Gotowe bibliografie tematyczne / Northfield Seminary for Girls

Gotowa bibliografia na temat „Northfield Seminary for Girls”

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Data publikacji: 25 lipca 2024

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Artykuły w czasopismach na temat "Northfield Seminary for Girls"

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Nutt, Rick. "G. Sherwood Eddy and the Attitudes of Protestants in the United States toward Global Mission". Church History 66, nr 3 (wrzesień 1997): 502–21. http://dx.doi.org/10.2307/3169454.

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G.Sherwood Eddy (1871–1963), a leading figure in American Protestantism through the first half of the twentieth century, is currently most often relegated to footnote references or mentioned only in relation to two of his most famous colleagues, Kirby Page and Reinhold Niebuhr. He was, however, one of the most renowned international evangelists of the time who worked closely with John R. Mott and Robert Speer in the Young Men's Christian Association (YMCA) and the Student Volunteer Movement (SVM). While a student at Yale, Eddy experienced a dramatic deepening of faith in 1889 at the famous Northfield Student Conference and then, while a student at New York's Union Theological Seminary and later at Princeton Theological Seminary, joined the SVM. Despite his seminary study, Eddy chose to remain a layman all his life. As a YMCA traveling evangelist in India from 1896 to 1911 and in Asia from 1911 to 1931, Eddy embodied many of the attitudes and methods of Protestant global mission for the approximately fifty years of its greatest activity. Primarily engaged in student evangelization, Eddy manifested a deep ambivalence toward the method of mission work. An examination of Eddy's life reveals that in Eddy one finds both the cultural imperialism with which nineteenth-century missionaries are often charged and a sensitivity to other peoples and a commitment to indigenous churches and leadership.While Eddy's ministry spanned over five decades, this essay concentrates on Eddy's labor prior to World War I, for in those years Eddy was most in conflict withhimself.
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Kotilainen, Sofia. "Language Shift as a Way of Acquiring New Citizenship and a Profession: The Educational Background of the First Female Students at the Jyväskylä Teachers Seminary". Nordic Journal of Educational History 11, nr 2 (22.05.2024): 9–35. http://dx.doi.org/10.36368/njedh.v11i2.1057.

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This article sheds light on gendered aspects of the early years of the Finnish teacher training system. It focuses on the first generation of female students at the Jyväskylä Teachers Seminary in central Finland, their educational background, and their language competences. My main sources are the students’ applications to the seminary, which I explore with the help of the collective biographical method. The Jyväskylä Teachers Seminary, the first Finnish-language teacher training college for elementary school teachers in Finland, was established in central Finland in 1863, partly in response to the increasing significance of the Finnish language to the nation. For the girls who entered the seminary, their preparatory private education and the language shift they experienced there from Swedish to Finnish were significant factors both in their training as teachers and in the opportunity to gain a public profession of their own, as well as a new kind of female citizenship. Most of these women had graduated from private schools or had only private tutoring at home.
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Couper, Scott E. "“Let’s do things on our own …”: Gender and class dynamics during the quest to restore Inanda Seminary’s financial integrity, 1999-2001". New Contree 77 (30.12.2016): 23. http://dx.doi.org/10.4102/nc.v77i0.119.

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During the 1990s, decades of disinvestment caused by Bantu Education prohibited Inanda Seminary from competing equally with other previously advantaged Whites-only private and former public ‘Model C’ schools within South Africa’s new democratic dispensation. In December 1997, after decades of institutional corrosion, the United Congregational Church of Southern Africa decided to close the Seminary. Yet, the Seminary opened in January 1998 under new management composed entirely of middle-class alumnae determined to breathe new life into the school still teetering precariously. This article chronicles three years, 1999 to 2001, thereby documenting the school’s ultimate defeat over and recovery from Bantu Education. Though Inanda Seminary’s middle-class alumnae saved it from closure, its more elite graduates did not initially feature prominently in the school’s financial stabilisation. Rather, men, both serving the church and government (most notably, Nelson Mandela), intervened and provided the crucial financial and infrastructural impetus to salvage the school from the wreck of ecclesiastic decay and establish it as a Section 21 private company. The article explores if and why gender and class dynamics likely played a role in the events leading to the school’s resuscitation. Today, the Seminary is again an extraordinary pioneering school providing quality education to black South African girls.
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Duff, S. E. "‘Oh! for a blessing on Africa and America’ The Mount Holyoke System and the Huguenot Seminary, 1874-1885". New Contree 50 (30.11.2005): 15. http://dx.doi.org/10.4102/nc.v50i0.434.

