Religion and Education

The article used curricular documents affiliated with 3 different subgenres of Catholic schooling. The author suggests a critical reading of these curricular materials for the purpose of better understanding the kinds of educational messages sent to students through a) the hagiography of saints affiliated with the schools as well as in the b) documents produced by religious orders for lay and avowed teachers meant to propagate a unique schooled experience. In the process, the author draws upon curriculum theory as a way to critique the largely unquestioned kinds of theology-as-pedagogy that become intrinsically influential for teachers and students.

Qu’est-ce que la laïcité ? Comment, dans un contexte scolaire, faire
observer la laïcité, comme cadre neutre respectueux de tous ?
Comment, dans le cadre de cours, aborder la laïcité comme
principe structurant de notre société, mais aussi comme sujet
qui provoque débats, parce qu’il est le résultat d’évolutions historiques ?
Ce volume, fruit d’un travail collectif de personnes engagées sur différents
terrains du champ éducatif, cherche à présenter des pistes de réflexion sous
une forme dynamique, autour d’une architecture synthétique.
• Une dynamique structurée selon trois types de repères pour penser et
agir avec des élèves.
• Une dynamique liant des textes courts, des développements plus
conséquents à lire en ligne, des compléments en vidéo, des adresses utiles
vers les textes institutionnels. Des pictogrammes signalent ces ressources
et ces liens.
• Une dynamique à créer en proposant aux étudiants, aux stagiaires et
aux formateurs de se saisir de ces textes.
• Une dynamique à amplifier en alimentant la page Laïcité (www.univnantes/
espe/laicite) avec de nouvelles ressources.
Ce numéro de la collection « Repères » pour la laïcité est le produit du
partenariat entre l’ESPE de l’académie de Nantes (Université de Nantes) et
l’Institut du Pluralisme religieux et de l’Athéisme, réseau pluridisciplinaire
(créé par la région Pays de la Loire).
Anne Vézier, Maître de conférences en histoire et didactique de l’histoire,
Référente Laïcité ESPE Académie de Nantes, Université de Nantes
John Tolan, Professeur d’histoire médiévale, Université de Nantes
Dominique Avon, Professeur d’histoire contemporaine, Université du Maine

عنوان اصلی مقاله‌ای که در پی خواهد امد "بازخوانی تعلیم و تربیت اسلامی و مدرسه جدید در اندیشه دکتر شریعتی" است که در آن سعید پیوندی ضمن تعریفی از مفهوم مدرسه مدرن در دوره جدید به دیدگاه شریعتی در این باره و رویکرد او به مساله تعلیم و تربیت پرداخته است. او می‌نویسد:
"... در میان اندیشمدانی که نظام آموزشی را از دیدگاه دینی و اسلامی مورد نقد قرار داده‌اند بدون تردید علی شریعتی از جایگاه ویژه‌ای برخوردار است. دکتر شریعتی یکی از نادر منتقدان نظام آموزشی است که دامنه برخورد خود در این حوزه را به اصلی‌ترین جنبه‌های فعالیت و فلسفه وجودی و وظایف مدرسه می‌گستراند، و با نگاهی اسلامی انقلابی، در صدد ارائه‌ی نوعی الگوی جایگزینی هم برمی‌آید..."

First, the paper states some distinct political debates on the presence of religion in educational institutions and some  relevant case law on this issue. In the second section, the paper
deals with J. S. Mill’s ideas on education, in order to provide a normative framework of liberal education. The following sections deal with the specific ways in which Italy, France and USA treat the education, religious or not, of religions in the curricula. The final section contrasts the religious
education model, on the one hand, and the teaching of the «religious fact» model, on the other; as well as the philosophical and political assumptions of both alternatives.
Keywords: religious education, school, secularism.
DOXA, Cuadernos de Filosofía del Derecho, 33 (2010) ISSN: 0214-8676 pp. 639-656

This article is based on fieldwork with young Muslim refugees from Iraq, Iran and Afghanistan, who attend small-town schools in the Danish countryside. The article explores the Danish schools’ ’mixed bag’ approach to religious education. Drawing on theology, philosophy, cultural history and the sociology of religion, the national curriculum privileges evangelical Lutheran Christianity while postulating a universal ’religious dimension’ in people’s lives. The article discusses how this school theology that highlights a common human religious attitude simultaneously excludes any serious discussion of a child’s relationship with God and the many other dimensions of religion that impact the lives of Muslim refugee children. While reporting that they enjoy learning about Christianity, Muslim children also feel compelled by God, family, classmates and their teacher’s lack of knowledge of Islam to find and hold on to their own religious convictions. In this they are surprisingly little helped by a subject designed to get at the religious dimension in people’s lives.

This paper aims to examine the agreement signed on
December 14, 2020 between the Minister of Education and the President
of the Italian Bishops’ as an act prior to a contest for teachers of the
Catholic religion. In light of the previous agreements and some specific
studies, the author attempts to highlight how some elements of State
competence have merged into a procedural act, wondering if this
represents an overrun of the respective prerogatives.

