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Habib Abdillah, Seka Andrean, und Aulia Diana Devi. „Pendidikan Islam Dalam Perspektif Pendekatan Sosiologi“. Al - Azkiya : Jurnal Ilmiah Pendidikan MI/SD 5, Nr. 2 (01.12.2020): 143–49. http://dx.doi.org/10.32505/v4i1.1007.
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Sociological is the approach of the study of education, delivering to understand the relationship of sociology with education. This study aims to find out about Islamic education in the perspective of sociological approach. The research method used is library research, then analyzed and presented the results of data findings objectively. The results showed that the sociology of education has a diverse perspective, in line with the diversity that occurs in the perspective of sociology studies in general. The importance of a sociological approach in understanding religion, because there are many religious teachings related to social problems. The amount of religious attention to this social problem further encourages religions to understand social sciences as a tool to understand their religion. The way of understanding in the approach of the sociology of religion can be easy for those of us who are still too lay because religion is derived also because of social interests. The sociological approach as an educational sociological approach consists of individual approach, social approach, and interaction approach.
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Mayrl, D. „No Longer Invisible: Religion in University Education“. Sociology of Religion 75, Nr. 1 (27.02.2014): 163–64. http://dx.doi.org/10.1093/socrel/sru002.
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Ni'mah, Zetty Azizatun. „Telaah Argumentasi Kajian Integrasi Ilmu dan Agama“. Revorma: Jurnal Pendidikan dan Pemikiran 3, Nr. 1 (05.05.2023): 41–55. http://dx.doi.org/10.62825/revorma.v3i1.51.
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Muslims who perceive that Islamic teachings only include fiqh, monotheism, tasawaf morals, interpretations, etc., whether they realize it or not, make Muslims left behind by other communities. The progress of human civilization is not produced by the advancement of religious knowledge but by technology and science. The thought struggle between religion and science then raises questions about solving concepts, namely the integration of science and religion which must be immediately applied in the world of education. Efforts to integrate the dichotomy of knowledge in Islamic education can be carried out using the approach of integrating knowledge in Islamic education. One of them is changing the orientation of Islamic education from a tendency only towards ritual worship towards carrying out ritual and social worship together, changing the orientation of Islamic education from just educating to understand religious sciences to understanding religious sciences as well as social sciences, humanities. and natural sciences. These sciences must be understood convergently by taking an interdisciplinary approach so that students understand and can understand the solutions to the complexity of the problems faced by society. Keywords: Integration, Knowledge, Religion…
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Brown, Nathan J., Bill Kissane und John Madeley. „Constitutionalism, Religion, and Education“. American Behavioral Scientist 60, Nr. 8 (18.11.2015): 1013–35. http://dx.doi.org/10.1177/0002764215615352.
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Casey, Erin, Rumyana Kudeva und Ashley Rousson. „Institutionalization of Religion in Schools to Intercultural Education“. Jurnal Ilmiah Peuradeun 6, Nr. 1 (29.01.2018): 85. http://dx.doi.org/10.26811/peuradeun.v6i1.215.
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Education is closely associated with religion. Education is the doctrine of morals and intelligence of the mind and religion is belief in God with the teachings of worship and obligations. Religion prepares a comprehensive norm that underlies life educational purposes. Educational institutions have played their significant part in the production and reproduction of European warfare. Nationalist curricula in history, national language and literature, social sciences and religion typify many school systems. Educational institutions are theoretically the opposition to those of religion: critical exegesis of all texts and the subjection of all theories to rigorous attempts at falsification are the commonplace expectations of educational institutions. All too often, however, religious organizations are actually in charge of schools and even universities. Of course state sponsored educational systems have other objectives, which take precedence over the pursuit of knowledge, in particular social control and nation building. It is in these two areas that the alliance between church and state in the control of the reproduction of knowledge is at its most symbiotic. Schools and universities, ostensibly the key intuitions of modernization and modernity, are in actuality one of the main sites for the production and reproduction of religion.
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Mahmudi, Mahmudi, Sri Sumarni und Fahruddin Faiz. „Integration of Science and Religion: Implications for Islamic Education“. QALAMUNA: Jurnal Pendidikan, Sosial, dan Agama 14, Nr. 1 (29.06.2022): 303–16. http://dx.doi.org/10.37680/qalamuna.v14i1.4102.
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The integration of science and religion means the fusion of science and religion. But it is not completely mixed because it has its characteristics. The integration of science and religion is likely to happen in the Islamic paradigm because it is based on the concept of tawhid. Science and religion need to cultivate awareness of holistic and comprehensive education. This study aims to explain and analyze the integration of science and religion, especially in the Islamic education system, using library research, which collects data by understanding and studying theories from various literature related to research. The results of the study concluded that the integration of science and technology has implications for Islamic education, among others: first, it has implications in terms of curriculum, delivering students the desire and ability to conduct research (research) in the fields of science to find then the "connection point" with the objective reality that occurs in religious areas. Second, implications in the teaching and learning process, teachers develop creative imagination. The role of teachers with the power of creative imagination is to create certain methods so that students can absorb lessons quickly and completely. And third, implications in the aspect of religious social education. With an integrative paradigm, students will be invited to think holistically and impartially in living the plurality of beliefs and religions to foster mutual respect and respect for differences in religious beliefs.
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Rosenfeld, Vadim, und Rida Zekrist. „Social and environmental problems of religious deviation: from critical methodology to practice“. E3S Web of Conferences 284 (2021): 11021. http://dx.doi.org/10.1051/e3sconf/202128411021.