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In November 1873, at the invitation of Andrew Murray, two American teachers arrived in the Cape Colony to establish a school to train middle class Dutch-Afrikaans girls to be teachers and missionaries. The two women were both alumni of the Mount Holyoke Seminary, and the institution that they founded in Wellington – the Huguenot Seminary – was modelled on the so-called ‘Mount Holyoke system’ of women’s education. While during Huguenot’s first decade of existence this system was, with very little modification, able to achieve a great deal of success in the Colony – the school was popular with the Dutch-Afrikaans middle class and many of its students went on to teach and do mission work after graduating – in 1884 and 1885, the values and ideals underpinning the existence of the Seminary came under a sustained attack from the pupils at the school. This article seeks, thus, to investigate the implementation and reception of the ‘Mount Holyoke system’ in the Cape during Huguenot’s early years, and then examine why they were so strongly rejected in the mid-1880s.
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Andrick, John M. "Delsartean hypnosis for girls' bodies and minds: Annie Payson Call and the Lasell Seminary nerve training controversy." History of Psychology 15, nr 2 (2012): 124–44. http://dx.doi.org/10.1037/a0023682.

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Ierusalimskaya, Svetlana Yu. "The system of the religious educational institutions in the Yaroslavl province in the second half of the 19th century". Vestnik Yaroslavskogo gosudarstvennogo universiteta im. P. G. Demidova. Seriya gumanitarnye nauki 16, nr 4 (14.12.2022): 550. http://dx.doi.org/10.18255/1996-5648-2022-4-550-559.

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The article analyzes the system of educational institutions of the spiritual department, functioning in the post-reform period in the Yaroslavl province. The role of the diocesan school council in the development of Orthodox spiritual education in the Yaroslavl region is revealed. The changes that have taken place in the activities of the seminary, theological schools, the school for girls of the clergy, the diocesan Jonathan women’s school are given. The personal composition of the heads of the main educational institutions of the diocese is given. The main features of the spiritual education reforms are noted - attempts to introduce the principle of all-estate, a response to the challenges of the time, bringing curricula closer to the requirements of modern life. The socio-cultural activity of the Yaroslavl diocese in the modernization of spiritual education in the second half of the 19th century is shown.
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Vasnev, Theodosius. "The ministry of Saint Theophan (Govorov) on the Tambov Land: Tambov diocese in 1859–1863". Neophilology, nr 19 (2019): 413–18. http://dx.doi.org/10.20310/2587-6953-2019-5-19-413-418.

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Tambov Governorate in the Russian Empire until the beginning of the XX century was the largest region of the country. The borders of the Tambov diocese and the Tambov Governorate coincided with the end of the 18th century. There were 16 monasteries and monastic communities. Bishop Theophan paid special attention to the development of spiritual life in the Tambov Governorate. He fed seminars and schools for girls (the diocesan women's school). Saint Theophan founded the first periodical journal in the diocese, the Tambov Eparchial Journal. For a short period of stay in Tambov, he proved himself to be an active organizer of various areas of church life, including missionary and educational significance. Bishop Theophan was keenly interested in all questions that were connected with the activities of the clergy, their behavior and relations among themselves. The Saint always showed love and compassion for his flock, and especially in the days of severe trials. Bishop Theophan left a bright mark in the history of the Tambov diocese as a trustee of the theological seminary and diocesan schools, the founder of temples and the organizer of decency in the cloisters, a writer and a teacher of morality, caring for the spiritual education, education and perfection of the inhabitants of the Tambov territory.
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Смирнова, В. С. "Some aspects of Russian-Arab collaboration in IOPS female educational institutions". Церковный историк, nr 2(12) (15.09.2023): 141–89. http://dx.doi.org/10.31802/ch.2023.2.12.011.

