The Role of the Family in the Restoration and Preservation of Yoruba Cultural Heritage

Yoruba people have a unique cultural heritage which engulfs every aspect of their lives; hence, guides them in their daily activities. It was borne in their heart, incise in their offspring, and pass from one generation to another. Unfortunately, this cultural heritage is almost lost today, as civilization has denigrated almost all these cherished cultural values in Yoruba communities. Undoubtedly, the family where the whole cultural decadence started from has great roles to play in restoring and preserving these cultural values. This is the thrust of this work. The essay is therefore approached from historical and ethical perspectives with phenomenological methodology to examine the cherished Yoruba cultural heritage. The findings of the work show that moral training through informal education; means of identity; communal responsibilities; ascribed roles; etc., are missing among the youths today. The paper adopts Mary Jo Hatch’s theory of cultural dynamics to examine the changes in Yoruba cultural heritage, the causes of decadence of this heritage; and the role of the family in enthroning Yoruba cultural heritage among the youths today. The essay recommends that family needs to rise for the restoration and 70 Awofeko Oyebanjo, and Shogunle preservation of these cultural heritages to combat the socio-cultural threat confronting the society.

The Pre-colonial Yoruba Education System: Catalyst Against Immorality

The notion that Africans in general have no literature of their own has been severally debunked as false assertion. Awólàlú (1979) describes it as ‘erroneous’, a thought borne out of prejudice, malice and bias (3). Among these is their method of training both the young and old in the ways and traditions of the people. The Yorùbá had a system of education referred to as ìlànà ètò è̩kó̩ ìbílè̩ (traditional or indigenous system of education). Even though the said system of education was not documented, it is not only flexible enough to conserve the tradition and culture of the people, it has also proved adequate in transmitting the cultural heritage from generation to generation using the mother-tongue as a tool. Tis paper examines the effectiveness of this traditional system of education in the development of the pre-colonial Yoruba society especially in terms of moral diligence. The paper critically analyzes the system and concludes that a society that is morally bankrupt cannot develop, hence the need for a system of education that emphasizes moral training such as the Yorùbá traditional system of education as compared with the Western system of education, which lays emphasis on jobs. The paper concludes that if the formal education system can prioritize moral training by tailoring the curriculum towards this objective, the problem of high moral decadence level currently ravaging our various societies may continue and this will not do the societies any good.

Educación, jueces y constitución, 1978-2020 (II): los derechos mentales y educativos de los menores

This essay concerns the respect in Spain of the mental, (in)formative, and educational rights recognized in the 1989 Convention on the Rights of the Child, especially in relation to the rights of parents to have their children receive religious and moral training in accordance with their convictions (art. 27.3 of 1978 Constitution). After a historical reference to the aforementioned rights of minors, the article offers an analysis of the Convention and its legal development in Spain; the nature, propietorship and limits of the rights alluded to of the parents; the child’s freedom of thought, conscience and religion; and the judicial treatment of both rights in cases of divergence or conflict are analysed.

HISTORICAL HERITAGE AS A MEANS OF MORAL TRAINING OF SOCIAL TEACHERS

The introduction of socio-pedagogical ideas into the historical and literary heritage enriches the content of training, makes it possible to enrich their practical skills through familiarity with historical experience, on the one hand, on the other hand, it enriches the inner world of social teachers as specialists, connecting the feeling and consciousness, thereby creating conditions for successful effective activities. In human society, various types of contradictions have always appeared at any time, but at the same time , methods and ways to eliminate them have been invented. Unfortunately, we have recently become interested in foreign technologies of training and education, their ideas, and have lost sight of the rich experience of the past, which includes methods and methods of social education of children and youth. The problem is that it is necessary to identify them and use them in practice. The activity of a social pedagogue , in particular, is associated with rehabilitation, socialization and other types of work among children, youth and adults. The history of social pedagogy spiritually enriches future specialists on the one hand, and on the other, helps to accumulate the experience of the past in order to use them in solving modern problems. Literary and historical materials concerning the social side of the life of the Kazakh people in this regard is important and essential.

Mahimabhaṭṭa on Literary Being

This chapter returns to Mahimabhaṭṭa’s reliance on Dharmakīrti and shows that, for Mahimabhaṭṭa, unlike for Abhinavagupta, understanding poetry involves illusion. Poetry, he argues, relies for its effects on a cognitive mistake on the part of the reader, who attributes emotions to imaginary characters who cannot actually have them. This means that poetry cannot be valuable in itself, and this is, again, an inversion of Abhinavagupta. Poetry does, however, have instrumental value, and to explain this, Mahimabhaṭṭa again relies on Dharmakīrti, who also thought that inference delivered quasi-mistaken information, but could still be relied on because of its practical usefulness. For Mahimabhaṭṭa, the use in question is moral training, which is the fundamental goal of poetry. This chapter rounds out the evidence for the argument that Mahimabhaṭṭa’s theory is directed, in part, at Abhinavagupta’s theory, and inverts it in many important ways.

Peculiarities Of Education Technologies

In educational institutions of the world, when training teachers in the educational process, mechanisms have been introduced to ensure the relationship and organic relationship of education and upbringing, to expand the pedagogical and psychological capabilities of spiritual-moral competence. In countries such as the United States, England, Germany, Japan, France, and Russia, special attention is paid to improving the system of spiritual-moral training of future teachers. In higher educational institutions, as part of the improvement of professional pedagogical activity, scientific research is carried out on the formation of spiritual-moral qualities of future teachers, the implementation of the system of their diagnostics, and ensuring organic compliance with spiritual-moral qualities. Scientific research is being carried out to develop effective organizational and pedagogical mechanisms for training teachers based on rich national cultural and historical traditions, customs and universal values, and to ensure the priority of humanization of education.

