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1.
The article examines state-supported religious education and its consequences for civic attitudes in Indonesia and Israel, two democracies that grant religion a prominent place in the public sphere, particularly in education. The comparison reveals that while in Indonesia the state was able to gradually introduce a secular curriculum in religious schools and establish an accreditation system by which it could exert influence on the way religion is taught, in Israel, by contrast, state-funded religious schools over time became increasingly opposed to a mandatory ‘core curriculum’ of general studies. The comparison further suggests that in Indonesia the inclusion of a secular curriculum in religious schools in the 1970s should be seen as one of the factors promoting the production and dissemination of ‘rationalist approaches to religion’ and brought religious actors on board of democratisation, while in Israel the exclusion of a secular curriculum from religious schooling has undermined civic commitments among ultra-Orthodox Jewish citizens and as such weakened Israeli democracy. The article is based on public opinion data, data from the Ministries of Religion and Education, and court decisions in both countries. 相似文献
2.
Terence Copley 《Religious education (Chicago, Ill.)》2013,108(3):254-265
Religious Education is a curriculum subject provided as entitlement for all students in UK public schools. Biblical narratives appear for every student age group, usually in Christian studies modules. The Biblos research project was founded to investigate how biblical narrative might be taught with integrity in public schools in a society labelled variously post-Christian, post-modern, plural, and secular. It has completed four phases of life, summarized in this article. Particular attention is given to the most recent research that sets student attitudes toward biblical narrative against their familial and cultural background. Consideration is given to what it means for students actively to engage with biblical narrative and therefore to “theologize” for themselves. 相似文献
3.
Schools in Western cultures, including Israel, have been transformed from closed to open systems. This change is especially important to the principal’s role and leadership style. This article seeks to investigate the cultural-religious differences in Israeli Jewish principals’ leadership styles. Data were collected from 1,859 teachers, 34% from ultra-Orthodox schools, 50% state-religious schools, and 16% from state-secular schools. Regression results support the study's main hypotheses: cultural-religious orientation explains participative and transactional leadership styles but not transformational leadership. We discuss the implications of these findings for both theory and practice. 相似文献
4.
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
5.
Ian Kingsbury 《British Journal of Religious Education》2020,42(2):193-201
ABSTRACTWith a fertility rate that nearly triples the national average and increased political power that accompanies demographic growth, Haredi (ultra-Orthodox) Jews in Israel are becoming an increasingly important piece of the country’s diverse national mosaic. This raises economic concerns: Haredi women earn low wages, while most Haredi men do not work. Meanwhile, like all Israeli citizens, Haredim receive expensive government services, including funding for ultra-Orthodox schools.Haredi schools focus on religious instruction at the expense of core subjects, and comprise a barrier to economic and social integration. Whether other Israelis should be responsible for financing an education that provides limited positive externalities is debatable. More importantly, Haredi population growth and attitudes towards work and education might jeopardise Israel’s long-term economic outlook. Potential policy solutions include decentralisation of governmentservices, including education or financial incentives for curricular modernisation. 相似文献
6.
Walter Feinberg 《Educational theory》2013,63(4):431-438
In this review of Warren Nord's Does God Make a Difference? Taking Religion Seriously in Our Schools and Universities, Walter Feinberg provides a detailed analysis of Nord's argument that the study of religion should be constitutionally mandated as a corrective to the overwhelmingly secular course of study offered in contemporary public schools and universities. Nord bases his claim on both constitutional and educational grounds. His constitutional argument is that, due to their secular bias, schools fail in their requirement to take a neutral stance toward religion; he contends that this creates a school environment hostile to religion that thus requires a legal remedy. Nord's primary educational argument is that religion courses are needed to counterbalance the secular bias dominant in public schools and universities. Feinberg delineates how Nord's constitutional argument fails and how his educational argument has serious flaws and contradictions. According to Feinberg, a stronger argument for mandating courses on religion in schools would be that because public schools exist in a religiously infused environment, it is important for students to be exposed to alternative understandings that promote reflection on and criticism of one's own beliefs, including religious beliefs. Feinberg concludes that if religion is to be taught in the public schools, it needs to be justified on civic rather than religious grounds. 相似文献
7.
Education policy in an era of neoliberal urbanisation: a case study of Istanbul’s school relocations
This article examines an effort to spatially re-organise urban public schools in the largest city in Turkey. Recently, the Turkish government has made an effort to relocate inner-city public schools in Istanbul to less desirable parts of the city. Analysing how education policy in the country is tied to wider political mechanisms and considering the results of the studies carried out in various parts of the world, this article argues that the interaction between education and urban life in Turkey displays unique characteristics in terms of the populations implicated in the policy change and the spaces transformed as a result. Two salient characteristics are the involvement of the secular middle class and the perception by them that school relocations entail de-secularisation of the city and the education system. The article argues that these characteristics should be conceptualised in the context of particular conjunctures of forces driven by different contradictions. 相似文献
8.