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В статье на основе архивных материалов и других источников рассматривается проблема профессионального взаимодействия русских и арабских учителей в женских школах и семинарии ИППО. Изучение принципов, на которых базировалось русско-арабское сотрудничество, необходимо для успешной реализации гуманитарных проектов России на Ближнем Востоке. В начале просветительской деятельности в Палестине ИППО испытывало трудности с подбором русских и арабских педагогических кадров. Русские учительницы не знали арабского языка и ближневосточных реалий. Переводчиков при них не было, и им приходилось объясняться с местным населением жестами. Чтобы организовать учебный процесс, им в помощь были направлены арабские выпускницы местных школ. Они владели французским языком, посредством которого общались с русскими педагогами. Помимо коммуникативных проблем, взаимодействие осложнялось слабой подготовкой арабских учительниц, с трудом осваивавших новые учебно-воспитательные методы. Ситуация изменилась с появлением Бейт-Джальского пансиона, который готовил кадры для начальных женских школ Общества. Это были местные девушки, воспитанные по российским методикам, владеющие русским языком. «Бейтджалиотки» преподавали в Пансионе, а также в двухклассных школах ИППО под русским руководством. Они выступали связующим звеном между русскими учительницами, их арабскими учениками и коллегами, помогая последним интегрироваться в учебную систему Общества. Подобная модель русско-арабского взаимодействия была принята в большинстве двухклассных женских школ ИППО, что позволило решить коммуникативные проблемы и достичь высоких профессиональных результатов Having carefully studied archival materials the author of the article gives insight into collaboration of Russian and Arab teachers in IOPS schools and seminary for girls. Thorough research of those principals is vitally important for successful implementation of Russia humanitarian projects in the Middle East. At the very start of its educational activities IOPS faced serious problems in recruiting both Russian and Arab pedagogical staff. Russian female teachers did not speak Arabic and were not aware of local or Middle East realities. They had no interpreters by their side so they had to resort to the language of gestures. To organize the learning process Arab graduates from local schools were recruited to assist Russian female teachers. Both Russian and Arab teachers spoke French. In addition to communicative problems professional collaboration was seriously affected due to low level of Arab teachers training. They could hardly master tutorial methods. The situation radically changed when The Women's Teachers Boarding School in Bait Jala started training staff for IOPS primary schools for girls. Bait Jala graduates were local girls who spoke Russian and were aware of training methods applied in IOPS schools. They worked under Russian management in Bait Jala Boarding School as well as in two-class IOPS schools. Graduates from Bait Jala turned to be the connecting link between Russian teachers and their Arab colleagues and pupils assisting the latter to integrate into IOPS training structure. Similar pattern of Russian-Arab professional collaboration was adopted in most IOPS two-class schools for girls which resulted in achieving good training results and settling communicative problems.
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Luttrell, Wendy. "Gender Identities and Education: The Impact of Starting School. Barbara Lloyd , Gerard DuveenGender Play: Girls and Boys in School. Barrie ThorneCultivating the Rosebuds: The Education of Women at the Cherokee Female Seminary, 1851-1909. Devon A. Mihesuah". Signs: Journal of Women in Culture and Society 20, nr 3 (kwiecień 1995): 720–24. http://dx.doi.org/10.1086/495008.

