St. Kliment Ohridski Faculty of Pedagogy

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Современите медиуми и нивната интеракција со христијанството во современа Европа
(УНИВЕРСИТЕТ ЗА НАЦИОНАЛНО И СВЕТОВНО СТОПАНСТВО, 2018)
Dushka Matevska
;
Zoran Matevski
;
Zdravko Pejkovski
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THE INFLUENCE OF THE FAMILY ON RELIGIOUS IDENTITY BUILDING AMONG THE YOUTH
(ISTITUTE FOR SOCIO-CULTURAL ANTROPOLOGY OF MACEDONIA, 2017)
Dushka Matevska
In this text wc will try to answer the question which factor influence the building of religious identity. It is a known fact that argumentation and proof isn't necessary lor true t11ith, but what is crucial to someone becoming religioLls? Is it t1111lily or tTadition, school or the means oCmass cOlllmunication? Who influences rd igious ident ity bui Idi ng') r Iow is rei igious identity formed? Is rei igiosity something inherited by trndition or gained with experience. The term religious identity, like any other identity, contains an association to something, as well as disassociation to so!nething else. Religious identity is a specific form of identity concerning religion and the religious. It i s characteri zed with a belonging to a certain group, which finds its contents in religion. One of the main Factors inl'luencing religious identity building and its maintemllice is the process of socialization, while family stays a primary factor and source of religious beliefs and values. Parents who are members of a religious community raise their kids to become members of said cOlTlmunity. This is why many soc iologists agree that among the many sources ofsocialization, family is onc ot' the IllOst important, bccause it aft-eels people at their youngest, where family has almost exc lusive control on these most important years of human development.
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ОПШТЕСТВЕНАТА УСЛОВЕНОСТ НА РЕЛИГИОЗНОТО СЛИКАРСТВО ВО Р.МАКЕДОНИЈА
(INSTITUTE FOR SOCIO-CULTURAL ANTROPOLOGY OF MACEDONIA, 2019)
Dushka Matevska
;
Zoran Matevski
Art and society exist in parallel as two different, but not separate realities. The research of the social character of art is mostly geared towards determining the social pulse that is expressed through works of art as a determining and constituent element. The work of art itself exists and acts in an unbreakable bond with at least three other basic elements: the author of the work, who even though is her own individual, still lives and acts in the context of certain social relations; the medium, or the "matter" through which the work is realized; and the consumer of the work of art. In the religious painting in R. Macedonia, the Christian Orthodox Church is the Imain censor in the choice of the themes and the ways in which they should be-spatially and stylistically fitted into the sacral objects. It has to be shown in a recognizable way so that believers can get closer to god. However, every attempt to experience religious content through painting is at the same time a risk that its absolute and mystic nature will be lost. When god is presented in a physical form, there is a risk of idolatry. The believer admires the beautiful instead of respecting the holy. In orthodox Christian art, the visual communication of frescos and icons are not so much an artistic experience as an ethical act. The meaning of religious art is to show the spiritual beauty of the inner world, not the outer beauty of the visual form s. When viewing an icon or a fresco, a layman might see a wrinkled and tortured face of some saint, but the believer discovers its spiritual beauty. The frescos and icons do hot just represent the Holy Scripture through paintings, nor are they just decorations for sacral objects. They are a manifestation of holy meanings, by equally meaningful as the holy words and rituals. The fresco and icon painters draw perfectly clean lines and apply certain colors, but in fact, they assemble sentences and write messages.
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РАБОТА СО МАТЕМАТИЧКИ НАДАРЕНИ УЧЕНИЦИ ВО ПОЧЕТНОТО ОБРАЗОВАНИЕ – ТРЕТ ДЕЛ
(2020-10-28)
;
Risto Malcheski
;
Katerina Anevska
Во [3] и [4] се дадени интегрални наставни програми за работа со математички надарените ученици во почетното образование, односно со учениците на возраст од 7 до 10 години. Во оваа работа е направен обид за изразботка на истa ваквa програмa за ученици на возраст од 10 до 11 години. Притоа дел од разработената програма е поткрепен со соодветен систем задачи за работа со надарените ученици за математика од 10-11 годишна возраст.
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РАБОТА СО МАТЕМАТИЧКИ НАДАРЕНИ УЧЕНИЦИ ВО ПОЧЕТНОТО ОБРАЗОВАНИЕ – ВТОР ДЕЛ
(2020-10-28)
;
Katerina Anevska
;
Risto Malcheski
Содржините кои се изучуваат во наставата по математика овозможуваат диферен ција на наставата по математика уште во почетното образование. За таа цел е неопход но откривање и идентификување на математички надарените ученици и организирање на настава која ќе овозможи нивно побрзо напредување. Во [3] се дадени интегрални наставни програми за работа со математички надарените ученици во почетното образование, односно со учениците на возраст од 7 до 9 години. Во оваа работа е направен обид за изразботка на ваквa програмa за ученици на возраст од 9 до 10 години. Покрај тоа дел од разработената програма е поткрепен со соодветен систем задачи за работа со надарените ученици за математика од 9-10 годишна возраст.
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РАБОТА СО МАТЕМАТИЧКИ НАДАРЕНИ УЧЕНИЦИ НА ВОЗРАСТ ОД 14 ДО 15 ГОДИНИ
(2020)
;
Risto Malcheski
;
;
Katerina Anevska

St. Kliment Ohridski Faculty of Pedagogy

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