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The question of the relationship between religion and power in the post-secular era, as well as the problem of social inequality of new religious movements with traditional religions, is a real challenge, and not only to social sciences. The relevance of the topic reveals the inevitability of analyzing the phenomenon of the revival of religiosity, in which complex processes of lack of trust, the interconnection of systemic development and religious security take place. The search for solutions to the problem requires an understanding of historical experience, including an appeal to socio-philosophical analysis. The article presents a reflection on the principles in solving problems related to the prevention of the influence of destructive religious groups. The proposed example of a socio-philosophical analysis of the problem under study, as one of several interrelationships between religion, power, education and humanism, is carried out through the concepts of “spiritual security”, “religious security”, “education”, “critical thinking” and “confessional stability”. In conclusion, a thesis is proposed that allows a multi-level and deeper discussion of the problem with the ability to formulate real solutions and their conditions.
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Paterson, Lindsay, und Cristina Iannelli. „Religion, social mobility and education in Scotland“. British Journal of Sociology 57, Nr. 3 (September 2006): 353–77. http://dx.doi.org/10.1111/j.1468-4446.2006.00115.x.
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Omorogiuwa, Tracy. „Incorporating spirituality in social work education in Nigeria“. Social work and education 9, Nr. 3 (30.09.2022): 358–69. http://dx.doi.org/10.25128/2520-6230.22.3.3.
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In recent times, spirituality, as typified by the religion has been on the receiving end of scathing criticisms. Although seducing, the arguments of these critics seem romanticized and flawed for the very reason that there abound natural synergies between spirituality and social development. Consequently, this article addresses the interconnections between spirituality, the social work profession, and social development. Drawing on the holistic intervention strategies of the religious organizations to national development while, concurrently, canvassing for the integration of spirituality to social work education. Given the palpable mistrusts between the faith-based organizations and the State, feasible suggestions are offered to the Nigerian political leadership to ensure that the religion, and by extension spirituality, continues to provide the citizens a pathway for meaningful living as a precondition for national development.
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Astuti, Sri. „Agama, Budaya dan Perubahan Sosial Perspektif Pendidikan Islam di Aceh“. Jurnal MUDARRISUNA: Media Kajian Pendidikan Agama Islam 7, Nr. 1 (24.09.2017): 23. http://dx.doi.org/10.22373/jm.v7i1.1900.
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Religion and culture in Aceh are two entities that can not be interconnected with one another. Religion becomes a color for culture, on the contrary, cultural practices are equally strong. Once religion becomes a crystallized way of life in the systems, institutions and social structures that are built into a worldview. Similarly, in education that became the basis of dayah (pesantren) which serves as; transmission of Islamic sciences; Towards Islamic tradition; and ulama scholars. Then meunasah that serves other than as a place of religious education for religious education for children (Quran) as well as places of worship, meeting places and community gampong, religious studies for parents, centers of religious social activities, places of conflict resolution and dispute. The prolonged conflict between GAM and the Indonesian government and the tsunami has brought about a social change of Acehnese society, because of the strong foundation of Islamic education, the cohesion and social integration are well established.
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Tokrri, Renata, Desara Agaj, Eva Teqja und Ersi Bozheku. „Juridical-Psychological Etudes on the Teaching of Religion in Schools in Albania“. Journal of Educational and Social Research 13, Nr. 2 (05.03.2023): 288. http://dx.doi.org/10.36941/jesr-2023-0051.
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Religion and politics have consistently gone through a tough relationship. The public debate on religion repeatedly gives the idea of being a "sterile debate", since knowing or coming up with the absolute truth is almost impossible when it comes to religious-civil power-state institutions and religious institutions. Much worse concerns clashes between civilizations and religions worldwide, with bloody conflicts still on the rise nowadays. Hence, the topic on religion must never be underestimated, and yet, never overestimated as well. Precisely, this article conducts a dual-track analysis, on one hand, the possible constitutional admissibility of teaching religion in schools, and on the other, the empirical analysis aimed at collecting data on the opinion of parents, teachers, and school psychologists regarding the inclusion of religion-related subjects in school curricula. The small sample used for semi-structured interviews emerged as having opposing viewpoints about whether or not religion should be incorporated in school curricula. This paper focuses on the topic of religiosity, wrapped up in its own veil of mystery, and it affects the innermost angle of human beings. The relationship with the divine does not allow anyone to touch what is revered just for existing. For these and other reasons, this issue is constantly complex to deal with, but at the same time, it is overrun by hues that modern jurists must grasp and give real value to constitutional principles that keep a democratic society alive, capable of including rather than excluding anyone.
Received: 2 January 2023 / Accepted: 01 March 2023 / Published: 5 March 2023
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Ruswandi, Agus, Nanat Fatah Natsir und Erni Haryanti. „THE CONCEPT OF INTEGRATION OF RELIGION AND SCIENCE IN THE CONTEXT OF ISLAMIC EDUCATION“. Ta dib Jurnal Pendidikan Islam 11, Nr. 2 (15.12.2022): 181–92. http://dx.doi.org/10.29313/tjpi.v11i1.9315.
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Religion and science are actually two things that cannot be separated. The dichotomy between general and religious sciences causes an imbalance between scientific aspects and ethical and moral aspects. Humans are not enough just to have intelligence in terms of intellectuality, but humans are required to have good spiritual aspects so that this becomes a balance so that there is no excessive fanaticism between religious knowledge and general science. Integration between science and religion is absolute because basically all knowledge comes from God. Religious science does not only talk about matters related to religious rituals, but also regulates social sciences, humanities, and science to understand everything that exists in this world. In the context of Islamic education, several concepts emerged to unite science and religion, including the concepts offered at the state and private Islamic religious universities with their characteristics. With the concept of integration, it is hoped that there will no longer be a dichotomy of thought that distinguishes or separates absolutely between religion and science
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Smith, James Patrick, und M. B. McGuire. „Religion: The Social Context“. Teaching Sociology 15, Nr. 4 (Oktober 1987): 435. http://dx.doi.org/10.2307/1318011.
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Bouma, Gary D. „Religion and education: comparative and international perspectives“. International Studies in Sociology of Education 28, Nr. 3-4 (30.09.2019): 365–67. http://dx.doi.org/10.1080/09620214.2019.1639930.
