Thematische Bibliographien / Religious diversity in schools

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Auswahl der wissenschaftlichen Literatur zum Thema „Religious diversity in schools“

Autor: Grafiati

Veröffentlicht am 25. Juni 2021

Zuletzt aktualisiert am 11. Februar 2022

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Zeitschriftenartikel zum Thema "Religious diversity in schools"

Sulaiman, Abdul. „Building multicultural education that tolerates religious diversity“. Journal Education Multicultural of Islamic Society 1, Nr. 1 (05.02.2021): 47. http://dx.doi.org/10.33474/jemois.v1i1.10097.

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Islamic religious education, including subjects that must be given to students who are Muslim, even though these students study at non-Islamic schools. Likewise, on the other hand, Islamic schools must also facilitate religious education in accordance with the religions of their students. Santo Paulus Catholic High School Jember, including a school that facilitates Islamic religious education for Muslim students. Uniquely, there is a religiosity subject, which includes all universal values in the official religion in Indonesia. The focus of this research is, how is the portrait and dynamics of Islamic religious education in non-Muslim schools (Catholic schools)? In this context, the authors chose a qualitative approach in data mining and processing. Interviews, document studies, observation, data research are the techniques chosen in research data collection. The research findings: 1) SMA Catholic Santo Paulus Jember has 6 Islamic religious education teachers, but they are not in accordance with the qualifications of the subjects they are teaching, 2) apart from PAI subjects, SMA Catholic Santo Paulus Jember strengthens students with religiosity lessons, namely lessons which includes universal values of all religions, 3) SMA Catholic Santo Paulus Jember is in demand by students from the six official religions in Indonesia.

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Whittaker, Catharine R., Spencer Salend und Hala Elhoweris. „Religious Diversity in Schools“. Intervention in School and Clinic 44, Nr. 5 (21.04.2009): 314–19. http://dx.doi.org/10.1177/1053451208330892.

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Wittmer, Fabius, und Christian Waldhoff. „Religious Education in Germany in Light of Religious Diversity: Constitutional Requirements for Religious Education“. German Law Journal 20, Nr. 7 (Oktober 2019): 1047–65. http://dx.doi.org/10.1017/glj.2019.76.

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AbstractIn Article 7, paragraph 3, the German Constitution provides that religious education shall be a part of the curriculum of public school. This is one of the three approaches of dealing with religious education existing today. Originally, religious education as a regular subject at public schools in Germany was only offered by the two Christian Churches—Catholic and Protestant. As the number of Christians decreased and the number of Muslims increased, the demand for Islamic religious education at public schools grew. Therefore, the question arose whether the constitutional law concerning religion is capable of facing the new challenges of religious diversity. This Article tries to answer this question with regard to the introduction of Islamic religious education as a measure of adaptiveness. In the first step, the requirements of Article 7, paragraph 3 of the Constitution posed to religious education will be outlined in order to be able to examine in the second step whether Islamic religious education may be introduced at public schools as a regular subject. In this regard, the issue of the qualification of an umbrella association as a religious society and the constitutionality of the advisory board model will be discussed.

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De Cea, Abraham Vélez. „Dalai Lama and Religious Diversity“. Interreligious Studies and Intercultural Theology 4, Nr. 1 (14.04.2020): 49–60. http://dx.doi.org/10.1558/isit.40150.

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This article challenges exclusivist interpretations of the Buddha, and proposes alternative readings of early Buddhist texts that allow for the existence of the ultimate goal of the spiritual life outside Buddhism. The article clarifies the differences between exclusivist and non-exclusivist exegesis of the Buddha and suggests that exclusivist readings of his thought are a later scholastic development in the history of Buddhism. The main thesis of the article is that the Buddha cannot be considered an exclusivist because he did not understand the Dhamma and selfenlightened beings (paccekabuddhas) in sectarian terms as being the monopoly of any school. What the Buddha excludes from being paths to the final goal of the spiritual life are specific teachings incompatible with the Dhamma and the Noble Eightfold Path. This exclusion of specific teachings rather than of entire schools entails “specific exclusivism,” which is different from holding a sectarian “exclusivist view” of all non-Buddhists traditions anywhere and at any time.

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Sri Windati, Ni Made, und I. Ketut Sudarsana. „Penanaman Sikap Inklusif Keberagamaan Hindu“. Kamaya: Jurnal Ilmu Agama 3, Nr. 1 (14.01.2020): 94–101. http://dx.doi.org/10.37329/kamaya.v3i1.379.

