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Όψεις των επιπτώσεων των νεοφιλελεύθερων εκπαιδευτικών πολιτικών στην εκπαίδευση. Οι απόψεις των δασκάλων των ΔΥΕΠ
Full text linkΣτο παρόν άρθρο παρουσιάζονται ορισμένα από τα κυριότερα ευρήματα της έρευνας απογραφής που διεξήχθη σε επίπεδο διδακτορικής διατριβής με τίτλο Προσεγγίσεις των εναλλακτικών εκπαιδευτικών σχεδίων στην εκπαίδευση των παιδιών των προσφύγων κατά το σχολικό έτος 2018-2019 στις Δομές Υποδοχής και Εκπαίδευσης Προσφύγων (ΔΥΕΠ). Μελετήθηκαν οι απόψεις, οι δομικές δυσκολίες και τα εμπόδια που συνάντησαν οι αναπληρωτές εκπαιδευτικοί που εργάστηκαν σε αυτές σε συνάρτηση με τις εφαρμοζόμενες νεοφιλελεύθερες πολιτικές στην εκπαίδευση οι οποίες οξύνθηκαν κατά την περίοδο της οικονομικής κρίσης στην Ελλάδα. Σημαντικό ρόλο για τους συμμετέχοντες στην έρευνα διαδραματίζει η συνθήκη του συμβασιούχου εργαζόμενου στην εκπαίδευση, ο τρόπος εγγραφής της οποίας μελετήθηκε επισταμένα φωτίζοντας τις επιπτώσεις που επιφέρει σε υλικό και ψυχοσυναισθηματικό επίπεδο. Τα ευρήματα της έρευνας καταδεικνύουν, επίσης, την αποψίλωση σημαντικού τμήματος των ΔΥΕΠ ανά την Ελλάδα από το αναγκαίο εκπαιδευτικό και επιστημονικό-βοηθητικό προσωπικό που χρειάζονταν για τη λειτουργία τους καθώς και την υποχρηματοδότηση των προσφυγικών Δομών, γεγονός που λειτούργησε αρνητικά προκαλώντας ποικίλες δυσκολίες στους εκπαιδευτικούς στο να επιτελέσουν –με παιδαγωγικούς όρους– το έργο που τους ανατέθηκε
THE SPACE-TIME JOURNEY OF SCIENCE AND ORTHODOX CHRISTIAN THEOLOGY
Full text linkThis short research was done in the context of the participation of this paper's author in the Religion's Lab of the National and Kapodistrian University of Athens, as well as of her personal search for the conception of the space-time continuum in science and whether Orthodox Christianity embraces the scientific views or if the Patristic Theology 'has spoken' for this issue.There have been several and different studies on the issue of space-time from a scientific and religious point of view, but one thing is certain: every research project is important so that man can overcome his senses and know the Truth, for which he was created. This research will primarily analyze the scientific knowledge that exists about space and time, as well as the official view/knowledge expressed by Orthodox Christianity about spacetime that influences human existence and of course is explicitly linked to God existence
Σχολικός ηγέτης: Ιδεολογικοί μύθοι και ρεαλιστική υλικότητα
Full text linkΤο συγκεκριμένο άρθρο επιχειρεί να προσεγγίσει κριτικά τη συζήτηση σχετικά τη θεωρία της αποτελεσματικότητας που αναφέρεται στη διοίκηση και λειτουργία ενός σχολικού οργανισμού και κυρίως στον όρο του «σχολικού ηγέτη». Αρχικά διατρέχει την έννοια της αποτελεσματικότητας, από την εμφάνισή της στον κόσμο των επιχειρήσεων μέχρι την υιοθέτησή της από τον κυρίαρχο παιδαγωγικό λόγο του 20ου & 21ου αιώνα. Στη συνέχεια, εξετάζει την έννοια του «διευθυντή-ηγέτη», τα χαρακτηριστικά γνωρίσματά του καθώς και τις διαφορές του από εκείνα του «παραδοσιακού» αλλά και του «χαρισματικού» διευθυντή, όπως αυτά παρουσιάζονται στη σχετική βιβλιογραφία, αναδεικνύοντας την ιδεολογική και πολιτική λειτουργία της θεωρητικής τεκμηρίωσης, η οποία επιχειρεί να στηρίξει επιστημονικά την ανάγκη εγκαθίδρυσης και αποδοχής της νέας σχολικής ηγεσίας.This article critically approaches the debate concerning the theory of effectiveness which refers to the school function and management and mainly to the term "school leader". At first, the theory deals with the concept of effectiveness from its initial appearance in the business domain to its adoption by the dominant pedagogical narrative of the 20th & 21st centuries. Following, the article examines the concept of the "principal leader" and its characteristic features in comparison to those of the "traditional" and the "charismatic" principal, as presented in the relevant literature. At the same time, this article gives prominence to the ideological and political function of the theoretical argumentation, which attempts to scientifically support the need to establish and welcome the new notion of school leadership
A Phoenician beaded glass necklace with a human head pendant from the South cemetery of the ancient town of Lefkada
