Devatenácté století je považováno za období vzniku "moderního školství". Ve vyspělých zemích jsou postupně přijímány zákony, jejichž cílem bylo zajistit všeobecné vzdělání pro všechny děti. Tyto zákony ve většině případů ukládaly obcím povinnost zakládat školy a rodičům povinnost zajistit svým dětem základní vzdělání. Postupem času se vzdělávací povinnost změnila na všeobecnou "školní povinnost" a v průběhu dvacátého století v některých zemích také na povinnou školní docházku. V průběhu druhé poloviny dvacátého století se však znovu začaly intenzivněji objevovat tendence rodičů vzdělávat své děti mimo školu. Cílem této studie je identifikovat důvody, které rodiče vedou k domácímu vzdělávání, a otevřít debatu o vhodnosti či nevhodnosti tohoto způsobu vzdělávání pro dítě i společnost. and The 19th century is considered to be the period when "the modern educational system" came into existence. In the course of the 19th century, developed countries gradually adopted laws that were aimed to assure that all children obtained general education. These laws in most cases imposed a duty for municipalities to establish schools and for parents to guarantee that their children obtained education. Gradually the duty which guaranteed children education has been changed so that children obtained education in schools and obligatory school attendance was implemented in the educational system during the 20th century in some countries. In the second half of the 20th century, some parents started again to educate their children out of schools. The aim of this paper is to identify the reasons which have led parents to adopt home education and to start a debate about suitability or unsuitability of this type of education for both children and the society.
Tato práce se zabývá analýzou hodnot v punkové subkultuře. Punková subkultura je ukotvena na poli sociální pedagogiky jako jedno z přirozených prostředí výchovy. Diskutováno je také užívání pojmu subkultura v éře, která bývá označována jako postsubkulturní. Výzkum se zakládá na polostrukturovaných rozhovorech se sedmi členy punkové subkultury. Hodnoty, které popisují, jsou rozděleny na tvůrčí, sociální a environmentální, materiální a hodnotu zábavy. Výzkum se snaží nahlédnout i na hodnoty částečně zamlčované a připisované jiné části subkultury. and This paper analyses values in punk subculture. It defines the punk subculture as one of the natural environments of education and as such an important subject of Social Education. The use of the term "subculture" in an age which is defined as "post-subculture" is also discussed. The research is based on qualitative semi-structured interviews with seven young members of the punk subculture. Creative values, social and environmental values, material values, and the value of fun. Finally, the study tries to uncover values which are partly hidden and ascribed to other subcultures.
The goal of the text is to analyze concordance between one’sreligion and a close relative’s estimation thereof. To establish the accuracy of parents’ estimates of their children’sreligion and vice versa, we ask the following question: what is the concordance of post-socialization beliefs about (un)successful transmission of religiosity between direct actors (parent/child)? We argue that the reliability of that estimate indicates the effectiveness of religious socialization. Socialization is not treated as a nonproblematic one-way process, but rather as a result of repeated mutual parent-child interactions and a host of other intervening factors (secondary socialization etc.) In this context, the level of estimate reliability is treated as an indicator of religious socialization and of the continuity of religious memory within family, which is viewed as a collective phenomenon. In other words, by imprinting values into one’s memory and worldview, the process of religious socialization shapes the ways one views the world and him/herself as well as the focus of his/her attention, or what is stored in his/her memory. Our project is conceptualized at an intersection of the theories of socialization and religious memory. Among the latter, we primarily rely on Jan Assmann’s conceptualization of memory. While many contemporary authors deal with issues of religious socialization, and some even with its links to memory, no investigations thus far have attempted to verify intergenerational transmission in terms of the reliability of mutual estimation of (non)religiousness between generations. The analyses are based on data from the KODINA 2015 survey which specifically complemented its main sample with a selection of respondents’ close relatives. This allows us to analyze a sample of parent-child dyads. Simple frequency tables revealed some effects of the accounting person’s generation on estimate concordance. Specifically, parents were much more likely to misjudge their children’s religiosity - to consider them Roman Catholic although the children themselves identified as nonbelievers. Logistic regression was used for more detailed analysis, which revealed that the discordance between parents’ and children’s estimates is not statistically significant and only a partial effect could be demonstrated in interaction with the estimating person’sreligiosity. In sum, we present three main findings: (1) close relatives estimate each other’sreligiosity relatively accurately. That indicates, as we argue, the importance of the socialization process. (2) Estimate accuracy depends on the estimating and estimated persons’ religiosities and combination thereof. This demonstrates the importance of continuity of (non)religious belief because lower estimate accuracy has been observed in discontinuity situations. (3) There was no statistically significant difference of estimates between generations, yet the relationship demonstrated in the case of the interaction is primarily notable in that Roman Catholic parents incorrectly estimated their nonbeliever children to be Roman Catholics as well., Jan Váně, Veronika Hásová., and Obsahuje použitou literaturu
Na první pohled by se mohlo zdát, že ve škole se hovoří stejně jako všude jinde. Školní jazyk je však natolik specifický, že se o něm mnohdy uvažuje jako o cizím jazyce svého druhu. Od chvíle, kdy děti vstupují do školy a stávají se žáky, se proto spolu s učením konkrétních poznatků učí také to, jakým způsobem o nich hovořit. Tento proces, označovaný jako socializace do školního jazyka, přibližuje předložená monografie. Prostřednictvím empirického výzkumu ukotveného ve vyučovacích hodinách českého jazyka na druhém stupni základních škol nejprve popisuje, jak se žáci seznamují se školními pojmy a poté jakým způsobem pronikají do používání jazyka při práci s učebními postupy. Kniha tak ilustruje, jak se žáci stávají součástí specifického jazykového společenství, které je škole vlastní. ,It could appear that people use the same language in school as they do everywhere else. Nonetheless, school language is so specific that it is often considered to be a foreign language. In fact, students begin to learn particular facts together with ways to talk about them as soon as they enter school. The sole purpose of this book is to examine this process which is typically called school-language socialization. The book, based on empirical research of classes of Czech language at lower secondary schools, describes how students learn to use language in a specific culturally determined way in conformity with the customary teaching activities of a given school subject.