The Introduction to this book is available here: https://www.academia.edu/34095644/Introduction_to_Materiality_and_the_Study_of_Religion_The_Body_of_St_Cuthbert.pdf

Material culture has emerged in recent decades as a significant theoretical concern for the study of religion. This book contributes to and evaluates this material turn, presenting thirteen chapters of new empirical research and theoretical reflection from some of the leading international scholars of material religion. Following a model for material analysis proposed in the first chapter by David Morgan, the contributors trace the life cycle of religious materiality through three phases: the production of religious objects, their classification as religious (or non-religious), and their circulation and use in material culture.

The chapters in this volume consider how objects become and cease to be sacred, how materiality can be used to contest access to public space and resources, and how religion is embodied and performed by individuals in their everyday lives. Contributors discuss the significance of the materiality of religion across different religious traditions and diverse geographical regions, paying close attention to gender, age, ethnicity, memory and politics. The volume closes with an afterword by Manuel Vásquez.

A number of different studies carried out in the late 20th century indicated that new religious movements (NRMs). Additionally, we found that educational patterns for NRMs in the censuses tended to fall into at least two subgroups, one of which had educational levels comparable to mainline denominations and the other of which had significantly higher educational achievements. Furthermore, census respondents who expressed some variety of nonbelief were comparable to this latter group in terms of educational accomplishments. We discuss this latter finding in terms of Ernst Troeltsch and Colin Campbell's analysis of secularization.

This book addresses the relationship between religion and knowledge from a sociological perspective, taking both religion and knowledge as phenomena located within ever changing social contexts. It builds on historical foundations, but offers a distinctive focus on the changing status of religious phenomena at the turn of the twenty-first century. Including critical engagement with live debates about intelligent design and the ‘new atheism’, this collection of essays brings recent research on religious movements into conversation with debates about socialisation, reflexivity and the changing capacity of social institutions to shape human identities. Contributors examine religion as an institutional context for the production of knowledge, as a form of knowledge to be transmitted or conveyed and as a social field in which controversies about knowledge emerge.

Respect for persons has been widely acknowledged and discussed as a key moral dimension in education and teaching English to speakers of other languages. Christians believe in this value, particularly as it is articulated within scripture and tradition. Recent critics, however, seem to perceive a basic incompatibility between a Christian religious imperative to bear witness to one’s faith and a moral imperative to respect other persons. Beginning from an argument that all teaching is teaching for change, this essay makes a case that the two are not only not contradictory, but in fact should be consanguineous. Key issues explored include what it means to believe in absolute truths, why such belief paradoxically requires humility, and the moral/interpersonal conditions for witnessing and conversion.

The arrival of the Dutch in Manado in the 19 Century has brought along a
Christian religion missionary. On the other hand, Islamic identity together
developed strong communal ties. This study was conducted in the Institute of State Islamic Religion (IAIN) Manado 2014 by participative observation, in-depth interview and intensive documentation. The source of data are Muslim students with pesantren based education, madrasah and common school, as well as many other external-internal institusions in the city. The study comes up with the following key findings (a) The Muslim students with Pesantren based education tend to be exclusive. Most of them were from Ikatan Keluarga Pondok Modern Gontor. The Muslim students with Madrasah based education tend to be exclusive. Most of them are members of Forum Mahasiswa Lintas Agama and Ikatan Pemuda Remaja Assalam. Some of the pluralists were from Ikatan Mahasiswa Muhammadiyah. The Muslim students from Public Senior High School were more inclusive. Most of them were the members of Forum Pemuda Pelajar Muslim Kotamobagu, Himpunan Mahasiswa Islam and Pergerakan Mahasiswa Islam Indonesia. Some of the exclusive communities from Forum Pemuda Pelajar Muslim Kotamobagu and Lembaga Dakwah Kampus. Meanwhile, those from State Vocational School were more of pluralist. Most of them were members of Pergerakan Mahasiswa Islam Indonesia, Ikatan Pemuda Remaja Assalam and Lembaga Dakwah Remaja Manado. Some of the exclusive groups were members of Himpunan Remaja Tadzkir Akbar Manado. (b) There were three key conflict namely ideology, theology and politics. (c) Peace educaton strategy can best be applied by bakudapa tradition, bacirita tradition, and basudara tradition.

Keywords : Muslim Students, Religious Pluralism, Perception, Conflict, Peace Education

