学校教育

These can offer students so advantage opportunities that is good for selecting job, powerful major feelings and excellent professional dedication. Finally, we need emphasize several main points. The main point is to hold profession ethics affects differences between school and enterprise, including guiding principle"s difference, varies between content and thought, varies between evaluation and standard. According to student'majors, collectedly leading related the corporate culture to increase schools'professional ethics educations effects. On the base of analyzing school"s education, to find a kind of educational means of school, to persist obverse education and obverse guiding, to strengthen students'faith education. According to the students thoughts fact, we should avoid faith educations dogmatism and emptiness and improve our clear aim and effect for serving people.

最后要突出几个重点：把握学校与企业职业道德教育不同点，包括指导思想上的不同、内容和方法上的不同以及评价方法和标准的不同等，根据学生的专业要有选择地引入相关的企业文化，增强学校职业道德教育的实效性；结合具体实际，加强对学生的诚信教育，在客观分析学校教育对象诚信状况的基础上，找到具有校本特色的诚信教育方法，坚持正面教育与正面引导为主，并加强学生诚信实践教育，避免学校诚信教育的教条化和空洞化；针对学生的思想实际，提高为人民服务思想教育的针对性和有效性。

The direct causes of education field of education field are the external structuresand the actors\' habitus in the field,in which the interspatial and tiered school systemis its static education structure cause,and the mechanism of the competitive capitalobtaining with the eleven-plus system as its technical selection is its dynamiceducation structure cause.The habitus of the State,the habitus of the educationadministration service,the habitus of the school,and the habitus of teachers are thecauses of the habitus of the problem of elite-role-training of school education.

其中层级化等级化的学校系统是学校教育角色化问题的静态教育结构根源，而考试制度与技术选择的竞争性资本获取机制则是学校教育角色化的动态教育结构根源；而教育场域中国家、教育行政部门、学校和教师对资本搏取与利益追求的欲求是导致学校教育角色化问题的生存心态根源。

It will be benefit for making clear and practical development targets and policies, will be benefit for improving flexibility and focalization of schools' education.

校本管理模式通过权力下放和教育行政部门及学校的角色转变，学校获得了较大的管理自主权，有利于制定清晰的、符合自身实际的发展目标和政策，有利于提高学校教育的灵活性和针对性，校本管理理念在职业教育管理中的运用将会对职业院校的发展产生巨大的推动力。

This study describes the multi-facet systematic evolution of the said rural community from 1907 to 2007: from the perspective of ethnic culture, it has changed from a single ethnic cultural community of Yoghur(Ethnic Yugur\'s self-name) ethnic group into a multi-ethnic cultural community with Yoghur ethnic group as the dominating majority and embracing the ethnic groups of Han, Tibetan, Tu, Mongolian and Kazak; from the perspective of language, it has changed from a community where Yoghur and Tibetan languages dominated with the local Chinese dialect and the written Chinese language as the subordinate into one where the local Chinese dialect and the written Chinese language dominate with the Yoghur language as the subordinate; in the perspective of marriage and heirship system, from a parallel operation of two systems (patrilineal heirship for official marriages and matrilineal heirship system for matrimonial forms through the head-wearing ceremony) to monogamy and patrilineal heirship; in the perspective of means of living, from animal husbandry complemented with hand knitting and camel caravan transporting to agricultural farming complemented with animal husbandry and many others; in the perspective of social organization, from a traditional tribe to a modern country society; in the perspective of political system and social management, from the customs-authority management which combined the dominating headman hereditary system under the tribal union of an imperial dynasty and the subordinating elite influence, to the resource-interest management of party-government departmental system under the ethnic minority autonomy of a nation state; in the perspective of religious faith, from a coexistence of the Gelug Tibetan Buddhism and Shamanism and the devout ancestor worship to the currently prevalent ancestor worship with religions declining and faith weakening; in the perspective of education, from the local-knowledge-oriented education to an official-knowledge-oriented education, in which modern schooling has become the major educational organization instead of the former traditional temple education; the school has replaced the temple as the "knowledge-culture" communication center; at least in the minds of the local people the central role of family education during the children\'s cultural development has also been replaced by schooling.

