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Co-Learning in Higher Education : Community Wellbeing, Engaged Scholarship, and Creating Futures
Co-Learning in Higher Education addresses topics critical to the future of higher education: the wellbeing of communities, engagement of scholars supporting new generations of social activists, and the renewal and expansion of educational and career pathways.It develops a theory of co-learning that engages students and professors across generations in partnerships with community organizations, schools, and corporations that solve emerging social and environmental challenges.Collaboratively written cases discuss community projects, engaging pedagogies, and action research projects.These co-cases demonstrate the power of using critical pedagogies and social action within troubling contexts, rather than assuming public policy changes are the only solution.Contributors explore mentoring, discuss pedagogies that promote community wellbeing and equity, address the urgency of change in universities, and reflect on the implications of this chaotic period for empowering social agency among youth in rising generations.This is a timely volume for scholars and students in higher education and educational policy.
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Learning Not to Drown
“Anna Shinoda’s deeply informed story is not to be missed.” —Dr. Drew Pinsky, Celebrity Rehab and Teen Mom Family secrets cut to the bone in this mesmerizing debut novel about a teen whose drug-addicted brother is the prodigal son one time too many. There is a pecking order to every family. Seventeen-year-old Clare is the overprotected baby; Peter is the typical, rebellious middle child; and Luke is the can’t-do-wrong favorite.In their eyes, they are a normal, happy family. But sometimes it’s the people who are closest to us who are the hardest to see. Clare loves her older brother, Luke—it’s not his fault that he’s always in the wrong place at the wrong time.Life as Luke’s sister hasn’t been easy—their community hasn’t been nearly as forgiving of his transgressions as she and her parents are—but he’s done his time and is on his way home again, and she has to believe this time will be different.But when the truths behind his arrests begin to surface, everything Clare’s always known is shaken to its core. Clare has to decide if sticking up for herself and her future means selfishly turning her back on family…or if it’s the only way to keep herself from drowning along with them.
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Employing Community-Based Experiential Learning in Teacher Education
This book positions itself at the intersection of the interrelationship between three key areas of initial teacher education: constructivist learning theories, teaching practicum, and the promotion of reflective practices.It presents an innovative approach to teacher preparation at undergraduate and postgraduate levels by critically examining the implementation of a mandatory experiential learning block across subject disciplines on undergraduate and postgraduate teacher preparation courses.This book presents multiple examples and case studies of these varied experiential learning projects that will inform academics, teachers and policymakers.Through these rich examples the authors set out to address the theory-practice dilemma in teacher education, where teachers-to-be are often positioned as ‘consumers’ of educational research in classrooms, read reference books and academic papers on teaching, and observe university and school experts before applying the same acquired theories and practices in their own classes.In the book the authors argue for a shift away from this conventional teacher-learning curriculum that is characterised by the separation of theory and practice, choosing instead to promote pedagogy and methods courses where practice underpins all learning.These pedagogical perspectives include the promotion of a diverse range of learning contexts (including on- and off-campus learning sites) for student teachers to experience during their time on teacher education courses.
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Messianic Judaism is Not Christianity – A Loving Call to Unity
The apostle Paul wrote that all believers--Jewish and Gentile--are to serve the Lord together as "one new man." But a growing movement today seeks to keep that from happening. As Stan Telchin explains, proponents of Messianic Judaism are confusing both Jewish and Gentile followers of Jesus and dividing the church.Their insistence on following rabbinic form and their statements that Jewish believers need to be in Messianic synagogues in order to maintain their identities are unbiblical.Telchin discusses the growth of this movement, its unscriptural doctrines, and its ineffectiveness in Jewish evangelism.Those who have been swept up by the nostalgia and beauty of "Jewishness" or who have been hurt by division in the Body or who love Israel will find their hearts and minds freed by this firm but loving message.
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Why is Judaism not considered a religion?
Judaism is considered a religion by many, but some argue that it is more than just a religion. Judaism encompasses not only a set of beliefs and practices but also a cultural and ethnic identity. It is often referred to as a way of life or a civilization, as it includes aspects such as language, history, and traditions that go beyond traditional religious practices. Additionally, Judaism does not have a central authority or hierarchy like many other religions, which can make it more complex to define solely as a religion.
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Is Judaism a world religion?
Yes, Judaism is considered a world religion because it has a global presence and followers in many different countries around the world. It is one of the oldest monotheistic religions and has had a significant impact on the development of Western civilization. Additionally, Judaism has a rich history and cultural influence that extends beyond its origins in the ancient Middle East. Therefore, it is widely recognized as a world religion.
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Why is Judaism not criticized?
Judaism is not immune to criticism, as no religion is. However, there may be a perception that Judaism is not criticized as much as other religions due to a variety of factors. One reason could be that Judaism is a minority religion in many parts of the world, and criticism of minority groups can be seen as more sensitive. Additionally, there may be a reluctance to criticize Judaism due to historical anti-Semitic attitudes and the desire to avoid perpetuating harmful stereotypes. It's important to note that all religions, including Judaism, are open to critique and discussion, and it's important to approach these conversations with respect and understanding.
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Why do Christians not believe in Judaism?
Christians do not believe in Judaism because they view Jesus Christ as the Messiah and the fulfillment of the prophecies in the Hebrew Bible. They believe that Jesus brought a new covenant with God that supersedes the old covenant of Judaism. Additionally, Christians believe in the Trinity, which is not a concept in Judaism, further differentiating their beliefs. Ultimately, these theological differences lead Christians to have a separate faith tradition from Judaism.