Şüphesiz insanın sahip olduğu değerleri, ahlaki normlarını aktarmada ilk kanal ailedir. Bu süreçte aileyi, okul ve kitle iletişim diye tabir ettiğimiz medya takip etmektedir. Fakat günümüzde kitle iletişim araçlarının gücü yadsınamayacak düzeyde artmış, hatta kitle iletişim araçları iletmek ve dönüştürmek noktasında etkinlikten öteye geçip kendi norm ve değerlerini oluşturmaktadır. Küreselleşen dünya da iletişimde oluşan gelişmeler bu araçları hayatımıza girmesini hızlandırmış, gelinen noktada hayatımızın merkezine yerleşmiştir. Artık pek çok insan vaktinin büyük bir bölümünü kitle iletişime adamış durumdadır. Kitle iletişimin hayatımızda bu hatırı sayılır düzeydeki yer edinişi beraberinde bazı sorunları da getirmiştir. Her ne kadar asıl amaçları insanları eğlendirmek, bilgilendirmek, pek çok durumdan haberdar etmek olsa da özellikle televizyon ve sosyal medyanın dünyayı küresel bir köy haline getirmesi tartışmalara sebep olmaktadır. Şöyle ki televizyon yayınlarının yaş, cinsiyet ve kültürel ayrım gözetmeksizin herkese bilgiyi ulaştırması bu tartışma sebeplerinden bir tanesidir. Sosyal Medya'nın insanlar arası ilişkileri zayıflatması da ayrı bir tartışma konusudur. Sosyal medya kullanarak sosyalleşiyor muyuz yoksa asosyalleşiyor muyuz bu da tartışmalar arasında yer alır. Sosyal ortamda oluşan bu yeni dünyanın etkilerinden genç bireylerin tamamen alınıp çıkarılması da zaten mümkün görünmemekte. Küreselleşmenin medya ayağında ki bu etkiler ahlaki değerlerimizi de günden güne eritip yok etmektedir. Hayatı televizyon ve sosyal medyadan ibaret gören bir nesil yetişmekte ve bu durumun belki de en büyük tehlikesi bu bireylerin duyarsız, duygusuz hatta değersiz hale dönüşmeleri. Sevgi, saygı değerleri artık sadece internette, sanal dünya da anlık gösterilmektedir. Bunun yanı sıra medyanın gücünün devasalığı da bir problem arz etmektedir. İnsanları ideolojik ve kültürel istenilen sapmaya sokması mümkün olan medya " 4.güç " olarak nitelenmektedir. Bu açıdan medya, onu elinde tutanların kötüye kullanımına da oldukça açıktır. Çözüm ise şu an sadece sosyal medya bilinci sağlamakla mümkün gibi görünmektedir. Sosyal medya etiği oluşturulup insan ilişkileri dengelenmeye çalışılmaktadır.

As churches burn in Canada, a sober look at the salient facts of the residential school era and at the question of responsibility for its failings (with author's note Nov. 2023).
For research information see https://indianresidentialschoolrecords.com/.

The advent of the Islamic Republic of Iran (IRI) following the 1979 Revolution represents an important turning point for Iranian education system. The newly installed IRI quickly pursued its main objective of establishing an Islamist state by reforming major institutions such as the judicial and education systems. These institutional reforms can be seen as a movement to transform Shi’a Islam to a relevant source of political power and social control. The Islamization (islami kardan) of the school was thus perceived as an urgent priority bringing this institution in the service of the revolution. Iran’s 1979 Revolution has imposed thereby a real break in the education to a country that had been ruled by a more or less secular system since the Constitutional Revolution of Iran in 1906.

Bilindiği üzere çocuk üzerindeki en önemli etkiyi aile yapmakta, anne-babanın olumlu davranışların doğrudan çocuğun hayatına yansımaktadır.1 Bu durum çocuğun kişilik gelişiminde de önemli rol oynamaktadır. Bu nedenle bir çocuğun pek çok yönden gelişiminde ihtiyaç duyacağı en önemli faktör elverişli bir aile çevresi ve kendisine iyi örnek olacak ebeveynlerdir. 20. yüzyılın sonlarına doğru sekülerleşen dünya aile hayatında da ciddi değişikliklere yol açmıştır. Şehirleşme ile başlayan değişim sanayileşmeninde etkisiyle şehir yaşam tarzını popüler kılmış ve etkisini de ilk olarak aile hayatı üzerinde hissettirmiştir. Bu gelişmeler aile yaşam tarzının değişiminin yanında, cinsel özgürlükler, cinsiyet rollerinin değişimi, evlilik dışı ilişki, geleneksel aile yapısının kaybı, bireyselcilik, yalnızlaşma, rasyonalizm, teknolojikleşme gibi pek çok sosyo-kültürel değişimi hayatımıza sokmuştur.2 Aile toplumun en küçük yapı taşı olması hasebiyle bütün bu değişimlerden en çok etkilenen ayrıca toplumu ve hayatıda en çok etkileyen rolünde olmuştur. Çocuk gelişiminde ailenin rolü yadsınamaz düzeydedir. Biyolojik olduğu kadar psikolojik, kültürel, sosyal olarakta çocuğun en fazla etkisinde kalacağı ortam ailedir.3 Aile ortamının çocuğun eğitimdeki rolünü biraz daha belirgin kılmak adına sosyalleşme kavramı da kullanılabilir. Bu kavram üzerinden yaklaşıldığında aile eğitimi " birincil sosyalleşme " , aile ise " birincil sosyalleşme ortamı " olarak nitelenir. Sosyalleşme anlam olarak ise bireylerin toplumun sahip olduğu ortak yaşam unsurlarını öğrendiği ve benimsediği süreçtir.4 Kısaca aile çocuk için her şeydir. Bütün bunlara rağmen günümüz aile yapısı pek çok tehdit altındadır. Bunlardan ilki aile yapısının temelini oluşturan evlilik kurumudur. Gerek medyanın etkisiyle gerekse yukarıda saydığımız üzere globalleşen dünyanın getirileri bu kurum üzerinde ciddi etkiler bırakmaktadır. Evlilik ya ertelenmekte, ya da gereksiz görülmektedir. Bunlar yetmezmiş gibi olan aile kurumları da yine aynı sebeplerden dolayı hızla yıkılmakta5 toplumun temeli görülen aile kavram olarak dahi yok olmaya mahkum bırakılmaktadır. Toplumsal olarak yaşadığımız bu sıkıntı diğer batı ülkelerinin bugün karşılaştığı kültür yozlaşması, değerlerin yitirilmesi, suç oranlarında artış olarak bizlerede geri dönecektir. Bu olumsuzluklar sadece çocuklar üzerinde olmayacak, toplumun tüm fertlerini etkileyecektir. Yaşanan tüm bu olumsuzluklara rağmen bir çocuğun ruh ve beden sağlığı yerinde olarak yetiştirilmesinde en uygun ortam araştırmacılarca yine aile olarak görülmüştür. Aile bir çocuk için her dönem ve yaşta en temel eğitim merkezidir.6 Bu konuda neler yapılabileceği, bu eğitimin nasıl verilebileceği, çocuğun ahlaki ve dini yönden yetiştirilmesinde aileye düşen rol ciddi bilimsel ve akılcı tespitlerle ortaya

