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1.
R. Raihani 《Compare》2018,48(6):992-1009
AbstractThis paper examines how education in Indonesia can help create tolerant and multicultural citizens through the analysis of policies and practices. After the political shift in 1998, Indonesia issued education law No. 20 in 2003 which contains, though vague, a couple of articles that can underpin the development and implementation of multicultural education. This is a ‘spirit’ of multicultural education, which has been interpreted in subsequent regulations and decrees. In this paper, the author explores how these policies and school curricula have been translated into practices. The author conducted a series of ethnographic fieldwork in two provinces, Yogyakarta and Central Kalimantan, visiting six different schools: four religious (three Islamic and one Catholic), one state secular and one state vocational. The findings suggest that there were inconsistencies between policies and practices of multicultural education due to a lack of explicit policies and incapable education decision-makers and teachers. 相似文献
2.
Marios Koukounaras Liagkis 《British Journal of Religious Education》2015,37(2):153-169
Religious Education (RE) in Greece is a compulsory school subject according the 2011 new framework for compulsory education, entitled ‘New School’. This article focuses on two statutory documents for RE, ‘The Curriculum for RE’ and the ‘The Teacher’s Guide for RE’, and the pilot scheme of the new curriculum running in school years, 2011–2014, in 188 schools (primary and secondary education). Findings of the research demonstrate that, though the revision seems inevitable, the pedagogical and theological dimension of the RE curriculum is radical as it is based on contemporary theories and methodologies of the construction of the curriculum and RE approaches. However, the article indicates constructivist and critical approaches to RE that influenced the change to an actual non-confessional compulsory subject and also highlighted the tension between an overall constructivist approach to learning and the traditional orthodox content of much of the curriculum. The author opens a discussion on problematic aspects that need to be taken in to consideration when revising the curriculum. 相似文献
3.
In recent years parental choice in education has become an important focus of political debate. Muslim demands for the state funding of Islamic schools have attracted a significant amount of media attention, with opposition sometimes coming from those who argue that such schools are likely to offer limited opportunities to pupils, particularly girls. This article reports on a small‐scale research project which examined the attitudes and values of Muslim women in the UK to their daughters’ education, particularly the basis on which they had selected either a private Islamic school or state primary school. It considers whether the concept of parental choice is a valid one for these women 相似文献
4.
Nadeem Memon 《British Journal of Religious Education》2011,33(3):285-298
In the 70 year history of Islamic schools in North America, there is yet to be an accredited teacher education programme to train and professionally equip Islamic school teachers with an understanding of an Islamic pedagogy. Arguably, there has been an imbalance of energy placed on curriculum development projects over the considerations of teacher training. From my experience working as a teacher trainer/education consultant for Islamic schools for the past 10 years, it is evident that the underlying assumption for many school administrators is that a State/Ministry certified teacher who is Muslim will know how to teach ‘Islamically’. The aims of this paper are to first establish some semblance of what it means to teach Islamically or, more accurately, to teach through an Islamic pedagogy. From this framework, the crux of the paper is to present findings from a series of focus groups with Islamic school educators about their teacher training needs. The findings of this study establish the need for a formal teacher education programme in Islamic pedagogy within an established faculty of education. Such a programme would achieve three major ends in cultivating the stewardship of Islamic schools in North America: 1. Define and establish Islamic education as a valid and relevant pedagogical model that can contribute to the broader discourse of alternative, faith-based education; 2. Standardise the pedagogy and curriculum of Islamic schools based on the principles of education in Islam and to make both contextually relevant; 3. Contribute to raising the standards of Islamic schools through a teacher education programme at credible faculties of education where ongoing research and development will also be supported. 相似文献
5.
In the Netherlands, the constitutional freedom of education offers the opportunity for the growing number of Muslims to establish state-funded Islamic schools. At the moment there are 46 Islamic primary schools; a number of schools are in the process of being established and there is still a need for an additional 120 such schools. Right from the start Islamic education has been a highly controversial issue. Events such as 9/11 and the murder of Dutch filmmaker Theo van Gogh have fueled the discussion, which turned from open-minded and accommodating to critical and even demonstrably negative. This article focuses on Islamic schools in the Netherlands: how they have evolved, their objectives, their achievements, and the problems they have encountered – and continue to encounter. Specific attention is paid to a number of empirical studies that focus on the functioning of Islamic schools. 相似文献
6.
