Cremation : Views from Culture , Society and Church in Kenya

---------------------------------------------------------------------***--------------------------------------------------------------------How to cite this article in APA Esilaba, O.O.C. (2021). Cremation: Views from Culture, Society and Church in Kenya. Editon Cons. J. Arts., Humanit. S. Stud., 3(01), 316-324. https://doi.org/10.51317/ecjahss.v3i1.246 ---------------------------------------------------------------------***--------------------------------------------------------------------Abstract This paper sought to investigate the cremation views from culture, society and church in Kenya. The paper is based on information derived from a synthesis of studies and data gathered from interviews and observations from Pastors and Church leaders in Kitengela, Kenya. Fifteen pastors from selected churches and ten leaders from Celebration Church Kitengela community were involved in the research. The population was chosen randomly, and a random sampling technique was used. In-depth interviews were the primary data collection tools. The population was selected based on their knowledge of the subject. In addition, the author once attended a cremation service at Eastleigh Crematorium in Kenya, where he engaged some friends on the subject. The author shared and discussed with members of the Christian faith at Celebration Church Kitengela hall. Deep involvement in the face-to-face interactions and dialogues through social media forums gave the study dynamism. The study concluded from the historical context, cremation encountered massive opposition with support on burial as the most descend form of disposing the body. In addition, the bible is silent on how to specifically treat the dead; however, the general feeling from the numerous passages shows support to burial. This study recommended that there is a need for a dialogue that shall address this issue in light of the Church and African ethics. Both Church and ATR should frequently talk about the subject for members to understand its implications to the family, society, and the generation to come from a historical perspective.

Introduction
Some time back in a personal experience, a question arose of someone wanting to know the position of the Church on the whole issue of cremation. Having no substantive answer yet the issue being core, I resolved to discuss in Church to hear leaders' views around. Later, I interviewed selected pastors and church leaders within the region to establish their thoughts on the topic (Author, personal experience).
It has been evident, and though it is a new issue in the African setting, most prominent people prefer cremation to burial as a means of disposing of their bodies. Questions linger in the hearts of many people: Is cremation enshrined in the Bible. Is it holy? Should the Church embrace it? Does it resonate well with African cultural values and ethics? It is evident that death and funeral rituals in Africa are deeply rooted in cultural beliefs, African and indigenous traditional religions. Funerals are guided by the African view on the existence of life after death and the role of the ancestor among the living. Christianity, too shares the same concept of life after death. However, the Bible and African Traditional Religion (ATR) do not have a common stand on the entire model of cremation. This paper, therefore, addresses the whole concept of cremation and if at all, it makes any sense for Christians today and ATR. This paper aims to offer the reader relevant information that would enhance the development of an informed principle of cremation. Further, the author proposes a general and informed position on the subject under discussion.

METHODOLOGY
This paper is based on information derived from a synthesis of studies and data gathered from interviews and observations from Pastors and Church leaders in Kitengela, Kenya. Fifteen pastors from selected churches and ten leaders from Celebration Church Kitengela community were involved in the research. The population was chosen randomly and total random sampling technique was used. Total random sampling is a type where the whole population of interest is studied.
In-depth interviews were the main data collection tools. The population was selected based on their knowledge on the subject. In addition, the author once attended a cremation service at Eastleigh Crematorium in Kenya where he engaged some friends on the subject. The author shared and discussed with members of the Christian faith at Celebration Church Kitengela hall. The theoretical basis for this approach was people-centred and their genuine view on the subject as both Christians and Africans. This helped participants to discuss the topic in their own African and Kenyan contexts as born again believers. Deep involvements in face-to-face interactions and dialogues through social media forums gave the study dynamism. This method was relevant because it generated deeper insights that were necessary for the entire concept of cremation.

LITERATURE REVIEW Cremation
According to the Merriam-Webster dictionary, the word cremation comes from the verb cremate which means, "to reduce to ashes by burning." The Macmillan Encyclopedia defines Cremation as the process in which the human body is burnt by the fire until the body soft parts are destroyed. The ash residue (cremains) and the skeletal remains are often used as the religious rites object, one for the bones and one for the body. The Encyclopedia of Cremation defines cremation as the practice of intentionally heating a deceased human body to "between 1,400 and 2,100° F to consume . . . the body's soft tissue and reduce the skeleton to fragments and particles. This process, then, produces several pounds of ash that are stored, buried, or otherwise dispersed. It continues to describe the process of cremation, "The remaining substance, the cremains, may be processed further by mechanically breaking the larger particles down, producing a consistent mixture of grain and powder, to be scattered or stored in an urn" (Davies & Mates, 2005, p.131). All these definitions bring out the fact that cremation is reducing something (dead or alive)

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to ashes. In this context, this paper addresses the reduction to ashes of the corpse. Kuijt et al. (2014) note that cremation is an important, widespread, and often overlooked means of dealing with death, the body, and the social world. In other words, cremation provides a means of fragmenting the body and creating a new form of human remains (p.322). Jupp locates the reintroduction of cremation in the 1840s when a combination of population pressures, health anxieties, commercial aspirations and ecclesiastical demands for parity of provision brought to an end the monopoly of the Anglican churchyard. He further avers the many attitudes of all the Churches while noting that William Temple was the first archbishop to be crematedon the one hand, and shifting public attitudes to death on the other (Jupp, 1990). Though the practice of cremation is starting to receive attention in Africa, it presents the fact that contemporary Christians should seek to research on the topic. However, it might be that those who have consented to the practice and facilitated it may have done so without understanding its more profound implications.

Historical Context
In discussing cremation, historical context and customs of biblical characters are key. Phipps notes that the Greeks and Romans preferred cremation, especially among the upper classes (Phipps, 1988). However, the Jewish people did not advocate for cremation. As stated in the Mishnah, cremation is an unacceptable heathen practice (Danby, 1933, p. 437). It comes out clearly that the Jews preferred to burry than to cremate as a means of disposing of the bodies of their dead people. As Jones (2010) notes, despite the Greco-Roman milieu of the biblical world, with the coming of Christ, general disregard for the act of cremation was carried over from the Jewish to the Christian faith. This is related to Schaeffer avers that it is possible to trace the spread of the gospel across the Roman Empire by focusing upon cremation; for a while, the Romans buried their dead, the Christians buried theirs (Schaeffer, 1976).
One of the reasons why Christianity spread in the Roman World was because they cared for the dead. Christians' display of "decency to the human body" in showing care for the dead is one of the main reasons for the church's rapid conquest of the ancient world (Atkinson & Field, 1995). Many Church Patriarchs are believed to have written more about death, burial and resurrection. Their faith in the resurrection of the body could have informed they are discouraging the practice of cremation. As it is observed, Tertullian was the first Christian theologian to unequivocally denounce cremation (Carl, 1973). Many Christians after that disfavored cremation, for it was believed to be a Pagan act. The Church and State would unite to treat cremation as a capital offence. It was declared "anyone following pagan rites to cause the body of a dead person to be cremated shall pay with his life" (Loyn & Percival, 1975, p.52). At some point, the Roman Catholic Church banned cremation, but later the decision was revised. They permitted cremation on the condition that it will not demonstrate the denial of faith in the resurrection of the body.

