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1.
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.

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2.
ABSTRACT

This 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   

3.
ABSTRACT

With widespread media coverage of religious ‘extremism’, there is a great deal of interest in how religious identities and principles of tolerance – or intolerance – are learned and manifested. The current study investigates the extent to which high school Islamic Education textbooks reflect Islamic religious tolerance, and how this topic presented. A content analysis for religious-tolerance topics was conducted in the Islamic Education textbooks in Kuwaiti high schools; the results show that tolerance is mentioned much more often than intolerance, but there is still room for improvement.  相似文献   

4.
《Africa Education Review》2013,10(3):595-609
Abstract

Despite being minority religious communities in the Southern African region, Muslims have carved out for themselves a unique identity within a multi-ethnic, multi-linguistic, and a multi-religious region. As a result of the variety of Muslim education programs and institutions that the community had set up over the past few decades its representatives made an interesting contribution towards the region. In the discipline of ‘Islamic Studies’, which began as a minor subject within the field of Oriental and Missiological studies respectively at the beginning of the 1960s, underwent remarkable changes by the mid 1970s and the beginning of the 1980s when fully-fledged programs were designed and mounted at specific Southern Africa's universities. The continuities and changes that took place from the mid 1970s onwards were as a result of the growing interest in this discipline. The essay's objective is to discuss the study and research of ‘Islam’ undertaken by individuals in the Southern Africa with special focus on South Africa where there have been major developments in the Muslim educational circles for more than a half a century (circa 1960–2010); it, however, employs ‘identity’ as a significant analytical tool in scholarship and the production of knowledge about Islam within the Southern African context.  相似文献   

5.
This study explores the role of public Islamic higher education in promoting better relations between various religious communities in post-authoritarian Indonesia. Based on field research conducted between December 2005 and March 2006, it documents how progressive Islamic education leaders have advanced a tradition of critical intellectualism in efforts toward the “renewal” of Islamic thought. This report provides an analysis of how this tradition has served as a foundation for educators seeking to promote democratization and address issues of social cohesion. It examines some of the core values expressed by educational leaders as they have aspired to transform the most prominent State Institutes for Islamic Studies (IAIN) into genuine universities. The study also highlights the conservative backlash against public Islamic higher education and other purveyors of progressive ideas within Indonesian society.
Richard G. KrainceEmail:
Dr. Richard G. Kraince   directs Ohio University’s Inter-Religious Dialogue Project. He conducted field research on Islamic higher education in Indonesia as a Fulbright New Century Scholar in 2006. He was previously a visiting Fulbright research fellow at Syarif Hidayatullah State Institute for Islamic Studies in Jakarta as well as a Program Officer for the Asia Foundation’s Islam and Civil Society program. He recently completed a two-year study of Islamic education in Malaysia for the National Bureau of Asian Research. Dr. Kraince is currently finishing a book on the impact of Islamic social and political activism on Indonesia’s democracy movement. He is a United States citizen and has an academic background in the field of higher education.  相似文献   

6.
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   

7.
This paper addresses the question: is self-assessment in religious education unique? It first presents an overview of some challenges for assessment from subject differences, and then reviews the generic literature on self-assessment. It builds on earlier empirical research on self-assessment in religious education, carried out in an English state secondary school; this was used to propose a variant of self-assessment which is tailored to the demands of religious education – reflexive self-assessment. Its implications for more general understandings of the relationship between subject pedagogy and self-assessment are discussed, especially the recognition of values not only in religious education but in other subjects too, reinforcing the need to develop subject-specific variants of self-assessment that reflect the breadth of learning outcomes.  相似文献   

8.
Confessionality is a term which is seldom defined but often used. One of its meanings is enhancing the religiosity of pupils. In Finland, pupils are provided with religious education in their own religion. Does this produce more religious young people than a neutral or multi-religious education would produce? Interviews with 15–16-year-old Muslim pupils at three different Finnish comprehensive schools are examined in order to answer this question. The young Muslims themselves usually regarded their families as the most important factor in their religious identity, although they also acknowledged and valued the impact of school. For them, knowledge of Islam was an important asset. Some peer group influence could also be detected, although the interviewees stressed the fact that their faith was a matter of individual choice. Islamic religious education certainly provides an arena for developing religious attitudes and models of behaviour, but other factors determine whether these models are received or not. The focus of defining the degree of confessionality should be shifted from the outcomes to the process of teaching, and in particular the question as to whether the religious education class can be seen as a safe space for every pupil.  相似文献   

9.
This article analyzes how concepts of liberal and progressive Islam, which have been developed in the political and theological academic literature, may inform the curriculum of Islamic education and the practice of religious educators in Islamic schools in the US. We investigate the meaning of in-faith Islamic education and how it can conform to the life in a democratic, multicultural, and multi-faith society. Liberal Islam challenges the transmission-oriented and rigid interpretations of Islam and seeks to appreciate and to contextualize the religious claims which are compatible with ideals of reflective education, rational thinking, mutual respect, and equal citizenship. It suggests that students become critical ‘consumers’ of Islam, its moral and civic purposes, and the cultural politics of religious interrogations.  相似文献   

