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Influences on cultural, social, economic and political life of the Bhaca as well as their Interaction with other cultures from within South Africa and other parts of the world have led to the erosion of older traditions and customs resulting in a replacement of values that have promoted immorality, crime and an increase in sexually transmitted diseases among others. Consequently, these forces have resulted in change in the structure of mamtiseni and nkciyo female initiation ceremonies, thereby influencing the musical arts embedded in them. This article examines the educational content of the songs and dances and the role these musical arts play within mamtiseni and nkciyo celebrations expressed by the Bhaca of the Eastern Cape Province of South Africa. The article reveals that despite the influences on mamtiseni and nkciyo female initiation ceremonies it is evident that certain elements have continued to a large extent as they used to be in the pre-colonial times, while others have undergone change to suit the current lifestyle of the people in South Africa. The songs have undergone changes especially in their texts, which have shifted focus from menstruation and marriage to include topical issues of a social nature and wellbeing, and as such the repertoire reduced. ; https://doi.org/10.4102/td.v10i2.107

Abstract:I discuss the relation between Kant's trust in the rational capacities of ordinary agents and education. First, I show that Kant is very optimistic regarding our common moral capacities. Then I discuss what room this leaves for moral education. I argue that a discussion of Kant's conception of moral education should distinguish between different functions of education: (i) education is necessary for agents to make the transition from a purely instrumental to a pure practical use of reason (Basic Education); (ii) education can strengthen the motivational force of the moral law by presenting the moral law in all its dignity and clarity (Motivational Education); (iii) education can instruct agents about the source of morality and offer an abstract formula of the Categorical Imperative (Philosophical Education); and (iv) education can enhance agents' capacity to apply general moral principles to concrete cases (Education of Judgement).

Influences on cultural, social, economic and political life of the Bhaca as well as their Interaction with other cultures from within South Africa and other parts of the world have led to the erosion of older traditions and customs resulting in a replacement of values that have promoted immorality, crime and an increase in sexually transmitted diseases among others. Consequently, these forces have resulted in change in the structure of mamtiseni and nkciyo female initiation ceremonies, thereby influencing the musical arts embedded in them. This article examines the educational content of the songs and dances and the role these musical arts play within mamtiseni and nkciyo celebrations expressed by the Bhaca of the Eastern Cape Province of South Africa. The article reveals that despite the influences on mamtiseni and nkciyo female initiation ceremonies it is evident that certain elements have continued to a large extent as they used to be in the pre-colonial times, while others have undergone change to suit the current lifestyle of the people in South Africa. The songs have undergone changes especially in their texts, which have shifted focus from menstruation and marriage to include topical issues of a social nature and wellbeing, and as such the repertoire reduced.

Education is a way to develop the potentials possessed by humans. Education that we have known since childhood is moral education. Moral education can be done since the child is in the womb, until he is an adult. But ideally, moral education is more effective when children are 4-5 years old. Moral education can be done by parents and educators at school, it can be done at home or at school. However, at this time, due to the Covid-19 virus, the government has temporarily suspended the face-to-face learning process with the aim of reducing the number of Covid-19 transmissions. Therefore, all levels of education, both higher education and early childhood education, are laid off, with an online learning system. Therefore, more responsibility in educating children's morals currently lies with parents who are at home. Because parents are always with their children, and understand their daily habits. Researchers want to examine whether parents of early childhood students guide their children's behavior well during the covid-19 pandemic, or do not care at all about children's learning and worship activities. The research method used is descriptive qualitative, with data reduction analysis techniques, data presentation and drawing conclusions. The results of the study concluded that parents are very important in moral education during the covid-19 pandemic. Parents should be more concerned with their children, and provide examples of good attitudes so that children can imitate them. By giving direct examples, advising, getting used to and giving punishment (positive punishment) to children, in introducing and telling about good morals. Because basically every parent wants their child to have good character.

The Norwegian high-school drama series Skam is produced and published by the Norwegian Broadcasting Corporation, a publicly funded institution distinguished by an explicit obligation to the public interest, not only serving their audience as consumers but even as citizens. Generally, the normativity expressed in Skam may be summarized by treating all with respect, involving not only moral considerations of what is right, but also ethical conceptions of what is good, offered, opened up and obstructed by the living social order established there. In season three, given attention here, the plot revolves around issues concerning same-sex relationships, mental disorder and religion. Here Skam becomes interesting for the field of moral education, elaborating on how to encounter the challenges of pluralistic societies that undergo continuous changes and in which common values have become open questions. In this paper attention is drawn toward Skam's ethical dimension, considering Skam as an instance of public moral education. Faced with tensions, hindrances and conflicts, the norm of treating all with respect, irrespective of how trivial it may appear outside of context, becomes loaded with meaning, while the actualization of the good life is at risk. Appalling is the way hegemonic religion is transformed in the living social order. Decisive is the active role taken by the youths in the series, recontextualizing the norm. The social order here is not a static, given condition, but a continuous, moving, cultivating project. In that respect, a certain democratic aspect of the public moral education of Skam also becomes visible. Together, the youths portrayed in the series seem to accommodate a variety of expressions of life emerging within their community.

The article examines socio-cultural project activity as a pivotal tool for spiritual and moral education, aligned with the national development goals outlined in the Russian Federation's decree until 2030. It underscores the creation of conditions conducive to fostering harmoniously developed individuals grounded in traditional val-ues. Projects and programs within this framework are geared towards the professional advancement and patri-otic education of young people, with a significant emphasis on safeguarding spiritual and moral values in so-cio-cultural project activities. The article also emphasizes the importance of spiritual and moral education in both individual and societal development, outlining key principles guiding enlightenment initiatives in education and upbringing. It views sociocultural design as a sophisticated pedagogical technology encompassing strate-gic approaches, methodologies, and techniques aimed at preserving spiritual and moral values. Additionally, the study explores the direction of educational activities in Russia within this context.

SUMMARY: In this article, I examine theories which argue both for and against the educational potential of fairy tales, with special attention to the field of moral learning. I conclude that, in the contemporary world, stories have a particular importance for such learning but that the hidden moral values conveyed by many traditional tales may well be disquieting for a teacher. I propose that educational drama offers an appropriate pedagogy for exploring such values with children and describe in some detail a case study, in which I used a version of a traditional Hindu tale for these purposes. I offer a brief analysis on how the strategies employed by drama teachers can be harnessed for moral educational purposes and suggest that drama can offer children much needed opportunities to actively and creatively engage with stories and their values in a communal framework.