本研究描述了1907～2007年间，这个乡村社区的多面向的系统变迁：从族群文化的角度而言，从一个以尧乎尔为绝对主体的单一族群文化社区转变为一个以尧乎尔为主体的、有汉、藏、土、蒙古、哈萨克等组成的多元族群文化社区；从语言文字的角度而言，从一个以尧乎尔语和藏文为主，以汉语方言和汉文为辅的社区转变为一个以汉语方言和汉文为主，以尧乎尔语为辅的社区；从婚姻与继嗣制度的角度而言，从一个双系并行(明媒正娶婚行父系继嗣制度，帐房戴头婚行母系继嗣制度)的社区转变为行一夫一妻制和父系继嗣制度的社区；从生计方式的角度看，从一个以畜牧业生产为主，以手工编织和驼队运输为辅的社区转变为一个以农业为主，以牧业为辅的、多种生计方式并存的社区；从社会组织的形态而言，从一个传统部落社会转变为一个现代乡村社会；从政治制度和社会控制的角度而言，从帝制王朝的部落联盟制下头目世袭制为主，户族精英为辅的习俗—权威型控制方式转变为一个民族-国家中民族区域自治制度下以党政科层制的资源—利益型控制方式；从宗教信仰的角度而言，从一个格鲁派藏传佛教和萨满教并存，祖先崇拜之风甚烈的社区转变为寺庙衰落、信仰淡化、惟祖先崇拜仍广为流行的社区；从教育的角度而言，从一个以地方知识教育为主的社区转变为一个以官方知识教育为主的社区，现代学校教育取代了传统寺庙教育成为社区的主要教育组织形式，学校取代寺庙成为"知识—文化"传播的中心，在青少年儿童的文化成长过程中，家庭教养扮演的中心角色，至少在乡民的观念上被学校教育替代。

Nagadum has an inseperable relationship and interactive basis with school education, family education and social education. Chapter six mainly analyzes the current inheritage of Nagadum and its existing problems from the position that the realization of its educational funtion relies on its effective inheritage, it also provides the concept to rebuild the transmission of Nagadum. Chapter seven tries to analyze and reflect the current courses in national school education and its disadvantages of isolating from its native culture and living practice from the position that the realization of its educational function relies on the widely identification of national school education. It proposes that the essence of national education is "the education of national culture", the aquisition of native knowledge is obtained on the basis of practical mode of acquisition, hence the author tries to provide some constructive suggestions that school education in minority areas should return to native knowledge and culture, and the construction of the interactive relationship between schools and communities should be established.

第五、六、七章阐述了那达慕如何实现教育功能，其中第五章阐述了实现那达慕教育功能的内在基础和现实条件，即那达慕与学校教育、家庭教育、社会教育都具有不可分割的关系和互动基础；第六章从那达慕教育功能的实现有赖于那达慕的有效传承的立论出发，分析了那达慕传承现状及其问题，并提出了重构那达慕传承模式的构想；第七章从那达慕教育功能的实现还有赖于民族学校教育的广泛认同的立论出发，分析和反思目前民族学校课程知识及教育方式脱离本土和生活实际的弊端，提出民族教育的实质是&民族文化的教育&，本土知识的获得需用实践建构的认知方式，从而对民族学校回归本土知识与文化，建构学校与社区之间经常性文化互动关系提出了笔者的建议。

In line with the state educational law,regulations,policies and quality standards,seelbases itself upon education,faces the society and gives its priority to safeguard and enhance the status and reputation of seel by adhering to the principles of equity.we offer educational evaluation services at schools of all types and levels,conduct relevant the oretical resrarch and academic exchanges,and provide the government eduvational authorities with evaluation result reports and schools with every best possible service of quality to support and promote continuous improvements of educational quality and standards.

上海市教育评估院立足教育、面向社会，以质量和信誉为工作的出发点，依照国家的教育法律、法规、政策和评估标准，坚持客观公正的评估原则，开展各级各类学校教育的评估并提供相关服务，进行评估理论研究和学术交流，充分发挥其对本市教育质量政府和效益的鉴定、诊断、导向、激励等功能，为政府和教育行政部门提供有关鉴定意见和评估报告，为学校提高办学质量和效益提供优质服务。上海市教育评估院将在政府、学校和其他教育机构的支持下，依靠广大专家同仁为进一步提高上海教育质量，促进上海经济腾飞和社会发展服务。

From the Privileged schooling in primitive society, to Humanistic schooling model, to the Functioned schooling model meeting the demand of industry society, to the Innovated schooling model for the development of informative society, the evolution is not supersedable, but a stratified integration, which is a process coordinating the development of human beings, society and the education.

学校教育模式在人类社会发展中经历了早期为特权服务的学校教育，到人文型学校教育模式，以至演变到为工业社会服务培养科技人的功用型学校教育模式，再演变到为现代信息化社会服务的创新型学校教育模式，这种演变不是替代关系，而是具有层级整合意义。

The Problem of elite-role-training of school education means thatthe function of selection of school education has arrogated its function of fostering,and its practical expression is the education action only for exams based on the ideaof entering higher schools.