The aim of this article is to present a unique corpus of film-recorded classroom observations of sixth-grade classes (age 12–13) in the Swedish cities of Gothenburg, Partille and Trollhättan in the late 1960s. The material documents how RE could be taught in Swedish schools in line with the curriculum of Lgr 62 which internationally was an early attempt to design an approach to religious education (RE) which responded to demands of pluralism and objectivity and before the name of the subject was changed from Christian Religious Education (CRE) (Kristendomskunskap) into RE (Religionskunskap). The aim is also to scrutinise how the documented teaching and classroom activities relate to the curriculum of the time. 52 film-recorded classes in CRE have been analysed. One result – not surprisingly, as the teachers knew that they were being filmed – is that the content of teaching follows the CRE syllabus. As Christianity occupies the bulk of teaching time, it can be questioned whether the subject meets the objectivity requirement. There were few references to the experience of the pupils and the surrounding society. The heated public debate about the subject is not observable in the classroom. 相似文献
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This contribution is focusing on the question: ‘In what way is the issue of religious education in general and Islamic religious education in particular articulated in Europe and in Turkey, and what can be learned from the respective articulations for the interreligious dialogue?’ In the first section, the historical context is presented that makes up the diversity and situatedness of models of religious education (RE) in Europe, and its relation to citizenship education. Then the role of Islam in RE in Europe is addressed. In particular, Islam and RE/Islamic RE in the Dutch context is highlighted. In the second section, the Turkish educational system is described from the Ottoman Empire to the Republican Era, including the position of Islam. Turkey’s present day secularised educational system is presented and the changed position of Islam in education. In the third section, the authors introduce the concept of ‘conversational analysis’ by using ‘European tinted lenses’ to further explore the Turkish articulation of Islam in education, and ‘Turkish tinted lenses’ to explore the European articulation with regard to Islam in RE. Concluding, some interesting aspects are emphasised where European and Turkish educators can learn from and with each other, and some recommendations for further research are given. 相似文献
9.
In the post-pillarized society of the Netherlands, formal religious education still is structured according to religious dividing lines. “Religion” in confessional schools is a compulsory subject; in public schools, taking a so-called neutral position with regard to religious traditions, “Religion” is an optional subject (Protestant, Roman Catholic, or Islamic religious education or Humanistic World View Education), taught to pupils on parents’ request. Nowadays, due to processes of modernization, globalization, and individualization, the position of religion in society has changed and subsequently the position of “Religion” as a subject in classes has changed. These days for principals and teachers in public schools it is urgent to reflect on their positionality regarding (religious and secular) worldview education. In this contribution we present our findings from document analysis and from (focus group) interviews with principals, and from observations in public schools, resulting in a plea for “Life Orientation for all” as a compulsory subject in all schools for all pupils. 相似文献
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11.
Shirin Edwin 《Gender and education》2011,23(7):873-888
This article examines the representation of female education in Qur’anic schools in a selection of West African francophone novels. I argue that in being the earliest form of education for most Muslim women and also a neglected topic of scholarly interest, the Qur’anic school shapes their feminisms in more significant ways than has been acknowledged since scholarly attention to Islamic education in West Africa has mostly focused on the experience of boys in Qur’anic schools, and since theories on feminism in Islam have primarily articulated feminism as a politically oriented project. Using Islamic feminism as a disposition that is not always coterminous with activist objectives within the sociohistorical context of Islamic education in West African Muslim societies, this paper emphasizes the need to focus on forms of female literacy other than secular education. 相似文献
12.
Norman Richardson Ulrike Niens Alison Mawhinney Yuko Chiba 《British Journal of Religious Education》2013,35(3):236-250
A recent research study has examined the role and effectiveness of conscience clauses as a means of protecting the freedom of religion and belief of members of minority faith communities in relation to the teaching of religious education (RE) in schools. While the specific context for this study related to young people from such communities in Northern Ireland, its implications have wider application to other national contexts. In this article, the principal focus is on the significance of the study for the content of, and approach to, RE in schools. 相似文献
13.
Bernd Reiter 《International Review of Education/Internationale Zeitschrift für Erziehungswissenschaft/Revue internationale l'éducation》2009,17(4):345-365
This article compares public and community schools in Salvador, the state capital of Bahia, Brazil. Based on quantitative data analysis and qualitative research conducted on-site during three research trips in 2001, 2003 and 2005, the author finds that Brazil’s extreme inequality and the associated concentration of state power in a few hands stand in the way of an effective reform. In 1999, the state of Bahia started to reform its basic education cycle, but the author’s research shows that Bahian elites use access to basic education to defend their inherited privilege. The analysis of community schools further demonstrates that inequality also blocks effective community and parental involvement in school management, as schools tend to distance themselves from neighbourhoods portrayed as poor and black, and thus “dangerous”. 相似文献
14.
Michael S. Merry 《Religious education (Chicago, Ill.)》2013,108(4):374-385
Muslim parents share many of the same ideals that other religious parents do when considering comprehensive religious schools. For those who see Islamic schooling as a viable option, supporters claim that these schools help to (1) preserve the culture and customs passed down from generation to generation, and (2) provide Muslim children with a proper identity consonant with one's home environment, thereby ensuring a positive sense of self. In this article the author will explore the role that Muslim parents play in Islamic schooling; in particular the author will examine the reasons why those parents who favor Islamic schools do, and what they hope to gain either for themselves or their children by enrolling them. 相似文献
15.