Abstract: The Qurʾān was taught in the letter method for many years. After the names of the letters in the Arabic alphabet are memorized in this method, the teaching of origins and signs begins. The syllabic method was developed over time as an alternative to this method, and the letters were taught directly with their superior vowel signs without memorizing their names. Unlike these two methods, the sound-based alif ba method has begun to be used in recent years. This method coincides with the primary literacy teaching method based on the sounds thatwere adopted in Turkish teaching since 2005. Basic principles such as teaching the letters one-by-one, following the sound learning stages in teaching each sound, conducting the lessons in class, reading the syllables and words formed with the learned letters from the first day are adopted in both teaching methods. The purpose of the present study was to find out how the Qurʾān can be taught by applying the sound-based alif ba method and to draw attention to the original aspects of this method for learning the Qurʾān with the right sounds. Since the correct teaching of the Qurʾān is closely related to the teacher’s content knowledge and teaching skills, the alif ba that will be used and the method to be applied are important in reaching the target more systematically and faster. The case study design was used in the study in which the qualitative method was employed. The primary data of the study were Sound-Based Alif ba, for which I was the project assistant of, and the book with the title A New Approach in Teaching the Qurʾān: Sound based Alif ba and Tajwīd Method, which was an editorial book of which I was one of the authors, and the thirty-episode series We Are Children and We Are Reading the Qurʾān, published on Diyanet TV, for which I was the production coordinator. Also, to see the applicability of the method, interviews were conducted with eight instructors who used Sound-Based Alif ba in their lessons. The study received ethical approval from Ankara Social Sciences University Rectorate Social and Human Sciences Research and Scientific Publication Ethics Committee on 8 July 2021 with the decision no 12450. The main thing in the sound-based alif ba method is the correct vocalization of the Qurʾān. The letters in alif ba are arranged differently from the classical alphabet order and are divided into six groups considering the frequency of occurrence in the Qurʾān and the degree of difficulty of origins. Each letter is taught in a separate lesson with the support of the ḥarakas and the sukūn ا (such as اَلْ, اِلْ, اُلْ). During the teaching, attention is paid to the sound learning steps, and the student is expected to feel the sound of the letter to be learned, distinguish it from other letter sounds, and then pronounce it from the correct origin as much as possible. In the sound-based alif ba method, the teaching of the shape of the letter is done after the sound of the letter is pronounced. During the teaching of the shapes of the letters, the part of the letter that does not change when written within a word is emphasized, and the writing is used so that the shape of the letter can be placed in the mind of the student. In the sound-based alif ba teaching, reading from the Qurʾān is done in every lesson, starting from the teaching of the first letter. During the teaching of alif ba, educational games, question-answer, and narration methods are used, primarily with the taʿlīm method. In this way, the teaching of Sound-Based Alif ba is spread over a period of 40 lessons. The study findings showed that the sound-based alif ba method has similar characteristics with the sound-based primary literacy teaching method; however, Arabic has its own unique aspects with its language structure. Among these originalities, which is adopted in the teaching of letters, firstly teaching the letter with the sukūn and with the support of movable ا and then showing the shape of the letter is carried out. As a matter of fact, the teachers have the opinion that this vocalization method, which is adopted, facilitates the learning of the correct sounds, and that teaching the letters in line with the sound learning steps increases the efficiency of the lesson. Although most of the instructors pointed out to the positive aspects of teaching tajwīd sounds in alif ba, one of the instructors did not find it necessary. The opinions of the teachers showed that the sound-based alif ba method can be applied efficiently in online lessons, but the teacher-student relation is affected negatively when compared to the classroom setting. All of the instructors said that the materials used in the lessons and demonstration and educational game methods increased the quality of the course, and that the We Are Children We Are Reading the Qurʾān program is an important resource for them.

Don Bosco has always maintained that religion is an indispensable educational factor. Today some scholars of the preventive system prospect “religion” mainly as training of adolescents to comprehensive and ultimate meaning of life. However, in the experience of the Holy Educator, this was also a supporting methodological structure of his entire system and inspiring source of fruitful educational itinerary. From the beginnings of the Salesian Oratory, the religious practice has been an effective means of helping young people to assimilate the fundamental values and to perfect themselves. Above all, the sacramental spirituality has had an important role in the educational insight and spiritual accompaniment of young people educated by Don Bosco. The article concludes with some functional considerations for a greater enhancement of “religion” in present Salesian education.

