Collection Of Lifeskills Principles through Religion

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The concept of life skills exceeds the basic skills concept, since it promotes more than just a basis for survival. In some countries, adult education providers have already started initiatives to broaden the concept of basic skills and have adopted more holistic practices in basic skills provision. Life skills are a constituent part of capabilities for life and work in a particular social, cultural and environmental context.

The Seven Fundamental Principles

The types of life skills emerge as a response to the needs of the individual in real life situations. The following illustration represents the eight types of capabilities that are incorporated in the definition of life skills as well as the benefits they bring to the individual and the society:. Tools are a variety of didactic accessories that can be used within teaching and learning approaches. This includes multimedia tools such as videos, computer games and applications, as well as literacy and sports activities, real-life materials, handcraft and other workshops, etc.

PDHPE Years 7–10 Life Skills

This collection of innovative tools represents relevant examples of tools that contribute to the development of life skills. The instrument for collection included several sections, which provide valuable information and ideas about the tools for potential users and also for analytical purposes. Special emphasis in the instrument was also placed on the description of applicability and the main benefits of the tools for learners , where the description is supported when possible by authentic quotations, photos, videos and products of adult learners.

This selection of tools is designed to be of immediate use for informal learning providers and can be used as a basis for the development of further tools. The collection could also be used as a guideline for further research i. Are you an adult learning provider yourself? Want to test new tools or enrich and further expand your current practice? Check out the database below.

Good practices for developing life skills were defined as examples of teaching and learning approaches that contribute to the development of life skills. Examples of good practices can be educational programs, specially developed learning and teaching didactics or methods, curricula, methodological instruments, etc. Special emphasis in the instrument was also placed on the description of innovative characteristics and the main benefits of good practice for learners, where the description is supported when possible by authentic quotations, photos, videos and products of adult learners.

The potential of transferability and the universal character of good practice were also included in the instrument.


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  3. Life Skills for Europe - LSE?

The framework aims to establish a common understanding of life skills by defining eight key types of capabilities necessary to be an active participant in life and work. In order to raise awareness of the difficulties that many adults face when it comes to poor life skills, the LSE consortium put together an awareness raising kit that addresses a number of target groups.

The toolkit not only provides summaries of the lesson learnt through the lifespan of the LSE project, but also contains concrete recommendations as well as proposals for life skills strategies at different levels. DAEA is a branch organization for 34 Danish member organizations which are all operating on a countrywide basis. DAFNI KEK basically plans and implements actions and learning activities targeting to social disadvantaged population and groups at risk unemployed, single mothers, rural habitants, migrants and Roma responding to the Official Calls either in National and European Level or in local area by organizing workshops on active consciousness.

SIAE is the main national institution for research and development, quality and education, guidance and validation, and promotional and informative activities in the field of adult education since The LSE consortium brings together 5 organisations from as many countries. It only prepares and encourages citizens to take part in democratic elections without necessarily imparting democratic values or encouraging participation in democratic rule beyond elections. This article sternly proposes an integrated citizenship education model, where citizenship themes are unified within religious education.

The aim is to cultivate values of democracy, knowledge of representative rule and active participation of the citizens in democratic governance. The proposed integration of citizenship education and religious education is carefully guided by the post-secular philosophical proposition. The preferential term post-secular according to Stoeckl :1—4 , should not be construed with de-secularisation or post-secularity. The two presuppose a regime-change that accommodates religion back in its rightful place of the civic role that had been appropriated by the secular forces. Instead, post-secular must be properly understood as the contemporary condition of pleasant coexistence between secular and religious epitomes.

The term post-secular does not suggest a historic period of the returning of religion from where it had been pushed off for its apparent incompatibility with modernity. Its pillars of faith, beliefs, and rituals dominated human understanding with the mythical interpretation of the world. Now it is the time for the coming back of religion to reclaim its rightful place that was usurped by modernity. It is therefore proposed that post-secular be intentionally used without a hyphen.