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This study aims to determine the inclusion of Hindu religious inclusive attitudes in SMA Dwijendra Denpasar. Practices of violence in the name of religion, and fundamentalists, radicalism, until terrorism, lately increasingly prevalent in the country. Therefore inclusive diversity must be developed in Indonesia. In order to create a harmonious, peaceful, safe, peaceful and prosperous society, it is necessary to build an inclusive attitude towards diversity. Schools are the right means to teach religion, so it is very suitable if religious education is included in the curriculum of learning in schools. One effort that can be carried out by SMA Dwijendra Denpasar to create harmony between students of different religions is to instill an inclusive attitude of Hinduism in class XI students who are Hindu through learning Hindu religious education to transform religious knowledge and values of religious teachings, so as to be able to create harmonious school atmosphere.

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Brown, S. P., und C. J. Bowling. „Public Schools and Religious Expression: The Diversity of School Districts' Policies Regarding Religious Expression“. Journal of Church and State 45, Nr. 2 (01.03.2003): 259–81. http://dx.doi.org/10.1093/jcs/45.2.259.

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Lessow‐Hurley, Judith. „Religious diversity in the public schools: Multicultural perspectives“. Multicultural Perspectives 1, Nr. 1 (Januar 1999): 8–12. http://dx.doi.org/10.1080/15210969909539879.

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Spinner-Halev, Jeff. „Discrimination within Religious Schools“. Journal of Law, Religion and State 1, Nr. 1 (2012): 45–59. http://dx.doi.org/10.1163/221248112x638163.

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Places of contact between religion and the state has increased considerably over time; as this overlap has increased, liberals have increasingly seen fit to call for state intervention in religions that are internally discriminatory in the name of equal citizenship. By looking at the issue of direct and indirect state support for discriminatory schools, I argue for a more pluralistic and tolerant view of religion than that of many liberals. Preserving diversity is an important liberal good that should not lost sight of, though there are limits to the kinds of discrimination the liberal state should support. Much of my argument rests on the distinction between direct and indirect support. The liberal state should impose strict standards on funds it grants directly to organizations, but it should be more relaxed for indirect support it gives, except in exceptional circumstances.

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Husniyah, Nur Iftitahul. „Religious Culture Dalam Pengembangan Kurikulum PAI“. AKADEMIKA 9, Nr. 2 (31.12.2015): 277–89. http://dx.doi.org/10.30736/akademika.v9i2.68.

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At a practical level, the atmosphere of religious culture could be established through activities that encourage cultural diversity in the school / madrassa, among others: firstly, conducting routine activities, namely the development of cultural diversity regularly taking place in the days of learning at school; secondly, creating a conducive school environment that becomes a laboratory for the delivery of religious education, so that the environment and the process of life for the students really can provide education about how to be religious; thirdly, not only is the Islamic religious education formally presented by teachers of religion with the subject matter of religion in a learning process, but it can also be done outside the learning process in their daily lives; fourthly, creating religious situations or circumstances; fifthly, allowing students to express themselves, develop their talents, interests and creativity of Islamic religious education in various skills and arts. Sixthly, organizing various religious competitions. Fostering cultural diversity in schools / madrassa that should be taken into acount is that the phenomenon of the praxis of worship and prayers conducted in an educational environment instead of being solely conducted ritually. The issue of moral destruction can not be solved by simply praying or just reading the scriptures. In addition, religious education in public schools in particular is in need of attitudes and perspectives of teachers to be open, inclusive, and capable of promoting dialogue and mutual understanding amid cultural and religous diversity in the school environment. For the writer, the Islamic religious education is an education that teaches universally good values and can be received by the plurality of community in the school environment.

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Thio, Li-Ann, und Jaclyn Ling-Chen Neo. „Religious Dress in Schools: The Serban Controversy in Malaysia“. International and Comparative Law Quarterly 55, Nr. 3 (Juli 2006): 671–88. http://dx.doi.org/10.1093/iclq/lei110.