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
9.
Shai Katzir 《教育政策杂志》2019,34(2):215-241
The study explored how a group of private Haredi (ultra-Orthodox Jewish) schools legitimized an innovative non-mandatory reform. Specifically, it examined the circumstances that facilitated and hindered a coincidence of wants between the schools and the Ministry of Education, which resulted in signing agreements that changed the status of the schools from private to public. The study drew on interviews and on various documents, including contracts, summaries of meetings, and work plans. The conclusions portray the correspondence between the top-down and bottom-up processes that facilitated the reform. At their intersection, discursive interactions transpired between the Haredi inspectors at the Ministry of Education and school leaders, reflecting a mutual aspiration toward pragmatic legitimacy. The prominent barriers to the reform derived from the Ministry of Education’s strategic assumption that a quiet, unregulated reform would generate less resistance. However, this assumption led to actions that ultimately reduced the effectiveness of the discursive interactions and their ability to produce pragmatic legitimacy. We argue that to legitimize innovative non-mandatory educational reforms in strict religious groups, the State should speak in several voices: through discursive interactions led by cultural mediators, but also through official publications, regulations, and marketing campaigns that would strengthen the reform’s pragmatic legitimacy. 相似文献
10.
David Ellenson 《Journal of Jewish Education》2013,79(3):245-263
Liberal day schools in the United States have long championed the ideology of integration between Jewish and secular subjects and values, and have made the “integration” of these subjects and values with one another a cornerstone of their curriculum. In recent years, the ideology of integration has been called into question, and an alternative ideology and curriculum model that stresses the dynamic “interaction” that exists between the Jewish and secular components of the curriculum has begun to emerge. This article discusses the intellectual currents and historical conditions that led to the “integrative model” and indicates what the sociological factors and philosophical ideals have been that have led in recent years to the emergence of the “interactive model” and indicates how this latter model might be applied so as to inform the curricula of liberal day schools today. 相似文献
11.
Shmuel Shamai 《British Journal of Sociology of Education》2000,21(3):401-417
This study explores the unique situation of the Israeli-Jewish education system in Israel, which has developed different educational streams mainly according to religious differences. It highlights the changes in the status of the cultural stands of secular and religious Jewish groups in the course of the twentieth century. The secular majority has been willing to fund separate autonomous religious schools. Remarkably, the lower state intervention in the schools, the higher the level of funding. Thus, the ultra-orthodox schools have enjoyed full funding together with the greatest autonomy. Moreover, the nonautonomous secular state schools have also practiced religious rituals, without any clear guidance by the Ministry of Education and Culture. The implications of full autonomy and funding of the ultra-orthodox schools is discussed, by way of 'critical sociology of education', with emphasis on the 'cultural shift', the cultural advance of the religious groups, and 'cultural surrender' of the secular group. 相似文献
12.
This study explores the impact of litigation on the mobilization of ethnic equality in the admission to Haredi (ultra-Orthodox) schools in Israel, and examines the socio-political mechanisms that have shaped this impact. It uses a case-study approach and draws on an analysis of documents and interviews. The findings confirm the conclusions of other studies regarding the limited ability of courts to produce change in schools by showing that ethnic equality was not mobilized until the Ministry of Education reformed its policy. However, the findings also show that the legal discourse empowered a group of Haredi parents to raise the rights consciousness of other parents and to support them in surmounting barriers that had impeded rights claims. The phenomenon of rights agents exemplifies how ethnic equality in school admission is mobilized in a bidirectional process: top-down judicial rulings empowered Haredi agents, who, in turn, have mobilized rights from the bottom-up to the new appeals committees in the Ministry of Education. The phenomenon also demonstrates the significance of collaborative relationships among lawyers, politicians, and social agents in order to generate social reforms in schools of ultra-religious groups. 相似文献
13.
The present study examined the way in which children attending Orthodox Jewish schools internalize the value of both their Jewish studies and secular studies, as well as the value of Jewish cultural practices. A distinction was made between identified internalization, where children perceive Jewish studies and Jewish culture to be an important part of their sense of self, and introjected internalization, where children participate in Jewish studies and Jewish culture because they feel like they “ought to” or because of external pressures. Primary identified reasons for their Jewish studies and Jewish cultural practices were significantly associated with positive self and teacher ratings of adjustment; internalization of secular studies was unrelated to adjustment. The study also found that parental support of autonomy, which involves allowing children some latitude in making decisions for themselves regarding religious issues, was associated with greater identification. Together, these results highlight the importance of autonomy-supportive parenting in promoting identification of adolescents' Jewish identity. 相似文献
14.