That is, not as post-secular because the post means after , plausibly suggesting after secular regime Stoeckl :1—4. Post-secular , as Fabretti —57 postulates, does not refer to the process of desecularisation. It instead refers to the recognition that there is increasing a dialectic relationship between religion and secular.

BYU-Pathway Worldwide

This dialectic relationship, rather than promoting antagonistic perspectives, develops the distinct possibilities of mutual existence and borrowing between religious and secular viewpoints. In education, post-secular defines a constructive process of bringing together religious and secular themes in a dialogic manner. Boeve — is more specific in combining Christianity with post-secular. Artfully combined with postsecular, post-Christian is used strategically to indicate that Christian faith in predominantly Christian societies like Basotho society still maintains a remarkable position in civil societies and civic culture.

However, it can no longer be regarded as an exclusive solution, sole provider, a satisfactory answer to all human problems and search for meaning in life. Nonetheless, it continues occupying a crucial position and plays a significant function in providing the needed answers to human questions. However, in a changed form that allows it to work diligently with other prevailing religions, human, social and political interpretations of the modern world Boeve — It introduces learners to both religious communities and civic life.

It carefully prepares learners to meaningfully participate in a plurality of religious communities and secularised contexts. There are basically two possible ways in which post-secular or post-Christian offers a consistent interface between religion and secular in the context of Lesotho. In the first place, it accurately explains the current state of notable secularisation affairs in Lesotho. In the second place, it offers a guide for the plan of moving to the front. In the context of Lesotho, post-secular or post-Christian explains that even though Lesotho has been exposed to secularisation, there was and is no clear demarcation between religion and secular.

Casanova :7 thoughtfully provides three fundamental categories on which secularisation could be carefully analysed. These are:. Secularization as the privatisation of religion, often understood both as a general modern historical trend and as a normative condition, indeed as a pre-condition for modern liberal democratic politics, and. The second component explains secularisation in Lesotho. Secularisation in Lesotho can be detected in the constitution. In pursuit of democratic principles of freedom and equality, the constitution of Lesotho states that:.

Every religious community shall be entitled, at its own expense, to establish and maintain places of education and to manage any place of education which it wholly maintains; and no such community shall be prevented from providing religious instruction for persons of that community in the course of any education provided at any places of education which it wholly maintains or in the course of any education which it otherwise provides.

The Government of Lesotho However, historical conditions have indisputably given the Christian religion an educational advantage over other religions. The first foreign religion to gain recognition in Lesotho in the s was the Christian religion. Formal education was introduced by the Christian missionaries from the same period.

Life Skills Ep No 5 - BK SHIVANI - Awakening with Brahma Kumaris

Missionaries regarded Christian education as an essential ingredient for the propagation of the gospel. Schools were established alongside Christian churches. Gospel dissemination was essentially the gradual spread of formal education Jobo et al. Without exception, church schools are offering mandatory religious education approved by the government United States Department of State There are also some of the public schools in which Christian education is offered United States Department of State The situation offers the learners from the minority religious groups a very little choice of non-Christian oriented education schools.

The minority religious groups are also adversely affected by the civil provisions of the constitution. Their religious liberty is infringed by the same freedom enshrined in the constitution. Protecting religious freedom of the minority religious groups, the constitution reads thus:. Except with his own consent or, if he is a minor, the consent of his guardian , no person attending any place of education shall be required to receive religious instruction or to take part in or attend any religious ceremony or observance if that instruction, ceremony or observance relates to a religion other than his own.

Government of Lesotho Without the availability of equitable religious education opportunities, minority religious groups enjoy limited religious freedom if any, in the school setting. Although the constitution granted the Christian church the freedom to teach its own religion, church schools and Christian education have not been denationalised. The Education Act , classifies church schools as public schools. According to the Act, public schools are legally defined as schools:. Whose admission requirements comply with such public policy as determined by the Minister and are bound by Government rules and regulations;.

Whose teachers are paid by the Government.