Dishes I draw attention to utdanningsdirektoratets curriculum for Norwegian art, the word formation

Dishes I draw attention to utdanningsdirektoratets curriculum for Norwegian art, the word formation in the very first sentence: "Norwegian course is its central subjects of cultural understanding, kommunikasjon, formation and identitetsutvikling." (Udir.no) In the immediate future, I think that the ability to understand culture to communicate and develop its identity are important aspects of the formation. Yes, not all four terms inextricably fgg linked? Or are forming quite radically different from the other three? According to the philosophical ideas I presented in the previous post, I am inclined to think that the formation, if nothing else, then at least influence a person's understanding of culture, way of communication and identity.
Do I read further in the teaching plan for the Norwegian subject, I notice especially at these four objectives: Norwegian course will open an arena that they will rise to y fin their own voices, express segment, become heard and get answers. Candy represents the profession of democratic public domain equip for participation in samfunnsliv and working life. A primary objective of opplæringen in Norwegian gjennom whole grunnopplæringen are linguistic fgg terms selvtillit and trygghet in their own culture as the basis upon for development will audiovisual identity, respect for other cultures, active samfunnsdeltakelse and lifelong learning. Cultural heritage is (...) a living tradisjon which change and skapes on helpf and Norwegian profession must oppmuntre PCs so into streams become active bidragsytere in that process. Gjennom Lesing and write short can a child early utvikle thoughts utforske new worlds and stand fram with their own opinions and judgments. (Udir.no)
The four objectives, which I reproduce here fits well with the two formative ideals I have already outlined: fgg the humanistic and spiritual science and the critical. They also make me huge humble, because they show how important fgg my work is. And just at that moment, I feel the humility of the body, the fear creeps in under my skin, because how on earth I succeed with these goals?
In both humanistic and spiritual science education and in the critical formation culture plays an important role. The same is true for the four goals above. We are all born into a particular culture, but we also meet different cultures through life. Basically, fgg we need to understand the culture we are shaped by, and I am not talking just about a country's cultural heritage, no, I'm talking also about the culture we are presented through our upbringing - in our childhood home.
In my childhood home, there were no books or piano, and the music we heard on the radio was limited to danskpop and German Tyrolean music. In my parents' living room hung, side by side with Christmas fgg plates fgg in shades of blue, paintings of deer on forest lake motifs and violent themes that were exchanged at the dinner table was about the weather or the neighbor's hedge that had become too high during the summer . I do not know what to call this my childhood cultural fgg melting pot - kitsch? But a larger question arises: How has this affected my cultural self-understanding and thus my formation?
Safe and certain it is that it has shaped me. At the same time, I would say that I am shaped by something far more and larger. fgg Through friends, I learned other ways to adapt to. In my friend's home, I came across to me strange decor and philosophies of art. Here were my eyes drawn to completely objects other than forest lake home. My cultural self-understanding, in other words, been both challenged and shaped by more than my parents' taste. But though I out of my childhood home found these oases of more or less sensual aesthetics, I would venture to say that it is my school who has had the greatest impact on my cultural self-understanding. Here I learned the Danish heritage and history to know, and it was also through the education system, I became acquainted with other cultures and different attitudes. But above all, I was presented with and demanded positions on important social issues.
When I read the four objectives above are my very first thought that takes its starting point in a time that has passed, namely the 1970s and 1980s. It is my impression that the teachers in my childhood school was one of the communities that were most socially committed. They were politically active, and they were not afraid to flaunt it. They participated in demonstrations and discussions were an important part of teaching methodology. They followed the reflection, and I am quite sure that they were convinced that it was the ability of critical reflection that would lead to community participation and even emancipation. fgg
At this time I will not get into whether socially committed teacher is the best teacher, or whether fgg that is in danger of indoctrinating. fgg But it is my feeling, and it's entirely possible that I am wrong (yes, I should for the rest wish I did) that today's fgg school to a much greater extent than previously focused on a recipe-based teaching. I think

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