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Książki na temat "Northfield Seminary for Girls"

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England) Beis Yaakov Seminary (London. Beis Yaakov Seminary: London. London: Beis Yaakov Seminary, 2005.

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England) Beis Yaakov Seminary (Manchester. Ex-Sem girls speak: Beis Yaakov Seminary 35th anniversary Manchester. Manchester: Beis Yaakov Seminary, 2003.

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Pethel, Mary Ellen. All-girls education from Ward Seminary to Harpeth Hall, 1865-2015. Charleston, SC: History Press, 2015.

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John, Eaton. The education of our girls: An address, delivered at Tilden Ladies' Seminary, West Lebanon, N.H. June 21, 1877. New York: Wm. B. Folger, 1986.

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Northfield Seminary for Young Ladies. Calendar of Northfield Seminary, Northfield, Franklin Co. , Mass. , 1886-87. Creative Media Partners, LLC, 2015.

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Melanson, Susan Chapman. Confessions of the Classmate Who Never Was, Northfield School for Girls Class Of 1964. Lulu Press, Inc., 2008.

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Pethel, Mary Ellen, i Martha Ingram. All-Girls Education from Ward Seminary to Harpeth Hall, 1865-2015. Arcadia Publishing, 2015.

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Pethel, Mary Ellen. All-Girls Education from Ward Seminary to Harpeth Hall: 1865 2015. Arcadia Publishing, 2015.

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Alexander Dallas] 1806-1867 [ [bache. Report on the Organization of a High School for Girls, and Seminary for Female Teachers. Creative Media Partners, LLC, 2018.

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Części książek na temat "Northfield Seminary for Girls"

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Bonura, Sandra E. "Ida’s Heritage, 1862–1914". W Light in the Queen's Garden. University of Hawai'i Press, 2017. http://dx.doi.org/10.21313/hawaii/9780824866440.003.0002.

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This chapter traces Ida’s heritage back to Pope’s first Plymouth Colony ancestor, Thomas Pope. It covers her formative years and takes her through her time at Oberlin College. It ends with her acceptance of a teaching position from the American Board of Commissioners for Foreign Missions (ABCFM) to teach in a boarding school in Honolulu, the Kawaiahao Seminary for Girls
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Case, Sarah H. "Introduction". W Leaders of Their Race. University of Illinois Press, 2017. http://dx.doi.org/10.5622/illinois/9780252041235.003.0001.

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This chapter provides an overview of two private Georgia schools that sought to prepare young women post-Reconstruction South: Spelman Seminary of Atlanta, educating African American women and girls, and Lucy Cobb Institute, established for young white elite women in Athens. Examining schools for girls run and staffed by women allows us to see how women themselves developed new ideas about women’s responsibilities and duties for their society and their race in the changed circumstances of the New South. It argues that concerns about female sexuality and respectability united the two schools, despite their very different interpretations of what would constitute a desirable New South.
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Seidman, Naomi. "‘A New Thing that Our Ancestors Never Imagined’". W Sarah Schenirer and the Bais Yaakov Movement, 51–68. Liverpool University Press, 2019. http://dx.doi.org/10.3828/liverpool/9781906764692.003.0003.

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This chapter examines the first few years of Sarah Schenirer's enterprise, a story one has access to almost solely through her own writings and the legends that surround Bais Yaakov's origins. Schenirer's revolution not only expanded the educational options for Orthodox girls, it also created a cohort of educated, mobile, committed, and independent Orthodox young women, giving them unprecedented opportunities to combine religious commitment and socio-economic freedom. These seminarians and young faculty at the Kraków seminary were her closest associates, her travelling companions on her many trips around Poland, and the ones who welcomed her on her return from every journey. Ultimately, Schenirer's account of her great programme to save Jewish girls through inspiring lectures, a library, and a youth movement sheds light on some of the ways that Bais Yaakov culture developed. Her descriptions of the beginnings of Bais Yaakov also provide insight into how she viewed the school she founded after her other projects had failed.
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Case, Sarah H. "Training “Leaders of Their Own Race”". W Leaders of Their Race. University of Illinois Press, 2017. http://dx.doi.org/10.5622/illinois/9780252041235.003.0004.