Para orientalis menuduh bahwa poligami itu merupakan produk ajaran Islam. Dengan tujuan menteror dan menghina ajaran Islam, mereka mengemukakan segi-segi negatif dari berpoligami. Kalau kita mengkaji sejarah maka akan terbuka bahwa masalah poligami itu sudah ada sejak lama sebelum Islam datang. Bahkan poligami itu merupakan warisan orang-orang Yahudi dan Nasrani, sampai pada Martin Luther, seorang penganjur besar Protestan, tidak nampak adanya larangan poligami. Tuduhan tersebut dapat dijawab dengan beberapa bukti sejarah, bahwa poligami sudah berjalan lama sebelum Islam datang, sebagai berikut :

İmam-Hatip Lisesi Öğrencilerinin Benlik ve Kurum Algıları: "Öteki" Olmadan "İmam Hatipli" Olmak Mümkün mü? [The Self-Perceptions and Institutional Perceptions of Imam-Hatip School Students: Is that Possible "Being Imam-Hatip Schooler" without "Being Other"], 100. Yılında İmam Hatip Liseleri Uluslararası Sempozyumu, 23-24 Kasım 2013, Değerler Eğitimi Merkezi (DEM), İstanbul, Türkiye.

The article examines the discursive and ultimately conservative function of a high school retreat. Utilizing Critical Geography Studies as a lens for examining heterotopic spaces, the author addresses the ways in which the Kairos trip, as a retreat from a familiar space, allows briefly for the transgression of gendered and masculine norms encoded in the building-place of the school. In the process, issues of the manipulation of time and the confessional trope in Catholicism come to the fore for the author himself as well as for the students engaged in retreating. But retreating from what? It is a retreat from tightly ordered and limited embodied possibilities offered for young men in a single-sex, Catholic environment. Ultimately, however, the retreat through its clandestine approach to time and space ghettoizes alternative masculine and religious manifestations of self, effectively preserving the conservative theological and gendered views maintained in the space of the school.

İlahiyat fakültelerinde verilen eğitimin karma olması, zaman zaman tartışmalara sebep olan bir konudur. Son yıllarda özellikle öğrencilerin yürüttüğü kampanyaların neticesinde, bu konu tekrar tartışmaya açılmıştır. Bunun neticesinde bazı İlahiyat fakültelerinde karma eğitim uygulamasına son verilirken, bazı fakültelerde ise itirazlara rağmen karma eğitim uygulaması devam etmektedir. Karma eğitim tartışmaları bilimsel yaklaşım yerine rasyonel argümanları gölgeleyen politik/ideolojik karşıtlıklar üzerinden ve tarafların birbirini tam anlamadığı bir zeminde yürütülmektedir. Bu sebeple söz konusu mesele, polemik konusu olarak devam etmekte ve çözümsüzlüğe mahkum edilmektedir. Bu önemli konuyu doğru analiz edebilmek için öncelikle, karma eğitim ile ilgili olumlu ya da olumsuz görüş belirten tarafların taleplerini ve itirazlarını anlamaya ihtiyaç vardır. İşte bu ihtiyaçtan hareketle bu araştırmanın temel amacı, ilahiyat fakültelerinde halen öğrenim gören veya mezun olan katılımcıların karma eğitime ilişkin görüşlerini tespit etmektir. Bu çalışmada nitel araştırma modelinden yararlanılmıştır. Araştırmaya 1335 kişi katılmıştır. Elde edilen verilerin analizinde “betimsel analiz” tekniği kullanılmıştır. Sonuç kısmında bulgular literatür ışığında değerlendirilmiştir, muhtelif önerilere yer verilmiştir. Karma eğitime karşı olan 792 katılımcıdan 388’i pedagojik kaygılarla, 358’i dini kaygılarla, 276’sı kız-erkek ilişkileriyle ilgili kaygılarla, 13’ü karma eğitimin ideolojik dayatma olduğu gerekçesiyle, 125’i herhangi bir neden belirtmeksizin karma eğitime itiraz ettiklerini ifade etmişlerdir. Karma eğitim lehinde görüş beyan eden 543 katılımcıdan 284’ü sosyal ve mesleki gerçeklik, 215’i sağlıklı kadın-erkek ilişkileri, 196’sı kişisel ve sosyal gelişim, 187’si pedagojik katkı, 40’ı dini açıdan sakıncalı olmaması açısından ve 55’i ise herhangi bir neden belirtmeksizin tek cinsiyetli eğitime karşı olduklarını ifade etmişlerdir.
Anahtar Sözcükler: Yüksek Din Öğretimi, İlahiyat Fakülteleri, Karma Eğitim, Tek Cinsiyete Dayalı Eğitim, Öğrenciler, Mezunlar.