The Bible on Cremation
The Bible demonstrates that biblical characters exhibited great care and respect for the bodies of their dead loved ones. The Bible (both Old and New Testament) contains no specified direction on the concept of cremation. Further, it commends neither burial nor cremation of the dead; it remains silent on its position on the disposal of the body. Nevertheless, it is open that the Bible reports instances of God's servants burying their beloved ones. For instance, Abraham secured a burial site for his wife-Sarah and his family. Genesis 23:2-20; 49:29-32. John also notes in his Gospel that burial was the preferred custom for the Jews (John 19:40).
On the other hand, there are incidences where persons burned the remains of the dead. For instance, when King Saul and three of his sons were killed in the battle, their corpses initially remained in the territory of the enemy, where they were treated dishonourably. Upon hearing these, Israelite warriors retrieved their bodies, burned them, and buried the remains. It is indicated that

Editon Consortium Journal of Arts, Humanities and Social Studies (ECJAHSS)
ISSN: 2663-8525 the incidence was acceptable to treat those remains that way, and even King David was pleased and blessed them. 1 Samuel 31:8-13, 2 Samuel 2:4-6. It seems, then, that the burning of the bodies of Saul and his sons was not a formal cremation per se; rather, "it was an act designed to conceal or avoid further desecration of their previously mutilated bodies" (Walvoord & Zuck, 1983, p. 455).
Another form of cremation in the Bible is found in Amos 2:1-3. This is one of the ambiguous references to cremation in the Bible, for it does not come out clear. From this reference, God seems to be condemning the act of cremation. However, this scripture is limited to information and the event in question not being recorded elsewhere in the Bible; it is challenging to make any conclusions on the position of cremation drawn from the text. In Amos 6: 8-11, he pronounces judgments upon Israel as he prophesies certain cremations that will occur in the land. Like in Amos 2:1-3, it is not easy to get a position on cremation from the prophetic pronouncement in Amos 6:8-11. It is therefore clear that the Bible is silent on the specifics of how to treat the body of the deceased. However, biblical examples from characters like Abraham's and his family, Moses, Aaron, Samuel, David, Jesus, among many others, were buried.

RESULTS AND DISCUSSION Concerns from Christians
Christians were more concerned about how the bodies of their loved ones would be disposed. Their reasons for their concerns are fourfold: First, the body of every human was created by God, bore his image, and deserved to be treated with respect. Second, the centrality of the Incarnation; when the Word became Flesh, God uniquely hallowed human life and bodily existence forever. Third, the Holy Spirit indwelt the bodies of believers, making them vessels of honour. Fourth, as Jesus himself was buried and raised bodily from the dead, so Christians believed that their burial was a witness to the resurrection yet to come (George, 2002). Cremation is not openly supported in the Bible; this brings about concerns from Christians. First, they believe cremation will make it difficult when Jesus comes to rapture people, for it would become difficult to resurrect where there are no bodies. However, since creation, all bodies whether buried or cremated are dust and cannot be identified. This issue is however elaborated in the Bible and it comes out that the body to be resurrected would be new. Apostle Paul emphasizes in 1 Corinthians 15: 35, 39, "But someone will ask, "How are the dead raised? With what kind of body will they come?"… But God gives it a body as he has determined, and to each kind of seed he gives its own body." This would probably be a different body from the one that is cremated.
John in Revelation 20:13 notes that "And the sea gave up the dead, which were in it; and death and hell delivered up the dead, which were in them: and they were judged every man according to their works." From the above scripture passages, it means that, during the resurrection of the dead, it will not matter to God whether one was cremated, buried, lost at sea, or eaten by wild animals. Apostle Paul postulates that "But our citizenship is in heaven, and from it, we await a Saviour, the Lord Jesus Christ, who will transform our lowly body to be like his glorious body, by the power that enables Him even to subject all things to himself." Philippians 3:20-This reveals that since God is big and mysterious, He can produce a worldwide resurrection by making a spiritual body from a speck of dust. What stands out is the 'when Christ will return, it will not matter the state of one's body; the righteous will be transformed into immortal bodies (1 Thessalonians 4:16; 1 Corinthians 15:54; Philippians 3:21).
Further, Christians because the Scripture talks about dust returning to dust. This would lead one to wonder how you can return to dust when a body is cremated. Though it is true that those who die to return to dust, it naturally happens to a corpse when it decomposes. "In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken: for dust thou art, and unto dust shalt thou return." Genesis 3:19. It is

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believed that cremation speeds up reducing the body to ashes or dust though that is not clearly stated here.
Additionally, Christians believe that only people who were disfavoured of God in the Bible were cremated after death. Though some exceptional cases of unfaithful persons like Achan and his family were burned after death, it is not a rule. "And Joshua said, why hast thou troubled us? The LORD shall trouble thee this day. And all Israel stoned him with stones, and burned them with fire after they had stoned them with stones." Joshua 7:25. On the contrary, the bodies of even faithful people like Jonathan, King Saul's son, were burned after death.

Factors to consider before choosing cremation or burial
There are numerous factors to put into consider before choosing how to dispose the dead. They include: a. The will of the dead Before people die (especially) elders, they normally write a will to guide how they will be buried and the family's life thereafter. On the other hand, those who are illiterate might speak their wishes as opposed to writing. The deceased's wishes are supposed to be followed and respected to the letter, no matter how contrary they are. The Bible addresses incidences where family members respected the will a person gave on how his body would be treated upon death. "When the days of mourning had passed, Joseph said to Pharaoh's court, "If I have found favour in your eyes, speak to Pharaoh for me. Tell him, 'my father made me swear an oath and said, "I am about to die; bury me in the tomb I dug for myself in the land of Canaan." Now let me go up and bury my father; then, I will return." Genesis 50:4-5. "Moses took the bones of Joseph with him because Joseph had made the Israelites swear an oath. He had said, "God will surely come to your aid, and then you must carry my bones up with you from this place." Exodus 13:19. If any family member chooses to be cremated, the will should be respected even if the family does not buy into it.

b. Culture and beliefs
Every group of people have a culture as a way of life under which their beliefs are enshrined. In the African setting, the culture is clear on how dead people should be treated, putting in mind that they believe in life as a transition. Burial is common in the ATR, with a few modern people starting to prefer cremation. In the entire Bunyore-a sub-dialect of the more prominent Luhyia tribe in Kenya, cremation is taboo though we have one person named Opanga in history, who chose to be cremated to the amazement of the community. In the bible, the Jewish and Roman customary preferred burying people. Jesus Christ too had to be buried because the customs dictated so, "Taking Jesus' body, the two of them wrapped it, with the spices, in strips of linen. This was in accordance with Jewish burial customs." John 19:40 Further, Abraham, the father of faith and his family were buried, "There they buried Abraham and his wife Sarah, there they buried Isaac and his wife Rebekah, and there I buried Leah." Genesis 49:31 Further, Samuel was buried according to the day's customs, "Now Samuel was dead, and all Israel had lamented him and buried him in Ramah, his city. And Saul had removed from the land those who were mediums and spiritists." 1 Samuel 28:3 Like in the Bible, people are free to choose to deal with the remains of the dead according to the customs. Nevertheless, for Christians, such customs should not in any way conflict with the teachings and principles of the Bible.

c. Legal issues
In some circumstances, those who choose to write their will on how they want their bodies treated after death do so legally with their lawyers. The Bible encourages everybody to be obedient to local authorities and the law. In Romans 13:1 (New King James Version), Apostle Paul states, "Let every soul be subject to the governing authorities. For there is no authority except from God, and the authorities that exist are appointed by God." There are places where authorities enact laws concerning dead bodies and how they ought to be treated. In case the law restricts cremation, then it should be followed. Above all, anybody deciding on how his/her body should

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be treated needs to consult with and notify the family. It is unfair for one to make a sole decision without knowing the family, friends, and most importantly, the Church. Recognising the individual's power to make a decision and choose, these parties need to be involved.

