A Review on Changes in Jogyejong's Basic Education and Haengja' Discharge from the Temple ? Focusing on introductory education implemented from 2010-

2021 ◽  
Vol 27 (01) ◽  
pp. 25-56
Author(s):  
Jung-seop Youm
Keyword(s):  
2020 ◽  
Vol 9 (4) ◽  
pp. e04942784
Author(s):  
Andrea Aline Mombach ◽  
Carla Grasiele Zanin Hegel ◽  
Rogério Luis Cansian ◽  
Sônia Beatris Balvedi Zakrzevski

The perception of a basic education of the importance of agroecological agricultural systems for human and environmental health is fundamental for changes in consumption habits, the conservation of local biodiversity and long-term social transformation. We analyzed, by utilizing a questionnaire consisting of open and closed questions, the perceptions about agroecological and conventional agricultural production systems in 360 final students of basic education residing in nine Functional Planning Regions of southern Brazil. We used classification categories for answers within thematic axes, expressed in percentages and analyzed by means of Chi-square and Kruskal-Wallis tests. In general, students recognize agroecological systems as healthier for their families and for soil and water conservation, largely because they do not use agrochemicals. However, they demonstrated difficulties when arguing their importance for the conservation of biodiversity, ecosystems and for ensuring the food security of populations. Television was the main source of information related to agroecology, mainly for students residing in rural areas, thus pointing out shortcomings in basic education regarding the approach of the theme in schools. Our results show the need to build a complex network of knowledge and discussions on agroecological agricultural systems in basic education, involving changes in student perceptions, behaviors and sustainable choices.


Jurnal SCALE ◽  
2019 ◽  
Vol 6 (2) ◽  
pp. 24
Author(s):  
Sri Pare Eni

Architecture of the ancient kingdoms of Kediri, Singasari and Majapahit, have the same  religion that is Hindu and Buddhist shrines, which requires either a temple. Each temple has a good difference in the environment, culture technology, function, and form of the building.The method of the description will be used here to be able to give you an idea of the temple reliefs in details.Each temple has a different relief and can be found on the head / body / foot which tells about the life story or series, or legend of a moral message containing the story.


Author(s):  
Kathryn A. Sloan

Popular culture has long conflated Mexico with the macabre. Some persuasive intellectuals argue that Mexicans have a special relationship with death, formed in the crucible of their hybrid Aztec-European heritage. Death is their intimate friend; death is mocked and accepted with irony and fatalistic abandon. The commonplace nature of death desensitizes Mexicans to suffering. Death, simply put, defines Mexico. There must have been historical actors who looked away from human misery, but to essentialize a diverse group of people as possessing a unique death cult delights those who want to see the exotic in Mexico or distinguish that society from its peers. Examining tragic and untimely death—namely self-annihilation—reveals a counter narrative. What could be more chilling than suicide, especially the violent death of the young? What desperation or madness pushed the victim to raise the gun to the temple or slip the noose around the neck? A close examination of a wide range of twentieth-century historical documents proves that Mexicans did not accept death with a cavalier chuckle nor develop a unique death cult, for that matter. Quite the reverse, Mexicans behaved just as their contemporaries did in Austria, France, England, and the United States. They devoted scientific inquiry to the malady and mourned the loss of each life to suicide.


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