10.
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11.
This paper explores a traditional Islamic pedagogy known as halaqah as a potentially useful authentic research method and contributes to discourses about critical and indigenous research methodologies through an analysis of Islamization of Knowledge and other ‘critical indigenous’ movements amongst Muslims. Islamic research principles are tentatively proposed and then used to assess the effectiveness of halaqah as an authentic Islamic research method through analysis of a small qualitative study. The study involved Muslim mother-teachers participating in halaqah to collaboratively reflect on their work as holistic Islamic educators who are developing a ‘critical indigenous’ education to meet the needs of Muslim children in contemporary Britain. This paper argues that halaqah is a more authentic research method in this study than a group interview or focus group as it enabled participants to articulate themselves within their own epistemological and ontological context and engage in critical reflection within an Islamic paradigm.  相似文献   

12.
ABSTRACT

This essay discusses the role of religion as a central facet when researching the emerging social group – the global middle class (GMC). It is argued here that religion is a particularly relevant feature for the constitution of this social group because of the GMC’s transnational and cosmopolitan character. In this essay, I will draw on several examples focused on Islamic education provision in Western, pre-dominantly Christian societies to illustrate why and how religion should become critical to our study of the GMC. The essay’s central argument is that there remains a gap in research related to the role of religion in the making and practising of the GMC as a social group. I conclude by proposing a future research agenda that addresses the intersections of religion, education, and the GMC on an individual, national, and global level.  相似文献   

13.
This response to David Lewin states the purpose of my critique of some aspects of Liam Gearon’s work. It clarifies my position on the aims of ‘inclusive’ religious education, rejecting Gearon’s view that REDCo researchers shared a common pluralistic theology, regarding religious education as having a single political aim. It reinforces Gearon’s misrepresentation of the development of the Toledo Guiding Principles. In addressing the concern that religious education serves political ends, I acknowledge that much educational discourse has a political dimension but, in the case of ‘inclusive’ religious education, I argue that an approach based on John Rawls’ view of political liberalism can facilitate understanding of religions. I respond to Lewin’s assumption that my own view of religious language is entirely propositional and I compare the view of religious language expressed by Morimoto, quoted with approval by Lewin, with that of D. Z. Phillips, noting that its adoption implies that religious ‘insiders’ and those with no religious commitments are incapable of mutual understanding. I introduce the interpretive approach as an impartial methodology for religious education. Finally, I invite Lewin to engage with empirical research informing European policy on religious education, relevant to issues of secularity and secularism.  相似文献   

14.
教育学作为一门学科,在中国一开始就是“进口”而来的,人们形象地称它是“舶来品”。教育学的引进与教育学的中国化几乎是相伴而生的,教育学中国化经历了六个阶段。解决教育学中国化问题,应注意中国的教育实际,使用科学的研究方法,正确处理学术研究与意识形态的关系,提倡教育学原创性研究,正确处理传承民族文化教育传统与借鉴国外教育理论之间的关系。  相似文献   

15.
The article proposes that the teaching of Islamic morality presents as an important if not urgent task for moral education. It offers the opportunity to inform a student body about a vital historical development in the formation of moral thought and action; to challenge and offset a blind spot in Western thinking about Islam in general; to challenge the ease with which radical Islamist views of Islam have captured the minds of Muslim and non-Muslim audiences alike; and, because of the contentious nature of the topic, to provide the kind of robust debate that should accompany moral pedagogy in general. The article focusses on select aspects of historical Islamic morality as exemplars of the contribution to morality made by the religious tradition.  相似文献   

16.
ABSTRACT

Although globalisation's influences on education have contributed to cultural evolution, economic development and social progress, they also have generated mixed reactions among Muslim populations. This article shows how globalisation has facilitated the infiltration of Western culture into Muslim societies through modern educational modes. Some conservative Muslim communities perceive this infiltration as a threat to Islamic values, creating a culture of fear. Combined with decades of colonisation, social injustice, and defeat, this fear has triggered a state of hatred and anger motivating the rise of extremism, terrorism, and retaliatory attacks on education.  相似文献   

17.
ABSTRACT

The present study provides an analysis of John Amos Comenius’s thoughts on moral and pious education, educational governance and school discipline as expressed in Didactica Magna. This is examined from the background of his view of education as a societal phenomenon, the purposes of different categories of knowledge for individual formation and the role of pedagogy in the upbringing of children. Theoretically, this paper expands on Michel Foucault’s ideas about governmentality and discipline, as well as on Henri Lefebvre’s spatial theories. The article argues that Comenius can be viewed as a significant contributor to the early modern shift towards new administrative techniques for school governance, transmitting the mode of disciplinary power into pedogogised and didactic forms. The article contributes to achieving more systematic knowledge for understanding the focused areas of schooling, the concept of discipline and the pedagogic premises of disciplinary practice in an early-modern European educational context.  相似文献   

18.
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   

19.
This multiple case study examines the attitudes of 14 Islamic education teachers from Israel towards the meaning, causes and consequences of religious extremism among students in their Arab and Muslim-majority middle and high schools. These teachers define religious extremism as belief in absolute religious truth, inflexibility in religious interpretation, or strict adherence to Islamic teachings. In addition, the teachers distinguish the personal (adolescence, family problems and psychosocial needs), religious (unquestioned following of extremist imams or religion scholars; adopting of selective, literal and decontextualised readings of the religious text; influence of partisan teachers) and socio-political factors (students' feelings of fear and anger towards Israel and its unjust and oppressive role in the Palestinian–Israeli conflict) that push students towards religious extremism. Religious extremism, the teachers conclude, may lead to hatred or violence against followers of other religions, antagonism between Muslims and Jews in Israel, increased Islamophobia in Western societies, the rejection of Islam, the oppression of female students and reduced student achievement and diminished future prospects.  相似文献   

20.
R. Raihani 《Compare》2018,48(6):992-1009
Abstract

This 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   

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