Richard Rymarz 《British Journal of Religious Education》2013,35(2):175-187
Religious education (RE) in Catholic high schools in Australia and Canada is compared by examining some of the underlying structural factors that shape the delivery of RE. It is argued that in Canadian Catholic schools RE is diminished by three factors that distinguish it from the Australian experience. These are: the level and history of government funding which in turn leads to a relative lack of autonomy of Catholic schools to control their own RE curriculum; external political and social influences on the RE curriculum which is apparent in the popular election of Catholic school trustees; and most decisively, the absence of strong, ongoing bureaucratic support of RE. 相似文献
16.
NAGAT EL‐SANABARY 《Gender and education》1994,6(2):141-150
This paper explains the reproduction of gender divisions and power relations through education in a traditional Islamic country, Saudi Arabia. That country has drawn both upon Islam and its oil wealth to expand female education vastly within traditional boundaries. Its model of female education is unique among all Islamic countries, in its structure and strategies for the reproduction of gender divisions through (1) a dual system of male and female education; (2) a gender‐specific educational policy that emphasizes women's domestic function; (3) gender‐segregated schools and colleges; and (4) curriculum differentiation at the various educational levels. The author maintains that Saudi education, a microcosm of Saudi Arabian society, has intentionally instituted these mechanisms and structures as a means of cultural conservation and social control. The Saudi experience proves previous research findings that female educational expansion does indeed increase women's social and occupational options, but does not necessarily alter gender and power relations. 相似文献
17.
Holger Daun Reza Arjmand 《International Review of Education/Internationale Zeitschrift für Erziehungswissenschaft/Revue internationale l'éducation》2005,36(1):403-426
While European education systems fundamentally rest on a rather monolithic world-view, some of them are explicitly oriented
towards Christianity and others are comparatively secular. Apart from this, they differ in the way that they offer opportunities
for Muslim minorities to enjoy a modern and competitive as well as religious-moral education. Principally, there are three
approaches. The first allows private Muslim schools which are neither subsidized nor controlled or regulated by the state.
Other countries require Muslim schools to apply for approval, and such schools are then subsidized and regulated; but they
do not have to teach a national curriculum. In a third group of countries, only schools that teach the national curriculum
are permitted, and they are subsidized and controlled by the state. In the latter case, because Islamic matters are not taught
in these schools, many Muslim parents send their children to non-formal Qur’anic schools in the evening or during weekends.
This study examines some typical arrangements in a number of countries. 相似文献
18.
Johan Lövgren 《British Journal of Religious Education》2018,40(2):124-135
Although large international studies have defined Norway as one of the most secular countries in the world, Christian folk high schools in Norway have experienced record high attendance. This paper presents case studies of the religious education (RE) and practices of two Christian folk high schools in Norway. A survey shows that students at these schools can be considered representative of the confessional backgrounds and stated values of their cohort of Norwegian youth. The studied institutions have the declared goal of offering RE, of which an on-campus worship service is a central element. A large portion of the student body attends these services. Using a reconstruction of Etienne Wenger’s theory of communities of practice, the author analyses student participation in the school worship service, specifically in the act of candle lighting. Observations and student interviews indicate that the service can be described as a reflective practice representing a dialogic form of religion. This article contributes an analysis of the distinctive form of RE offered by Christian folk high schools in Norway. In a broader sense, it contributes to the understanding of secular youth and their relation to religious practice. 相似文献
19.
Jose Antonio Rodríguez García 《British Journal of Religious Education》2019,41(4):412-421
ABSTRACTThis article analyses the importance of Islamic religious education in public schools in Spain as an instrument in the prevention and fight against violent radicalisation. In this article, we examine the legal status of Islamic religious education and the latest regulations on Islamic religious education that emphasise the fight against Islamist terrorism. We also study the regulation of teachers of Islamic religious education and their role in the counter-narrative required to deter the message of Islamist terrorists and prevent violent radicalisation. 相似文献
20.
This article reflects on the place of RE in a pillarised education context, taking into account the fact of religious diversity and pluralisation among the school population on the one hand, and the freedom of religion and education of faith-based schools on the other. Particular attention will be given to Belgium and the Netherlands, which do not only have a comparable pillarised education model, but also have a quite similar religious landscape. After a brief historical sketch of the educational systems in both nations, attention will be given to the present situation and to the challenges of religious diversity and secularism in faith-based schools. In order to meet these challenges, recent developments concerning RE in Belgium and the Netherlands are discussed. In conclusion, we will outline some suggestions for the future of RE in faith-based schools in a pillarised education context. 相似文献