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Ningsih, Tutuk. „Pendidikan Multikultural Dalam Membentuk Karakter Bangsa Melalui Pembelajaran IPS Di Sekolah Confucius Terpadu SD Mulia Bakti Purwokerto Kabupaten Banyumas“. INSANIA : Jurnal Pemikiran Alternatif Kependidikan 22, Nr. 2 (26.01.2018): 366–77. http://dx.doi.org/10.24090/insania.v22i2.1225.
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The purpose of this study is to find and describe the multicultural education in forming the character of the nation through social sciences learning. The approach considered suitable for this type of research is qualitative. The results of this study obtained some informations, 1) Multicultural education in forming the character of the nation through social sciences learning at Integrated Confucius Elementary School Mulia Bakti Purwokerto has been done by adjusting subject matter of social sciences in each class, from class I to class V associated with multicultural education. 2) Multicultural education in the empowerment of school culture, social structure and education of equal / fair in forming the character of the nation through social sciences learning at Integrated Confucius Elementary School Mulia Bakti Purwokerto has been done by the teachers welcome their students coming every morning, the students shake hands and the teachers fix the students' uniforms and tidy up the hair sometimes. Greetings with smile and polite routinely is always getting used. In school there is no distinction, all students get the same recognition, whether they are Muslim or non-Muslim, they are included in every activity, break fasting togheter, feast day, Chinese New Year, and other activities. 3) Multicultural education can be seen from terms of solidarity, cooperation, tolerance, in forming the character of the nation through social sciences learning. The activity of teacher and student in the classroom as well as in schools is done together so that the differences from religion, tribe, culture are not visible in order to maintain cohesiveness in the classroom. In terms of solidarity, students play like students in other schools, they play without discriminating caused by their origins, they also exchange information about their daily religious activities and the good lessons of their religion.
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Kim, S. „When Diversity Drops: Race, Religion, and Affirmative Action in Higher Education“. Sociology of Religion 75, Nr. 2 (01.06.2014): 341–43. http://dx.doi.org/10.1093/socrel/sru032.
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Bahagia, Bahagia, Fachruddin Majeri Mangunjaya, Rimun Wibowo, Zulkifli Rangkuti und Zakky Muhammad Noor. „Tradition Of Cleaning For Reacting Social, Religion And Environment Education“. EDUKATIF : JURNAL ILMU PENDIDIKAN 3, Nr. 5 (26.06.2021): 1971–81. http://dx.doi.org/10.31004/edukatif.v3i5.666.
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Anggita. „Pendidikan IPS dalam Membentuk Karakter Religius“. Tarbiya Islamica 11, Nr. 2 (11.10.2023): 45–50. http://dx.doi.org/10.37567/ti.v11i2.2426.
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Social Sciences (IPS) is a science that covers humans in their social context or humans as cultural and democratic members of society. Social Sciences is a subject that is integrated from social sciences and humanity. In other words, social studies education aims to explore the potential of students to become human beings who are not only knowledgeable, critical, independent but also have noble morals. The objectives of social studies education are in line with the objectives of religious character education. The aim of religious character education is to direct students to have noble character which is reflected in an attitude of faith in God Almighty, so that they behave and speak according to the guidance of the religion they adhere to. Therefore, social studies education plays an important role in shaping the religious character of the nation's children. The religious character values formed through social studies education include three relationships at once, namely the relationship between the individual and God, the individual with others, and the individual with the surrounding environment.
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Kin Kwan, Chi, Jerf W. K. Yeung und Chris Y. W. Kong. „UTJECAJ RELIGIOZNOSTI I DUHOVNOSTI NA SVAKODNEVNU PRAKSU SOCIJALNIH RADNIKA“. Annual of Social Work 27, Nr. 3 (24.04.2021): 543–61. http://dx.doi.org/10.3935/ljsr.v27i1.352.
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THE IMPACT OF RELIGION/SPIRITUALITY ON SOCIAL WORKERS’ DAILY PRACTICE Although social work can trace the roots of its establishment as a profession to religion/spirituality, the relationship between social work and religion/spirituality has deteriorated due to the former’s professionalisation and secularisation. Nevertheless, religious/spiritual values are important for many social work services and for the practice of the profession. It is, hence, worth demarcating the role of religion/spirituality for frontline social workers. In the current qualitative study, repeated interviews were conducted with 11 Chinese social workers from diverse social work settings. It was noted that Eastern and Western religion/spirituality can instilmeaning and value in the profession’s nature.
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Holmes, Mark. „The place of religion in public education“. Interchange 24, Nr. 3 (September 1993): 205–23. http://dx.doi.org/10.1007/bf01434772.
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Vezzoni, Cristiano. „Secondary analysis in the social sciences and its relation to futures studies“. On the Horizon 23, Nr. 2 (11.05.2015): 128–39. http://dx.doi.org/10.1108/oth-02-2015-0006.
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Purpose – The purpose of this paper is to show the importance of secondary analysis to social sciences and to futures studies, both for research and teaching purposes. Design/methodology/approach – An illustration of the main characteristics of secondary analysis, presenting it as a theory-driven activity where the definition of the research design plays a fundamental role. Findings – This paper extends the secondary analysis approach to the study of the future. The utility of secondary analysis for futures studies is illustrated by means of the presentation of two examples developed in the field of the sociology of religion. Originality/value – The results are useful for those who want to develop sound and robust approaches to the study of social change, taking into consideration the simulation of possible future scenarios.
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Siswantara, Yusuf, Ace Suryadi, Mupid Hidayat und Ganjar Muhammad Ganeswara. „Integrity and Transparency: Public Perceptions of Religious Values Education in a Plural Society“. Jurnal Theologia 33, Nr. 1 (16.06.2022): 121–50. http://dx.doi.org/10.21580/teo.2022.33.1.11593.
