36 resultados para Group work in education - Thailand

em University of Queensland eSpace - Australia


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Cooperative, small-group learning is widely recognised as a pedagogical practice that promotes learning and socialisation across a range of curriculum areas from primary school through to high school and college. When children work cooperatively together, they learn to give and receive help, share their ideas and listen to other students’ perspectives, seek new ways of clarifying differences, resolving problems, and constructing new understandings and knowledge. The result is that students attain higher academic outcomes and are more motivated to achieve than they would be if they worked alone. This paper provides an overview of five different studies that the author has conducted that demonstrate clearly the importance of explicitly structuring cooperative small-group work in classrooms if children are to derive the benefits widely attributed to this pedagogical practice.

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As humans expand into space communities will form. These have already begun to form in small ways, such as long-duration missions on the International Space Station and the space shuttle, and small-scale tourist excursions into space. Social, behavioural and communications data emerging from such existing communities in space suggest that the physically-bounded, work-oriented and traditionally male-dominated nature of these extremely remote groups present specific problems for the resident astronauts, groups of them viewed as ‘communities’, and their associated groups who remain on Earth, including mission controllers, management and astronauts’ families. Notionally feminine group attributes such as adaptive competence, social adaptation skills and social sensitivity will be crucial to the viability of space communities and in the absence of gender equity, ‘staying in touch’ by means of ‘news from home’ becomes more important than ever. A template of news and media forms and technologies is suggested to service those needs and enhance the social viability of future terraforming activities.

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Starting from the observation that patterns of educational inequality are widely known but largely invisible in public debates on education, this article argues for the importance of an ethics of education which challenges simple acceptance of 'things as they are'. It suggests possibilities for working with discourses of ethics, rights and citizenship in contingent and strategic ways, and argues for the importance of engaging ethically across difference in current global times. It proposes three interrelated dimensions for an ethics of engagement in education: an ethics of commitment to intellectual rigour; an ethics of civility; and an inter-human ethics of care.

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This paper explores the special type of thinking, moving and dancing place which is opened up for decolonisaton when students engage in an embodied pedagogical practice in Indigenous education. The author examines what decolonisation means in this context by describing the ways in which the curriculum, the students and teacher, and more generally the discipline of ethnomusicology itself, undergo a process to question, critique, and move aside the pedagogical script of colonialism in order to allow Indigenous ways of understanding music and dance to be presented, privileged and empowered. Key questions are: What is the relationship between embodiment and disembodiment and decolonisation and colonisation? In what ways is embodiment more than, or other than, the presence of moving bodies? In what ways is performativity an aspect of power/knowledge/subject formations? How can it be theorised? What could the pedagogical scripts of decolonisation look like?

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Three experiments investigated the effect of consensus information on majority and minority influence. Experiment 1 examined the effect of consensus expressed by descriptive adjectives (large vs. small) on social influence. A large source resulted in more influence than a small source, irrespective of source status (majority vs. minority). Experiment 2 showed that large sources affected attitudes heuristically, whereas only a small minority instigated systematic processing of the message. Experiment 3 manipulated the type of consensus information, either in terms of descriptive adjectives (large, small) or percentages (82%, 18%, 52%, 48%). When, consensus was expressed in terms of descriptive adjectives, the findings of Experiments 1 and 2 were replicated (large, sources were more influential than small sources), but when. consensus was expressed, in terms of percentages, the majority was more influential than the minority, irrespective of group consensus.