共查询到20条相似文献，搜索用时 301 毫秒
1.
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
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.
Benjamin Zeitlyn 《Journal of moral education》2014,43(2):198-212
This article traces changing notions of a moral upbringing among British Bangladesh families in London. It reviews ideas of the making of a moral person (manush corano) in Bangladesh and contrasts those with contemporary practices and ideas about the good child in London. It argues that in London, British Bangladeshis have embraced a form of Islam that for them represents progress on the ‘Bengali culture’ that they have left behind and the ‘Western modernity’ that they live amongst, it is a third way. For British Bangladeshi children this involves socialisation into a global Muslim community (umma) and an Islamist interpretation of Islam. Learning to recite the Qur’an correctly (tajweed) is an important manifestation of the third way. 相似文献
4.
ABSTRACTContemporary anti-Islamic discourses in Australia construct Islam as an uncivilised belief system and its Muslim followers as homogenous unassimilable Others. Within these discourses, the diversity among Muslim women has been overshadowed, and they are constructed as a monolithic ‘veiled’ woman. Drawing on 20 conversational interviews with veiled and unveiled Australian Muslim women from various cultural backgrounds, this paper explores the diverse ways in which Muslim women resist and challenge anti-Islamic discourses on Islam, Muslims and Muslim women. Guided by intersectional theories on identity and resistance, our analysis show that the women drew on discursive and performative strategies to contest anti-Islamic representations that homogenise and vilify Muslims and construct Muslim women as veiled and oppressed. The findings also show that the ways in which women contested hegemonic anti-Islamic representations were diverse and informed by intersecting power and social locations, including race, ethnicity, gender and sexuality. Implications for research on resistance and identity negotiations of minority groups are discussed. 相似文献
5.
Carol A. Ferrara 《Religious education (Chicago, Ill.)》2018,113(1):14-25
This article explores and analyzes private Muslim schooling in France using ethnographic research performed in 2013–2014 in Lille-, Lyon-, and Paris-based Muslim schools. The article discusses the course content and the interpretations of Islam that are taught, demonstrating how French republican values are fused together with Islam to promote a specific brand of French Muslim citizenship and identity. I argue that Muslim schools should be seen as part of the process of the normalization of Muslim-based civic engagement and that they represent a particular response to France's new plurality that reinterprets the boundaries of “French” and “Muslim.” 相似文献
6.
《Journal of moral education》2012,41(1):40-41
Abstract Two studies were conducted to test the universality of Piaget's and Kohlberg's stages of the development of moral judgment in Nigerian and Pakistani cultures. For the first study, 120 Nigerian Muslim Hausa secondary school adolescents (60 boys and 60 girls), whose ages ranged between 14 and 16, were questioned individually about two of Piaget's moral judgment situations, representing two different moral attributes, clumsiness and equality. In the second study, 90 subjects (30 Nigerian Muslim Hausa, 30 Nigerian Muslim Yoruba, and 30 Pakistani Muslim Punjabi adolescents), whose ages ranged between 12 and 13, were questioned about one of Kohlberg's moral dilemmas. The nature of the subjects’ responses suggested that moral reasoning of Nigerian and Pakistani Muslim adolescents are greatly affected by their cultural values. 相似文献
7.
Audun Toft 《British Journal of Religious Education》2020,42(3):325-337
ABSTRACT This article examines how representations of Islam in the media influence religious education. Reporting from a case study of religious education in an upper secondary school in Norway, the article analyses the way aspects of Islam are approached and structured by ongoing media debates. Based on research into media coverage of Islam in Norway, the article argues that when teachers adopt the polarized structure of media debates, they also come to privilege the more extreme actors in their teaching. Although the debates commonly present opposing views in order to give a balanced representation of the issue, the observed lessons often revolve around the most controversial side of the debate. This happens through what is called binary teaching and negative identification. In this way, lessons aimed at nuancing what is seen as biased media coverage of Islam, favouring controversial issues and extremism, may come to revolve around these same issues. The article claims that religious education in some instances reinforces the strong focus on controversial issues prominent in media coverage, confirming the ‘normality’ of extremism in Islam. 相似文献
8.