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In various countries, diversity impacts social conflicts in various forms, not ethnicity, ideology, but also religion. Although many conflicts are based on diversity in Indonesia, religion is the most accessible and most conflict-prone social identity. To address the issue, tolerance or moderation education has widely campaigned. However, the rise of intolerance indicates an unformed factor, namely the perception or attitude toward religious life. Therefore, it is essential to research religious life attitudes. This study aims to analyze the perception of religious life on claims of truth, uniqueness, relations of other religions, and global ethics. For this reason, the combined method with embedded design is a choice of approach from this study. Data collection is carried out simultaneously, both qualitatively and quantitatively. The analyses of the two were combined to get a complete picture of the respondents' religious perceptions or attitudes. The renewal of this study, in addition to empirical studies on the religious attitudes of millennials, is the relationship between perceptions/attitudes of religious life to the relationship between religions through global ethical issues as a common problem. The conclusions of this study are, (1) respondents see a global problem, but at the same time, there is a universal value in religion, (2) With this universal value belief, respondents tend to be open to dialogue because they believe there is goodness in religions, (3) For the problem of dogma teachings, respondents tend to be exclusive without closing the truth of other religions. The suggestions given, among others, are (1) religious education raises the dimension of global ethics, both humanitarian and ecological; (2) religious education builds a dialogical religious attitude with three conditions: understanding one's religion (the uniqueness and peculiarities of faith), being open to other religions, and offering the value of faith to overcome the global problem
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OTANI, AKIRA. „When Science Meets Religion“. American Behavioral Scientist 45, Nr. 12 (August 2002): 1902–4. http://dx.doi.org/10.1177/0002764202045012012.
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Santos, Genivalda Araujo Cravo dos. „As interpretações do mal na religião e a Síndrome de Burnout“. PHENOMENOLOGICAL STUDIES - Revista da Abordagem Gestáltica 14, Nr. 1 (2008): 86–92. http://dx.doi.org/10.18065/rag.2008v14n1.11.
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This article aims to present from a multidisciplinary focus the various interpretations, conceptions and representations of evil in religions in a perspective of anthropology of religion, literature and sociology of the sacred religion. The article related those interpretations of evil, with the impact of work on the health of workers in education, the consequences of burnout syndrome and whether this type of illness would be badly in education.
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Manglos-Weber, Nicolette D. „The Contexts of Spiritual Seeking: How Ghanaians in the United States Navigate Changing Normative Conditions of Religious Belief and Practice“. Sociology of Religion 82, Nr. 2 (04.02.2021): 133–55. http://dx.doi.org/10.1093/socrel/sraa058.
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Abstract Two concurrent agendas in the sociology of religion explore how conditions of secularism in the United States result in widespread norms of “spiritual seeking”, and how religion functions as a basis of belonging for U.S. immigrants. This study brings these subfields together by asking whether new immigrants from Ghana, West Africa, also exhibit an orientation of spiritual seeking in their religious trajectories, and how they engage with normative conditions of spiritual seeking within institutional contexts. I find strong evidence of spiritual seeking in their narratives, and I identify processes within the social institutions of family and coethnic networks, higher education, and African Evangelical Christianity that support a seeking orientation. I argue for more focus on the counter-impulses of seeking versus dwelling in immigrant religion, and that more studies of religion and culture should explicitly analyze the institutional contexts that mediate between normative culture and trajectories of social practice.
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Ma'fiyah*, Ma'fiyah, Yunus Yunus und Subhan Fadli. „The Role of Religious Education in Forming Social Consciousness“. Riwayat: Educational Journal of History and Humanities 7, Nr. 1 (10.01.2024): 295–301. http://dx.doi.org/10.24815/jr.v7i1.37106.
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This research describes Islamic Religious Education as related to the lack of religious education for minority students. This research is qualitative research that uses a pedagogical approach. The data source in this research comes from interviews, while the parties interviewed were the principal, teachers, students and parents. Meanwhile, secondary data is taken from documents related to research. The research results show that a. Awareness of success can be seen from the practice or implementation of the school principal's plan regarding religious education, there is no prohibition on Muslim students from praying, in fact the school always holds Islamic religious activities. Social Success is seen from the elements found in the field, namely the relationship between teachers, teachers and students who appear close in intimacy without distinguishing between each other. The school's strategy in providing understanding of religion to Muslim students apart from teaching at school is through friendship by building communication with interfaith students leaders, religious institutions, educational institutions as well as through a socio-cultural approach and management of educational units to accept all Muslim to school without special requirements, and provide services to students regardless of ethnicity and religion.
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Yong, Amos. „Academic Glossolalia? Pentecostal Scholarship, Multi-Disciplinarity, and the Science-Religion Conversation“. Journal of Pentecostal Theology 14, Nr. 1 (2005): 61–80. http://dx.doi.org/10.1177/0966736905056544.
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AbstractAs more and more Pentecostal institutions of higher education are being transformed from liberal arts colleges to universities, an increasing number of degrees in the social and natural sciences are being offered. At the same time, Pentecostals working and teaching in science and religion departments have not been engaged in the science-and-religion conversation in any measurable way. This essay attempts to chart the prospects for such an engagement by way of entering into dialogue from a Pentecostal perspective with three recent publications. Throughout, the importance and necessity for Pentecostal presence in the science-and-religion discussion is emphasized, especially with an eye toward revitalizing Pentecostal education, scholarship, and praxis for life in the twenty-first century.
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Autiero, Giuseppina, und Concetto Paolo Paulo Vinci. „Religion, human capital and growth“. International Journal of Social Economics 43, Nr. 1 (31.12.2015): 39–50. http://dx.doi.org/10.1108/ijse-06-2014-0108.
