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 INTERNET AND SOCIOLOGICAL KNOWLEDGE AMONGST STUDENTS IN R.MACEDONIA
(2017)
Dushka Matevska
;
Zoran Matevski
Evell though in the recent past there was a strollg resistance agaillst "the intr1lsion " of the internet ill the autonomy of the existing educational institutions, recently the educational institutiolls are adapting and using the internet and the contemporaJY telecommullications technology. Taking into consideration that .I'll/dying is in fact a process of tram/erring siglls and working with and 0 11 those signs, we can conclude that there are points of contact betweell the education institutions alld the internet. We are 0 11 the verge of the biggest changes in the area of communication. That can be seen throllgh the larger and larger influellce of the internet on the educational process. The interne! "feeds" the people with new ideas and worldviews, which are destroying the traditional conventions. The traditional is boring and the educational institutions are in a position of defence becallse of their inability to follow the trend of change. The institlltiol1al teaching of sociology is abandoning its monopoly in creating sociological knowledge, 110W when the illternet commllnication has greatly improved the traditional teaching process. The internet serves for providing kllowledge of the cOlltemporary reality, while classic teaching is responSible for the tram/er of the inheritance accumulated from tradition. The two systems of creating sociological knowledge need to function as conditions for competition creating doubt and contradictions ill the minds of the students. This killd of teachillg creates conditions for activating all of the creative potentials of the stlldents, which become active subjects ill the studying of sociology. Because of that, the request for a reform of the education system in all levels is set as an imperative.
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THE MACEDONINA DIASPORA IN OVERSEAS COUNTRIES: FROM ETHNIC IZOLATION TO TRANSNATIONALISM
(2018)
Dushka Matevska
;
Zoran Matevski
Members of the Macedonian diaspora are comfortable in, and have a sense of belonging in both Macedonia and Overseas Countries, with both countries featuring strongly in their personal identity. It is clear that transnationalism is a prominent feature of Macedonian life. The duality of Macedonian identity is also manifest in their language use and skills, with high rates of fluency and literacy in both Macedonian and English. Use of Macedonian clearly reinforces Macedonian identity. This in turn facilitates access to Macedonian media, which itself further reinforces the Macedonian element in the person's identity. These show that there are a number . of means by which the Macedonian diaspora is reproduced. These include a high number of visits to the homeland, family ties and regular communication between thecountries. Engagement in this contact reinforces knowledge, care and identification with R.Macedonia. What is also evident is that the main driver of the diaspora's relationship with the homeland is strong family ties. This primarily explains visitation, communication and the emotional concerns and empathy. It is often the extended rather than nuclear family that ties the diaspora to the homeland, and as such the nature of the family unit and its status within Macedonian culture is arguably the most important driver in maintaining a diaspora-homeland relationship. Ties with Macedonia may be weakening for younger Macedonians born in overseas countries. This is evidenced by lower levels of engagement and identification than those born overseas, and a diminution in the depth and nature of ties is likely. This means that other models for engagement between this younger overseas born diaspora and the homeland are necessary if these ties are to be maintained. Social media is one obvious tool that can be effectively utilised for this purpose.
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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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NEW CONCEPT FOR EQUAL REGIONAL DEVELOPMENT IN THE REPUBLIC OF MACEDONIA
(CONTRACTING CHAMBER OF ECONOMY PIROT DISTRICT, 2019)
Dushka Matevska
;
Zoran Matevski
Key priorities ond goals for social cohesion in the Republic of Macedonia is: pramoting sustainable and inclusive socio-economic balanced regional development; creation or strengthening of existing institutional mechanisms for implementing balanced regional development policies; increased awareness among the public administration and the whole of society on the concept of one society and interculturalism and balanced regional development; strengthening the overall capacities and resources of the entities in order to pravide a sustainable balanced regional development; harmonizing legal regulation in different institutions with policies for balanced regional development; pramoting social cohesion and integration by ensuring gender equality, non-discrimination and equal opportunities on the basis of al/' diversity.
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EDUCATION AS A FACTOR IN STRENGTHENING SOCIAL COHESION IN R.MACEDONIA
(OU PRIVREDNA KOMORA PIROT, 2018-07)
Dushka Matevska
;
Zoran Matevski
Effective changes and reforms of the education system are necessary in countries like R. Macedonia. These changes will build an education system that betters social cohesion and the involvement of vulnerable groups of citizens in society. In essence, education is a key factor in sustainable economic and societal growth. The universities 0/ today, because of their ability to generate new skills and knowledge, are highlighted as a key factar in strengthening campetitiveness of economy at the global level. The key solutions that originate from the modern empirical and theoretical frames of societal growth refer to the impartant direct and indirect connections between the building of human capacity, the dynamics af technological change, employment, as well as the betterment of life conditions. Considering this, education has the crucial role in personal growth and sustainable societal growth of a country like R. Macedonia, because of its role in securing qualified and competent staff.