Cross-national empirical research consistently suggests that, on average, former British colonies are both more democratic and have more stable democratic transitions. I argue that former British colonies are distinct not because Great Britain was a democracy – so were France and Belgium during the late 19th and early 20th century. Nor were the British more altruistic. However, British colonial elites were more divided and thus more constrained. In particular, religious groups were more independent from state control in British colonies than in historically-Catholic colonies (i.e., colonies of France, Belgium, Spain, Portugal, and Italy). Initially the British restricted missions in their colonies, but Evangelical Protestants forced the British to allow religious liberty in 1813. Protestants were not able to win religious liberty in most other European colonizers during the entire period of colonization.
    Protestant missionaries were central to expanding formal education in the colonies because they wanted people to read the Bible in their own language. Governments wanted a small educated elite that they could control. Other religious groups invested in mass vernacular education primarily when competing with Protestants.
    Missionaries also constrained colonial abuses when they were independent from state control (i.e., chose their own leaders and raised their own funds). If colonial exploitation was extreme, it angered indigenous people against the West and made mission work difficult. Thus missionaries had incentive to fight abuses. Other colonial elites had no incentive to expose their abuses, and indigenous people had little power in the colonizing state. This left missionaries in a unique bridging position. Non-state missionaries also fostered institutions outside state control, institutions that nationalist leaders later used to challenge British colonization and birth political parties.
    Statistical analysis confirms the centrality of missions in expanding education and fostering democracy. Controlling for Protestant missions removes the association between democracy and British colonization, other “Protestant” colonization, percent European, percent Muslim, being an island nation, and being a landlocked nation. Other controls (such as current GDP, and current education enrollments) do not remove the strong positive association between Protestant missions and democracy.

Iako su mnogi autori, poput Fukujame, očekivali da XXI vek donese umanjen uticaj religije i porast sekularizma, to se nije dogodilo. Ne samo da se nije dogodilo u državama u tranziciji, već i u konsolidovanim demokratijama. Verska nastava u državnim obrazovnim sistemima pokazala je da religija i dalje ima značajnu ulogu u javnom životu. Mnoge države, iako formalno sekularne, nisu uspele da eliminišu uticaj religije u javnom životu. Ovaj rad za cilj ima da prikaže različite modele realizacije verske nastave i analitički ih analizira, a kao rezultat rada biće predložena rešenja koja odgovaraju viševerskim društvima i svetu migracija u kom se nalazimo u XXI veku. Zapadnoevropske države su usvojile različite modele realizacije verske nastave, od konfensionalnog modela do filozofije religije, dok su bivše socijalističke republike, nakon višedesenijskog "zanemarivanja religije", težile usvajanju konfesionalnog pristupa. Univerzalni argumenti u prilog uvođenja konfesionalne veronauke su ti da religijsko obrazovanje pospešuje moralnost i doprinosi očuvanju tradicije i ideniteta, te da je konfesionalna verska nastava u skladu sa univerzalnim deklaracijama o ljudskim pravima po kojima roditelji imaju pravo da dete obrazuju u skladu sa svojim religijskim pogledom na svet. Uvođenje verske nastave u Republici Srbiji praćeno je kritikama da je insistiranjem na jednom modelu zanemaren čitav dijapazon rešenja i iskustava koja postoje u evropskim zemljama. Suština reformi u verskoj nastavi u Republici Srbiji treba da se kreće u pravcu u kom verska nastava treba da razvija odgovornost, senzibilitet, integritet ličnosti i sposobnost za samokritično istraživanje i pravilno vrednovanje doprinosa duhovnih tradicija različitih religija u današnjem svetu. Ključne reči: Veronauka; verska nastava; konfesionalna veronauka; obrazovni sistem.

The questions which this essay will answer are: How does Catholic education, especially higher education, respond to the challenges and opportunities in the changing context of faith and life in Africa, today and into the future? What kind of research, teaching, and publications should be undertaken in the African Catholic academy within the broader context of Catholic education? What will the Catholic academy look like in Africa in the next ten years and beyond as sites where the great deeds of God arebeing told in multiple conversations with some of the exciting and challenging realities of the people of God in Africa?

The time we live in, which is called the digital age, has quite different means of commu-nication from the ages experienced so far. The use of social networks has become a part of daily routine in many parts of society. Children, especially those born in the 2000s, who are called the Z generation, are growing into technology. Some families open accounts on social networks such as Facebook and Instagram even before their children are born or when they are at young ages, and shoot YouTube videos by including their children. They make the pre-and post-natal processes of their children visible for their immediate and distant circles through these social networks, which makes it easier for children to accept and use all the innovations that come with technology. Some children socialize more through social media than in a real setting, and the number of children who use social media is increasing with each passing day. Some children who spend a significant part of their time on social media start to take the people they see there as role models after some time. They might have the desire to be like their chosen role models and live like them. In this way, the modeling be-havior, which is an important element in the acquisition of moral values, can be directed to undesired people. The subject of this study was to evaluate the modeling behavior through the people who produce contents for children on YouTube channels and who are mentioned with these contents. The purpose of the study was also to discuss the effects of YouTubers on their followers and viewers by making use of the relevant literature data. In this study, which had a qualitative design, document analysis was performed. In this context, the studies on YouTubers were examined and the obtained data were evaluated in the context of taking YouTubers as role models. As a result of the study, it was found that children of all ages, socio-economic status, and educational levels, starting from early childhood, were heavily exposed to the contents of YouTube channels. It was determined that YouTube videos were used to silence and calm young children, in other words, they act as a kind of babysitters at home. It was understood that YouTube videos were watched for fun, spending time, and so-cializing in primary school and afterward. It was seen in some videos that the privacy limits of the child YouTubers who produced content under the supervision of their families were violated, the consumption culture was imposed with the advertisements and the materials used in the contents, and the virtues such as respect for parents, patience, and conviction ware disregarded to produce entertaining contents. As a result, it was also determined that most of the children saw YouTubers as role models, and expressed this openly or implicitly. It has been determined that children take YouTubers as an example, especially in their daily lives, speeches, career choices, clothing preferences, and determining gender roles.