Mujeres adelantadas a su tiempo: las leonesas en la Residencia de Señoritas (1915-1936) = Ahead of their Time: Leonese Women in the Residence for Young Ladies (1915-1936)

<p>Resumen</p><p>La Residencia de Señoritas de Madrid fue una institución heredera de los principios krausistas e institucionistas y dirigida por María de Maeztu, creada en el seno de la Junta de Ampliación de Estudios (JAE) en 1915 con el propósito de facilitar a las mujeres, independientemente de su origen o incluso de su posición social, el acceso a las enseñanzas universitarias, al mundo de la cultura y a una buena formación intelectual y moral. Las leonesas, a pesar de proceder de una provincia eminentemente rural y conservadora, fueron un colectivo relevante dentro de la Residencia de Señoritas, no solo en número (103 contabilizadas), sino también por su nivel académico y profesional. Encontraremos entre estas mujeres a estudiantes universitarias de Medicina, Farmacia, Ciencias Exactas, Ciencias Químicas, Filosofía y Letras, Derecho o Pedagogía. Algunas de ellas obtuvieron becas de la JAE para formarse en el extranjero, cuyos principales destinos fueron Francia, los Estados Unidos y Bélgica. No obstante, otras leonesas acudieron a la Residencia para preparar oposiciones a puestos en la administración, para realizar estudios musicales o recibir clases de cultura general, o para acudir al Instituto-Escuela, con el objetivo de conseguir el título de Bachiller.</p><p>Abstract</p><p><em>Heir to the principles of Krausism and institucionism, the Residence for Young Ladies of Madrid was an institution founded by María de Maeztu in October 1915. It was created within the Board for Advanced Studies and Scientific Research (referred to by its Spanish acronym JAE), whose purpose was to make access to university easier, bring culture closer and provide good intellectual and moral training for women, regardless of their origin or even their social status. Leonese women, despite being from a rural and conservative province, were an important group within the Residence for Young Ladies, not only in number (103 have been recorded) but also because of their academic and professional skills. Among these women, university students of Medicine, Pharmacy, Exact Sciences, Chemical Sciences, Arts, Law or Pedagogy can be found. Some of them were awarded scholarships from the JAE to pursue further education abroad, mainly in France, the United States and Belgium. Nevertheless, other women from León went to the Residence for the purpose of preparing exams to work in the public administration, completing their musical studies or taking general knowledge lessons, as well as attending the Instituto-Escuela in order to receive a certificate of secondary education</em>.</p>

Existence and Introduction of Islamic Economics: Role and Relevance

The collection of rules, values and standards of conduct that organize economic life and establish relations of production in an Islamic society is Islamic economic system. These rules and standards are based on Islamic order recognized in Qurran. Islamic economics based on specific concept of universe and the creation of man is contradictory to the concept adopted and accepted by modern science. Islamic economics postulates although ability and expertise is required for progress and growth but distribution of resources completely dependent on it would be cruel, inhuman and bereft of kindness, and lead to oppression. Islamic economics does not favor making human ability and expertise the fulcrum of resource distribution. It should be kind, considerate and based on justice and fairness. This is because according to Islamic philosophy, ownership is considered to be a trust from Allah which has been bestowed on the rich so that they may utilize it correctly. In Islamic economics the role of the individual, has inclinations and his aims and objectives occupy a central position and are vitally important. He is definitely a rational being but his level of rationality is not confined to the calculations of cost and profit. An individual does not want merely to obtain monetary profit and physical pleasure and leisure but he also wants and aims for something beyond what the material world has to offer. The main aim of the study is to find out the relationship between Islam and economics. In Islamic economics the comprehensive moral training of the individual, his technical and educational ability, his aims and his priorities are of primary importance. According to Islamic economics the means of acquiring wealth has the same importance as wealth itself. Dishonesty, abuse of trust and earning of wealth through fraudulent ways and means may perhaps increase the status of an individual but the society suffers because of it on the whole. This leads to an unjust and oppressive economic system.

Buddhist Integrated of Management for the Youth Training of Moral Camp in Nakhon Si Thammarat Province

This article has an objective to present the use of religious dimensions as a course for moral training camps. It is also intended to sharpen the minds of learners to use wisdom to know reasons and morality, including being conscious in the knowledge of media, technology in the era of globalization with high competition by allowing body and mind to know the value of morality, focusing on being a good person to improve society. In addition, the speakers have shown some good characteristics; for example, knowing how to work as a team; having the power and perseverance ; having collaboration; overcoming problems ; and eliminating obstacles and troubles together by using knowledge and competence which is a process to be applied to all types of work to their fullest potential. Also, the article has the objective of guiding the participants for some characteristics; for example, being honest and moral; being able to adapt to fit with others by not exerting power to oppress others but trying to keep yourself equal with others; knowing to love each other and share generosity ; however, it must be based on moderation, not too extravagant either. That activity must affect the lives of the youth in good practices and having good attitudes. This will create a connection, coordination, and good relationship in coexistence in society with the "understanding, reaching and developing" in the human truths to adapt behaviors to keep up with materialism by bringing the principles learned to improve physical and spiritual developments and be able to continue to live together happily.