In recent years, researchers have become increasingly interested in studying various dimensions of ageing and learning based on various disciplinary approaches. Nevertheless, insufficient research attention has been paid to education and learning among older adults (over 65 years old). Similarly, researchers have placed insufficient focus on the impacts of older adults' learning and the benefits to their wellbeing. In this paper, we will present the results of a case study on a University of Third Age (U3A) in Portugal. We adopted an exploratory position, and our approach included documentary analysis, naturalistic observation, and semi-structured interviews. Our case study results revealed that this U3A is a non-formal learning space in which older adults are able to engage in different activities that stem from educative practices and socialisation between adults. In some cases, the U3A represents an opportunity to participate in an activity that individuals were unable to do earlier in their lives. However, without a space in which to socialise, such as a bar, it seems not difficult for new social networks to be generated and maintained. Such networks help to counteract older adults' isolation and loneliness. This fact gives us some important clues concerning the relationships between individuals' education, socialisation (social relations), and wellbeing.
This paper examines the principles of denominational religious teaching in public schools at the background of a broader debate, concerning its compatibility with the standards of freedom of/from religion, by assessing the case of the Republic of San Marino. In doing so, revisions were made to some of the solutions proposed within the framework of international documents, such as the Toledo Guiding Principles on Teaching about Religions and Beliefs in Public Schools (OSCE/ODIHR). Among the various solutions, the Toledo document proposes the preparation of an alternative lesson of equal dignity, for those pupils who do not avail themselves of denominational education. The preparation of an alternative lesson is to be followed by a detailed analysis of the regulatory procedure that led to the achievement of this solution in the Republic of San Marino; the procedure entailed setting up a course on “Ethics, culture and society” in public schools for those who do not wish to avail themselves of Catholic religious education. These types of lessons were introduced, experimentally, in the academic year of 2019–2020 and the monitoring of the experiment is currently in progress. Shown, in conclusion, will be how this educational experiment could be a good practice for institutionalizing religious freedom in a small country, in which denominational religious teaching is mandatory.
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