d. Opinion of others
In the African setting, no one exists alone. Humanity is believed to exist in the concept of ubuntu, "I am because we are." Therefore, as stated, before one considers to be cremated, he/she must see the interests of others, especially family and friends. The following critical questions should be asked; how will the family feel about it? What will the community perceive of us after the act? What impact shall cremation leave in the lives of the bereaved family? Where is the place of Church, Word, and God in cremation? The Word teaches us to seek the interest of others, "Let each of you look out not only for his interests but also for the interests of others." Philippians 2:4 In all these, it is essential to note that the body of a deceased person should be respected. People throughout the bible and in ATR treated the dead with the utmost respect and often showed deep concern about disposing of the remains, as seen in Genesis 49:29-31. Embalming was noticed both in Old Testament and in New Testament as seen in Genesis 50:26 and Mark 16:1. The Bible also emphasizes that it is a disgrace not to have a proper burial. Ecclesiastes 6:3

Cremation in Kenya in modern times
Cremation is one of the options now available for the final disposition of the body at death, especially for the rich in our society. In Kenya, for example, we have experienced some prominent people being cremated. For example, in 1996, former minister Peter Okondo was cremated. The final burial rites after the disapproval of cremation by some family members brought argument. On the day of interment, relatives arrived at the morgue to collect the body at morgue only to find it already cremated by his wife. In 2011, the late Nobel peace prize laureate Professor Wangari Maathai was cremated in the Eastleigh crematorium according to her wishes. Later her ashes were buried at the Institute of Peace and Environmental Science. In 2009, former Sports Administrator Joshua Okuthe was cremated. They later buried his empty coffin in a mock funeral in Tamu, Muhoroni. In 2015 Africa's Classic Professional golf champion Peter Njiru was cremated at Kariokor. Further, in April 2018, the former politician and the multiparty hero Kenneth Matiba was cremated at the Lang'ata crematorium.
History tells us that there are servants of God who have been cremated in Kenya. In 2002, Mary Nyambura Kuria, the wife of the late Anglican archbishop Manasses Kuria was cremated at the Lang'ata crematorium, two days after her death at the Nairobi Hospital. The encyclopedia of cremation notes that the cremation of Mary sparked controversy in Kenya (Davies & Mates, 2005). The Anglican Church of Kenya (ACK) members were shocked to hear of her cremation. Further, her husband, the former Anglican archbishop Manasses Kuria died in 2005 and was cremated. Most recently, in July 2019, the former Chief Executive Officer (CEO) of Safaricom Company, Bob Collymore, was cremated at Kariokor crematorium (Nyamai, 2019). In all those cases, funeral and requiem masses were held either before or after cremation.
While thinking about the whole issue of cremation and the other choices available, Christians ought to critically reflect on how the family would be affected by their decision. It is likely that loved ones who may have strong feelings on cremation may be negatively affected. It would be unrealistic for someone to bring unnecessary distress to any member of the family. Consequently, one would think otherwise before deciding to be cremated. The attitude of the heart of Christians should show respect for the body that God created in His image. "I praise you because I am fearfully and wonderfully made; your works are wonderful, I know that full well." Psalm 139:14.

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Cremation in the African context Cremation is not an African concept in its origin. Most African cultures prefer the burial of their loved ones. They believe that when people die, they are promoted to the world of living dead and ancestors. Therefore, the body of the dead should be treated with respect so that they transition to the next stage and arrive as a whole.
Though not of African origin, cremation has become common in many African countries, for cemeteries set out for the public are considered to have reached full capacity. The increase in population, especially in the city, puts a lot of pressure on land hence making it difficult to dedicate more land for cemeteries. Consequently, it makes people be left with cremation as an option. Though this is so, the practice has not been fully accepted by many African people. African cultural and religious perceptions have negatively painted cremation and term it not African. Ritual and religious rites must accompany death and burial in the African context. According to Laurenti Magesa, funeral rites simultaneously mourn for the dead and celebrate life in all its abundance. Funerals are a time for the community to be in solidarity and to regain its identity. In Kenya, for example, as Robert Mbaraga reports, the influence of the Hindu culture has seen some people accept cremation. However, the majority of the people still opt to bury their dead in their ancestral home to perform the ritual and religious burial rites (Mbaraga, 2017). Mbaraga continues to note that, in Tanzania funeral service professionals offer cremation services; apart from Hindus, not many people choose to use these services mainly because of traditional and religious reasons. Though Tanzania is dominated by Christianity and Islam religions, burial is mostly preferred (Mbaraga, 2017).
In ATR, when people die, they go to meet their ancestors, and therefore their bodies ought to be treated with utmost respect until they arrive. This would then discourage the idea of cremation, which reduces the whole body into ashes. Raymond Nzimana, a Burundian journalist, states that Burundian culture says that when someone dies, people only talk about their good side even if the person was bad. This signifies respect for the dead, and so a cremation is difficult to embrace (Mbaraga, 2017). On the other hand, the Zulu people in South Africa grow up knowing that a dead relative joins other dead relatives, and they watch over the family members who are still alive. Many people groups in Africa whose deceased relatives still visit the families to provide security hold this. The dead relative can be consulted in times of need and mediate for them with God. This means that they would be unwilling to cremate a loved one. 1 This is the same position held by the people of Bunyore people of Western Kenya.
In some communities, the dead may be wrapped in his clothes for burial thereafter covered with the slaughtered animal skin. The dead is wrapped in a linen shroud in some group. The deceased is often buried with his personal items; this is believed to help him on his journey. The Yoruba tribe of Nigeria, for example, they included food, clothes, fowls or other animals, while other tribes include spears, shields, or pots and pans, so the deceased has all he needs in the afterlife.
Briefly, cremation still has a long way to go when it comes to being fully accepted in many African people groups. It is a new idea embraced by the elites and a few rich people whose agenda is unclear. It is a result of the so-called modernity and civilization in the current world. Though a few have already undergone the same, it remains to be rejected by Africans who value the dead and life after.

Similarity between cremation and the burning of hell
The Bible prepares Christians to do good to inherit the Kingdom of God. Those who do contrary will spend eternity apart from God, for instance, in hell, where they will be eternally consumed with fire. Jesus tells His disciples in Matthew 25:46, "These shall go away into everlasting punishment but the righteous into eternal life." Further, He states in Mark 9:43 that, "And if

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your hand makes you sin, cut it off. It is often better to enter into life maimed than having two hands to go to hell, into the fire that shall never be quenched." In addition, John in Revelation 14:11 puts it in a very scary description, "And the smoke of their torment ascendeth up forever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name." The above connotation seems to be different in many measures because the tribulation described for sinners after the rapture is everlasting, but cremation only takes place for a few minutes. When the rapture happens, those who will be resurrected in righteousness will be given new bodies. It is not known the kind of bodies that will be consumed in eternal fire and if they will be different from the ones people have today. What stands is, both cremation and the future burning have implications of torture though one is short term and the other eternal.

CONCLUSION AND RECOMMENDATION Conclusion:
Cremation remains an issue that will be discussed in this and other generations to come. From the paper, the following conclusions can be made. First, from the historical context, cremation encountered massive opposition with support on burial as the most descend form of disposing the body. Second, the bible is silent on how to specifically treat the dead; however, the general feeling from the numerous passages shows support to burial. Africa Traditional Religion and society have not fully accepted cremation except a few examples of elites who have chosen to be cremated.