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Purpose – The purpose of this paper is to examine how rulers by supporting religion influence the growth of human capital and physical capital. Design/methodology/approach – The authors consider a model where the government, on the one hand, sets the output quota transferred to religious activities and workers and entrepreneurs, on the other, choose human and physical capital, which are complementary. The findings of the model are used to interpret some historical evidence. Findings – When a religious denomination puts a strong emphasis on children’s education, the rulers who back religion, may encourage the diffusion of education among the followers of that denomination. Conversely secular rulers may face a religion that they consider a force opposing modernization and may develop a secular system promoting the diffusion of education. In both cases, the diffusion of education triggers the increase in physical capital and economic growth. Originality/value – The contribution of the paper is to show how religion may be either a progressive force and promote education by contributing to economic growth or present a conservative dimension opposing the diffusion and rise of human capital.
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Vuolanto, Pia, Paula Nissilä und Ali Qadir. „SOCIAL RESEARCH ON SCIENCE AND RELIGION IN NORDIC COUNTRIES“. Zygon® 55, Nr. 1 (19.02.2020): 73–92. http://dx.doi.org/10.1111/zygo.12584.
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Harahap, Fatma Sylvana Dewi. „Toward a humanist health and medicine education in Indonesia by reintegration of religion and science“. Brazilian Journal of Development 10, Nr. 3 (19.03.2024): e68163. http://dx.doi.org/10.34117/bjdv10n3-052.
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Medical and health education in Indonesia has not been brave to put religion as a concept and principle in actualizing its scholarship. While the profession of social science background (health and medicine) will generate a scientists who come directly contact with human, the creatures of Allah Almighty who is the highest degree in the appeal of His other creatures. After finish their education, both professions will be a leaders in the table of counseling and action. Where they will inspect, palpate and auscult varied complaints. How to integrate religion with applying health and medical education? How does the history of Islam integrate religion with health and medicine education? Is religion as a metaphysical can be integrated health and medical education as a physic? The reintegration of religion and science in health and medicine is one of the methods to restore universal health and medical education. The application of religious and logic in medical and medical theories is the answer to the birth of a generation of health and medicine professions with logical, theological and humanist expertise. Azyumardi (Azra: 1999) states the difference of teaching and education lies in the emphasis of education in shaping the awareness and personality of students in addition to transmitting knowledge and expertise. Azra mentions the process of putting forward this form will produce nations and countries that inherit their generation of cultural values, thought and expertise so that they are ready to welcome life. (Hafhuddin: 2004) states the educational paradigm should row on two corals: namely spirituality and modernity because of the cruel social crisis lately. In the Qur'an An-Nisa Surah 65 is affirmed about education with Islamic principles of bringing people who have the skills and attitudes to be a person capable of realizing Divine skill. This paper describes the urgency of integrating religion with health and medicine education which is a balanced science between physical and metaphysical. The analysis will use Hegel's dialectics of the process to arrive at a truth. Religious science is represented by tawheed, tasawwuf and Islamic philosophy integrated with the science of health and medicine. The approach of religious integration with health and medicine education is one of the methods to balance people and nature. The separation of religion and science in education of health and medicine will only leave a generation who is materialism, anthropomorphism, secularism, exclusivism and other radicalism traits. Islam generate scientists to be the protector and sustainer of human beings, nature and His creatures.
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Fitri Nur Hidayat. „MULTIKULTURALISME DALAM PENDIDIKAN ISLAM“. Multicultural Islamic Education 6, Nr. 2 (28.04.2023): 67–75. http://dx.doi.org/10.35891/ims.v6i2.4750.
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Multicultural education emerged as part of a response to the phenomenon of ethnic, social and cultural conflict which often arises in multicultural societies. Multiculturalism is an understanding of the acceptance of pluralism in society so as to avoid horizontal conflict in society. The design of multicultural education in the book written by Kasinyo Harto entitled Multicultural-Based Islamic Religious Education Development Model emphasizes the cultivation of a method of living that is respectful, sincere and tolerant of cultural diversity that lives in the midst of a pluralistic society.
This research uses a type of library research. The source of research data is Kasinyo Harto's book entitled Multicultural-Based Islamic Religious Education Development Model. The data collection technique was carried out using documentation techniques and descriptive analysis was chosen to describe and analyze the data obtained simultaneously.
Multiculturalism in Islamic Religious Education in schools is teaching the Islamic religion to students openly and dialogically so that all students have the same opportunities and do not discredit other religions that are not the same as the religion of the religious teacher.
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Mursaleen, Huma, und Sadaf Taimur. „Gender Construct for Sustainable Development in Pakistan: Evaluating Alignment of Education System with the Religious Ideology“. Societies 13, Nr. 10 (20.10.2023): 224. http://dx.doi.org/10.3390/soc13100224.
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Gender construct plays a role in activating or deactivating gender equality in society, which is an essential factor for sustainable development. An education system is a primary source of building and mainstreaming social values, especially gender constructs, and Pakistan’s education system aims to provide equal access and un-discriminatory education to both boys and girls, aligned with religious ideology. The current research evaluates the alignment between the gender construct informed by religion in the education system of Pakistan and the gender construct informed by the local religious perception. To achieve this purpose, this research captures the perceptions of local experts on gender constructs, guided by the education system and underlining religious (Islamic) ideology via semi-structured interviews. The research identifies that the obsolete interpretation of religion, aligned with the local interpretation, guides biased gender constructs through the education system. The current research has identified the leverage points to transform the current education system of Pakistan into a sustainable education system by promoting religiously acceptable gender-inclusive education.
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Wright, Peter, und Paul Webster. „Workshop Report“. Journal of Practice Teaching and Learning 8, Nr. 3 (20.12.2012): 97–114. http://dx.doi.org/10.1921/jpts.v8i3.377.