学校教育角色化是指学校教育以培养未来社会精英角色为主要甚至是唯一追求目标的实践活动，其实质是学校教育选拔功能对育人功能的僭越，基于升学主义的应试教育行动是其实践表征。

This study describes the multi-facet systematic evolution of the said rural community from 1907 to 2007: from the perspective of ethnic culture, it has changed from a single ethnic cultural community of Yoghur(Ethnic Yugur\'s self-name) ethnic group into a multi-ethnic cultural community with Yoghur ethnic group as the dominating majority and embracing the ethnic groups of Han, Tibetan, Tu, Mongolian and Kazak; from the perspective of language, it has changed from a community where Yoghur and Tibetan languages dominated with the local Chinese dialect and the written Chinese language as the subordinate into one where the local Chinese dialect and the written Chinese language dominate with the Yoghur language as the subordinate; in the perspective of marriage and heirship system, from a parallel operation of two systems (patrilineal heirship for official marriages and matrilineal heirship system for matrimonial forms through the head-wearing ceremony) to monogamy and patrilineal heirship; in the perspective of means of living, from animal husbandry complemented with hand knitting and camel caravan transporting to agricultural farming complemented with animal husbandry and many others; in the perspective of social organization, from a traditional tribe to a modern country society; in the perspective of political system and social management, from the customs-authority management which combined the dominating headman hereditary system under the tribal union of an imperial dynasty and the subordinating elite influence, to the resource-interest management of party-government departmental system under the ethnic minority autonomy of a nation state; in the perspective of religious faith, from a coexistence of the Gelug Tibetan Buddhism and Shamanism and the devout ancestor worship to the currently prevalent ancestor worship with religions declining and faith weakening; in the perspective of education, from the local-knowledge-oriented education to an official-knowledge-oriented education, in which modern schooling has become the major educational organization instead of the former traditional temple education; the school has replaced the temple as the "knowledge-culture" communication center; at least in the minds of the local people the central role of family education during the children\'s cultural development has also been replaced by schooling.

本研究描述了1907～2007年间，这个乡村社区的多面向的系统变迁：从族群文化的角度而言，从一个以尧乎尔为绝对主体的单一族群文化社区转变为一个以尧乎尔为主体的、有汉、藏、土、蒙古、哈萨克等组成的多元族群文化社区；从语言文字的角度而言，从一个以尧乎尔语和藏文为主，以汉语方言和汉文为辅的社区转变为一个以汉语方言和汉文为主，以尧乎尔语为辅的社区；从婚姻与继嗣制度的角度而言，从一个双系并行(明媒正娶婚行父系继嗣制度，帐房戴头婚行母系继嗣制度)的社区转变为行一夫一妻制和父系继嗣制度的社区；从生计方式的角度看，从一个以畜牧业生产为主，以手工编织和驼队运输为辅的社区转变为一个以农业为主，以牧业为辅的、多种生计方式并存的社区；从社会组织的形态而言，从一个传统部落社会转变为一个现代乡村社会；从政治制度和社会控制的角度而言，从帝制王朝的部落联盟制下头目世袭制为主，户族精英为辅的习俗—权威型控制方式转变为一个民族-国家中民族区域自治制度下以党政科层制的资源—利益型控制方式；从宗教信仰的角度而言，从一个格鲁派藏传佛教和萨满教并存，祖先崇拜之风甚烈的社区转变为寺庙衰落、信仰淡化、惟祖先崇拜仍广为流行的社区；从教育的角度而言，从一个以地方知识教育为主的社区转变为一个以官方知识教育为主的社区，现代学校教育取代了传统寺庙教育成为社区的主要教育组织形式，学校取代寺庙成为&知识—文化&传播的中心，在青少年儿童的文化成长过程中，家庭教养扮演的中心角色，至少在乡民的观念上被学校教育替代。

In this cours presents theories of school, nature of school, function of school, culture of school, and oriels of school. The reformation of school is important tear of subject. And also discuss reformation of education our country.

学校教育革新探讨教育改革课程呈现学校理论、学校本质、学校文化，最重要的议题是教育改革，目前也探讨我国的教育改革。

The split between the two groups can hardly be papered over.

这两个团体间的分歧难以掩饰。

This approach not only encourages a greater number of responses, but minimizes the likelihood of stale groupthink.

这种做法不仅鼓励了更多的反应，而且减少跟风的可能性。