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There has been a spate of litigation before constitutional and human rights courts challenging restrictions on wearing religious dress in state schools as an infringement of religious freedom rights.1 These cases implicate deeper constitutional issues pertaining to State-Religion relations, religious pluralism and expressions of religious identity in the public domain of multicultural societies. Within Europe, this problem relates to the issue of integrating immigrants into national society and preserving secular political orders. The European Court of Human Rights in Leyla Sahin v Turkey2 [‘Sahin’] noted that within democratic societies, opinions ‘reasonably differ widely’ on State-Religion relations, reflected in the diversity of national approaches. For example, the 2004 French law banning ostentatious religious symbols from public schools,3 embodying a strict, doctrinaire secularism, contrasts sharply with the more accommodating liberal approach where British schools pragmatically offer students alternative uniforms to satisfy religious dress codes for public modesty. The English Court of Appeal in Shabina Begum v Governors of Denbigh High School4 [‘Begum’] held, in applying the Human Rights Act,5 that the school as a state institution was obliged to consider the claimant's religious rights under Article 9(1) of the European Convention of Human Rights [ECHR], and to justify its school policy under the Article 9(2) limitation clause. The United Kingdom is ‘not a secular state’6 as statute provides for religious education and worship in schools.

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Dissertationen zum Thema "Religious diversity in schools"

Schunke, Brandon. „The management of religious diversity in schools from legal perspective“. Diss., University of Pretoria, 2015. http://hdl.handle.net/2263/52966.

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Numerous incidents regarding the mismanagement of learners rights to freedom of religion have occurred in public schools in South Africa. South African school principals (managers) and their respective school governing bodies have been accused by parents, learners and educational authorities for violating learners constitutional rights to freedom of religion. Legal cases regarding such incidents have been brought to the attention of the Constitutional Courts of South Africa. The infamous case, Pillay v MEC for Education, KwaZulu-Natal 2006 6 SA363 (N) (Pillay High Court) is a prime example, whereby the Constitutional Court of South Africa ruled that schools, should consider an accommodation clause whereby parents and learners can request its implementation. Based on the court s ruling, South African schools need to embrace and value that learners are now afforded with an opportunity to express their religious and cultural beliefs within a school environment that displays a society as visualised in the South African Constitution (Republic of South Africa, 1996a). Although the above case has set a definite benchmark which public schools can take cognisance of, the researcher has noticed that South African school principals and their respective school governing bodies are still struggling in managing different religious diversities within their school milieus. This statement is based on the fact that various media reports regarding the mismanagement of learners rights to freedom of religion have been brought to the attention of the media, irrespective that South Africa is a well-established democracy. The researcher s interest was embedded in exploring effective ways in which school principals can manage the diversity of religions within their surrounding milieus and ultimately build a democratic school environment where learners from different religions can feel free and secure in having their beliefs, religion and culture recognised, respected and accommodated. The aim of this particular study was to investigate how principals manage the religious diversity of learners in their respective schools. The following objectives encapsulated this research: ? To determine the nature and essence of religious diversity in public schools; ? To determine the perceptions of school principals and SGBs regarding the management of religious diversity; and ? To provide guidelines to school managers and SGBs on how to manage religious diversity effectively in schools. A qualitative approach was selected for this study. Individual semi-structured interviews were conducted with four school principals and their school governing body chairpersons in the Boksburg area of the province of Gauteng. Data collection methods consisted of individual one-to-one interviews conducted by the researcher in a location that was convenient and appropriate for each principal and chairperson. Document analysis was another method of data collection, which assisted the researcher in seeking whether documents complied to the South African Constitution (Republic of South Africa, 1996a) and whether religious policies of the sampled schools were formulated making use of the stipulations within the framework of the South African Constitution, South African Schools Act and the National Policy on Religion and Education. Document analysis also underpinned whether such policies made use of an accommodation clause whereby parents and learners could apply in order to have their religious beliefs acknowledged and accommodated. From the research it emerged that school principals and their SGBs are indeed struggling in managing religious diversity within their respective school environments. It became apparent that principals lacked a clear understanding of the constitutional right to freedom of religion and implemented religious policies that contradicted the stipulations contained in the South African Constitution (Republic of South Africa, 1996a) as well as the provisions in the South African s Schools Act, (Republic of South Africa 1996b).
Dissertation (MEd)--University of Pretoria, 2015.
Education Management and Policy Studies
MEd

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Maganyane, Tumelo Arnols. „Promoting learners’ right to freedom of religious expression in public schools“. Diss., University of Pretoria, 2021. http://hdl.handle.net/2263/80460.

