Moral education as intercultural moral education

Frisancho, Susana; Delgado, Guillermo E.

doi:10.1080/14675986.2017.1405214

Cited by 20 publications

(19 citation statements)

References 62 publications

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“…In consequence, we conclude that intercultural education needs to include moral education (Frisancho & Delgado, 2018), but a kind of moral education that rejects reductionism and gives centrality to reason (Kohlberg, 1966;Lerner, 2015;Nucci, 2016). As Benigno Vicente put it in his native Ashaninka, what is needed is paminaperotatyero ñantsi: "to see clearly, to think carefully, to analyze things before proceeding".…”

Section: Conclusion: Morality and Intercultural Educationmentioning

confidence: 91%

“…Because intercultural education in Peru usually focuses on linguistic and folklore-related aspects, it does not address intercultural and moral conflicts (Frisancho & Delgado, 2018;Peru-Ministry of Education, 2013Tubino, 2015). In an earlier work (Frisancho & Delgado, 2018), we argued for the need to bring intercultural moral dilemmas into moral education, with a critical intercultural perspective (Tubino, 2015) that takes into account not only cultural diversity and the importance of dialogue, but also matters of power and justice, which is to say, the conditions under which such dialogue occurs. This includes paying attention to intercultural relationships in the research process itself.…”

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confidence: 99%

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Burning Witches: The Moral Dilemmas of Ashaninka Leaders

Delgado

Frisancho

2021

J Ethn Cult Stud

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This paper focuses on the moral reasoning of Ashaninka leaders about the burning of witches, a cultural practice that has received scant attention from intercultural scholars. We first contextualize burning witches as a cultural practice of the Ashaninka people. Then, based on qualitative interviews, we present the experience of six Ashaninka leaders with witchcraft and witchcraft accusations, as well as their moral reasoning about the social mechanisms that the Ashaninka people have traditionally used to control evil sorcery. The participants are three men and three women from the Ucayali and Junín regions in Peru’s Amazon basin. Finally, we discuss intercultural moral education and the need to analyze the reasons behind cultural practices in order to understand the rationality and reasonableness of others.

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Section: Conclusion: Morality and Intercultural Educationmentioning

confidence: 91%

mentioning

confidence: 99%

Burning Witches: The Moral Dilemmas of Ashaninka Leaders

Delgado

Frisancho

2021

J Ethn Cult Stud

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“…Two factors are necessary for moral experience to be formed: inner resources (e.g., the ability to learn from previous experiences) and outer influences promoting habits that will determine one's moral choices. In the development of moral sensitivity, moral experience is secondary to the cognitive and emotional spheres, but it is still indispensable (Frisancho & Delgado, 2018;Wong, 2020).…”

Section: Moral Sensitivity Of Young People With Intellectual Disabili...mentioning

confidence: 99%

Moral Sensitivity of Young People with Intellectual Disability – Its Role in The Process of Their Education

Otrębski

Czusz-Sudoł

2022

The European Educational Researcher

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According to Heller and Życiński (1980) the primary regulator of human behaviour is the system of values therefore its development should be in the centre of all educational and upbringing measures. Our focus here is on moral sensitivity understood as the ability of an individual to see social situations from the perspective of moral good and moral evil that represent values embodied in moral norms adopted by the world and internalised by humans as the principles of conduct. The main research question was the following: How morally sensitive are persons with ID and how is their sensitivity associated with the degree of intellectual disability and gender? A non-probability sample 267 of Polish residents aged 16-30 years with mild (58.42%) or moderate (41.58%) intellectual disability was assembled. Men and women were almost in equal proportion. The Moral Sensitivity Inventory (MSI; Otrębski, Sudoł, 2020) has been used to measure the moral sensitivity of people with ID. It consists of 10 illustrated stories presenting typical social situations containing moral dilemmas, and an evaluation form. The tested person’s task is to answer the following question “Who, in this story, did something right or wrong, and what was that?” and to indicate as many moral elements in the story and the picture as they can. The results imply that the study participants had different ability to discern moral good and moral evil. They were more sensitive to the manifestations of good and evil bad associated with Understanding one’s behaviour and its impact on others (more than one-fourth of them had high scores) and less perceptive of those relating to Respect for others’ property and Conformance to principles and norms. The results of the study expand the knowledge of the overall moral sensitivity of persons with intellectual disabilities.

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“…The tradition of "respecting the teacher" has existed for a long time and it has become a morality of the Vietnamese people. In Vietnamese history, teachers are always respected and admired [53]. Learners believe that not only learn in school but have to learn anytime, anywhere, everything, they learn through social activities, in the family, customs, practices, festivals.…”

Section: Educating Traditional Moral Values For Vietnamese Studentsmentioning

confidence: 99%

Vietnamese Students' Perceptions of Moral Values: An Assessment by Students at An Giang University

Hai¹

2021

ujer

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Moral education as intercultural moral education

Cited by 20 publications

References 62 publications

Burning Witches: The Moral Dilemmas of Ashaninka Leaders

Burning Witches: The Moral Dilemmas of Ashaninka Leaders

Moral Sensitivity of Young People with Intellectual Disability – Its Role in The Process of Their Education

Vietnamese Students' Perceptions of Moral Values: An Assessment by Students at An Giang University

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