Recommendation:
There is a need for a dialogue that shall address this issue in light of the Church and African ethics. The Church should have a position that is clear to members on the place of cremation in order to give direction and orderliness. Both Church and ATR should frequently talk about the subject for members to understand its implications to the family, society, and the generation to come from a historical perspective. However, the Church should not be at crossroads in mentioning cremation in her teachings and preaching in Church. Furthermore, seminars and conferences should be encouraged in order to rubberstamp her stand on the same. Elders should be vocal and talk about it and, if possible, write books and avail materials on the same subject to be read.


extfieldsofstudy: Physics Engineering

text:
The development of virtual conceptual change laboratory (VCCLab) for conception reconstruction through lab virtual activity

The research aimed to get a valid and tested VCCLab model product complete with syntax and supportive materials. This research is encouraged by the need for a VCCLab model for remedial teaching oriented towards remediation of students’ misconceptions through the mode of virtual laboratory activity. The research method used is research & development which consists of four stages, namely: Need Analysis, Product Development, Field Testing, and Product Revision. From the development research process, the VCCLab model product is produced with syntax consisting of five stages of lab activity. The results of expert judgement on the VCCLab model product indicate that the VCCLab model and supporting materials have a construct and content validity. The results of limited field testing indicate that the use of the VCCLab model in remedial teaching activities with the mode of virtual lab activity has high effectiveness in remediating students’ misconceptions regarding the concept of parallel electric circuit. Another field testing result is that there is no gender bias in the use of the VCCLab model in the students’ conception reconstruction process related to the physics concept being reviewed.

Introduction
To develop significant learning, considerate formation essentials to be continued by problem solving, and accepting conception is more substantial than memorizing concepts. Students' thoughtful of the key ideas related to the physics subject has become an interesting study area and has been studied by researchers in the physics education arena. According to cognitive theory, students build a reasonable and coherent understanding of the phenomena that exist in nature from their point of view. Intended for better empathetic and acquiring eloquent learning, misconception distresses students' learning of scientific concepts that need to be rehabilitated. Although the best learning is seen as a process of change or conception [1].Then the transformation of formation is the revision or variation or rejection of one's conception beliefs when unfilled in an inconsistent condition [2].
In the last few years of this decade, research on misconceptions is still being conducted intensively by researchers in the field of education, including the field of Physics education at various levels.
Research on misconception is focused on two areas, namely, the area of misconception identification 2 and the area of misconception remediation. Research in the area of identifying misconceptions has produced various forms of instruments to identify misconceptions, such as conception tests in the twotiered test format [3], in the three-tiered test format [4], and the four-tiered test format [5]. While research in the area of misconception remediation has produced a variety of strategies for learning physics oriented to remediation of misconceptions (conceptual changes), such as cognitive conflict strategies [6], discreet event strategies [7], and bridge strategies (bridging) analogy [8].
According to various literature, many things can be a source of causes of the emergence of misconceptions in the minds of students, including preconceptions, physical experiences in daily life, language, culture, teachers, textbooks, and learning processes [9]. One source of the occurrence of misconceptions in the minds of students is the physical experience in everyday life. In daily life, students often observe physical phenomena that involve many variables that affect them, but because in reality, not all physical variables that can be observed in their daily lives, most students think that the amount of physics that affect the physical phenomenon only what they observe. For example, because in everyday life learners are of the view that the electric current flowing in a branch of a parallel electric circuit changes in value if the circuit is added or subtracted from the parallel electrical circuit with the same resistance value. Whereas conceptually, the addition of identical branches in parallel circuits will not change the amount of electric current flowing in each branch of the existing circuit because of the potential difference and the resistance value at the parallel branches does not change.
Misconceptions must be remedied because misconceptions will identify where the student's mistakes are. Misconceptions are also resistant to the acceptance of new concepts, it is necessary to remediate misconceptions through remedial teaching activities. One remedial teaching mode that can be used is a virtual laboratory mode and can be used for remediation of misconceptions virtual laboratories conception conversion (virtual conceptual change laboratory or VCCLab). Virtual conceptual change laboratory (VCCLab) is a virtual laboratory activities type that is deliberately developed for remedialoriented remedies of misconceptions experienced by learners. To carry out improvements through practicum activities in the laboratory, VCCLab model is needed, complete with syntax and supporting tools. This research was conducted to produce a valid and tested VCCLab model product complete with syntax and supporting tools to meet the field needs of a practicum model oriented to changing the conception to improve solutions according to the objectives of the students. This research was conducted using research and development methods. This article describes the research processes carried out on the products it produces.

Methods
This research is based on the need for a VCCLab model as an alternative mode for learning remedial physics oriented towards changing students' conceptions. This development process is carried out using the research and development (R & D) method formulated [10] which includes stages: needs analysis, product development (design, manufacture and product validation), field trials of the products produced, and product improvement based on field trial results. The flowchart of the study is shown in Figure 1. The initial field trial phase of VCCLab model products that have been made and validated is done on a limited scale. The limited test was only carried out on the subject of 36 students in one of the high schools in West Java, who had a misconception in a physics concept. From these field trials are expected to illustrate the effectiveness of product models VCCLab that produced in facilitating the remediation of misconceptions related to a concept of physics. The implementation of limited field trials using the The instrument used to identify the initial conception and final conception of students related to a physics concept is the conception test in the Four Tier Test format. This test consists of four parts, namely the phenomenon of physics questions related to the concept of physics, the belief in the answers to questions related to physics concepts, the reasons for answering phenomena questions related to physics concepts, and the belief section on the reasons for answering phenomena related to concepts of physics. This test is constructed in the form of reasonable multiple choices that are equipped with a level of confidence in the answers and reasons for the answers.
Data obtained from the VCCLab model product implementation test results in the form of data from the students' conception physics test were analysed quantitatively to determine the state of the conception of students before and after participating in VCCLab activities by using the guideline for determining the state of conceptions developed by Gurel [11]. The effectiveness of using the VCCLab model in remediating students' misconceptions related to a physics concept is determined based on the quantity decreasing the number of students whose misconceptions can be remediated after participating in VCCLab activities. The use of the VCCLab model is stated to have a high effectiveness in remediating misconceptions if its use can reduce the number of students who have misconceptions with a high decrease category [12].

Result and Discussion
In this section, the results of a limited trial of the implementation of the VCCLab model product assistance with supporting devices in the improvement activities are related to the concept of parallel electrical circuits. The concept of parallel electrical circuits was raised to a concept that was reviewed in research trials implementing the VCCLab model because this concept led to many misconceptions among high school students. As found in several previous studies of direct current circuits, many parallel electrical circuits cause misconceptions among students [13]. Misconceptions that occur in high school students related to the concept of a parallel electric circuit that is electric current flowing in a branch of a parallel circuit changes in value if the circuit is added or subtracted parallel branches with the same resistance value. For this purpose VCCLab LKPD have been developed related to the concept of parallel electrical circuits and virtual practicum using PhET. The state of conception students have before and after participating in VCCLab activities can be in Figure 2.  Figure 2. Female (F) and male (M) student changes between before and after VCCLab activity By knowing the state of students' conceptions before and after VCCLab activities, the pattern of conception changes that occur from before to after participating in VCCLab activities can be described. Based on the pattern of conception changes achieved by students, the effectiveness of using the VCCLab model in remediating the misconceptions of high school students can be determined. In Figure 2 it appears that 88.9% of female students and 83.3% of male students experienced a change in conception from a state of misconception to a state of scientific conception. Clearer comparison of the number of students having misconceptions related to the concept of a parallel electric circuit between before and after participating in VCClab activities is shown in Figure 3. In the figure, it appears that there was a significant decrease in the number of female and male students who had misconceptions from before to after VCCLab activities. Scientific Conception F(S1, S3, S4, S5, S7, S9, S11, S14, S16, S18, S19, S20, S23, S26, S27, S31) M (S6, S8,S10, S12, S13, S15, S21, S22, S25, S28, S29, S30, S32, S34, Misconception F (S1, S2, S3, S4, S5, S7, S9, S11, S14, S16, S18, S19, S20, S23, S24, S26, S27, S31) M (S6, S8,S10, S12, S13, S15, S17, S21, S22, S25, S28, S29, S30, S32, S33, S34, S35, S36)  Table 2 shows the percentage of female and male learners whose misconceptions related to the concept of parallel electrical circuits can be remediated through VCCLab activities. In Table 2, the quantity of misconceptions female students decreased by 0.88 and male students decreased by 0.83. These results indicate that the use of the VCCLab model in remedial teaching activities in the concept of parallel electric circuits has high effectiveness in remediating misconceptions. In Table 2 also appears that female and male learners who experience remediation of misconceptions are balanced in number. This condition shows that the VCCLab model has the same potential when applied to female students and to male students in the teaching process of remedial physics. These results indicate that there is no gender bias from the application of the VCCLab model in the process of teaching remedial physics oriented towards conception change.