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The dispute over the place, accommodation and tolerance of religion and religious expression in South African public schools, as well as globally, has been vehement. This is, to some extent, because public schools reflect the multicultural and religious societies in which they are found. In addition to their diverse backgrounds, public schools in South Africa and elsewhere are dominated by Christianity, with most people claiming allegiance to it and, sometimes, discriminating against the other minority religions. This has led to governments developing a plethora of legislation, policies and regulations to redress the dominance, unequal treatment and discrimination of the dominant religion. This study was undertaken to answer the question: “How do public schools promote the learners’ right to freedom of religious expression?” This interpretive multisite case study explored the experiences of the SGB chairpersons, principals, Life Orientation educators and learners at three public secondary schools in the Bohlabela District of the Mpumalanga province of South Africa. The research used interviews, document analysis and observations to elicit the participants’ views and understandings of how their various schools’ religious observance policies promoted the learners’ right to freedom of religious expression. The findings revealed that most schools have not changed the way they conduct religious observances since the promulgation of the National Policy on Religion and Education of 2003. Moreover, learners still experience religious intolerance and religious discrimination because schools promote single-faith religious observances.
Dissertation (MEd)--University of Pretoria 2021.
pt2021
Education Management and Policy Studies
MEd
Unrestricted

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Makasi, Cordelia Noma-Abysinia. „Implementation of the policy on religious equity in public schools in the East London Education District : towards a framework for religious diversity“. Thesis, University of Fort Hare, 2017. http://hdl.handle.net/10353/5014.

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The study sought to establish the implementation of the policy on religious equity in public schools in the East London Education district in the Eastern Cape Province of South Africa. Underpinned by Van Meter and Van Horn (2015) with implementation and conceptual theory and also a theory on opportunity to learn and school performance by Van Der Grift and Houtveen(2006), the study was located in the pragmatist research paradigm and followed a mixed methods approach and concurrent triangulation design. The research sampling technique was random for high school learners in selected schools and purposeful for principals, heads of departments, teachers and provincial education officials. Three methods were employed to collect data from selected public schools and from the provincial office namely; semi-structured interviews, individual interviews and observation. Quantitative data were analysed statistically and presented in the form of descriptive statistics. Qualitative data were analysed using the thematic content analysis technique. Major findings of the study are that teachers and principals understood the concept religious equity and had a fair understanding of the policy on religious equity. Schools were predominantly Christian-oriented in terms of religious practices and there were no recorded cases of religious conflict. Learners of minority religions were not compelled to attend Christian religious functions in schools and were allowed to attend their own religious functions outside school. This was established from the fact that participants cited freedom of religion as being exercised in schools. However, it was further established that there was no strategic monitoring and support for teachers in the implementation of religious equity. There were also no deliberate measures and strategies for the implementation of religious equity suggesting challenges and inconsistencies in the implementation of the policy. While there were notable challenges in the implementation of the policy, due to resistance of stakeholders to change, schools had great opportunities which could be utilized to enhance the implementation of the policy on religious equity. The study concludes by noting that, while key policy implementers had an understanding of religious equity, the situation on the ground revealed challenges and inconsistencies in the implementation of the policy which resulted in a Christian-dominated school environment at the expense of minority religions The study recommends, among other things, that that religious equity be adhered to as enshrined in the Constitution of South Africa of 1996 and the South African Schools Act of 1996. The teaching and learning environment should include Religion Education as per prescription by National Policy on Religion Education of 2003, that monitoring and support of teachers be done, and that community involvement with policy development be considered crucial as well as moral education teaching in schools. A framework for enhancing implementation of the policy on religious equity is also proposed.

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Jakob, Jennifer. „Facing Religious Diversity and Secularisation - About the Future of Denominational Religious Education in Compulsory School in Austria“. Thesis, Uppsala universitet, Teologiska institutionen, 2018. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-351860.

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This thesis deals with the current situation of denominational religious education in Austria and the question of its future. The situation will be described including the historical development of the relationship between religion and politics and the legal framework of religious education in Austria. Afterwards models and systems of religious education in other European countries will be discussed. A major part of the thesis deals with challenges and recent developments of denominational religious education in Austria. This current situation will be discussed then against the historical background of the relationship between politics and religion in Austria. Afterwards the Austrian situation will be compared to other models in Europe to find out about similarities and differences. The final conclusion outlines what denominational religious education in Austria can learn from other systems in Europe and what are some ways it can be adapted to a more religiously diverse and secular Austria in the future.