Full text linkThe article presents an imported glass beaded necklace, with a head pendant as the central piece, recovered from the South necropolis of the ancient town of Lefkada, the Ionian Sea. The artifact was found in an unlooted tomb more than 30 years ago along other grave goods, such as ceramic vessels, that function as relative chronological markers. The “exotic” necklace is discussed here as evidence for cultural and commercial exchanges of Lefkada island with the Phoenician – Punic merchants.
The archaeology of exclusion: repatriation, whiteness, and a lost daughter named Carrie
Full text linkIn this paper, I discuss the notion of “repatriation” of antiquities that have been illicitly excavated and exported, against the backdrop of Greece’s attempts to achieve their return. Taking the British Museum Caryatid as my primary case study, I survey recent Greek theatre plays and children’s storybooks in order to examine how the stolen statue is invariably portrayed as the nation’s missing “daughter” or “sister”, suffering in solitary exile and eagerly awaiting “her” return. Based on this discussion, I proceed to claim that the repatriation narrative serves as a means to reconfirm Greece’s whiteness, and the Greek nation’s rightful place as part of the West. Employing the methodological tools of coloniality and crypto-coloniality, as well as the parallel modern example of Egypt, I argue that it is through such attempts at partial representation that political communities in the periphery of the West imagine themselves into being
«Φεστιβαλισμός» και Αρχαίο Θέατρο στα Πρώτα Μεταπολεμικά Χρόνια: Απ’ το Έτος Αποδήμου Ελληνισμού στον Ιππόλυτο του Εθνικού Θεάτρου (1951–4)
Full text linkΩς συνέχεια του Ευρωπαϊκού Προγράμματος Ανάκαμψης και του τουριστικού μοντέλου που εισήγαγαν στην Ελλάδα οι Ηνωμένες Πολιτείες Αμερικής, ο Ελληνικός Οργανισμός Τουρισμού ενθάρρυνε τον εορτασμό καλλιτεχνικών εκδηλώσεων σε αρχαία θέατρα, που θα προσέλκυαν τη διεθνή προσοχή. Εκδηλώσεις σε όλη τη χώρα δημιούργησαν μια νέα τουριστική αγορά, που θα συνέβαλε στη διεθνή προπαγάνδα και στην ανασυγκρότηση της ελληνικής οικονομίας. Ταυτόχρονα, θα εξυπηρετούσε τα εθνικιστικά ιδεώδη της πρώιμης μεταπολεμικής Ελλάδας και θα ικανοποιούσε την αμερικανική πολιτική. Υπό αυτή την έννοια, ο εορτασμός του Έτους Αποδήμου Ελληνισμού, μία πολιτιστική και κοινωνικοπολιτική εκδήλωση που διοργάνωσε το ελληνικό κράτος το 1951 για να συσφίξει τον δεσμό μεταξύ της ελληνοαμερικανικής διασποράς και της ‘πατρίδας’, διαμόρφωσε αυτήν την καλλιτεχνική παράδοση. Οι θεατρικές παραστάσεις που διοργανώθηκαν στο θέατρο της Επιδαύρου, των Δελφών και στο Ωδείο Ηρώδου Αττικού αντανακλούσαν τον «θεατρικό πυρετό» που είχε δημιουργήσει η εμφάνιση του μαζικού τουρισμού. Το ενδιαφέρον διάσημων θεατρικών σκηνοθετών για παραστάσεις σε αρχαιολογικούς χώρους κατά την περίοδο αυτή ανέδειξε την προσπάθειά τους να κυριαρχήσουν στη θεατρική σκηνή, αλλά και ανέδειξε το φαινόμενο του «φεστιβαλισμού». Ωστόσο, ήταν το Εθνικό Θέατρο που τελικά απορρόφησε ορισμένους απ’ αυτούς τους καλλιτέχνες και κυριάρχησε στην ελληνική σκηνή από το 1954, οργανώνοντας παραγωγές μεγάλης κλίμακας στα κυριότερα αρχαία θέατρα.Following the European Recovery Program and the Greek tourist model introduced by the United States of America, the Greek National Tourism Organization encouraged the celebration of artistic events at ancient theatres that would attract external attention. Multiple events across the country created a new tourist market that would contribute to international propaganda and the reconstruction of the Greek economy. At the same time, they would serve the nationalistic ideals of early post-war Greece and satisfy American policy. In this sense, the celebration of the Homecoming Year, a cultural and sociopolitical event that the Greek state organized in 1951 to tighten the link between Greek American diaspora and the ‘homeland’, shaped this artistic tradition. Theatrical productions organized at the theatre of Epidaurus, Delphi and the Odeon of Herodes Atticus reflected the ‘theatrical fervour’ that the emergence of mass tourism had generated. The interest of renowned theatrical directors in performing at ancient venues during this period showcased their attempt to dominate the theatrical stage and displayed the phenomenon of ‘festivalization’. However, it was the National Theatre that would eventually absorb some of these artists and would dominate the Greek theatrical stage since 1954, producing large-scale productions at the main ancient theatres