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RELIGIOUS EXCLUSIVISM AND REFUGEE CRISIS IN A GLOBALIZED WORLD
(UNIVERSITY "SS CYRIL AND METHODIUS UNIVERSITY"-SKOPJE FACULTY OF PHILOSOPHY, 2018)
Dushka Matevska
;
Zoran Matevski
The pseudo-democratic processes in Europe, the Balkans and R. Macedonia are a means of ruling the majority, wherein the leaders of those pro cesses succeed in manipulating the unthinking masses using Christian scripture. This research is trying to answer the question: If and when is a religious worldview a foundation through which the masses are mobilized and the fascistization of society, in which Christian and Islamic values become simple commodities in the neoliberal capitalism, is carried out? Does denying the right of others to be different from you means you are moving into the space of open and concealed violence) This problem arises when a so-called overlap between right-winged political forces and their ideologies is established. The problem is that original Christianity and Islam are falsified and used by the political right in the western Balkan states to define society as an organic national, ethnic and racial whole, which is primarily oriented towards national and patriarchal va lues. In the case of the Republic of Macedonia, the division of people between "us" and "them"; Macedonians and non-Macedonians; believers and atheists, breeds violence which is founded on a totalitarian understanding of faith. The idea that God is one, and the belief in Him is differently placed in different religions, can lead some individuals, religious and political organizations to the false notion that we are "us" because we are not "them" and the on ly way to remain "us" is to exterminate "them". Because of this, religious exclusivism leads to a violent ideology and religious extremism.
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MANAGEMENT OF RELIGIOUS CULTURAL HERITAGE FOR THE PURPOSE OF SUSTAINABLE TOURISM
(INSTITUTE FOR SOCIO-CULTURAL ANTROPHOLOGY OF MACEDONIA, 2020)
Dushka Matevska
;
Zoran Matevski
Sacred architecture refers to the design of objects of religious cultural heritage, and temples or houses of God have always been built throughout history. Such architecture is almost as old as humanity, more precisely as old as culture, and an essential part of human culture and art. An essential part of what defines man in addition to the material goods of the earth. Sacred architecture is one of the displays of the magnificent interior of man, an essence that invokes the greater of us and constantly points us upwards, toward heaven, toward God.As it has been emphasized for a few times so far, subjects which take care of religious cultural heritage, create the immeasurable social benefit which reflects in the spheres of culture and education, but also the activities of building and strengthening religious identity, branding and positioning. Besides the usual, non-material benefits, during last decades one has expected also different, material benefits from heritage subjects. Individually or, which is more efficient, in the synergy with tourist subjects, heritage institutions offer a nicely packed tourist product, which offers additional content to tourists who came because of other attractions and by enriching the complete experience, it lengthens the time of their stay, but it more often represents also th~supreme primary tourist attraction which attracts visitors to the destination and contributes to the environment development, causing introduction of function of other existing tourist resources, building of accompanying superstructure and infrastructure, the development of service activities and staff employmentThe World Tourism Organization (UNWTO) estim'ates that religious tourism generates 600 million faith -motivated travelers annually, of which 280 million are actual pilgrims. In history, destinations with religious tourism have become the center of religious, commercial and cultural events of importance for the economic development of the country.
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ETHNIC DISTANCE BETWEEN PRIMARY SCHOOL STUDENTS IN THE SKOPJE REGION
(AYDIN ADNAN MENDERES UNIVERSITESI, 2020-11)
Dushka Matevska
;
Zoran Matevski
As a part of the democratic tendencies of our society. the idea that that no child should study in any language other than the one it speaks at home is seen as imperative, because otherwise. it would imply that the language spoken at home is somehow inferior. This concept is implemented in the constitution of the Republic of North Macedonia as well as the law for primary and secondary education. The Republic of North Macedonia is a multicultural and a multiconfessional society in which children of different ethnic groups study in their native language either In different schools or in the same school. but in different shifts. In this paper we will try to establish to what extent the ethnically segregated society affects the ethnic distance between students from different ethnic groups, specifically their read iness to accept certain social relations with the ethnic other. In the process of building his or her ethnic identity. childhood has an essential role. The process of differentiating from the ethnic and religious other takes place through traditions, culture and language. in which the "other" is also a part of the process. The existing barriers between students are more easily overcome through direct contact between students. whether these differences are based on a difference in language, religion or other elements of culture. Ethnic segregation in the educational process not only disables the creation of direct contact between students, but also between all other participants of the educational process, such as teachers and parents. The key question which is asked is whether the ethnic segregation in the primary education in the Republic of North Macedonia increases the ethnic distance between ethnic groups, a phenomenon which can cause the disintegration of Macedonian society in the long run.
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RELIGIOUS EDUCATION IN EUROPE
(AYDIN ADNAN MENDERES UNIVERSITET, 2020-12)
Dushka Matevska
;
Zoran Matevski
Within religious education in public schools, the conviction that there is no educational system that could afford to ignore the role of religion in European societies is growing. Ignorance in this area can lead to the creation of negative stereotypes in which extreme forms of hatred, conflict, and violence against the religious other occur. Knowledge of religion and the most important religious systems in Europe is an important part of quality education, which can promote mutual respect for believers of different religious backgrounds as well as promote understanding of social and cultural diversity. In addition to knowing the doctrines of one's own religious beliefs, high school students should also be introduced to the religious aberrations of other religious systems. All this will enable them to develop competences for religious dialogue and cooperation, through which they will practically implement the principles of religious tolerance and interculturalism. In this context, religious rights and freedoms should be seen within the framework of Toledo's guiding principles, which offer a neutral and democratic way of organizing religious education in Europe. Teaching about religions and beliefs must be organized in a way that is fair, accurate and based on knowledge. Students need to learn about religions and beliefs in a society that fosters respect for diversity, human rights and freedoms. It is believed that based on the experience of most countries in Europe, knowledge of religion can reinforce the importance of respecting everyone's right to freedom of religion or belief, fostering democratic civil law, promoting an understanding of social differences and at the same time strengthening of social cohesion. Teachers who teach religious education should respect religious freedoms and foster the rights of religious others in a spirit of mutual respect and tolerance in modern European societies.

St. Kliment Ohridski Faculty of Pedagogy

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