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Kagee, Mogamat Habib. „Teachers’ understanding and managing of religious and cultural diversity in an independent Islamic school“. Thesis, Stellenbosch : Stellenbosch University, 2012. http://hdl.handle.net/10019.1/19966.

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Thesis (MEdPsych)-- Stellenbosch University, 2012.
ENGLISH ABSTRACT: The purpose of this study was to explore teachers‟ understanding of inclusive education within an independent Islamic school. The research was designed to explore the way the values and principles of tolerance and respect for religious and cultural diversity might be accommodated or promoted within an independent Islamic school in South Africa. Such schools are guided by the aims and objectives of Islamic education, as defined at the First World Conference on Muslim Education held in Makkah, Saudi Arabia in 1977. However, such schools are also bound by the aims and objectives of inclusive education, as propagated by the Department of Education, which strives to promote religious and cultural diversity within a democratic society. In this study the views and experiences of nine teachers with regard to inclusivity, cultural and religious tolerance and democratic citizenship were researched. It was argued that teachers and schools represent the earliest opportunity for learners to develop meaningful relationships with and positive attitudes towards others; this enables learners to feel valued and included as citizens within a democratic and diverse society. This qualitative study was limited to one independent Islamic school in the Western Cape. The data was collected through semi-structured personal and focus group interviews and was analysed within an interpretive paradigm. The findings were that whilst the participants agreed that access to the school should be open to all learners irrespective of religion, most felt that non-Muslim learners should be taught separately. Though a school environment should promote tolerance and respectful attitudes towards learners from different cultures and backgrounds, the participants supported a school ethos that was founded on Islamic principles. The main recommendation of this study is that the independent Islamic schools should give careful consideration to their role within society if they wish to create a democratic citizenry and promote religious and cultural diversity.
AFRIKAANSE OPSOMMING: Die doel van hierdie studie was om onderwysers se begrip van insluitende opvoeding binne ‟n onafhanklike Islamitiese skool te eksploreer. Die navorsing was ontwerp om te eksploreer hoe die waardes en beginsels van verdraagsaamheid en respek vir godsdiens en kulturele diversiteit geakkommodeer en bevorder kan word binne ‟n Islamitiese skool in Suid-Afrika. Hierdie tipe skole volg die doelwitte en doelstellings van Islamitiese opvoeding, soos gedefinieer by die Eerste Wêreld Konferensie oor Moslem Opvoeding in Makkah, Saudi Arabia in 1977. Hierdie skole is wel ook verbonde aan die doelwitte en doelstellings van inklusiewe opvoeding, soos voorgeskryf deur die Onderwysdepartement, wat streef vir die bevordering van godsdiens en kulturele diversiteit binne ‟n demokratiese samelewing. Die meninge en ervarings van nege opvoeders in verband met inklusiwiteit, godsdiens en kulturele verdraagsaamheid en demokratiese burgerskap was ondersoek. Die argument was dat opvoeders en skole verteenwoordig was van die vroegste geleenthede vir leerders om waardevolle verhoudings met positiewe houdings teenoor ander te ontwikkel. Dit stel leerders in staat om waardevol en ingesluit te voel as burgers binne ‟n demokratiese en diverse samelewing. Hierdie kwalitatiewe studie was afgebaken tot een onafhanklike Islamitiese skool in die Weskaap. Die data was ingesamel deur semi-gestruktureerde persoonlike en fokus groep onderhoude en was geanaliseer binne ‟n interpretatiewe paradigma. Die uitkomste was dat deelnemers daarmee saamgestem het dat die skool oop moet wees vir alle leerders ongeag van hul godsdiens. Die meerderheid het wel gevoel dat nie-Moslem leerders aparte onderrig moet ontvang; alhoewel ‟n skool ‟n omgewing moet bevorder vir verdraagsaamheid en respekvolle houdings teenoor leerders van verskillende kulture en agtergronde. Die deelnemers het ‟n skool etos ondersteun wat baseer is op Islamitiese beginsels. Die hoof aanbeveling van hierdie studie is dat onafhanklike Islamitiese skole versigtige oorweging moet gee aan hul rol binne ‟n samelewing indien hul ‟n demokratiese burgerskap wil skep en godsdiens en kulturele diversiteit wil bevorder.

