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Journal articles on the topic 'Religious diversity in schools'
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Sulaiman, Abdul. "Building multicultural education that tolerates religious diversity." Journal Education Multicultural of Islamic Society 1, no. 1 (February 5, 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, and Hala Elhoweris. "Religious Diversity in Schools." Intervention in School and Clinic 44, no. 5 (April 21, 2009): 314–19. http://dx.doi.org/10.1177/1053451208330892.
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Wittmer, Fabius, and Christian Waldhoff. "Religious Education in Germany in Light of Religious Diversity: Constitutional Requirements for Religious Education." German Law Journal 20, no. 7 (October 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, no. 1 (April 14, 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, and I. Ketut Sudarsana. "Penanaman Sikap Inklusif Keberagamaan Hindu." Kamaya: Jurnal Ilmu Agama 3, no. 1 (January 14, 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., and C. J. Bowling. "Public Schools and Religious Expression: The Diversity of School Districts' Policies Regarding Religious Expression." Journal of Church and State 45, no. 2 (March 1, 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, no. 1 (January 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, no. 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, no. 2 (December 31, 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, and Jaclyn Ling-Chen Neo. "Religious Dress in Schools: The Serban Controversy in Malaysia." International and Comparative Law Quarterly 55, no. 3 (July 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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Tsaliki, Evanthia. "Religious Education in Greece Under the Scope of Interculturalism." Journal of Education and Training 4, no. 1 (February 6, 2017): 40. http://dx.doi.org/10.5296/jet.v4i1.9923.
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The aim of this presentation is to provide an overview of the subject of Religious Education (RE) taught in Greek primary and secondary schools through the lens of the diversity existing in the Greek society. The presentation refers to the Christian Orthodox oriented content – and the roots of this orientation - of the school textbooks and the curriculum on the subject of Religious Education related and compared with the Greek legislation and the European guidelines on Religious Education in detail. The issue was explored through the phenomenological approach which illuminates the subject of RE taught in Greek schools via the method of document analysis. The document analysis showed that the Greek legislation and the curricula of RE seem to be by and large consistent with the European guidelines on the freedom of religious conscience, as this is preserved in some way. However, neither the development of inter-religious dialogue nor the encouragement of pupils to discover different religions is foreseen within school with the exemption of some lessons relevant to other religions and faiths less in primary school and high school and more in Lyceum, the attendance of which is optional. In the end, the findings are discussed and some thoughts are expressed regarding the dimension that the subject of Religious Education should take in future in view of the present composition of the population in Greece.
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Glenn, Charles L. "What Public Schools Can Do to Accommodate Religious Diversity." Religion & Public Education 13, no. 4 (October 1986): 92–98. http://dx.doi.org/10.1080/10567224.1986.11487952.
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Muallifatul Khorida Filasofa, Lilif, Agus Prayogo, and Felakhah Khasanah. "Demystifying Religious Tolerance Practices at an Indonesian Early Childhood Education Context: Responding to Diversity." AL-ATHFAL: JURNAL PENDIDIKAN ANAK 7, no. 1 (June 28, 2021): 15–26. http://dx.doi.org/10.14421/al-athfal.2021.71-02.
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Teaching religious tolerance should be conducted from early childhood, but studies and references on religious tolerance among young children are limited. This study explores how to implement religious tolerance in schools and find out how early Muslim children instill religious values as a response to diversity. This study was an exploratory case study deploying an ethnographic classroom approach conducted in a playgroup and kindergarten in Semarang city, Central Java, Indonesia. The participants consisted of the school principal, teachers, Play Group students, and Kindergarten children, while the empirical data of this research were gathered through observation and interview. The findings showed that religious tolerance at the early childhood education level was enacted by celebrating religious events and conducting school activities containing togetherness. Additionally, the inculcation of religious teachings that supported religious tolerance was carried out during religious lessons and worship. Religious tolerance and religious values inculcation prepare children to encounter and respond to diversity in a real-life setting. This study contributes to understanding the implementation of religious tolerance in schools and recommends teachers design lesson plans that include inculcating the values of religious tolerance.
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Mujiburrahman, M. "State Policies on Religious Diversity in Indonesia." Al-Jami'ah: Journal of Islamic Studies 46, no. 1 (June 27, 2008): 101–23. http://dx.doi.org/10.14421/ajis.2008.461.101-123.
