.     

网络环境下的信息管理学教育

目前我国的信息管理学教育中存在着教育目标不明确、专业设置和课程设置不合理、教学模式和教学方法单一等问题 ,为适应网络时代对信息管理人员提出的新的要求 ,信息管理学教育必须进行课程及教学方法的改革     

The everyday peace project: an innovative approach to peace pedagogy

A critical task for peace pedagogy is to challenge views of peace as primarily responses to declared war. Crisis-based politics tend to focus on exceptional situations and fail to capture the entire spectrum of violence. Premised on the idea that peace cannot be understood in isolation of larger structural problems, this paper proposes the concept of ‘everyday peace’ as a framework for peace education. Drawing from a pedagogical initiative, we examine how students engage with the concept of everyday peace and present our findings in three related domains: (1) definition of everyday peace, (2) application of everyday peace principles and (3) role of collaboration in everyday peace approaches. Our analysis underscored two important themes in participants’ definitions of everyday peace: (1) peace as a value-based praxis and (2) individual-level and systemic components of everyday peace. Applying these principles to a violent event in the local community, participant responses emphasized compassion, cultures of peace and the need to draw reflexive, meaningful connections between local and global contexts. The participants also outlined the synergistic role of collaboration in everyday peacebuilding. We discuss our findings in relation to extant research and consider implications of an everyday peace framework for holistic peace education.     

Peace education in Israel: an educational goal in the test of reality

Peace education is considered a necessary element in establishing the social conditions required for promoting peace-making between rival parties. As such, it constitutes one of Israel’s state education goals, and would therefore be expected to have a significant place in Israel’s educational policy in general and in response to peace moves that have occurred during the Arab–Israeli conflict since the 1970s in particular. This article reviews the educational policy actually applied by Israel’s state education over the years as reflected in formal educational programs and school textbooks, and suggests that although some significant changes have taken place over time, there has been and still is a significant gap between the stated goal and the practice of peace education in Israel. Reasons for this disparity and its implications are discussed and possible directions are proposed for coping with this educational challenge.     

‘I do not have the means to speak:’ educating youth for citizenship in post-conflict Liberia

Although policymakers stress the importance of education in promoting peace, little research examines the ways that schools prepare students affected by conflict to participate in the restoration of peace in their political community. Post-conflict societies experience severe challenges in strengthening political processes and social cohesion. This paper discusses citizenship education at a school run by a non-governmental organization near Monrovia, Liberia, examining the implemented curriculum in an 8th grade civics classroom. The paper details the ways that young people expressed civic critiques within the classroom, and provides a counterstory to narratives of harsh and violent educational environments in the region. This classroom was a space where students and their teacher engaged in talk about contentious issues: students discussed corruption and injustice, and highlighted the relationship between economic and political power. I argue that if the goal of education is to produce engaged, effective citizens, teachers should have pedagogic support to confront the differences between the implemented curriculum and students’ lived experiences. Peace education in such contexts must include equipping students to seek justice. Furthermore, because possibilities for civic education are embedded in students’ local and national contexts, current global civic education initiatives must be adaptive to local realities.     

Interfaith dialogue at peace museums in Kenya

This paper makes a case for further studies on the contribution of peace museums to interfaith dialogue debate. Based on our experiences as museum curators, teachers and peace researchers and a review of published materials, we argue that there is a lacuna in the study on the contribution of peace museums to the interfaith dialogue debate. The development of community peace museums in Kenya,, in predominantly Christian communities, and the use of traditional religio-cultural artefacts in peace education and peace building is a case of interfaith dialogue worth documenting. With religious conflict threatening to tear the fabric of society apart, the question of interfaith dialogue is now paramount in the search for sustainable peace and development.