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Soules, Kate E. „TheImpact of Professional Development on Public School Teachers' Understanding of Religious Diversity:“. Thesis, Boston College, 2019. http://hdl.handle.net/2345/bc-ir:108384.

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Thesis advisor: Dennis Shirley
Schools and classrooms in the United States are increasingly religiously diverse, and religion remains a deeply influential social force, locally, nationally, and globally. However, decades of misunderstanding about the constitutionally appropriate relationship between religion and public education have created a cycle of silence about religion in K-12 schools and in teacher education. As a result, public school educators are not prepared to teach about religion in the curriculum. Nor do they have the skills to respond to common challenges that arise in religiously diverse school communities. This dissertation examines four professional development courses about religious diversity to understand the motivations and experiences of the educators who participated and to explore the impacts these courses had on the educators’ teaching practices. The 145 participants in the professional development courses learned about several religious traditions through a combination of visits to religious communities, guest speakers, and classroom discussion. The mixed methods study surveyed the participants three times, once before the courses, and twice afterwards. Follow-up interviews with 13 educators were conducted approximately one year after they completed the courses. The findings reveal that educators working at all grade levels and in all content areas found valuable benefits from increasing their understanding of religion, including a greater appreciation for the religious identities of their students and increased comfort with religion when it appeared in a range of school settings. Based on my analysis, I propose a framework of Pedagogical Content Knowledge about Religion to describe five domains of knowledge and skills that are necessary for educators to be able to competently respond to religion in public schools. This framework and the findings of this study have valuable implications for the development of future professional development courses and in charting a trajectory for further research on religion in U.S. public schools
Thesis (PhD) — Boston College, 2019
Submitted to: Boston College. Lynch School of Education
Discipline: Teacher Education, Special Education, Curriculum and Instruction

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Harris, Linda. „On the role of religious expression in the Swedish Public School System“. Thesis, Uppsala universitet, Teologiska institutionen, 2019. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-384894.

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This paper is a case study in Religion in Peace and Conflict, in which the role of religion and religious expression in Swedish education is examined. The focus of this case study is on Swedish public schools. It begins with a literature review into the role of multiculturalism and cosmopolitan theories in Swedish government and policies with a discussion of how this extends into education. This is followed by an overview of the history of religion in Sweden and Swedish schools. The impact that different stakeholders, including teachers, students, administrators, and parents, might have within the Swedish school systems is excavated as well as the impact that the school space might have on integration. A field study in three different Swedish schools was conducted and is described in this paper. The results of the data suggest that there is a clear distinction between non-religious students and the religious students. The case study points to the overall finding that practicing religious students in the Swedish public school does not have the same freedom of conscience as the majority of students and that Swedish religion education is not neutral, as is the state intends. Some objections in regards to rights claims and majority-minority group dynamics are also explored and discussed.

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Rosendal, Michaela. „Att skapa förståelse: religionslärare och den religiösa mångfalden : En religionsdidaktisk kvalitativ studie om religionskunskapslärares undervisning i en mångreligiös samhällskontext“. Thesis, Uppsala universitet, Religionssociologi, 2017. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-323785.

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Sweden has an integrative approach to religious education and the classroom is a platform for religious plurality. At the same time, school is one of the sources for youth to get their information about religions. The aim of this thesis was to describe how teachers of religious education in Sweden perceive their own teaching in relation to a religiously diverse context. The research questions were as follows: How do upper secondary school teachers of religious education describe their teaching, as taken place in a religiously diverse classroom, as well as a religiously diverse society? and How can we understand the image of religious diversity which is being conveyed by the teachers', in relation to James A. Beckford's clarification of the concept religious pluralism. By using an inductive qualitative content analysis, four semi-structured interviews with upper secondary school teachers of religious education were analysed. Through the results three themes emerged, which were: motivations, selection strategies and teaching strategies. To understand how these were related to religious diversity in society as well as in the classroom the results were analysed from a didactics perspective. To understand the image of religious pluralism that was constructed in the teacher’s descriptions James A. Beckford’s concept of religious pluralism was applied To conclude, the results answer to the questions of didactics. The religious diversity within the classroom emphasizes the question of how the teaching is conducted, while the religious diversity in society emphasizes the question of what is being taught. The question of “why” relates to both the diversity in the classroom as well as society. The description mirrors different forms of religious diversity. The teachers’ aim is to generate recognition and acceptance towards religious diversity which is in line with the curriculum. The teachers’ description of the content constructs an image of the level of religious diversity which relates to what is current in society. The religious diversity in the classroom is also described to have a certain positive value for the teachers as it allows different teaching strategies to be used.

