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中国少年先锋队红领巾教育是中华人民共 和国国旗教育的组成部分。 “中国少年先锋队”(简称少先队),是6—14岁 中国少年儿童组成的群众组织,全国共有少先 队员11480.7万名,是世界上最大的少年儿童组 织。 少先队组织文化同样是透过系列的象征元 素,使少先队员认同少先队的价值取向,并深 植在思维之中。 Red Scarf education of the Chinese Young Pioneers is an integral part of flag education in the People’s Republic of China. The Young Pioneers of China (referred to as the Young Pioneers) is a mass organization composed of children aged 6 to 14 in China. There are 115 million Young Pioneers nationwide, making it the largest youth organization in the world. Cultural aspects within the Young Pioneers organization aim to instill values and beliefs through a series of symbolic elements that resonate with its members.
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1989年建校的广州市黄埔区怡园小学,办学历 史与许多百年老校相比是年轻的,但在改革开 放前沿诞生和成长的怡园小学,却是全国小学 国旗教育的排头兵和示范校。 Founded in 1989, Yiyuan Primary School, located in Huangpu District, Guangzhou City, is relatively new compared to many century-old institutions. However, situated at the forefront of reform and opening up, Yiyuan Primary School has emerged as a pioneering institution and a model for national flag education in elementary schools across China.
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海南自由贸易港建设,给国旗教育带来新的机 遇。旗帜是世界共通的语言,是世界文明交流 互鉴的载体。我们愿意与北京新风旗帜中心一 道,和世界各国旗帜学家密切联系,为推动中 国青少年学习旗帜文化,促进世界各国青少年 旗帜文化交流交往,做出新的积极贡献。 The construction of the Hainan Free Trade Port presents new opportunities to national flag education. As flags are a universal language and a carrier of global cultural exchange, we are eager to work closely with the Vexillological Research Center of China and flag scholars from around the world, contributing positively to the promotion of flag culture among Chinese youth and the exchange of flag culture among youth worldwide.
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Following a similar study in the United States, 210 Canadian school children were asked their flag preferences. Both the Union Jack and the Red Ensign were rated high, with a slight preference for the Union Jack. Appreciation of the U. S. flag, although initially high in the lower grades, dropped off somewhat at the high school level. Results with the U. N. and Russian flags were very similar to those for American children: the U. N. showing steady growth in preference; the Soviet, persistent rejection.
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This article argues that public schools play a key role in producing and transmitting American civil religion. Data from classroom observations, college-age informants, and the author's experiences reveal that civil religion in schools is manifested in daily rituals such as the pledge of allegiance; in holiday observances, with activities such as music and art; and in the social studies curriculum. Analysis of these data permits one to describe the beliefs, symbols, and rituals of American civil religion. The data further show that the practice of civil religion in schools plays a dual role: while it socializes American youth to a common set of understandings, it also sets off subgroups of Americans whose backgrounds or beliefs prevent them from participating fully in civil religious ceremonies.
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To determine attitudes toward world powers as well as their own national/ethnic group, 960 boys and girls divided into Arab-Christian, Arab-Moslem, Jewish non-Orthodox, and Jewish Orthodox groups, in grades 2 through 12, gave responses to a projective test of flag preference. Factors of ethnicity, religion, sex, and grade level evaluated by analysis of variance indicated some similarities, but also important differences between the various groups. In ranking the flags non-Orthodox and Orthodox Jews had very high agreement, Christians and Moslems had high agreement, but combined Arabs versus combined Jewish groups showed little agreement. Christians and Moslems showed some differences. Sex and grade level were not major factors in attitude differences.
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Following E. D. Lawson's work (1963, 1965) on the flag preferences of lower and middle-class public school children in the U.S. and Canada, a similar study was carried out with elite private school children. As previously found, responses to the U.N., U.S., Russian, and Canadian flags were very similar for both national samples. In addition, the choice patterns of the elite children in the present study and the non-elites of previous studies were also very similar.
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This study examined children's conceptions of flags as social conventions and understandings of the symbolic and psychological consequences associated with transgressions toward flags. Seventy-two children, at 6, 8, and 10 years, answered general questions about flags as social conventions and judged flag-burning scenarios in which intentions of agents and consequences for recipients were varied. Flag-burning acts were motivated by symbolic, accidental, or instrumental intentions and occurred in public or private. Children at all ages viewed flags as social conventions (i. e., alterable), and symbolic acts of flag-burning occurring in public locations were judged more negatively than private transgressions. Age differences were found in evaluations of instrumental violations and in justifications used to evaluate flag-burning incidents. Overall, findings suggest that despite age-related increases in understanding of flags as meaningful collective symbols, children at all ages considered transgressions to be important and to have moral consequences (i. e., psychological harm).
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- children and flags
- American children (1)
- American civil religion (1)
- Canadian children (2)
- Canadian Red Ensign (1)
- children and patriotism (6)
- children and symbols (6)
- China (3)
- Chinese Young Pioneers (1)
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- flag burning (1)
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