流亡西藏宗教與文化傳承教育之研究-以西藏兒童村為例
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2010
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1959年西藏難民隨達賴喇嘛尊者流亡到印度,流亡西藏以僧俗兩大類不同的教育系統:重建寺院和建立自己獨立學校的方式,建立流亡教育系統。本研究旨在瞭解西藏流亡教育如何維持流亡藏人對西藏宗教與文化的認同以及傳承。
本研究以西藏兒童村學校為例,採用質性研究的實地觀察及訪談法,以瞭解西藏流亡學校教育的現況、西藏流亡政府的宗教文化教育政策與課程。研究者也透過行動涉入方式,以多元的視角檢視西藏流亡教育。
透過三個不同的「研究我、老師我、西藏我」,本研究對西藏流亡教育的發現可歸納為四方面:
一、西藏流亡教育是流亡藏人普及化的平民教育。
二、流亡西藏透過教育大會修正宗教與文化教育政策執行方針。
三、西藏流亡教育透過正式與非正式課程的形式延續宗教文化的傳承。
四、透過三個不同的「研究我、老師我、西藏我」檢視西藏流亡教育的困境。
最後,本研究對西藏流亡教育提出下列建議:
一、新難民學生需要心理輔導。
二、西藏流亡教育需要菁英教育。
(一)培訓流亡學校師資加強菁英教育。
(二)邀請流亡菁英入校設立講座。
(三)營造學校富思考的學習環境。
Thousands of Tibetan refugees followed H.H. the 14th Dalai Lama into exile in India in 1959. Tibetan government-in-exile established the education system in exile by two distinct types of educational system: rebuild monasteries and establish its own independent school. The aim of the study is to understand how the education of Tibetan refugee children in exile maintaining the recognition and heritage of Tibetan religion and culture. This study applied field study in Tibetan Children’s Village School to explore the cultural and religious education, focusing on the policy, formal and informal curriculum, and students’ learning experience. The methods used to collect data included participant observation, in-depth interview and document analysis. The conclusions are as followings: First, the education of Tibetan refugees was a kind of popular education. Second, the policy of religious and cultural education was modified in the educational conference of Tibet-in-exile.Third, The efforts of the Tibetan education sucessfully reserved the heritage of Tibetan religion and culture through formal and informal curriculum. Finally, the students suffered from homesickness. And the Tibetan education needs to nurture the elites. According to the conclusions, the following suggestions are proposed: The Tibetan education needs to be reformed to nurture more elites who can lead Tibet-in-exile to a better future. Teachers should be trained to enhance the education of elites. The school should invite elite professional Tibetan refugees as school lectures. In addition, the Tibetan refugee students need psychological counseling.
Thousands of Tibetan refugees followed H.H. the 14th Dalai Lama into exile in India in 1959. Tibetan government-in-exile established the education system in exile by two distinct types of educational system: rebuild monasteries and establish its own independent school. The aim of the study is to understand how the education of Tibetan refugee children in exile maintaining the recognition and heritage of Tibetan religion and culture. This study applied field study in Tibetan Children’s Village School to explore the cultural and religious education, focusing on the policy, formal and informal curriculum, and students’ learning experience. The methods used to collect data included participant observation, in-depth interview and document analysis. The conclusions are as followings: First, the education of Tibetan refugees was a kind of popular education. Second, the policy of religious and cultural education was modified in the educational conference of Tibet-in-exile.Third, The efforts of the Tibetan education sucessfully reserved the heritage of Tibetan religion and culture through formal and informal curriculum. Finally, the students suffered from homesickness. And the Tibetan education needs to nurture the elites. According to the conclusions, the following suggestions are proposed: The Tibetan education needs to be reformed to nurture more elites who can lead Tibet-in-exile to a better future. Teachers should be trained to enhance the education of elites. The school should invite elite professional Tibetan refugees as school lectures. In addition, the Tibetan refugee students need psychological counseling.
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西藏流亡教育, 流亡藏人, 宗教與文化教育, 西藏兒童村, Tibetan refugee education, Tibetan in exile, religious and cultural education, Tibetan Children’s Village School