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Ferm, Josefine, und Ida Carlgren. „Pedagogiskt förhållningssätt till religiös mångfald. : En jämförande studie mellan två skolor“. Thesis, Jönköping University, School of Education and Communication, 2008. http://urn.kb.se/resolve?urn=urn:nbn:se:hj:diva-1102.

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SAMMANFATTNING

Ida Carlgren & Josefine Ferm

Pedagogiskt förhållningssätt till religiös mångfald

En jämförande studie mellan två skolor

Antal sidor: 31

Syftet med vårt arbete är att utifrån en definition av begreppet mångreligiöst undervisningsperspektiv undersöka förutsättningarna för en undervisning i skolämnet religion, som främjar både lärandet och utvecklingen av ett tolerant förhållningssätt hos eleverna.

Vi har valt att utgå från en huvudfrågeställning som är: Vilka problem uppfattar skolorna vid integration och hur arbetar de med dem? För att ringa in problemen utgår vi från följande frågeställningar: Vilka styrdokument ligger till grund för undervisningen i religion? Hur främjar religionsundervisningen tolerans och förståelse över de etniska och religiösa grupperna? Utifrån dessa områden formulerade vi sedan de frågor som vi använde vid intervjuerna.

Metoden vi använde oss av var öppenriktad intervju. Sedan vi analyserat intervjusvaren kom vi fram till resultatet. I vår undersökning sökte vi efter problem kopplade till religion i skolan, till vår förvåning uppfattade ingen av respondenterna några sådana i sin religionsundervisning. Vi har därför lyft fram de problem som vi uppfattade att skolorna hade, men som de inte själva såg, i vår diskussionsdel. För att sammanfatta vårt huvudsakliga resultat kom vi fram till slutsatsen att bara för att en skola uppfattar sig som mångreligiös innebär inte det att det mångreligiösa tas tillvara i undervisningen.

ABSTRACT

Ida Carlgren & Josefine Ferm

A pedagogic perspective on attitudes towards religious diversity

A comparative study between two schools

Number of pages: 31

The purpose of our study is, from a definition of the term multi religious teaching perspective, to examine the conditions for an education in the school subject religion, which promotes both the learning as well as the development of a tolerant attitude among the students.

We have chosen to start from problems like for example: Which problems do the schools apprehend in integration issues and how do they handle them? To narrow down these problems we have chosen to work from following questions. What control documents, national or local, underlies the teaching in the subject religion? How does the education in religion promote tolerance and understanding over the ethnical and religious groups? Then we reformulated these question fields into questions that we later on used for the interviews.

The method we used was open directed interview. After we had analysed the answers from the interviews we reached the results. In our study we searched for problems connected with religious education in schools, to our surprise none of the respondents had apprehended any of those connected to their teaching in religious education. Therefore, we have enthroned the problems that we observed, but the teachers did not, in our discussion part. Just because a school is known as a multi religious school does that not necessary mean that the multicultural perspective is to be seen as a resource in the teaching.

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Dos, santos Helena, und Sofie Bengtsson. „Att skapa förståelse för den kulturella och religiösamångfalden i det mångkulturella klassrummet“. Thesis, Malmö universitet, Fakulteten för lärande och samhälle (LS), 2021. http://urn.kb.se/resolve?urn=urn:nbn:se:mau:diva-40219.

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I ett mångkulturellt samhälle som Sverige krävs förmågan att kunna förstå samhällets kulturella och religiösa fenomen. Därför tjänar religionskunskapsämnet samhället ett viktigt syfte. Den svenska skolan som är präglad av religiös mångfald och sekularitet ställer höga krav på lärarens kompetens och förmågan att skapa förståelse i klassrummet. I denna kunskapsöversikt har vi använt oss av olika vetenskapliga artiklar för att kunna besvara vår frågeställning, “Vad säger forskningen om hur lärare och elever kan utveckla förståelse för den kulturella och religiösa mångfalden i religionskunskapsundervisningen i det mångkulturella klassrummet med hjälp av att synliggöra utmaningar samt möjligheter?” Denna litteraturstudie grundar sig främst på avhandlingar men även Skolverkets hemsida samt andra relevanta tryckta källor av religionsdidaktiker och religionsvetare. De centrala slutsatser som studien framställt, med utgångspunkt i den insamlade och analyserade forskningen, visar på att det finns ett flertal utmaningar man kan stöta på som lärare i religionskunskapsundervisningen. Forskningen tyder dock på att man som lärare kan tillämpa olika didaktiska metoder för att möta utmaningarna och skapa en förstående och inkluderande klassrum.