EMERGENTIST PANENTHEISM AND ORTHODOX THEOLOGY: A PRELIMINARY ENCOUNTER
No full textEmergence theory addresses complexity and newness in nature, relying on discoveries in chemistry, biology, and physics. It aligns better with modern science compared to physicalism and dualism. Theology must engage with the emergence due to its connection to modern culture and science, but existing interaction models present theological challenges. This paper presents an alternative approach through three methods: analyzing emergence, comparing it to Orthodox theology, and proposing a new synthesis. Chapter one clarifies emergence, highlighting its features and real-world examples, like consciousness. It introduces the concept of dynamical depth of emergence, offering theological possibilities and noting limitations. Chapter two explores emergence's impact on theology, leading to process philosophy and panentheism. It discusses emergent Christology and identifies problematic trends in emergentist theologies. Chapter three critically evaluates emergentist theologies and Christology from an Orthodox perspective. It proposes a balanced interaction between emergence and theology by combining the concepts of dynamical depth and the logoi of beings. Emergence theory challenges and offers opportunities for theology, particularly in understanding divine action. As presented in the new proposal, a balanced approach is needed, shifting from downward causation to upward causation through divine energies.Emergence theory addresses complexity and newness in nature, relying on discoveries in chemistry, biology, and physics. It aligns better with modern science compared to physicalism and dualism. Theology must engage with the emergence due to its connection to modern culture and science, but existing interaction models present theological challenges. This paper presents an alternative approach through three methods: analyzing emergence, comparing it to Orthodox theology, and proposing a new synthesis. Chapter one clarifies emergence, highlighting its features and real-world examples, like consciousness. It introduces the concept of dynamical depth of emergence, offering theological possibilities and noting limitations. Chapter two explores emergence's impact on theology, leading to process philosophy and panentheism. It discusses emergent Christology and identifies problematic trends in emergentist theologies. Chapter three critically evaluates emergentist theologies and Christology from an Orthodox perspective. It proposes a balanced interaction between emergence and theology by combining the concepts of dynamical depth and the logoi of beings. Emergence theory challenges and offers opportunities for theology, particularly in understanding divine action. As presented in the new proposal, a balanced approach is needed, shifting from downward causation to upward causation through divine energies
A BRIEF INTRODUCTION TO THE THEOLOGY OF THE ENVIRONMENT
Full text linkChristian Theology, through its paternal texts and teachings, can penetrate and find those aspects which reveal original, basic, and essential elements regarding the relationship between Man and the Natural Environment, with the goal of understanding the role of God in the relations of man, the natural world and beyond his mission. In this article we will examine the primary element of the Christian Revelation, which is Theocentrism, that is, the teaching that the existence and meaning of the world and man are found in God (Wilder, 1991). The world's meaning is not found in it, but in its relationship with God and man. Every man's purpose and destiny are directly related to God and his natural environment. The second primary element that we will study in this study is the element of Christian revelation the reference to the original (pre-fall ences, especially history, refer exclusively to the transitional