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1.
Abiya Ahmed 《Religious education (Chicago, Ill.)》2020,115(4):384-399
Abstract This article aims to demonstrate how one American Islamic school community grapples with external and internal demands on religion, and how this process impacts notions of what is religious. At ‘Ilm High School, an Islamic high school on America’s West Coast, school administrators and teachers must accommodate students’ and parents’ diverse and often competing ideas about Islam and the “Islamic.” In doing so, they sometimes downplay the “Islamic” in their Islamic Studies classes, policies, and school representation. They do this without venturing into the “un-Islamic”, casting a wide “religious net” and keeping Islam capacious and relevant enough for Muslim students. 相似文献
2.
Jasmin Zine 《Equity & Excellence in Education》2013,46(3):239-252
The practice of veiling has made Muslim women subject to dual oppressions—racism and Islamophobia—in society at large and patriarchal oppression and sexism from within their communities. Based on a narrative analysis of the politics of veiling in schools and society, the voices of young Muslim women attending a Canadian Islamic school speak to the contested notion of gender identity in Islam. The narratives situate their various articulations of Islamic womanhood in ways that both affirm and challenge traditional religious notions. At the same time they also are subject to Orientalist 1 representations of veiled and burqa clad women that represent them as oppressed and backward. Focusing on ethnographic accounts of veiling among Muslims girls who attended a gender-segregated Islamic high school in Toronto, this discussion allows a deeper understanding of how gendered religious identities are constructed in the schooling experiences of these Muslim youth. 相似文献
3.
James R. Moore 《Equity & Excellence in Education》2013,46(3):279-286
Current demographic trends are contributing to a rapid increase in religious, racial, and ethnic diversity in the United States. This article provides a rationale for teaching about religious diversity, particularly Islam, in public schools and the vital role religion has played in American history. The article provides readers with important information regarding pedagogical and curricular issues related to teaching about Islam in social studies courses and information on how teachers can establish positive relationships with Muslim students by understanding the requirements and core beliefs of Islam. 相似文献
4.
Lisa Zagumny Amanda B. Richey 《International journal of qualitative studies in education》2013,26(10):1330-1348
In this critical discourse analysis of six high-school world geography textbooks, we explore how constructions and representations of North Africa and Southwest Asia have served to reinforce Orientalist discourse in formal curriculum. Visual and written representations in these textbooks were overwhelmingly confounded by a traditional/modern dichotomy that constructed a paradoxical “Muslim world.” Gender and religion coding perpetuated the temporal paradox with women and Islam used as symbols of the traditional in need of western modernization. This paper begins with a contextualization of the study of textbooks and addresses investigations of media portrayals of Muslims, Arabs, and Islam. We then describe our theoretical grounding in criticalist perspectives and detail methods of analysis. Lastly, we present the three themes revealed through analysis and conclude with recommendations for enhancing geographic literacy in schools. 相似文献
5.
Leslie J. Limage 《比较教育学》2000,36(1):73-94
The French republican principles upon which public education is based include strict separation of religion from schooling. At the same time, public funds subsidise a large number of private schools, over 90% Catholic. Virtually no recognition or public support is provided for Muslim or Jewish schools, nor is there any public or group demand that it do so. This article examines the complex and changing context in which Muslim identity has evolved in France for and by second and third generation immigrants of Muslim origin from the Maghreb (Algeria, Morocco, Tunisia) or to a lesser degree from ex-Yugoslavia, Turkey or sub Saharan Africa. The latest phase is the most confrontational as the Muslim origin population, regardless of its actual heterogeneity or length of stay in France, is affected by the waves of terrorism and fundamentalism flowing from the Algerian civil war. Ill-informed French public opinion frequently amalgamates all Maghreb or Machrek individuals and communities when faced with the threat of violence. This article situates the official discourse which proclaims that the state and its schools promote a secular and equal opportunity for all and at the same time makes no allowance for cultural, linguistic, religious or socio-economic diversity. It examines more recent attempts by French governments to address the longer term needs and aspirations (especially religious) of immigrant populations of Muslim origin as it becomes clear that these populations are massively becoming French citizens and have no further plans to return to countries of origin. The article concludes with reflections on the specificity of the French approach to religious and cultural diversity. Above all, it emphasises a certain unity of view across political parties and communities that this specificity, although in crisis, does not require major change of the traditional republican approach. 相似文献
6.
Natasha Hakimali Merchant 《Diaspora, Indigenous, and Minority Education》2016,10(2):98-111
ABSTRACTThis case study investigates the experiences of Shia Ismaili Muslim girls as they encounter themselves as subjects of social studies curriculums on Islam. A postcolonial lens is used to examine differently empowered subjectivities and curricular epistimes within the high school world history context. In an effort to understand their experiences, this study focuses on how the students position themselves in relation to the curriculum, and ultimately asks, to what extent do students from minority communities of interpretation appropriate or resist the authoritative narrative of Islam offered in their classrooms, particularly around the question, “Who is a Muslim?” The central finding revealed a paradox of representation and participation for these students, who found their practice and interpretation of Islam silenced in the classroom curriculum, and yet felt obliged to defend Islam and educate others against stereotypes of Muslims. The implications of this study compel educators to explore decolonial approaches to teaching about the religious other. 相似文献
7.