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Ours is an age of pervasive political turbulence, and the scale of the challenge requires new thinking on politics as well as public ethics for our world. In Western countries, the specter of Islamophobia, alt-right populism, along with racialized violence has shaken public confidence in long-secure assumptions rooted in democracy, diversity, and citizenship. The tragic denouement of so many of the Arab uprisings together with the ascendance of apocalyptic extremists like Daesh and Boko Haram have caused an even greater sense of alarm in large parts of the Muslim-majority world. It is against this backdrop that M.A. Muqtedar Khan has written a book of breathtaking range and ethical beauty. The author explores the history and sociology of the Muslim world, both classic and contemporary. He does so, however, not merely to chronicle the phases of its development, but to explore just why the message of compassion, mercy, and ethical beauty so prominent in the Quran and Sunna of the Prophet came over time to be displaced by a narrow legalism that emphasized jurisprudence, punishment, and social control. In the modern era, Western Orientalists and Islamists alike have pushed the juridification and interpretive reification of Islamic ethical traditions even further. Each group has asserted that the essence of Islam lies in jurisprudence (fiqh), and both have tended to imagine this legal heritage on the model of Western positive law, according to which law is authorized, codified, and enforced by a leviathan state. “Reification of Shariah and equating of Islam and Shariah has a rather emaciating effect on Islam,” Khan rightly argues. It leads its proponents to overlook “the depth and heights of Islamic faith, mysticism, philosophy or even emotions such as divine love (Muhabba)” (13). As the sociologist of Islamic law, Sami Zubaida, has similarly observed, in all these developments one sees evidence, not of a traditionalist reassertion of Muslim values, but a “triumph of Western models” of religion and state (Zubaida 2003:135). To counteract these impoverishing trends, Khan presents a far-reaching analysis that “seeks to move away from the now failed vision of Islamic states without demanding radical secularization” (2). He does so by positioning himself squarely within the ethical and mystical legacy of the Qur’an and traditions of the Prophet. As the book’s title makes clear, the key to this effort of religious recovery is “the cosmology of Ihsan and the worldview of Al-Tasawwuf, the science of Islamic mysticism” (1-2). For Islamist activists whose models of Islam have more to do with contemporary identity politics than a deep reading of Islamic traditions, Khan’s foregrounding of Ihsan may seem unfamiliar or baffling. But one of the many achievements of this book is the skill with which it plumbs the depth of scripture, classical commentaries, and tasawwuf practices to recover and confirm the ethic that lies at their heart. “The Quran promises that God is with those who do beautiful things,” the author reminds us (Khan 2019:1). The concept of Ihsan appears 191 times in 175 verses in the Quran (110). The concept is given its richest elaboration, Khan explains, in the famous hadith of the Angel Gabriel. This tradition recounts that when Gabriel appeared before the Prophet he asked, “What is Ihsan?” Both Gabriel’s question and the Prophet’s response make clear that Ihsan is an ideal at the center of the Qur’an and Sunna of the Prophet, and that it enjoins “perfection, goodness, to better, to do beautiful things and to do righteous deeds” (3). It is this cosmological ethic that Khan argues must be restored and implemented “to develop a political philosophy … that emphasizes love over law” (2). In its expansive exploration of Islamic ethics and civilization, Khan’s Islam and Good Governance will remind some readers of the late Shahab Ahmed’s remarkable book, What is Islam? The Importance of Being Islamic (Ahmed 2016). Both are works of impressive range and spiritual depth. But whereas Ahmed stood in the humanities wing of Islamic studies, Khan is an intellectual polymath who moves easily across the Islamic sciences, social theory, and comparative politics. He brings the full weight of his effort to conclusion with policy recommendations for how “to combine Sufism with political theory” (6), and to do so in a way that recommends specific “Islamic principles that encourage good governance, and politics in pursuit of goodness” (8).

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