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Through a focus on Spelman Seminary of Atlanta, Georgia, between its founding in 1881 and the 1920s, this chapter analyzes the ideological assumptions behind, and the content of, education for black female respectability. An analysis of the content of the education offered at Spelman and the goals of administrators, board members, faculty, and supporters provides an understanding of how secondary schools for girls taught the attributes of respectability. To a surprising degree, industrial education was viewed as essential to the curriculum of a school for “striving” black young women. In contrast to traditional interpretations of black education that oppose industrial and academic education, Spelman faculty and associates viewed industrial and academic education as mutually reinforcing.
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Seidman, Naomi. "A Letter from Mrs Schenirer, May She Rest in Peace". W Sarah Schenirer and the Bais Yaakov Movement, 356–62. Liverpool University Press, 2019. http://dx.doi.org/10.3828/liverpool/9781906764692.003.0016.

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This chapter presents a letter from Sarah Schenirer which was sent during her illness on the occasion of the last siyum in the Bais Yaakov Seminary. The letter points out two dangers that await Jewish girls from Bais Yaakov schools. The first one is that receiving praise and adulation from people after a successful lecture can make someone proud, so that they start to believe that they are really something special, earning fame and glory by their own efforts. The other danger is exactly the opposite. Some people worry too much about whether they are really fulfilling their responsibilities that they fall into a depression. When someone worries about whether they have properly fulfilled their obligations, they must carry out an honest reckoning about whether they indeed have fulfilled them, and if they have, they should remind themselves of the passage about fear of God.
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OPRIŞ, MONICA, i DORIN OPRIŞ. "RUGĂCIUNEA LA PREADOLESCENŢII ŞI ADOLESCENŢII FORMAŢI ÎNTR-UN MEDIU TEOLOGIC. STUDIU DE CAZ". W Educaţie şi valori în societatea contemporană. Editura Eikon, 2022. http://dx.doi.org/10.56177/epvl.cap3.2022.ro.

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PRAYER FOR PREADOLESCENTS AND ADOLESCENTS FORMED IN A THEOLOGICAL ENVIRONMENT. CASE STUDY. The article includes the main results of a research that used the questionnaire-based survey as a method of collecting data from students aged 13-19 years, from the Orthodox Theological Seminary "Saint Simion Stefan" in Alba Iulia. The research did not include students from high school classes with a theological vocational profile and benefited from 237 responses to the questionnaire administered online. The analysis of the data shows that education in a theological environment trains students including aspects related to the pedagogy of prayer. Also, the data of our research show that through an education that values the role of personal prayer and of common prayer in the church, the differences according to gender in relation to prayer (motivations, states of mind that generate it, effects over time) decrease considerably. At the same time, the data show that girls pray more than boys, have a greater capacity to show gratitude to God for the help received, and feel the peace of mind that personal prayer provides to a greater extent than they do.
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Ellenberger, Allan R. "“From a Fine Old Family”". W Miriam Hopkins. University Press of Kentucky, 2018. http://dx.doi.org/10.5810/kentucky/9780813174310.003.0002.

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“From a Fine Old Family” lays the groundwork for Hopkins’s complicated and erratic behavior. Hopkins’s family lineage is traced to her English roots and ancestors, many of whom were significant historical figures. During Hopkins’s childhood in Savannah and Bainbridge, Georgia, her parents’ continual arguing destroys their marriage, and her father, Homer, leaves Savannah for Texas. Homer writes letters to Miriam and her sister, Ruby, but her mother, Ellen, intercepts them and his phone calls. Receiving no response, Homer moves on with his life. The division between mother and daughter begins in childhood. Ellen takes the girls to Syracuse, hoping to get Ruby enrolled in the university. When that does not work out, they end up in New York under the watchful eye of Ellen’s half-brother, Dixie Hines, a Broadway agent and columnist. Hopkins is sent to Goddard Seminary in Vermont for her final year of high school, where she gets her first taste of acting, breaking her ankle in the process. After graduation, she returns to New York and takes countless jobs until she decides to pursue dancing, taking lessons at several prestigious dance schools.
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Brown, Jeannette E. "Chemists Who Work in Industry". W African American Women Chemists in the Modern Era. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190615178.003.0006.