This collection of essays examines the place of theology in human and social development. Eschewing a sociological point of view, the authors in this volume employ the rigours of historical and philosophical analysis, often informed by a command of the Eastern Christian Fathers and the thought of 19th and 20th century Russia. Sources range from contemporary hermeneutics, psychology and theory of education to ancient and mediaeval philosophy, early modern ecclesiastical history and 19th century European historiography.
The contents of this volume should be of interest to all those engaged with theoretical questions involving education, theology, the history of philosophy and christian approaches to the development of the human person. Co-Edited by Dmitrii Shmonin and Walker Trimble

Abstrak Didikan subuh adalah sesuatu kegiatan bernuangsa keagamaan yang sangat diminati oleh anak-anak didik tingkat TK DAN SD (Pendidikan Dasar). Didikan subuh adalah salah satu lembaga pendidikan Islam yang potensial dalam mendidik anak-anak muslim menjadi muslim yang berkarakter. Selain acaranya yang menantang bagi anak-anak Pra dan Dasar, dalam acara tersebut menampilkan kebolehan mereka tentang praktek dan hafalan tentang doa-doa yang berkaitan dengan ajaran Islam, acara dilaksanakan secara bersama-sama(gabungan) antar masjid dan mushalla yang membuat mereka lebih bersemangat. Dalam moment acara didikan subuh walapun acaranya dilaksanakan sesudah salat subuh berjamaah kelihatan para anak didik terlihat antusias dalam acara tersebut, hal ini dapat dilihat dari kehadiran mereka, rata-rata kehadiran mereka diatas 80 %. Dari segi pelaksanaan acara kebanyakan siswa terlihat antusias dalam mengikuti setiap kegiatan hal ini terlihat ketika ditugaskan dalam menampilkan setiap materi yang diharuskan tampil dalam acara tersebut, sebagian besar mereka dapat melaksanakan point-point yang ditugaskan kepada siswa.bahkan menjadi kebanggan tersendiri jika mereka dapat tampil dalam acara tersebut

Araştırma, 28 Şubat 1997 sonrası Türkiye’de din eğitimi alanındaki hem yasal/hukuki, hem de muhtelif alt alanları ile birlikte- kurumsal sivil din eğitimi alanındaki dönüşümleri ve yeni eğilimleri tespit etmektedir. Araştırmanın en önemli özelliği Türkiye’de ilke defa devletin, din eğitiminde sivil iradeye daha fazla alan açması ve sivil din eğitimini teşvik etmesi gerektiğinin altını çizmesidir.

In A Common Faith, Dewey rejects organized religion and belief in the supernatural, instead arguing for an authentically “religious” attitude which this interpretive essay analyzes in terms of four propositions: (1) Knowledge is unified. (2) Knowledge is democratic. (3) The pursuit of moral ideals requires moral faith. (4) The authority for moral ideals is experience as explored via inquiry. The author responds from the perspective of his own religious faith and outlines conceptual relationships with modern spirituality in education writers. The common ground is that the “religious” must be seen as a significant way of being and becoming in education.

In Canada, the Jewish education systems reflect the local structures and institutions in which they develop. Quebec Jewish education was shaped by a linguistically and religiously divided society. Although the Jewish community of Montreal has contributed significantly in the social, political, and economic spheres of Quebec life, it remains largely unknown to the other local communities. The following article offers a historical context of the religious and social factors that have resulted in Montreal holding the highest percentage of students enrolled in separate Jewish day schools across Canada; this percentage remains more than 50% higher than the average attendance of Jewish school-age children in the USA.

Title: Child Migration from Bulgaria to Hungary, Child Labor, Gender and School Attainment among the Children of the Bulgarian Community in Budapest (to the 1940s)
Author: Penka Peykovska
Abstract: The author discusses the problem of the late 19th-century and  early 20th-century child migration within the Bulgarian market-gardeners’ seasonal labor migration flow to Hungary, the way school attendance and education (primary and secondary) of the Budapest Bulgarian community’s children was influenced by child mobility and child labor. The foundation of the Bulgarian school in Budapest in 1918 was connected with the increase of Bulgarian market-gardeners’ diaspora in Hungary and in the capital Budapest, and with Bulgarians in Hungary’s striving to preserve their cultural identity. The text carries out a social-anthropological analysis of the Bulgarian primary and high school in Budapest on the basis of the evidence from the school registers, which were preserved at the school and some autobiographical and personal life stories. Closer attention is paid to the models of children’s migration, the social origin of its graduates, the dynamics and quantity parameters of school attendance, the students’ mobility, and - finally, the efficiency of school’s educational activity. Due to its dispersion across a large territory in the Interwar period, the Bulgarian community in Hungary was naturally disposed to processes of integration and assimilation. These did not actually take place, however, because of the relative closedness and conservatism of the Bulgarian market-gardeners’ society, which constituted the main part of the Bulgarian diaspora in Hungary. Among the other reasons were its affinity to preserve its own cultural traditions, its constant enlargement through the joining of new gardeners who settle in the country, and its incessant and vivid connection with the Bulgarian motherland. A higher level of compactness is observable among the largest Bulgarian community in Hungary - the one in the capital of Budapest. It was exposed, however, to more “integration” challenges, that is why it created for the first Budapest-born Bulgarian generation with such an ethnostabilizing factor, as the Bulgarian school there.