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
9.
10.
Eeqbal Hassim 《Asia Pacific Journal of Education》2020,40(1):10-19
ABSTRACT In a transnational world, Muslim cosmopolitanisms are both numerous and diverse. These cosmopolitanisms constitute a broad spectrum of views and practices, representing a range of interpretations and expressions of Islam, some of which are polarized and polarizing. In this reflective, theoretical paper, I discuss the potential implications of Muslim cosmopolitanisms for the education of Muslims in a transnational world and argue that the teachings of Islam are sufficiently open to interpretation to support various Muslim cosmopolitanisms. While resistance to change has typified the education of Muslims historically in many parts of the world, this resistance is being challenged in new ways, characteristic of the Information Age, wherein near-instantaneous, transnational exchanges of information and ideas are democratizing and adding complexity to Islamic hermeneutics and praxis. In this context, I contend that Muslim cosmopolitan discourses have become necessary, and the outcomes of these discourses will be crucial in shaping the future education of Muslims. Given historical precedents, however, I posit that the triumph of Muslim educational orthodoxy is expected if these discourses lead to or reinforce polarization. 相似文献
11.
Sameena Eidoo 《Gender and education》2018,30(4):513-529
In this article, I offer a qualitative study of three spaces created by and for young Muslim women in Toronto, Canada: an after-school drop-in programme for Muslim girls, a Somali women’s group and a Muslim women’s collective. I focus on data gathered from interviews of seven Muslim women in their 20s who created the spaces, which offered refuge from the racism and Islamophobia in Canadian schools and society and from the patriarchal forms of social control in their families and communities. Drawing on feminist and ethnographic approaches to citizenship studies and a critical faith-centred epistemology, I consider how these spaces function as loci for teaching and learning self and community, building communities of resistance and articulating new notions of the political and of citizenship. 相似文献
12.
《Journal of moral education》2012,41(1):60-65
Abstract Writing in the January 1986 issue of the Journal of Moral Education, Walkling and Brannigan draw attention to an apparent conflict between antiracist and antisexist education. They argue that antiracists, by accepting demands from sections of the Muslim community for single‐sex and denominational schools, may be seen as inhibiting the emancipation of Muslim girls. We attempt to highlight the conservative implications of their argument and show, among otherthings, that it is premissed upon an impoverished understanding of both antiracist and antisexist initiatives, a simplistic and misleading portrayal of Muslim culture (and in particular family life), and a specious juxtaposition of state education as ‘transformative’ and single‐sex Muslim schools as ‘transmissionist’. 相似文献
13.
Children's experiences and understandings are often marginalised in discussions of their own television viewing. Moreover, rarely is attention paid to the meaning children make from and with the ideas and images in media, much less in horror movies. This inquiry examines the horror media talk of a preschool girl in a poor and working-class preschool programme in a conservative Christian area in the Southern United States. One extended story by Jakaysha, a five-year-old African-American girl, is the focus of this paper. Using multiple post-structural theories including Davies' fluidity and Bakhtinian text mapping, we examine the contrasting gendered discourses in her narrative. Combining characters ‘poached’ from various media with discourses from her local community, she creates new horror media. In one reading of her tale, she uses horror to justify a departure from feminised subjectivities, while in another feminised expectations prevail, speaking to the multiple gendered subjectivities for girls. 相似文献
14.
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
15.
