المبحث الأول: ممیزات أشعار نازك الملائکۃ
یوجد في شعر نازک الملائکۃ ’’القیمۃ الفعلیۃ‘‘ وھذہ القیمۃ لا تتمثل في أن شعرھا قابل للتقلید أو أخذہ کنموذج مثالي یقتدي بہ من بعدھا الآخرون، ولکن المیزۃ الممتازہ في شعرھا بأن لدیھا القدرۃ علی التحرر من العاطفۃ والرومانسیۃ وما إلی ذلک۔
ویذکر شوقي بزیغ في مجلۃ العدد’’ وقد تکون تربیۃ نازک المحافظۃ ونشأتھا في أسرہ متعلقۃ بأھداب القیم الموروثۃ ھي من بین العوامل التي دفعتھا إلی احترام العادات والتقالید المحیطۃ لھا من کل جانب، وعلی الرغم من إقامتھا الطویلۃ في أمریکا فنحن لا نلمع في شعرھا ما یشي بالتجرؤ علی الأعراف السائدۃ وتجاوز المحظورات لابل إننا نکاد لا نعرف شيئاً عن حیاتھا الخاصۃ أو عن علاقاتھا العاطفیۃ التي سبقت الزواج‘‘[1]۔
فیذکر شوقي بزیغ لا بد من الاعتراف بأن نازک، بسبب النشأۃ أو الخوف أو مکانۃ المرأۃ العربیۃ أو بعض الظروف الاجتماعیۃ لم تسمح للشاعرۃ أن تتعمق في الحداثۃ أو بما تکون الحالۃ الاجتماعیۃ أو مکانتھا أو عادات البيئة العربیۃ والواقع العربي والعراقي بوجہ خاص وقد تکون ھذہ الظروف نفسھا ھي التي لونت معظم قصائدھا بلون الحزن والألم ، وجعلت الموت یحتل موقعاً متعلقاً في نظرتھا، ولکن الجانب الإیجابي یحجب علی حزنھا ویظھر الجانب الآخر وھي قدرتھا علی تحویل حزنھا إلی مادۃ للتأمل الھادئ والتبصر العمیق والتعجب في الحیاۃ وفي أحوال النفس وأسرارھا، وھو ما تکمن ملاحظتہ في قصائدھا مثل "أجراس سوداء" و "مرثیۃ یوم تامہ" و "الشخص الثاني" و "الخیط المشدود في شجرۃ السرو" وغیرھا[2]۔ نلاحظ أن معظم قصائدھا ملون بلون الحزن والألم وقد تکون أسبابھا لیست ظاھرۃ ولکن ربما یکون ھناک سر مختبيئ في قلب الشاعرہ، وھي لا تستطیع إظھارہ وذلک بسبب حالة من الحالات أو بسبب ظروف معینۃ ویتضح ألمھا الداخلي ونظرتھا الی الوجود والأشیاء، بأنھا فانیة...
Fostering of Muslims in particular is a necessity. Muslims need guidance to stay on their nature, namely peace, calm, and peace (congratulations). Therefore, to maintain and preserve the atmosphere (peaceful, calm, serene), then one of the da'wah movements that has taken a role is the Tablighi Jamaat. Forms of coaching that have been done include syuro (deliberation), ta'awun (help-help). The coaching is intended to be social capital in developing Muslims. Social capital is intended as an adhesive tool for the community, because it often occurs in Islamic internal conflict communities that will affect external conflicts (among religious believers). The formation of Muslims by the followers of Tabligh has clearly brought developments to Muslims, especially in the city of Palu, this development was marked by an increase in the number of halaqah from 2 halaqah (2001) to 12 halaqah (2018), and the development has benefited the community based at the mosque.
Master of Education students at lED come from developing countries in Central Asia, South Asia and East Africa. They bring together divergent educational and life experiences. However, most of the students have experienced similar assessment practices as students and teachers. In their assessment practices prior to lED, which is characterized in this study as 'traditional', teaching and learning have been geared towards examinations and tests. The selective purpose of assessment selects and rejects people, and social reproduction is maintained by the traditional assessment. Additionally, traditional assessment has often caused great deal of psychological discomfort and elements of 'unproductive competition' reflecting on extrinsic reward in schooling. At lED, they are exposed to the alternative approaches to assessment. One of the aims of lED is to "bring about improvement in the performance of teachers through professional development and improvement". In order to improve the quality of education in the developing country context, these M.Ed. students have a very intensive learning experience. They are encouraged to critically examine their existing educational philosophy, including assessment notions. Many people reconceptualize their assessment notions. After the completion of the course the M.Ed. students are potentially in a position where they will be able to influence assessment practices, to varying degree, when they return to their home work environments. The data from this study illustrate how the M.Ed. students reconceptualize their assessment practices, the factors that hinder or help them to reconceptualize, and also the implications of their lED learning experience for future professional activities. The possibility of 'dissonance' is also discussed as a number of students, although they appear to have reconceptualized their views on assessment, revert to their traditional assessment behaviours due to different internal and external factors. There is sometimes a gap between espoused and actual assessment practices at lED. Among the major reasons for that gap is the higher education system of which lED is a part. lED is required to follow accountability, quality assurance and grading practices that are congruent with the university and other institutions. Although the focus of the study was not to give suggestions for the development of IED's assessment policy and practices, implications are drawn which may assist in addressing assessment related issues more effectively.