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Info Buzz: Religion: Judaism
Explore the religion of Judaism, including what people believe, how to live a Jewish life, and celebrating special days and festivals.For children progressing through Book Bands, it is suitable for reading at level 9: Gold. The Info Buzz series, for age 5+, helps children develop their knowledge and understanding of the world by covering a wide range of topics in a fun, colourful and interactive way.The books have a lively design, engaging text and photos, questions to get children thinking and talking and teaching notes.Each title is written in conjunction with a literacy consultant and features book band guidance and downloadable activity sheets online.
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Stealing My Religion : Not Just Any Cultural Appropriation
“Bucar’s sharp insights, shot through with humor and self-awareness, are exactly what we need the next time we reach over to borrow from someone else’s religion for our own therapeutic, political, or educational needs.”—Gene Demby, cohost and correspondent for NPR’s Code Switch“So finely written, so intelligent and fair, and laced with such surprising discoveries that it deserves a reader’s full attention…As the act of walking a religious pilgrimage does invite greater self-awareness…Stealing My Religion is now an essential part of that worthy endeavor.” —Kurt Caswell, Los Angeles Review of Books“Lively in style and backed by solid, unobtrusive scholarship.” —Jonathan Benthall, Times Literary Supplement“With interpretive subtlety and ethical vision, Liz Bucar explores the moral risk of intercultural theft.Stealing My Religion is a powerful intervention by a leading scholar of religion into the illiberal results of everyday religious exploitation.Highly recommended." —Kathryn Lofton, author of Consuming ReligionLiz Bucar unpacks the ethical dilemmas of a messy form of cultural appropriation: the borrowing of religious doctrines, rituals, and dress for political, economic, and therapeutic reasons.Does borrowing from another’s religion harm believers?Who can consent to such borrowings? Bucar sees religion as an especially vexing arena for appropriation debates because faiths overlap and imitate each other and because diversity within religious groups scrambles our sense of who is an insider and who is not.Indeed, if we are to understand why some appropriations are insulting and others benign, we have to ask difficult philosophical questions about what religions really are.Stealing My Religion guides us through three revealing case studies—the hijab as a feminist signal of Muslim allyship, a study abroad “pilgrimage” on the Camino de Santiago, and the commodification of yoga in the West.We see why the Vatican can’t grant Rihanna permission to dress up as the pope, yet it’s still okay to roll out our yoga mats.Reflecting on her own missteps, Bucar comes to a surprising conclusion: the way to avoid religious appropriation isn’t to borrow less but to borrow more—to become deeply invested in learning the roots and diverse meanings of our enthusiasms.
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Studies in Expansive Learning : Learning What Is Not Yet There
Yrjö Engeström's exciting approach sees expansive learning as the central mechanism of transformation in societal practices and institutions.For researchers and practitioners in education, this book provides a conceptual and practical toolkit for creating and analyzing expansive learning processes with the help of interventions in workplaces, schools and communities.Chapters 1-3 situate the theory of expansive learning in the field of learning science.Chapters 4-8 contain empirical studies of expansive learning in various organizational settings (such as banks, schools and hospitals).In Chapters 9-10, the author looks at new challenges and possibilities arising from rapidly spreading 'wildfire' activities (disaster relief, for example) and from the methodology of formative interventions aimed at triggering and supporting expansive learning.This book provides an integrative account of recent empirical studies and conceptual developments in the theory of expansive learning, and serves as a companion volume to Learning by Expanding.
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Encountering Ideas of Place in Education : Scholarship and Practice in Place-based Learning
This book draws together theories, research, and practice on knowledges and pedagogies of place across educational settings. Using empirical research on learning across education systems, each chapter highlights different concepts of place in various contexts such as environments, understandings of place like those experienced by communities and opportunities for embedding place in learning.Chapters are co-constructed by authors working collaboratively across different contexts, tackling key themes such as justice, mobilities, changes, and sustainability, through place. The book indicates how educators can apply creative approaches to teaching within, through and about place in education and will therefore be of relevance to a wider range of academics, teachers and practitioners working in early years settings, schools, universities and other educational context.
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Which religion, Christianity or Judaism, is more logical?
It is not appropriate to determine which religion is more logical as both Christianity and Judaism have their own unique beliefs and teachings. Both religions have their own logical reasoning and interpretations of their respective scriptures. The concept of logic can vary from person to person and is subjective. It is important to respect and understand the beliefs of both religions without making comparisons based on logic.
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What is secular Judaism and how does it differ from Judaism as a religion?
Secular Judaism is a cultural and ethnic identity that is rooted in Jewish traditions, history, and values, but does not necessarily adhere to the religious beliefs and practices of traditional Judaism. It emphasizes the cultural, historical, and ethical aspects of Jewish identity, while often rejecting the supernatural and ritualistic elements of the religion. Secular Judaism focuses on the celebration of Jewish heritage, language, literature, and customs, and often places a strong emphasis on social justice and humanistic values. In contrast, Judaism as a religion encompasses a set of beliefs, practices, and rituals that are centered around the worship of a single God, adherence to religious laws and commandments, and the observance of religious holidays and ceremonies.
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Which religion does Judaism have more in common with?
Judaism has more in common with Christianity than any other religion. Both religions are monotheistic and share many of the same foundational beliefs, such as the importance of ethical behavior, the concept of a covenant between God and humanity, and the belief in a messianic figure. Additionally, Christianity emerged out of Judaism and shares many of the same sacred texts, including the Hebrew Bible (Old Testament).
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Is Judaism just a religion or also a nationality?
Judaism is both a religion and a nationality. It is a religion in the sense that it encompasses a set of beliefs, practices, and traditions that are central to the Jewish faith. However, it is also a nationality in the sense that it is tied to the historical and cultural identity of the Jewish people, with a shared history, language, and homeland. This duality is reflected in the concept of Jewish peoplehood, which encompasses both religious and cultural aspects of Jewish identity.
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