Conclusion
Through research and development activities, a valid and tested VCCLab model product has been produced for teaching physical remedial physics in a virtual laboratory mode. The use of the VCCLab model in limited trials shows high effectiveness in reducing the number of students who are misconceptions related to the concept of parallel electrical circuits. Its use also does not because of gender bias in the process of remediation of misconceptions related to the concept of parallel electrical circuits.


s2fieldsofstudy: Education Linguistics

text:
Appropriate Use of Synonyms in English and Uzbek

This article sets a number of tasks for linguists and teachers in the theoretical and practical study of synonyms in modern English.This requires some measures to facilitate the process of teaching English and establishing conversational communication. To develop students’ understanding of the use of synonyms in English.

Introduction
Language is the most important means of human communication. In this connection, speech and speech play the most important role in the interaction and thinking of people. A word expresses an idea in a sentence, and a sentence is made up of words, the material of which is the word.Thus, the word is the basis of grammatical construction, the most basic unit of language in both lexicon and grammar. A word is a sound expression of the concept of an object or event in an objective being. This concept is the reflection of an object or event in the mind. The word reflects various aspects of existence, human society human life experiences. The study of the word has come a long way in its development.It is necessary to carefully study the scientific heritage added to science through their activities.
The word helps to know the history, so that it does not repeat the situations that are likely to be accepted by different theories and opinions put forward by different scholars The science of language has been recognized in Europe since the early 19th century as an independent science, among other disciplines. However, the interest of scientists in the word structure began much earlier.In ancient times, word problems were often combined with other problems, such as philosophy, music, the correct reading of old memoirs, and even the natural sciences. The system of sound exchange, that is, internal inflection, used in the construction of words or word forms, was described by Indian scholars as www.psychologyandeducation.net early as AD. Ancient Indian grammarians considered the word to be the basic unit of speech, as it did not have the ability to express an idea, and the word did not exist outside the sentence. The ancient Indian linguists did a great deal of work in the field of phonetics as well. This is because Indian scientists have noticed that during the development of languages, changes can occur not only in the meanings of words, but also in the sound system.Dictionaries were compiled in ancient India at the beginning of the first millennium BC. Socrates says this about the word; "Words must also correspond to what the mutual consciousness means, which means that they have certain accuracy from the very beginning. Not everyone can create words. Only someone who knows how to create words and the nature of things can do that. "

Main part
Synonymy is one of the traditional categories, and in theory it is almost unexplored. Usually synonyms are generally identified through examples that are considered typical, approximate. O.S. Akhmanova expresses her opinion on this issue as follows. A common concept in linguistics is synonyms, that is, words that have different pronunciations, the same meaning, or the same meaning. AB Sharipov clarifies this definition, "Words that have the same meaning, differ in sound structure are not synonyms such compatibility does not exist in languages." Thus, synonyms are words that differ in sound structure and combine one or another difference in their similar meanings. R. A. Budagov gives an opinion close to this definition: "Synonyms are words that are semantically close, but have the same meaning in different pronunciations. Although all synonyms are different words and have the same meaning, they always have the same meaning. Synonyms testify to the fact that people convey the same meaning through different words." Sometimes the definitions of synonyms are determined by their classification. One of such definitions is that of K.A. Levkovskaya."Synonyms are words (ideographic) synonyms that are compatible in terms of nominative content differ from each other in terms of usage and various additional meanings". In addition, they differ from each other by their stylistic usage (stylistic synonyms) or their area of distribution, on the one hand, common synonyms, on the other hand. Defines and applies synonyms by grouping. It is reflected in the following words of S. Ulman: "Only words can be defined as synonyms that can replace each other in any text without any changes in the meaning of the effect." Based on this definition, S. Ulman identified pure synonyms, that is, words that do not exist in a periodic sense and replace each other in terms of logical and emotional properties. False synonyms are divided into the following parts: a) We analyze synonyms that exist from a periodic point of view and are interchangeable only in some texts. Example: lamp-jump, hilper-aider, assistance. The two sleepy helpers put the wrong harness on the wrong horses. She couldn`t find for herself neither an aider nor a counselor she was alone with her troubles and difficulties. (Dickens) He was presented to a clerk in the wordens office and his name and crime entered in the book-himself assigned to two assistents who saw to: if that he was given a prison both and hair cut (Drieser). In our first sentence, it is used in the sense of helpers, and the original meaning of the word helpers is a person who helps in a certain work. In the second sentence, the word aider and the word an anider in the sense of a helper, a helper, is a person who helps with respect in work, in some ways.In our third sentence, the word "assistant" means an assistant. When we analyze the words helpers and an anider in www.psychologyandeducation.net our first and second sentences, the constant meaning of helpers is used in a particular case, and the word an anider comes in the sense of helping with respect, but stylistically interchangeable. It cannot be replaced. b) We analyze synonyms that exist in a periodic context and are interchangeable not in terms of emotion but in terms of meaning. For example:liberty-freedom, hide-concial.
 He approach of liberty makes even an old man brave. Education is a better safeguard of liberty then a stamina army. (Proverbs).  The agreement which provides that U. S. Government must at all times ensuresfreedom of access to the United Nations headquarters. (Daily worker 1960).  He has a secret should not only hide it, but hide that has it to hide.  Clyde had managed to conceal his realations. (Bennett). Here the words liberty and freedom are exchanged very quickly. The word "freedom" means freedom, freedom, and when we speak of a state or an individual, it means to be free. Liberty in Uzbek means to be free, to achieve freedom, and to do, to say, to have freedom of action. A freer understanding of synonymy can be found in the following passage from Rothen's Thesaurus. For example, consider the word "nice". We can see different synonyms in the word "nice" in different meanings.
Uzbek linguist Azim Hoshiyev describes synonyms as follows: -"The pronunciation of synonyms has the same unifying meaning, a number of additional meanings, such as subtlety, emotional order, usage are words that differ in their properties. " B. A. Ilish says that when we semantically classify words, they fall into two categories, and these are synonyms and antonyms. Synonyms are different words, words that have the same or similar meanings. English is a language rich in synonyms. For example: want, wish, desire, crove, covet are synonyms such as want, feel the need. These synonymous words differ from each other in the effectiveness of the desire for character. a) They wonted only truth (Galsworthy)."The man of properly". b) They just want the truth. c) He wished to be home (J.
London) d) I wish I were 9 yipsy (A. J.
Gromin) e) He finally receieed his position he desired. (G. Greene). f) He croved fresh fruit (O. Henry) g) He coveted place and wordly wealth. (A. Christie) The synonyms want and wish in the first and second sentences have the same meaning and can be stylistically interchangeable. In our third sentence, the word wish means events that do not occur in the construction of a command, a wish. There is no chance that it will happen. In the fourth sentence, desire is close to the meaning of desire, but a strong goaloriented desire, which contains a definite desire. In our first speech, the word croved comes in the sense of a very strong desire, which gives rise to unsatisfactory strengths.