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Dr. Dorothy J. Phillips (Fig. 2.1) is a retired industrial chemist and a member of the Board of Directors of the ACS. Dorothy Jean Wingfield was born in Nashville, Tennessee on July 27, 1945, the third of eight children, five girls and three boys. She was the second girl and is very close to her older sister. Dorothy grew up in a multi- generational home as both her grandmothers often lived with them. Her father, Reverend Robert Cam Wingfield Sr., born in 1905, was a porter at the Greyhound Bus station and went to school in the evenings after he was called to the ministry. He was very active in his church as the superintendent of the Sunday school; he became a pastor after receiving an associate’s degree in theology and pastoral studies from the American Baptist Theological Seminary. Her mother, Rebecca Cooper Wingfield, occasionally did domestic work. On these occasions, Dorothy’s maternal grandmother would take care of the children. Dorothy’s mother was also very active in civic and school activities, attending the local meetings and conferences of the segregated Parent Teachers Association (PTA) called the Negro Parent Teachers Association or Colored PTA. For that reason, she was frequently at the schools to talk with her children’s teachers. She also worked on a social issue with the city to move people out of the dilapidated slum housing near the Capitol. The town built government subsidized housing to relocate people from homes which did not have indoor toilets and electricity. She was also active in her Baptist church as a Mother, or Deaconess, counseling young women, especially about her role as the minister’s wife. When Dorothy went to school in 1951, Nashville schools were segregated and African American children went to the schools in their neighborhoods. But Dorothy’s elementary, junior high, and high schools were segregated even though the family lived in a predominately white neighborhood. This was because around 1956, and after Rosa Park’s bus boycott in Montgomery, AL, her father, like other ministers, became more active in civil rights and one of his actions was to move to a predominately white neighborhood.
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Streszczenia konferencji na temat "Northfield Seminary for Girls"

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Pushkov, V., i S. Zavjalov. "The natives of Smolensk province – first-year students of Moscow university of 1917". W Historical research in the context of data science: Information resources, analytical methods and digital technologies. LLC MAKS Press, 2020. http://dx.doi.org/10.29003/m1793.978-5-317-06529-4/89-95.

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In 1917 Smolensk province stood on the second place by the quantity of sophomores of the Moscow university next to Vladimir province (139 and 158 students correspondingly). 7 districts out from 11 were represented. Mainly graduators of gymnasia and the Seminary entered the university. For the first time 8 girls became students. Principally the social structure of students included petty bourgeoisie, clergy and peasantry. Most part of students entered physics and mathematics department, much smaller part entered medical department and ones of law and of linguistics and history.
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Pushkov, V., i S. Zavjalov. "The natives of Smolensk province – first-year students of Moscow university of 1917". W Historical research in the context of data science: Information resources, analytical methods and digital technologies. LLC MAKS Press, 2020. http://dx.doi.org/10.29003/m1793.978-5-317-06529-4/89-95.

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In 1917 Smolensk province stood on the second place by the quantity of sophomores of the Moscow university next to Vladimir province (139 and 158 students correspondingly). 7 districts out from 11 were represented. Mainly graduators of gymnasia and the Seminary entered the university. For the first time 8 girls became students. Principally the social structure of students included petty bourgeoisie, clergy and peasantry. Most part of students entered physics and mathematics department, much smaller part entered medical department and ones of law and of linguistics and history.
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