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Virtue ethics challenges standard ethical paradigms about what constitutes social work as a morally right and good enterprise, locating the source of all morality in a person’s character. It posits that a virtuous (caring, compassionate, just and generous), social worker is one whose authenticity derives from what it is to be a true human being exercising such virtues. What it is to be a true human being is for many connected essentially with spirituality, faith and religion. The idea of characteristic virtue as a human defining feature is to be found in most religions and faiths. Virtue ethics locates this authenticity through a primarily secular philosophical perspective.Both perspectives speak to what it is to be a good social worker but are they reconcilable? Does the secular challenge of virtue ethics to standard social work ethical paradigms also challenge the place of spirituality, faith and religion in social work education?This report presents a conversation between two social workers about these issues, one a committed secular virtue ethicist and one personally committed to the importance of spirituality, faith and religion in social work education. The audience were invited to participate in asking questions as the conversation explored the complexities.
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Thalén, Peder. „Learning about What? Non-Confessional Religious Education after the Dissolution of the Binary Categories ‘Religion’ and ‘Secular’“. Social Sciences 12, Nr. 10 (13.10.2023): 573. http://dx.doi.org/10.3390/socsci12100573.
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The binary division between ‘religion’ and ‘secular’ as an analytical tool has long been criticised within the research field of ‘critical religion’ in religious studies. There has also been a parallel critique in the academic discussion about post-secularity. Recently, sociologists have picked up and deepened this criticism, as expressed in Mitsutoshi Horii’s book ‘Religion’ and ‘Secular’ Categories in Sociology: Decolonizing the Modern Myth (2021). Based on a critical processing of Horii’s application to sociology, the aim of this article is to discuss the challenges for non-confessional religious education (RE) that the ongoing dismantling of this binary division entails. In particular, it looks at how a non-confessional RE could be designed that transcends the binary division and how powerful knowledge could be understood in a non-binary context.
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Hidayat, Wahyu, und Tatang Ibrahim. „Implementing of Science-Social Integration in Islamic Education Learning“. Jurnal Pendidikan Islam 7, Nr. 1 (30.06.2021): 1–16. http://dx.doi.org/10.15575/jpi.v7i1.12515.
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Theoretically, religion and social science have an integrative relationship because they originate from God developed by human. However, practically, the relationship occurs in a dichotomy so that it has implications in learning activities at Islamic educational institutions, especially in the classroom context. The gap between those theories and practice generates the idea of integrating religious science and social science in Islamic universities. Therefore, this article describes the implementation of social science in Islamic religious education learning at the Department of Islamic Education State Islamic University of Sunan Gunung Djati Bandung. Based on the theory of scientific integration, this study applied observation, interviews, and documentation techniques. The result shows that social science can be integrated into Islamic education learning related to learning (philosophical) competencies, learning materials, learning strategy; and the learning evaluation.
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Kaelber, Lutz. „Book Review: Religion: The Social Context“. Teaching Sociology 32, Nr. 3 (Juli 2004): 329–32. http://dx.doi.org/10.1177/0092055x0403200312.
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Fatonah, Isti. „The Role of Multicultural Education towards the Strengthening of Bhinneka Tunggal Ika (Case Study University of Muhammadiyah Metro)“. ADDIN 13, Nr. 1 (26.06.2019): 149. http://dx.doi.org/10.21043/addin.v13i1.2871.
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<p>The religious conflicts seem to correlate strongly with factors of non religion. Religion is usually a factor triggering the riots that preceded the conflict with economics, such as snatching parking lots, the area, and other factors. In other words, a small conflict often happens to be a huge deal. Multicultural education is education which notes the skill and knowledge base for the citizens of the world, it is important for students, penetrating all aspects of the education system, develop the attitudes, knowledge, and skills that enable students working for social justice. Process when a teacher and students together learn the importance of cultural variables for academic success as well as implement science education provides a critical attention to the social sciences and to help students to develop skills. Multicultural education is very important to minimize and prevent the occurrence of conflicts in some regions. Through education-based, multicultural attitudes and mindsets (the thinking) students will be more open to understand and appreciate diversity. In addition, the multicultural education are also useful for establishing ethnic diversity, race, religion, and culture (promoting diversity values). A key aspect in implementing multicultural education in schools is the absence of a policy that inhibits tolerance, including the absence of affront to race, ethnicity, and gender, cultivate sensitivity to against cultural differences.</p>
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Sheridan, Michael J., und Katherine Amato-von Hemert. „The Role of Religion and Spirituality in Social Work Education and Practice“. Journal of Social Work Education 35, Nr. 1 (Januar 1999): 125–41. http://dx.doi.org/10.1080/10437797.1999.10778952.
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Deckman, Melissa. „Holy ABCs! The Impact of Religion on Attitudes about Education Policies“. Social Science Quarterly 83, Nr. 2 (Juni 2002): 472–87. http://dx.doi.org/10.1111/1540-6237.00095.
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Kennedy, David. „The Roots of Child Study: Philosophy, History, and Religion“. Teachers College Record: The Voice of Scholarship in Education 102, Nr. 3 (Juni 2000): 514–38. http://dx.doi.org/10.1177/016146810010200307.
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This paper offers an approach to child study that moves beyond the traditional modern domains of medicine, education, and the social sciences, to explore the representation and symbolization of the child in philosophy, social and cultural history, myth and spirituality, art, literature, and psychoanalysis. It considers childhood as a cultural and historical construction, and traces the ways in which characterizations of children function symbolically as carriers of deep assumptions about human nature and its potential variability and changeability, about the construction of human subjectivity, about the ultimate meaning of the human life cycle, and about human forms of knowledge. The child as limit condition—as representing for adults the boundaries of the human—that is, “nature,” animality, madness, the “primitive,” the divine—is re-evoked continually in modern and postmodern symbolizations, and the tension between reason and nature or instinct, or Enlightenment and Romance, is never far from their surface. Finally, the extent to which the construction of “child” also implies a construction of “adult” is explored in the context of the history of culture and of child rearing, particularly in the rise of the modern middle-class European adult personality, which defined itself on the basis of its distance from childhood—both the child before it, and the child within. An ideal of adult maturity that includes rather than excludes childhood is capable of transforming our notions of optimal child rearing and education.