History of the origin of synonyms
It is very important to distinguish between synchronous and diachronic aspects, it is impossible to imagine, but it is difficult to understand both aspects independently and without each other. Therefore, we will consider the historical analysis of synonyms, the historical approach to synonyms in modern English, the origin of synonyms and the reasons for their use in English. Words from the French language can be found in more official and various At the heart of these words are other meanings. If two words now have the same meaning in use and application, one of them will fall out of the competition, the meaning of the word folde is the same as the first word in the use of the letters "corpe" in the same medium. The meaning of the word "folde" is not unusual. Many other words are "archaic" or "abstract" in dictionaries and fall into such competition. Others have very little or no meaning. This process is called synonymic differentiation, which the great linguist M. Breal points out as a real rule in language developmentas you can see. Synonyms affect each other semantically in two opposite ways. The first dissimilation (dissimilation), the second process is called assimilation. The process of assimilation of synonyms implies parallel development. For example, in Middle English we can get the meaning of the English word swifty and the word immediately. This rule was discovered and explained by the English linguist G. Sterk. Dialects played an important role in the growth of English synonyms, and many words came from dialects. In the last century, dialects have taken a prominent place in the American English version. For example: Yimmicktrick, subscription; long distance, trunk call; radio. These methods are also evolving in synonyms. Many synonymous groups continue to be in a separate relationship as an element. We explain this situation with examples.
 To choose: to pick out, to entertocome in  To abandon: to give up, to lift-to pick up.  To continue: to go on, to post pone-toput off  To quarrel: to fall out, to return-to bring back  By the way, to has quite given up the idea of doing those animal (300 b) cartoons. (Maugham. The Moon of Sixpence)  My brother has quarreled with me and give up me (dickens).  I resolved to give up my from sell my stock and remove (helston).

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 Good fortune did not abahdon him (shokespeare). Sh.Amasova emphasizes the continuity of the connection between the structure of the phrase and the semantic effect on the behavior of the phrases. He again draws attention to one thing, noting that in phraseological combinations the meaning varies completely. In this work we can cite phraseological combinations to give a lift, to give somebody wite a furn.

Information about synonyms in English
Synonyms are divided into ideographic (spiritual) and stylistic types. Ideographic synonyms have the same meaning and belong to the same neutral stylistic types.

For example: power, force-kuch, energyquvvat words. She began to look at pictures with great energy. (Jhackeray). They held him firmly but used no force (pone). He power of the waves battered down the wall (longthon).
In the examples given, we can use synonyms instead of each other. Stylistic synonyms are sometimes called emotionally expressive. We compare the words in the synonymous series belonging to different stylistic types as follows. For example: bad, ill, ivel, wicked-means bad, sick.

He bad news had an evil consequence. (Gray) Ill news goes fast (proverb). A bad character is the consequence of immoral conduct, but a wicked character is one who has been guilty of some known and flagrant vice (I. Swift).
In the course of this analysis, you may come across the stylistic synonym ill -illill or evil -evil. You can see the stylistically correct use of the expressive coloring of the words in these sentences. Excellent -ideographicsynonyms are always stylistically the same, stylistic synonyms are different when compared to stunning-topping stylistic synonyms from another point of view. According to this view, the ideographic pair is excellentsplendid-stunning-toping, which are stylistically similar. The first is stylistically neutral excellent splendid, the second is stylistically tuned, if we place these words in one of the synonyms, excellent-splendid-stunning-find then these synonyms become stylistic synonyms.
Total synonymy -this group of synonyms can replace each other in any context without change or emotional meaning. We can deduce the knowledge related to these synonyms from specific technical terms. For example: linguistic terms noun-noun and substantive-noun, functional affix -adverb, flection-adverb, etc. have the same meaning. In short, the full expression of the originality of the events, the concrete expression of the attitude to it, and the choice of words with a similar requirement, adapts to a particular type of style.

Analysis of the translation of English synonyms into Uzbek
The task of translation is not only to convey the meaning of words and phrases, but also to reveal the most subtle and elegant features of the author's style, such as the semantic phenomenon hidden behind the sequence of words and phrases. The most important feature of the work of art was its novelty in the choice of words and word combinations. It consists of the correct representation of the image, knowing the artistic function of each sound, speech and comma. It is not important for a translator who does not understand or pay attention to such small and delicate language features to translate correctly. For example: passed away in the world of death, stretched his legs, went to sleep forever, died, died, died, died, performed slavery, handed over the deposit. Many of these synonyms and phrases are good to use in their proper place, but if used incorrectly, a serious mistake can occur.

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For example:Instead of saying "he died" or "he went to Asfalasofin" instead of "he passed away", he did not say "he died". Every translator has his own style, as L. I. Temafiv said, as many writers as there are styles. There will never be writers of the same style. Every artist has a different worldview, perception of events people's attitude to natural phenomena. This is reflected in their works. In these cases, the words objects, reasons, goals, purpose, desire are semantically synonymous. However, the words desire and reason can never be synonymous, because desire means desire, reason-cause means purpose, but in the context these words are used equally. In general, it should be noted about the translation of the novel "Anna Korenina", which incorrectly translated some words, sentences and phrases that violated some national features of the original, did not find synonyms for them, stylistically incorrect sentences created.

Let's look at some examples of what it means when we translate English synonyms into
Uzbek and what their function is in both languages. For example: Expect, hope a waitsynonyms vary in meaning. Of these, expectation and hope can be used interchangeably. These synonyms are used when you expect something to happen.Expect means to think, dream and wait for someone to come. Hope is used in the sense of believing that something will happen. Hope is associated with pleasant desires. Expect and hope to enter into different syntactic relationships. The verb Expect serves to connect the infinitive construction of the complement in the following sentences and connects the possessive and infinitive construction when the passive pronoun is used.

Anna opens the door and hopes orders (show) I expect it`s a book by York harding. (G. Greene. "P. x. Y")
Sabina was expected to be deferential to woman In both sentences it came as a predicate, and when translated into Uzbek it came as a cut.

Conclusion
Summing up the research on the analysis of the translation of English synonyms into Uzbek, synonymous words are not just a luxury, but a real richness of the language. Synonyms are one of the most meaningful forms of the word, with a number of features, such as the pronunciation, spelling, additional semantic subtlety, the use of emotional meaning, which have the same unifying meaning are words that are constantly different. When it comes to synonyms, we divide synonyms in linguistics mainly into ideographic and stylistic types. Ideographic synonyms, for example: to understand-to realish, to expeet-to anticipate-to understand, to comprehend, to expect, to anticipate -have the same meaning and belong to the same neutral stylistic type. Stylistic synonyms are sometimes called emotionally expressive. Stylistic synonyms have different meanings depending on their stylistic features. For example: to help -to aid -to assist means to help. According to the above definitions, synonymy is mainly semantic in any case, the definition of synonyms is based on stylistic criteria, other criteria and pure semantic criteria. Synonyms always give unexpected units or logical meanings, so synonymous repetition decorates the work stylistically. The ideographic synonym is used by the translator in the worst case to avoid the poor, colorless expression that occurs as a result of the repetition of language units. Regardless of the fact that a series of synonyms consists of several words, one word in it is the main word that determines the nature of this synonymous series. This word is called dominant. The correct www.psychologyandeducation.net definition of the key word in this box plays an important role in defining the boundaries of the synonym series, as well as in revealing the specificity of each word in it. In a synonymous series, a word that has a wider range of meanings than the others is the key word. We can classify synonyms with syntactic and morphological and, of course, a lot of attention to meaning. We can cite the words wet, moist, humid, damp and dank in the synonymous series of quality. The synonymous series in this category often comes as a cut and determiner in the sentence.