man. But everything shows how the man is also "something else", how his beginning cannot be just a few stone tools and a few teeth of a prehistoric jaw! But this "something else" is beyond the possibilities of scientific research. This is precisely where Science stops, where the role of divine Revelation and of Christian anthropology begins (Floros, 2000). The Christian Revelation's light illuminates the world and man in a unique way. Without Christian Theology's illumination, the world loses its causal basis and its connection to Christian anthropology, it loses its ontological value and significance. Likewise does the man too. The Christian view of the world and man is based on the reciprocity and interdependence of these two factors and refuses to accept the absolute metaphysical distinction between man and his environment (Xatzinikolau, 2001). Cosmology and anthropology are separated and mutually interpreted within the wider context of Theology. The subject to be studied and investigated above has numerous implications and a vast array of scientific peculiarities, which is why it becomes extremely intriguing. To this end, we will study and analyze it, focusing our interest on the relationship of man with the Creator God, who made man, the crown of His creations and the king of all Creation. The recommendation is to study how man interacts with the natural world, both according to the Holy Bible and the Sacred Tradition. At this point, within the above frameworks, we will go into the elements of Orthodox Theology, Cosmology and Anthropology to underline and emphasize the basic positions on man's relations with his natural environment.Christian Theology, through its paternal texts and teachings, can penetrate and find those aspects which reveal original, basic, and essential elements regarding the relationship between Man and the Natural Environment, with the goal of understanding the role of God in the relations of man, the natural world and beyond his mission. In this article we will examine the primary element of the Christian Revelation, which is Theocentrism, that is, the teaching that the existence and meaning of the world and man are found in God (Wilder, 1991). The world's meaning is not found in it, but in its relationship with God and man. Every man's purpose and destiny are directly related to God and his natural environment. The second primary element that we will study in this study is the element of Christian revelation the reference to the original (pre-fall ences, especially history, refer exclusively to the transitional man. But everything shows how the man is also "something else", how his beginning cannot be just a few stone tools and a few teeth of a prehistoric jaw! But this "something else" is beyond the possibilities of scientific research. This is precisely where Science stops, where the role of divine Revelation and of Christian anthropology begins (Floros, 2000). The Christian Revelation's light illuminates the world and man in a unique way. Without Christian Theology's illumination, the world loses its causal basis and its connection to Christian anthropology, it loses its ontological value and significance. Likewise does the man too. The Christian view of the world and man is based on the reciprocity and interdependence of these two factors and refuses to accept the absolute metaphysical distinction between man and his environment (Xatzinikolau, 2001). Cosmology and anthropology are separated and mutually interpreted within the wider context of Theology. The subject to be studied and investigated above has numerous implications and a vast array of scientific peculiarities, which is why it becomes extremely intriguing. To this end, we will study and analyze it, focusing our interest on the relationship of man with the Creator God, who made man, the crown of His creations and the king of all Creation. The recommendation is to study how man interacts with the natural world, both according to the Holy Bible and the Sacred Tradition. At this point, within the above frameworks, we will go into the elements of Orthodox Theology, Cosmology and Anthropology to underline and emphasize the basic positions on man's relations with his natural environment