耶鲁Essay代写:教育部门

2018-06-06 14:34

一些教育部门已经提出这个问题。例如，在《泰晤士报》的一篇文章中，伦敦托尔哈姆莱茨区议会禁止穿宗教服装，声明吉布伦可能会对穿着它的学生造成旅行危险，或者可能会被科技机器缠住。同样，登比高中也将健康和安全作为停学的原因之一。虽然高等法院支持学校因Begum违反制服政策而暂停使用Begum的决定，但法院驳回了与这件衣服有关的任何健康和安全问题的指控。全国教师联盟(NUT)发布的指导方针指出，“在大多数课程中，戴头巾或吉布娃娃不会对穿头巾的学生或其他学生造成健康和安全威胁”。然而，在某些情况下，它确实建议审查这些服装的长度。就个人安全而言，那些穿着宗教服装的学生可能会面临更大的欺凌风险，这是不上课和学生痛苦的原因(Noaks & Noaks, 2000)。2010年的《巴黎之旅》采访了来自肯特和梅道的116名小学生。少数学生使用种族主义语言来描述穆斯林，尽管大多数学生承认这在社会上是不可接受的。更大比例的人表示，他们认为穆斯林“不正常”或“与我们不同”。然而，讨论是在采访者将伊斯兰教的媒体形象呈现给孩子们之后进行的，这可能导致他们给出他们认为采访者想要听到的回答，而不是他们的真实观点。
耶鲁Essay代写:教育部门
A number of education authorities have raised this as an issue. For example, in an article in the Times newspaper, the London borough council of Tower Hamlets has banned the wearing of religious clothing stating that the jilbab may pose a trip hazard for pupils wearing it or it may become entangled in science and technology machinery. Similarly, Denbigh High School cited health and safety as one of the reasons for suspending pupil Shabina Begum for wearing a jilbab. While the High Court supported the school's decision to suspend Begum as she violated the uniform policy, the Court dismissed claims that there were any health and safety issues associated with this garment. Guidelines published by the National Union of Teachers (NUT) states that, "In most lessons, the wearing of the hijab or jilbab would not present a health and safety hazard to either the wearer of the garment or other pupils". It does, however, recommend reviewing the length of these garments in some cases.In terms of personal safety, those pupils wearing religious clothing may face an increased risk of bullying, a cause of non-attendance and pupil distress (Noaks & Noaks, 2000). Revell (2010) conducted interviews with a total of 116 primary school children from Kent and Medway. A minority of the pupils used racist language to describe Muslims, although most pupils recognised that this was socially unacceptable. A larger percentage stated that they perceive Muslims as "not normal" or "different from us". However, discussions followed the interviewers presenting media images of Islam to the children, which may have led to them giving responses they thought the interviewers wanted to hear, rather than their true views.