-15-Case Study Chaoshan Proverb Course: Developing and Utilize Local Curriculum Resources for Effectiveness in the Education

: History plays an essential role in carrying forward the spirit of patriotism, inheriting the fine tradition of human civilization, improving the humanistic quality of the people, and establishing a correct world outlook, outlook on life and values. This paper case study Chaoshan proverbs and Qiaopi curriculum resources in class for effectivenessin. It expounds that the development and utilization of local curriculum resources can arouse students' emotional resonance and have great significance to the emotional education work of teenagers.

Background
In the context of curriculum reform, the main task of the new curriculum reform is to update concepts, change methods, and rebuild systems. Emphasize that the function of the curriculum should be transformed from simply focusing on imparting knowledge to guiding students to learn, learn to survive, and learn to be human beings. The most important thing is to emphasize that in imparting knowledge, students should subtly cultivate the correct values, outlook on life, and world outlook, cultivate students' sense of social responsibility, and guide students to establish lofty ideals. As an educator standing on the front line of education, we must keep pace with the times, develop curriculum resources that meet the needs of curriculum education in accordance with local conditions, select high-quality and diversified curriculum resources, use the links between subjects and life, and make use of local conditions. Give full play to the advantages of local curriculum resources.

Objective
This research aims to reveal the development and utilization of local curriculum resources of great significance to the emotional education work of adolescents.

Methodology
The report was conducted from February to July 2021. Taking the study of the development and utilization of local curriculum resources in Chaoshan as an example, it explained that the development and utilization of local curriculum resources can arouse the emotional resonance of students and is of great significance to the emotional education of young people. The data in this report is collected through observation, literature review, and interviews to obtain relevant information.

The Significance of the Development and Utilization of Curriculum Resources
The summary shows that in teaching activities, the development of local resources and the use of local curriculum resources in teaching and education activities can promote the overall development of students themselves and further improve the effectiveness of education. According to relevant literature, the rigorous preaching mentioned in Zhou Mengjie's "The Enlightenment of Self-Value Orientation Published by Francis Academic Press, UK -16-Theory to Youth Moral Education" can not solve the problems deep in the students' souls, and various cultural and practical activities can make students subtle and infected. Cultivate. [1] The traditional history teaching model mentioned by Wang Weishan in "Chaoshan Cultural Interest Talk" often makes students have no sense of substitution in their studies. They feel that the historical distance is very far away. The Chaoshan proverb is "the people of Chaoshan have been passed down orally for thousands of years." They have an inseparable connection with ordinary Chinese, but they also have local characteristics that are very different from regular Chinese. " [2] Students' grasp of the concept of knowledge is not only related to the books and theoretical knowledge taught in the classroom, but also to a specific practice. Combining local resources to allow students to grow in an entertaining and entertaining atmosphere is conducive to enhancing students' comprehensive quality and then improve teaching efficiency so that students can play a more excellent value in a future life, which is the meaning of training students.

The Development and Utilization of Chaoshan Proverb Curriculum Resources Will Help Improve the Humanistic Quality of Young People, thereby Enhancing the Effect of Education.
In the junior high school history curriculum standards, it is mentioned that history education is important for carrying forward the national spirit with patriotism as the core and the spirit of the times with reform and innovation as the core, inheriting the excellent traditions of human civilization, and improving the humanistic quality of the people. It plays an important role in establishing a correct world outlook, outlook on life, and values. The formation of the colorful Chaoshan proverbs comes from the accumulation of time in the lives of the working people and is a microcosm of history. With the development of society, the traditional Chaoshan folk songs and proverbs have gradually disappeared from people's ears. Even if there are some familiar ones, ask local students whether they understand the historical stories behind the ballads? Can you feel the emotion contained in the songs and proverbs? The answer is half-knowledge.
Skinner mentioned in "Analysis of the Social History of Overseas Chinese in Thailand": "A large number of sailing ships carrying them reminds us of the situation of carrying African slaves. The deck is full of people, and these poor insects are exposed to bad weather day and night. There is no shelter because the ship's lower deck is full of cargo; they have limited food and little water." Case one: By consulting the relevant information, I found some proverbs that reflect the hardships of Chaoshan people in history. Such as "Yī xī mù zhī yī chuán rén, yītiáo yù bù qù guò fān", "wú kě nài hé chūn tián guo," [3] "san sǐ liù liú yī huí guī" [4] and"xīn huāng huāng, yì máng mang, shàng shān zuò kǔ gōng, rì chū fēn yī pù, luò yǔ fēn yī lín. Suǒ káng dà shān yíng, suǒ zuò rì gòng yè, suǒ zhù pò liáo péng, zhēn zhēn cǎn guò xiā" [5] In the past, the ancestors of Chaoshan people were forced to travel across the oceans to other countries due to difficulties in life, working hard to earn a living and to start a business.
When the course teaches about the history of overseas Chinese in Southeast Asia, most teachers use the cases mentioned in the textbook to expand to explain the knowledge points of this part. But the teaching goal that only meets the curriculum requirements does not meet the emotional intent of the curriculum requirements. As an educator, if you want to achieve exemplary teaching results, you must let students empathize. Local curriculum resources are close to students and social life, and it has intuitive, specific, and rich characteristics. Take local materials and make full use of some local resources related to this historical period, such as Chaoshan folk songs and proverbs, as supplementary teaching, and guide students to start associative discussions around the content of the textbooks and combined with resources. Stimulate students' interest in learning, and feel the hardships of that period of history more deeply while learning knowledge. Enthusiasm in the environment triggers students to obtain different emotional experiences. Use the resources closest to life to help students master relevant knowledge and sublimate emotions in the shortest time. Let more students work hard, discipline themselves, and diligently in their studies and life. Therefore, fully excavating and using Chaoshan proverb resources is conducive to cultivating students' learning ability and humanistic literacy; it enhances the hometown's identity, national pride, etc. It is the need for quality education to improve the comprehensive quality of students. It is undoubtedly of very important educational significance.