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Kennedy, David. „The Roots of Child Study: Philosophy, History, and Religion“. Teachers College Record: The Voice of Scholarship in Education 102, Nr. 3 (Juni 2000): 514–38. http://dx.doi.org/10.1177/016146810010200309.
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This paper offers an approach to child study that moves beyond the traditional modern domains of medicine, education, and the social sciences, to explore the representation and symbolization of the child in philosophy, social and cultural history, myth and spirituality, art, literature, and psychoanalysis. It considers childhood as a cultural and historical construction, and traces the ways in which characterizations of children function symbolically as carriers of deep assumptions about human nature and its potential variability and changeability, about the construction of human subjectivity, about the ultimate meaning of the human life cycle, and about human forms of knowledge. The child as limit condition—as representing for adults the boundaries of the human—that is, “nature,” animality, madness, the “primitive,” the divine—is re-evoked continually in modern and postmodern symbolizations, and the tension between reason and nature or instinct, or Enlightenment and Romance, is never far from their surface. Finally, the extent to which the construction of “child” also implies a construction of “adult” is explored in the context of the history of culture and of child rearing, particularly in the rise of the modern middle-class European adult personality, which defined itself on the basis of its distance from childhood—both the child before it, and the child within. An ideal of adult maturity that includes rather than excludes childhood is capable of transforming our notions of optimal child rearing and education.
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Prasetya, Damar. „PHILOSOPHY EDUCATION FOR CHILDREN“. Jurnal Filsafat Indonesia 3, Nr. 3 (26.09.2020): 109–14. http://dx.doi.org/10.23887/jfi.v3i3.24973.
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Fundamentals of all subjects in higher university education were being taught since early childhood. The basic concepts of biology, medicine and physics were mandatory introduced as natural sciences subjects (ilmu pengetahuan alam) in elementary school curriculum as well as social sciences (ilmu pengetahuan sosial), languages and even religion. These early introduction of subjects will make sure that every children are exposed to this particular education to enrich their knowledge and skill. However, philosophy is not formally available in national curriculum until university level. Paradoxically, one of the essence of philosophy is to ensure a human being is capable to perform critical thinking in their later life. This review aims to delineate the urgency and benefit of introducing philosophy in children in either formal or informal form of education. The early introduction of philosophy will nurture and sharpen the process of thinking in children thus will help them to become a wiser adult in the future. This concept might be a consideration of inserting philosophy as one of the subject in national curriculum.
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Hati, Silvi Tabah. „The Concept of Multicultural Approach through IPS Education and Its Relevance in the 21st Century Era“. Edumaspul: Jurnal Pendidikan 6, Nr. 2 (01.10.2022): 2198–202. http://dx.doi.org/10.33487/edumaspul.v6i2.4596.
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Abstract
The factual condition illustrates that the condition of the Indonesian people is increasingly critical. This incident was triggered by various unresolved social problems. Social problems are a scourge of shared homework, especially teachers and the community. A multicultural approach integrated with Social Sciences (IPS). Educational learning offers an alternative through the application of diversity-based educational strategies and concepts in the Community. This paper aims to describe theoretically how to integrate multicultural approaches and social studies. So, the portion of multicultural education and social studies is able to equip students with sensitivity in dealing with social symptoms and problems that are rooted in differences. These differences such as ethnicity, race, religion, and values that occur in the community environment for the cultivation of unity. Therefore, this substance and learning model will be able to focus learning on appreciating cultural diversity in the 21st century era.
Keywords: Social Problems, Multicultural Approach, Social Science Education.
THE CONCEPT OF A MULTICULTURAL APPROACH THROUGH SOCIAL STUDIES EDUCATION AND ITS RELEVANCE IN THE 21ST CENTURY ERA
Abstract
Factual conditions illustrate the increasingly critical condition of Indonesian society. This incident was triggered by various unresolved social problems. Social problems become the scourge of shared homework, especially teachers and communities. A multicultural approach integrated with Social Sciences (IPS). Educational learning offers an alternative through the application of diversity-based educational strategies and concepts that exist in the Community. This paper aims to theoretically describe how to integrate multicultural and social studies approaches. So, the portion of multicultural education and social studies is able to equip students with sensitivity in dealing with symptoms and social problems that are rooted in differences. These differences include ethnicity, race, religion, and values that occur in the community for the cultivation of unity. Therefore, the substance and model of this learning will be able to focus learning on the passion for cultural diversity in the era of the 21st Century.
Keywords: Social Problems, Multicultural Approach, Social Science Education
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Perrin, Robin D. „When Religion Becomes Deviance: Introducing Religion in Deviance and Social Problems Courses“. Teaching Sociology 29, Nr. 2 (April 2001): 134. http://dx.doi.org/10.2307/1318713.
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TAMAM, AHMAD CHAFIDUT, und M. YUNUS ABU BAKAR. „KONSTRUKSI KURIKULUM ISLAM DALAM PERSPEKTIF FILSAFAT PENDIDIKAN ISLAM“. Tafáqquh: Jurnal Penelitian Dan Kajian Keislaman 10, Nr. 1 (07.06.2022): 1–16. http://dx.doi.org/10.52431/tafaqquh.v10i1.622.
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Abstract: Islamic education curriculum is an activity that includes philosophy (thoughts) various detailed student activity plans in the form of forms of educational material, suggestions for teaching and learning strategies and things that include activities aimed at achieving the desired goals with reference to values. Islamic teachings. The Islamic education curriculum must highlight religion and morals in its various purposes. The content and scope of the Islamic education curriculum is comprehensive which reflects the spirit of Islamic thought and teachings that are universal and reach all aspects of life, both intellectual, psychological, social and spiritual, having a relative balance in the environment. in its scientific content, both the Shari'a sciences, the science of reason and language and the arts, includes all the subject matter needed by students, both religious and worldly. The Islamic education curriculum must be based on religious, philosophical, social, and psychological foundations. The contents of the Islamic education curriculum are mostly in the form of religious sciences such as the knowledge of the Qur'an, Hadith, Fiqh and Sufism in addition to not forgetting the sciences of the world.