Priscilla Chadwick 《牛津教育评论》2013,39(4):475-487
Many of the contemporary issues in education in Britain have their roots in the conflicts and compromises of the past. This is particularly so of the place of church schools in the overall provision of education nationally. Our increasingly secular and multicultural society naturally questions the ongoing relevance of explicitly Christian schools in the state education system of the 21st century (cf. Times Educational Supplement , 23 February 2001); yet the demand for pupil admissions to church denominational schools remains strong. The current government is committed to raising standards in all schools and acknowledges the significant contribution that the ethos and value-systems of church schools play in their success; yet it is aware that the 'dual system' of secular and religious schools, as an historic compromise, has given rise to considerable tensions with the state in the past (Chadwick, 1997) and could well do again in the future. 相似文献
15.
Linda Quirke 《British Journal of Sociology of Education》2009,30(5):621-634
The new institutionalism predicts that professionalism is a key element of organizations’ ability to be seen as legitimate. Emphasizing the professionalism and formal credentials of its members lends legitimacy to the organization, protecting it from scrutiny. What happens when this norm of professionalism is absent? How do schools legitimate themselves, if not through professionalism? This paper examines a population of small, secular non‐elite private schools that overwhelmingly hire uncertified teachers. Using data from 60 private school principals in Toronto, Canada, I examine the ways in which private schools tap into alternate means of legitimacy. This study finds that small, secular ‘rogue’ private schools fail to invoke norms of professionalism as a means to garner constituent support and legitimacy. I argue that these schools substitute an innovative, unconventional ‘caring consumer ethos’ in place of teacher professionalism. 相似文献
16.
Saeeda Shah 《British Journal of Religious Education》2012,34(1):51-65
Muslim schools are a growing phenomenon across the world. Muslim diaspora resulting from multiple factors including political, religious and economic enhanced the need among Muslims to maintain and develop their faith identity. Marginalisation of Muslims, in whatever forms and for whatever reasons, particularly in Muslim minority and/or secular societies further energised affiliations with faith identity. In this context, the article will argue that Islamic schools are being seen by many Muslims as an option not only to provide opportunities for updated education in consonance with their perceptions of Muslim identity, but also to denote an agenda for resistance to challenge racism and existing power relations. 相似文献
17.
Ming Sun 《Diaspora, Indigenous, and Minority Education》2014,8(2):75-91
Little academic attention has been given to the supplementary education experience of immigrant students in the Canadian research literature, especially in a non-English speaking context such as Quebec. Yet these schools are important for understanding the influence of ethnicity as well as religion on the academic preparedness and social integration of immigrant/minority students in the public school system. From a comparative perspective, this study explores the role that secular Chinese language schools and nonsecular, church-affiliated schools play in responding to the educational needs of Chinese youth in the public schools. Data were collected through ethnographical observation in the two school contexts, as well as through in-depth interviews with Chinese immigrant students, their parents, school personnel, and church ministers. Through a Foucauldian analysis of discourse, the author found that attendance at Chinese supplementary schools benefitted these students’ academic preparedness in a variety of ways, such as the reinforcement and development of ethnic identity. In secular Chinese language schools, ethnicity seems to function through the interaction of cultural attributes and social ethnic structures, whereas in church-affiliated, nonsecular schools, the influence of ethnicity seems to shift to the impact of Christian discipleship. Through this process, church schools actually act as socializing agents that facilitate positive interpersonal relationships among peers and families. 相似文献
18.
Azriel Eisenberg 《Journal of Jewish Education》2013,79(4):36-40
What will the Jewish supplementary school be in the 1990's? A more definitive question might be what will it supplement? In the beginning “supplementary” schools brought Jewish knowled[ggrave]e to the student who was already experiencing living Judaism in the home. In the 1960's, heyday of Jewish afternoon schools, the school supplemented secular knowledge and secular living with Jewish knowledge and some Jewish life experience as the home contributed less and less. 相似文献
19.
Laila Lipetz 《Religious education (Chicago, Ill.)》2013,108(2):185-198
As a lover of language and literature, as a serious yet secular Jew, and as a long-time educator in Jewish schools who strives to implement the best practices possible, the author found herself in an educational trap. Typically, even in liberal Jewish practice, Written Law, i.e. the Torah, and Oral Law, i.e. the rabbinic commentaries, are tightly bound together. In educational practice, this results in introducing commentaries on a primary text far earlier than done in Language Arts studies. According to the author, students are bound by a tradition and methodology that do not serve them well, as it recognizes the text but not the reader or the context. This article grows out of a desire to break out of traditional practices and teach Torah with the contemporary awareness of reading theory, without actually breaking with tradition. 相似文献
20.
Terence Copley 《Religious education (Chicago, Ill.)》2013,108(1):22-26
This article identifies different types of religious education, as different countries and cultures provide different rationales for the appearance or non-appearance of religion in the curriculum of their public schools. It examines the nature of indoctrination and four principal ways in which indoctrination operates. The possibility of secular indoctrination is identified, along with the extent to which one type of religious education might be conceived as an antidote against it. It concludes that education about religion(s), as one type of religious education, is entirely consistent with democratic education in the public square. 相似文献