The Development and Utilization of Chaoshan Proverbs Curriculum Resources Will Help Raise the Youth's Sense of Gratitude, thereby Improving the Effectiveness of Education.
Since the new curriculum reform, classroom learning is no longer a place where teachers force students to learn, but where students are eager to learn and eager to continue classroom teaching. Students are curious, active, and love to express their opinions. When in class, teachers should fully mobilize students' initiative and guide them in time, which will inevitably achieve unexpected teaching effects. [6] Case two: When the sense of gratitude is mentioned in the ideological education class, it is more abstract. In the traditional class meeting process, the teacher usually talks the truth on the stage, and the students sit down and listen. Such ideological education courses are far from effective.
The proverb "is the main way for us to obtain various knowledge of life, receive moral and ethical education, learn how to behave in the world and the standards for distinguishing right from wrong" [7] , and "is an encyclopedia of common people, which embodies the common people's Code of Conduct and Life Philosophy" [8] . Chaoshan dialect proverbs mainly refer to the figurative sayings in the Chaoshan area that speaks southern Fujian dialects in Chaozhou, Shantou, and Jieyang in eastern Guangdong. It is one of the Chaoshan dialects. Language is the carrier of culture. It cannot exist without culture, nor can it survive without society. Any language is a portrayal of social culture. As a regional folk language art form, Chaoshan dialect allegorical expressions inevitably contain a large amount of Chaoshan folk culture, imprints the people's daily social life activities in the Chaoshan area. [9] Chaoshan proverbs are soaked in the blood, sweat, and bitterness of the ancestors, precipitating the teachings and hopes of the ancestors. It has obvious educational functions.
Through proverbs during the teaching "Fān pī qián yín, táng shān fú", guide students out of the classroom, into social life, to understand the bitterness behind this period of history, so that students have a more sense of substitution in emotional reminders.
"Fān pī qián yín, táng shān fú" means one husband made a trek to Southeast Asia to make money. In foreign countries, he worked hard every morning and evening, saved the money earned each month, and sent it home to care for the family. With his hard work, the family became rich. Because the wife spoils the child too much, it makes the child idle. Soon after the son married, the mother died. The young couple was suddenly undisciplined, had extravagant daily consumption, had lazy work, and hired a nanny to take care of their daily life. When the father returned to hold a funeral for his wife, he asked about his son; the son said, "Why can't I live a luxury when you make so much money?" After hearing his son's words, he felt very sad. He drifted across the sea alone and left his hometown to work in Southeast Asia to make money. The son is lazy and extravagant in China." It refers to overseas Chinese who earn hard money and benefit their families, but their families do not know the misery and hardships of overseas Chinese. They are intended to ridicule and ridicule those who are lazy and warn young people to cherish money and work hard. [10] These precious linguistic materials about the history of "overseas Chinese" still deeply encourage and educate contemporary newcomers. In the ideological education class, teachers can boldly try to adopt independent, cooperative, and other methods, make full use of local resources, Chaoshan proverbs, and songs, and actively guide students out of the classroom to the community or small park where they are located to have face-to-face communication with the older generation. Understand and collect proverbs and songs related to the theme of the class meeting. These intuitive and rich curriculum resources have more practical significance than directly preaching to students. Give full play to the student's dominant position to change from passively accepting knowledge to actively approving knowledge. It helps to improve students' ability to observe, understand, and comprehend, recognize the value of human survival, enrich students' knowledge, and at the same time increase the youth's sense of gratitude, achieve teaching goals, and improve the effectiveness of education.

The Development and Use of Chaoshan Proverbs Curriculum Resources Will Help Improve the Integrity of Young People and Improve the Effectiveness of Education.
Honesty is sincerity in the heart and action on the outside. The importance of honesty lies in the benefit of people, oneself, and the development of society. Nowadays, some young people have a low-income high-consumption money concept. They often use credit cards, Huabei, and other forms of borrowing to spend more money. When there is no income to repay, they will be overdue, affecting Published by Francis Academic Press, UK -18-personal integrity and credit. Being included on the list of dishonesty will suffer a lot of idleness in social life and work. How can we cultivate more in-depth awareness and educate students to have a sense of integrity early? Teachers in the classroom should be good at using surrounding examples to guide students to increase their understanding of law and integrity, raise their awareness of observing laws and regulations, and firmly establish the moral concept of being honorable and shameful for trustworthiness, and aspiring to be a person of integrity and morality since childhood.
Case three: When talking about the knowledge points of Jiaozi that appeared in Sichuan in the early Northern Song Dynasty and the development of private commercial credit notes in the Ming and Qing dynasties in the course, you can contact some curriculum resources related to integrity, such as Chaoshan proverb "Yuè wěi chūchū shíwǔliù, kuān kuān děng," "jiǔ yuè wěi, tóng luó chēng chēng jiào," "xiào xiào, lóng yín huàn zhǐ piào." and Memory of the World "Qiaopi." After the Second Opium War, the Chaoshan people emigrated in large numbers. In modern times, immigration to the sea was legalized by the great powers in plundering Chinese workers. Many Chinese workers in Chaoshan were transported to colonial countries to create labor value for the colonists. According to the "Shantou Customs History," from 1854 to 1911, "approximately 2.94 million people left their homes in the Chaoshan area and traveled across oceans to make a living." The trendy overseas people who have left their hometowns always miss their families even when they are overseas. They continue to try their best to send materials and money back to China through various private channels, and the products that conform to the times came into being. The Overseas Chinese postal agency is a private organization that specializes in letters and remittances at home and abroad. According to the memories of Zhang Mingshan, the former Secretary-General of the Bank of Thailand Association. Despite their poverty, these overseas Chinese are very honest. "I have never met anyone who would refuse to repay the grant." There are two stories about integrity. The first story: There used to be an overseas Chinese in Thailand who often asked the Overseas Chinese postal agencies to help advance the money to send back home. When he received the receipt from his family, he was ill and was hospitalized, but he has not yet paid the remittance that the Overseas Chinese postal agencies helped him advance. Before he died, he was still worried about this incident and took out the receipt sent by his family and instructed those around him to pay back the money owed to the Overseas Chinese postal agencies for him. After the overseas Chinese passed away, people around him went to the Overseas Chinese postal agencies to implement the matter. [11] Another story: The Overseas Chinese postal agencies that undertake the heavy responsibility abide by the creed that "people can't stand without credibility, and business can't prosper without credibility" and regards honesty as the foundation of business. Although many postmen have a hard life, they still adhere to the professional ethics of integrity. Like their grandfather and father, the Pan Deao brothers in Longdu Town of Chenghai are postmen. They have to walk nearly a hundred miles every day, and sometimes they have to deliver hundreds of letters from overseas Chinese. Their wages were only two catties of rice or one yuan, but the poor family did not break their trust. The Pan Deao family never embezzled the appropriation sent back by overseas Chinese or lost their overseas Chinese appropriation. [12] The spirit of sincerity embodied in overseas Chinese culture is precious. Through the combination of the overseas Chinese criticism story teacher and the curriculum teaching goals and emotional goals, the students will be organized to go out of the classroom to the Chaoshan Historical and Cultural Research Center, the Overseas Chinese Group Museum, the Open Port Museum, public libraries, museums, archives and other places to visit and read materials, and organize Students return to the classroom to communicate, discuss, and share learning results. Ingeniously integrate resources, make the classroom not dull, combine students' conscious and unconscious learning, and organically integrate subject knowledge with a social life to use the knowledge they have learned to analyze and solve practical problems in life. And establish integrity awareness, improve teaching efficiency.

Conclusion
To sum up, first of all, the development of local courses can not only improve students' historical literacy and the effectiveness of classroom teaching, but also better help students understand the relationship between man and society, the relationship between man and nature, and help students gradually establish correctness. The value orientation and code of conduct of the students enhance the students' sense of responsibility for the development of the country and the revitalization of the nation. Published by Francis Academic Press, UK -19-Secondly, from the perspective of educators themselves, the development and utilization of curriculum resources also have important educational practical significance, which can improve the professional quality of educators and improve the teaching methods of educators. Finally, the development and utilization of curriculum resources have made local curriculum resources more attention, and traditional culture can be passed on. Therefore, the development and utilization of local curriculum resources are very necessary.
Simple and boring teaching courses can only allow students to understand knowledge but cannot obtain rich emotional connotations from historical knowledge. In future education and teaching activities, teachers should face all students, continue to deepen education reform, further tap curriculum resources, optimize teaching structure, innovate teaching models, use local curriculum resources and courses, tap students' potential, and scientifically guide students to learn independently. Cooperative learning, exploring problems, improving students' comprehensive literacy, and gradually improving the effectiveness of classroom teaching.