In the field of teacher knowledge, “beliefs” is a large term narrowly constructed. The beliefs theorized, researched, and discussed are beliefs about technique, methodology, curriculum, classroom management, professional development, and similarly. Spiritual and religious beliefs are for the most part omitted. This study argues that they should be included, especially because they already fit the area of inquiry the field has defined for itself. Therefore, the purpose of this qualitative questionnaire study is to explore how Christian ESOL teachers perceive and describe putting their personal religious beliefs into practice in their professional lives. This study found that as a result of their religious beliefs, respondents believed they should (a) act in a loving or charitable manner toward their students; (b) respect all students as intrinsically valuable human beings; (c) teach in student-centered ways; and (d) witness to their Christian faith. Participants’ responses illuminate the interrelationships and interactions among personal and professional beliefs in the formation of teacher knowledge.

This article examines whether or not the ubiquitous model of religious education (i.e. non-confessional multifaith religious education (RE)) in state schools in Great Britain is capable of fulfilling the aims of education articulated in the United Nations Convention on the Rights of the Child (UNCRC). It maintains
that to the degree that this RE model aims to promote critical, rational, and cognitive understanding of religion, it seeks to facilitate the development of children’s mental abilities. It also contends that to the extent that RE curriculum contents mirror the theistic worldviews and non-theistic ideologies identified within its pluralistic social order, this curriculum subject aims to foster children’s development of respect for: human rights and fundamental freedoms; individual identity, affiliation, cultural diversity and pluralism; mutual understanding and peaceful coexistence; and, the natural environment. In these respects, RE in state schools in Great Britain aspires to fulfil the educational aims enunciated in the UNCRC.

El presente artículo ofrece aportes de la neurociencia a la experiencia de fe y viceversa. Lo primero es buscar el punto de encuentro entre ellas para que sea posible el diálogo interdisciplinar. Ese lugar de encuentro es el sistema de creencias personal (SCP en español PSB en inglés). El SCP tiene que ver tanto con la neurociencia como con la fe. Sobre la relación del SCP con la fe, se supone pero no se trata aquí. Aquí se trata de qué puede decirse desde la neurociencia del SCP. Y qué puede ser útil para la experiencia de fe. Para ello haremos un replanteamiento conceptual del sistema neural que la neurociencia denomina “default mode”.
Por ello se intenta clarificar la forma de proceder en neurociencia: cómo se hacen diversas reducciones de la realidad para ser capaz de estudiarla. También se presentan otros elementos que muestran la unidad de la persona. Tras estos planteamientos iniciales (apartados 1 y 2) se hace una presentación neuroanatómica (apartado 3) del “default mode”, el “precuneus” y del “rich-club”.
Esto sirve como punto de partida para los puntos de reflexión que desde la neurociencia se podrían hacer a la experiencia de fe. Estos tratarían sobre la importancia de su conexión con la vida y la realidad, con las relaciones personales, con las emociones, sobre los procesos personales para la maduración, de las consecuencias de cara al futuro personal y sobre una serie de aspectos relevantes como la conciencia, el perdón, la disonancia cognitiva/culpa y una posible patología de la fe (apartado 4).
El replanteamiento conceptual del “default mode” (DMN), como “sistema de creencias personal” (SCP), se hace en orden a tener una concepción amplia de la toma de decisiones. En neurociencia se tiene ya ampliamente asumido que las emociones, al igual que la realidad corporal y las percepciones, son elementos de la toma de decisiones, pero no se tiene tan asumido que el mundo de creencias sea otro elemento
más en juego. El sistema de creencias sería la representación abstracta y generalizada de lo que es el mundo, de lo que son las relaciones personales y de mí mismo. Son creencias a las que se ha llegado por un proceso de sedimentación y reflexión a partir de las experiencias personales, emocionales y relacionales vividas. Estas creencias, por el proceso de abstracción, ya no están ligadas a experiencias concretas sino a una conceptualización del mundo y de mí mismo; y se hacen presentes en la toma de decisiones como un impulso más que entra en juego.

La Révolution de 1979 et l’avènement de la République islamique en Iran (RII) constituent un tournant paradigmatique pour l’éducation en Iran qui connaissait un système séculier depuis la révolution constitutionnelle de 1906. Afin de réaliser sa cité islamique, la RII a rapidement commencé à réformer les institutions majeures comme l’appareil juridique ou le système éducatif. Le nouveau pouvoir souhaitait voir associer l’accès aux sciences et à la formation à des formes « authentiques » de savoir religieux. Plus d’un siècle après la naissance d’un système éducatif séculier, ces nouvelles orientations peuvent être considérées comme une sorte de dé-sécularisation de l’école à l’origine d’une tension ouverte entre la formation religieuse (chiite) et l’enseignement profane. L’existence des formes de confusions et d’amalgame entre le discours religieux et la science dans le curriculum scolaire et la prééminence des normes religieuses coercitives est à l’origine de plusieurs tensions entre le système scolaire, son discours dé-modernisé et les jeunes qui tendent à vivre de plus en plus une sécularisation mentale.