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Jaki, Stanley L. „Pluralism in Education and Education in Pluralism“. Journal of Education 180, Nr. 3 (Oktober 1998): 67–84. http://dx.doi.org/10.1177/002205749818000306.
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The physicist and historian and philosopher of science Stanley L. Jaki first notes that the word “pluralism” has become a euphemism or Trojan horse for relativism. Valid, sound pluralism ought to entail an education in the plurality of subject matters and a respect and understanding for their separate, irreducible integrities and also their rational relatedness to one another. A non-relativist epistemology of universal validity and scope underlies and relates all the great bodies of knowledge and learning—the natural sciences, the social sciences, the humanities, religion and theology, and philosophy itself. Unfortunately the term “pluralism” as now commonly used has confused or obscured this fundamental understanding, the invaluable legacy of rational thought since Plato. The misunderstanding of Einstein's conception of relativity is particularly damaging but typical of the misuse of modern scientific ideas by thinkers in other fields; Einstein's idea of relativity is unfortunately named, as it has nothing to do with epistemological or moral relativism, for neither of which it provides any warrant. All the subsets of rationality—the plurality of subject matters—comprise the universal set of rationality itself, a fact that Plato well understood and that needs to be understood today—perhaps now more than ever. Education need to safeguard and develop the invaluable common-sense human intuitions of the true and good as universal realities.
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Filippov, Boris. „How the monopoly of “scientific atheism” in Soviet social science was ruined“. St. Tikhons' University Review 104 (29.12.2022): 107–22. http://dx.doi.org/10.15382/sturi2022104.107-122.
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As an integral part of Marxism-Leninism, scientific atheism was being protected fromcriticism with the help of an information blockade. Teaching its basics (from 1959) in higher education institutions formed such a theoretical attitude to religion, which practically excluded from the socio-cultural and scientific space any full-fledged knowledge about religion, religious institutions, religious figures and thinkers. But if atheism in the USSR was planted using the full power of ideological services and the entire system of higher education of the country, then resistance to it was an individual matter. And it remained so throughout the entire Soviet period. Realizing the negative attitude of society towards the anti-religious and anti-church campaigns, Soviet leaders stopped to destruct churches. Shortly after the fall of N. Khrushchev, the All-Russian Society for the Protection of Historical and Cultural Monuments (VOOPiK) was created, which began to be legal opposition to anti-church policy. Since the late 60s , religious samizdat has begun to develop. Our article is devoted to two special cases from the history of destruction in the scientific space of the information blockade on religious and ecclesiastical matters. This blockade breakthrough was carried out by employees of two major Soviet ideological institutes: the editorial office of the Philosophical Encyclopedia and the Institute of Scientific Information on Social Sciences of the USSR Academy of Sciences (INION of the USSR Academy of Sciences). Preparation of The Philosophical Encyclopedia started during the years of the anti-religious and anti-church campaign. It seemed that the situation itself excluded any resistance to the ideological policy of the CPSU. But it was in this edition that the young philosophers, led by Renata Galtseva, with their articles on Russian religious philosophy, dealt a tangible blow to the monopoly of scientific atheism. The second blow was inflicted by INION employees with their abstract collections. They managed to show what role religion and churches have played and continue to play in people's lives, in socialist countries including. The author was a contemporary, and in some cases a participant in the events described in the article.
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Cascio, Toni. „Religion and Spirituality“. Journal of Multicultural Social Work 7, Nr. 3-4 (20.08.1999): 129–45. http://dx.doi.org/10.1300/j285v07n03_07.
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Carroll, Michael P. „“World Religions” in Introductory Sociology Textbooks“. Teaching Sociology 45, Nr. 1 (07.07.2016): 28–37. http://dx.doi.org/10.1177/0092055x16657144.
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A section on “world religions” (WRs) is now routinely included in the religion chapters of introductory sociology textbooks. Looking carefully at these WR sections, however, two things seem puzzling. The first is that the criteria for defining a WR varies considerably from textbook to textbook; the second is that these WRs sections contain little or no sociology. These puzzles are resolved, however, once we understand that under the guise of promoting “diversity,” these sections are really affirming the universality of what has long been identified as a distinctively modern and very Western view of religion. The article concludes with some practical suggestions for improving the religion chapters in introductory textbooks. One such suggestion is that paying more attention to Native American “religion” would be a useful way of introducing students to the view that religion is a social construction that has no stable transhistorical and transcultural meaning.
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Mubarok, Husni, Nurul Fadilah und Moh Toyyib. „A Systematic Literature Review: The Relationship Between Indonesian Culture and Other Aspects“. Journal Intellectual Sufism Research (JISR) 3, Nr. 2 (27.05.2021): 14–26. http://dx.doi.org/10.52032/jisr.v3i2.95.
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This article aimed to present the relationship between Indonesian culture with various aspects (education, welfare, arts, and religion) and showing the uniqueness of Indonesian culture. The procedural of this systematic review used the Suprapto et al., (2020) guided method, including defining the purpose, conducting literature, selecting articles, reading full paper, abstracting data, and performing analysis. The articles' criteria to be analyzed must be in the English version, published in the social sciences citation indexed (SSCI) journal in the period of 2016-2020. The articles included four fields (education, welfare, art, and religion) as a representation of Indonesian intercultural in several aspects. The result of this study showed that there was an interplay between Indonesian culture and four aspects of the fields, even between aspects. Although Indonesia has a lot of cultures and several aspects would be influenced, however, religion is the strongest aspect related to Indonesian culture.