The paper investigates my positionality as a Pakistani Muslim researcher, affiliated with a U.S. institution, conducting ethnographic research with Pakistani Muslim immigrants in California. Three vignettes reconstructed from field-notes and a reflective journal illustrate the tensions and contradictions informing the research process. The first vignette details my shifting subjectivities in relation to a segment of the Muslim community in Northern California. Although my perceived disempowerment of Muslims motivated my research, my failure to subscribe to the Muslim Student Association's version of Islam cost me their disapproval. The second vignette highlights my relationship with one particular research participant. Although I shared the same ethnic background as this participant, my inability to conceive of her empowerment in terms other than those of Western feminism led to tragedy. The last vignette focuses on my interaction with the ethnographic data at my desk and becomes an analysis of the forces in my life that feed into my research. 相似文献
16.
Nelleke Bakker 《History of education》2020,49(2):209-226
ABSTRACTThis article discusses the science-based diagnostic observation in a Dutch girls’ reformatory in the 1950s. Scientisation of the observation implied that to the medical examination upon entry and observation of a child’s behaviour were added a psychological assessment, a psychiatric examination, and an inquiry into the family of origin. Inspired by dynamic psychology it was part of a strategy to promote a more professional and individualised treatment in child protection. The research addresses the claims to an additional value of child science in this procedure. It turns out that the psychological and psychiatric knowledges weighed heavier than the input from non-academic staff in regard to the representation of a girl in the observation report and advice to the juvenile court. Information concerning a girl’s observed behaviour and acceptance in the group was overruled by Freudian beliefs regarding the consequences of early childhood experiences for her unconscious feelings. 相似文献
17.
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
18.
Isra Ali 《Quarterly Journal of Speech》2020,106(3):334-340
ABSTRACT Facebook meme groups created by Muslim students at American universities are sites of intensive daily productivity, where members post memes they create, or share memes they find elsewhere, joking about the everyday lived experience of practicing Islam as part of a family, a community, and a society. Through the practice of making memes about Muslim piety, members of these groups articulate a form of cultural citizenship in Western liberal secular society through humor. Young Muslim women engaged in meme-making must contend with the intersections of gender and religion while making claims to American citizenship, doing the work of re-shaping belonging both in terms of American citizenship and in terms of Islamic practice and belief. 相似文献
19.
Recently, national populist politics has been translated with the emergence of two overlapping narratives of Islamophobia and anti-EU immigration media discourses. Such discourses have been made highly visible in the increased spike in hate crimes that have been a hidden cost of the national(ist) debate about Britain leaving the European Union (Brexit). This is the context in which we can trace a remarkable shift in the state representation of the schooling of the South Asian/Muslim community and the reclassification from promoting South Asians as central to the future of a modernised multicultural Britain (1970s) to positioning Muslims as a ‘suspect community’ (2020). This article unpacks two cultural moments in the critical exploration of the State production of the Muslim School within a post-Trojan Horse era. First, a national dominant image of the Muslim School operating within the State ascribed ‘no-go’ ethno-religious Muslim neighbourhoods, as a repository of regressive (extreme) Islamist religiosity; thus, reconstructing their religious belief as racialised identities, as they disconnect from British values. Second, the No Outsiders programme, with the accompanying framing of intolerant (Muslim) parents. In this case, the ensuing tension between ‘homophobic Muslims’ and ‘British values’ sets in place a homogenisation of differences. Deploying a simultaneity of categories of difference perspective, we address an underlying discursive re-politicising of South Asian ethnic communities as religious communities, which is resulting in a perpetual negotiation of the meanings attached to being Muslim. This will enable an international application of the article beyond the specific focus on the city of Birmingham, identified in the international media as the Jihadi capital of Europe. 相似文献
20.
Imran Mogra 《Religious education (Chicago, Ill.)》2013,108(3):317-329
This article appreciates Muhammad () as an educator based on the primary sources of Islam with a view to establish teaching as a sunnah (practice) of Muhammad in particular and of other messengers in general. In so doing it advocates a reconceptualization for prospective and contemporary Muslim teachers. Consequently such a stance then becomes a possible strategy to further promote teaching among Muslims and establishes a model for Muslims to emulate and to internalize universal values he promoted. 相似文献