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
8.
Orhan Agirdag Geert Driessen Michael S. Merry 《School Effectiveness & School Improvement》2017,28(1):123-135
This study investigates the impact of Catholic schooling on academic achievement of native Belgian and Muslim immigrant pupils. The distinctive characteristics of Catholic schools in Belgium (Flanders) form an exceptionally suitable context to study this. Multilevel latent growth curve analyses are conducted with data from approximately 5,000 pupils across 200 primary schools. No support was found for the Catholic school advantage hypothesis as the overall achievement growth for math and reading was not significantly better in Catholic schools than in public schools. Likewise, no evidence was found for the so-called “common school effect” hypothesis: The learning growth of Muslim pupils was not significantly better in Catholic schools. In fact, the initial achievement gap was found to be higher in Catholic schools than in public schools. Implications of these findings are discussed. 相似文献
9.
Increasing numbers of Muslim children attend programs for young children yet many teachers appear to know very little about Islam. Along with its overview of Islam, this article suggests how teachers can better support the rights and special needs of Muslim children. A list of references for further information and resources for teachers concludes the article. 相似文献
10.
Rebecca Dahm 《International Review of Education/Internationale Zeitschrift für Erziehungswissenschaft/Revue internationale l'éducation》2017,63(4):521-543
One way to foster active social inclusion is to enable students to develop a positive attitude to “foreignness”. Creating a situation where mainstream students are less wary of foreign languages and cultures, and where newcomers feel their linguistic background is being valued, provides favourable conditions for the inclusion of these newcomers in the classroom and in society. However, language classrooms in French schools rarely take any previously acquired linguistic knowledge into account, thus unconsciously contributing to the rift between multilingual learners (e.g. 1st- and 2nd-generation immigrant children, refugees, children of parents with different mother tongues) and French learners. Native French learners’ first experience of learning another language is usually when English is added as a subject to their curriculum in primary school. In some schools in France, English lessons now include the simulation of multilingual situations, designed in particular for the French “quasi-monolingual” students to lose their fear of unknown languages and “foreignness” in general. But the overall aim is to help both groups of learners become aware of the positive impact of multilingualism on cognitive abilities. However, to achieve long-term effects, this awareness-raising needs to be accompanied by maximum engagement on the part of the students. This article explores an instructional strategy termed Pluralistic Approaches based upon Unknown Languages (PAUL), which was designed to develop learning strategies of quasi-monolingual students in particular and to increase learner engagement more generally. The results of a small-scale PAUL study discussed by the author seem to confirm an increase in learner engagement leading to an enhancement of learning outcomes. Moreover, PAUL seems indeed suitable for helping to prepare the ground for social inclusion. 相似文献
11.
School Choice in London,England: Characteristics of Students in Different Types of Secondary Schools
In England, parents make “choices” (in reality, “preferences”) for the state-maintained secondary schools they wish their child to attend. If there are more applicants than places, the school's published admissions criteria are used to give priority to applicants. This article examines how school composition in London varies by first comparing schools that are overtly academically selective with those that are nominally “comprehensive” (“all ability”); second, comparing “comprehensive” schools that control their own admissions with those that do not; third, comparing schools with and without selective admissions criteria; and fourth, comparing schools that use religious criteria with those that do not. We find that school compositions vary. Academically selective schools have fewer students from poor households than comprehensive schools in the same area and have fewer Black and more Indian and Chinese/Other Asian students. Comprehensive schools with autonomy over admissions admit higher attaining students and have fewer students from poor households and with special educational needs, and those with selective admissions criteria admit higher performing children. There are fewer Bangladeshi/Pakistani students and more Black students in schools with a religious character than in those without. Although a range of factors are likely to play a role in explaining the variation in school composition, the evidence suggests that there is “selecting in” and “selecting out” of more desirable students by some schools. Implications for policy are highlighted. 相似文献
12.
Claudia W. Ruitenberg 《Educational Studies A Journal of the American Educational Studies Association》2013,49(1):17-28
In this article, I add a discursive analysis to the discussion about Muslim girls and women's dress in non-Muslim educational contexts. I argue that a law or policy that prohibits the wearing of khimar, burqa, chador, niqab, hijab, or jilbab in the context of public schools is a form of censorship in educational contexts. This sartorial censorship is miseducative in the sense that it impedes the achievement of important educational goals, especially in public education. I consider the public nature of public education and discuss three sets of miseducative effects: First, the examination of discursive processes, including the production of social norms, is limited. Second, the critical uptake of the banned discourse by female Muslim students themselves is foreclosed, and their agency hindered. Third, a metadiscourse arises that translates individual sartorial discursive acts into generalized terms (such as “veils” and “headscarves”) without noticing what is lost in translation. 相似文献
13.
Elaine McCreery Liz Jones Rachel Holmes 《Early Years: An International Journal of Research and Development》2007,27(3):203-219
Islam is a way of life, we try to do what the Prophet did. (Muslim teacher)
The small‐scale study focuses on a number of Muslim parents and practitioners who have rejected local primary community schools in favour of Muslim faith schooling. The rejection of the type of schools that we support and that we train our student teachers to prepare for prompts considerable concern. This concern has led us to question in what ways Muslim schools represent a challenge to our own educational beliefs and values. This study is an attempt to identify the source of that challenge and what it means to our understanding of ourselves as white educators and researchers and the work we do with trainee teachers. It leads us to question our perspective on a range of issues including diversity, inclusion, parental rights and ultimately the aims of education. 相似文献
14.
15.
Soon‐Yong Pak 《比较教育学》2004,40(3):321-341
The ‘project of modernity’ that has transformed every aspect of Turkish society since the founding of the new republic in 1923 has been increasingly questioned and scrutinized in recent decades. Meanwhile, Islam has reasserted itself to become a real force in contemporary Turkish politics with ambiguous implications for long‐term social integration and political stability. Controversies surrounding religious education in general, and the Imam‐Hatip (prayer‐leader/preacher) schools in particular, exemplify the ‘cultural politics’ that has been going on between the secularists and the Islamists in Turkey. This article examines whether the Imam‐Hatip schools in the long run can play a positive role in the promotion of a broader educated Muslim base enabling the secular and the Islamic domains to cohabit successfully, or a negative role in which the schools are viewed as producing a new generation of Islamists resisting the secular establishment, thereby deepening the secularist‐Islamist divide. 相似文献
16.
Bernard Schneuwly 《Zeitschrift für Erziehungswissenschaft》2018,21(2):279-298
The concept of “Bildung”, substantially developed by Wilhelm von Humboldt, and the French concept of “instruction”, substantially defined by the Marquis de Condorcet, have heavily influenced schools in German and French speaking cultures. School subjects as the general principles of ordering school knowledge prevail as soon as Bildung/instruction becomes granted by state institutions. I maintain that school subjects are the socio-historical form of the modern school system, through which Bildung/instruction continually develops in contradictory ways. On the basis of a concise definition of “Bildung”, mirrored by the contemporaneous concept of French “instruction”, the paper shows that school subjects become the common form and measure for organizing and distributing knowledge and know how to be taught and learned during the 19th century. Four theses are discussed concerning the way school subjects realize the ideals of Bildung in many contradictory forms: 1. The canon of school subjects guarantee manifold contents for developing capacities for students, in part through a realization of Humboldt’s and Condorcet’s concepts. 2. They integrate contradictory demands of society: Bildung, moralization in the sense of “governing the soul” on the one side, national cohesion, selection and distinction between students on the other. 3. They allow contents coming from higher education levels to enter primary schools. 4. They combine universal contents with local and regional ones. 相似文献
17.
Arshad Imtiaz Ali 《International journal of qualitative studies in education》2013,26(10):1243-1261
This article explores the raced representations of the “Muslim Other” and how these representations engaged the lived realities and found footing in how Muslim youth understood their identities. Utilizing qualitative life history interviews with 24 Muslim undergraduates, I examine student talk addressing the construction of the Muslim in public discourse. 相似文献
18.
David Lundie 《Diaspora, Indigenous, and Minority Education》2017,11(3):117-123
Education is a complex social practice. In the United Kingdom context, schooling is further nested within the complex social practices of community governance, quasi-market public choice, and religion. This essay explores the shifting definitions of community and education in the context of the Counter Terrorism and Security Act 2015, which places a duty on all public bodies, including schools, to prevent violent extremism. Drawing on analyses of the “Trojan Horse” moral panic in Birmingham schools in 2014 and guidance documents operationalizing the educational policy changes that followed, two distinct discourses can be observed, derived from different policy directions. One discourse is the social, concerned with integration and at times assimilation toward national norms; and the other is the communal, concerned with internal cohesion and development within the Muslim community. These can be characterized as societal “we identities” in vertical tension (Buzan, 1998). 相似文献
19.
Reva Jaffe-Walter 《Diaspora, Indigenous, and Minority Education》2017,11(2):63-68
Capitalizing on national anxieties, right wing populist leaders promise to enforce national borders with new constellations of policies that regulate and exclude Muslim bodies. Using the theoretical tool of “technologies of concern” (Jaffe-Walter, 2016), this essay critiques how state security discourses operate through public schools. Drawing on ethnographic research with Muslim youth in a Danish public school and an analysis of European integration policies, the author analyzes how policies and practices that ostensibly support young people’s integration enact everyday violence and coercive assimilation. Highlighting the perspectives of the young people she worked with, the author argues that state efforts to transform Muslim students into acceptable subjects of the nation-state encouraged their alienation and marginalization. 相似文献
20.
This article reexamines the relative status of “school variables” versus “home variables” in explaining the variance in science achievement, based on data from Israeli elementary schools in 1984. The contribution of school variables was found to be “subject specific”—larger in subjects taught in school and less dependent on general ability, and “system specific”—larger in low socioeconomic schools and small in high socioeconomic schools. 相似文献