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This article discusses how Indonesian state manages its religious diversity. The state policies on religious diversity cannot be understood without analyzing the history of how the founding fathers decided to choose Indonesia as neither secular nor Islamic country, but somewhere between the two. The author discusses three topics, namely the recognized religions, muslim's fear of christianization, and dialogue and inter-religious harmony. Based on the Decree No.1/1965, Confucianism was one of six religions recognized by the state. However, in the Soeharto era, around 1979, this religion was dropped from the list, and only after his fall Confucianism has been rehabilitated, and even the Chinese New Year has been included as one of the national holidays in Indonesia. In terms of muslim-christian relations, there were tensions since 1960s, particularly dealt with the issue of the high number of Muslims who converted to Christianity. It was in this situation that in 1967 a newly built Methodist Church in Meulaboh, Aceh, was closed by Muslims, arguing that the Church was a concrete example of the aggressiveness of Christian missions because it was built in a Muslim majority area. Since the Meulaboh case, the Muslims consistently insisted the government to accommodate their four demands: (1) restriction on establishing new places of worship; (2) restriction onreligious propagation, and control of foreign aid for religious institutions; (4) Islamic religion classes should be given to Muslim students studying in Christian schools; (5) inter-religious marriage should not be allowed. Apart from these contested issues, the government and religious leaders have been trying to avoid conflict and to establish cooperation and peace among religious groups in the country through inter-religious dialogues, either organized by the government or sponsored by the leaders of religious groups themselves. The author argues that specific socio-political contexts should be taken into consideration to understand state policies making concerning religious diversity. Hence, all debates and compromises achieved afterwards usually do not go beyond the neither secular nor Islamic compromise.
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Chidester, David. "Unity in Diversity: Religion Education and Public Pedagogy in South Africa." Numen 55, no. 2-3 (2008): 272–99. http://dx.doi.org/10.1163/156852708x283078.
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AbstractOn 12 September 2003, Minister of Education, Kader Asmal, presented to Parliament South Africa's new national policy on religion and education. Breaking with the confessional religious instruction of the past, the policy established a new educational agenda for teaching and learning about religion, religions, and religious diversity in South African schools. Although this policy was the focus of many years of educational debate and religious controversy, it was also part of broader post-apartheid efforts in nation building. The policy was based on an inclusive definition of citizenship; it enacted the state's commitment to constitutional values, respect for cultural diversity, and transformational promise of moving a divided society towards national unity. In this broader context, I want to link South Africa's national policy for religion and education with post-apartheid initiatives in cultural heritage. As public pedagogy, state-driven and market-driven heritage projects have created an expanding classroom for "celebrating diversity and building national unity." Heritage projects have been criticized for manufacturing uniformity and privileging the extraordinary. In working out a curriculum for religion education in schools, these criticisms also need to be addressed. This article proposes that fruitful exchanges in theory and pedagogical practice can emerge at the intersection of religion education, heritage studies, and the history of religions.
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Llevot, Nuria, Jordi Garreta, Olga Bernard, Carme Melot, and Jordi Domingo. "Religious diversity in schools in Catalonia: from theory to practice." Ehquidad. Revista Internacional de Políticas de Bienestar y Trabajo Social, no. 7 (January 31, 2017): 43–80. http://dx.doi.org/10.15257/ehquidad.2017.0002.
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Bertram-Troost, Gerdien, Inge Versteegt, Jacomijn van der Kooij, Inger van Nes, and Siebren Miedema. "Beyond the Split between Formal School Identity and Teachers’ Personal Worldviews: Towards an Inclusive (Christian) School Identity." Education Sciences 8, no. 4 (November 30, 2018): 208. http://dx.doi.org/10.3390/educsci8040208.
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Religious diversity within Dutch schools has greatly increased. We carried out an empirical study to offer insights into how secondary school teachers (try to) relate to the formal Protestant Christian identity of their school, the challenges they experience in relation to their own personal worldview, and the recommendations they have to overcome these challenges. In our qualitative study, we interviewed thirty-two teachers from eight different schools. In selecting the schools, we took into account the diversity of Protestant Christian secondary education in the Netherlands. The teachers teach different subjects in a variety of disciplines (languages, creative arts, sciences, et cetera). For many teachers, their personal worldview does not align neatly with the formal religious identity of the school. As a result, teachers experience challenges in relation to, for example, the act of daily worship and (Christian) celebrations. Teachers also experience tensions regarding the extent to which schools could or should be open towards (religious) others. Teachers’ advice, among other recommendations, is to create room for an open exchange of views, opinions, and experiences between teachers and principals. Some teachers recommend that their principal reconsider the formal Christian identity of the school and search for another, more inclusive school identity with which everyone involved can better identify.
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Tuna, Mehmet H. "Islamic Religious Education in Contemporary Austrian Society: Muslim Teachers Dealing with Controversial Contemporary Topics." Religions 11, no. 8 (July 30, 2020): 392. http://dx.doi.org/10.3390/rel11080392.
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Muslims in Austria have, since 1982/83, had the unique privilege of providing Islamic religious education in secular public schools, including primary, middle and secondary schools. As well as opportunities, this privilege brings responsibilities and challenges to the Muslim community. Since its beginnings, Islamic religious education in Austria has, among other things, been especially characterized by the heterogeneity and diversity of its participants, as well as the general diversity in society and the secular context of public schools. In this context, theoretical discussions about the orientation of and justification for Islamic religious education in secular public schools suggest that for both teachers and the subject itself, an awareness, appreciation and inclusion of diversity, dialogue, multi-perspectivity and reflexivity is required. The empirical study on the professionalization of Islamic religious education, drawn on in this article, is based on Muslim teachers’ own perspectives and experiences. The research findings of that study show how Muslims become Islamic religious education teachers, how Muslim teachers see their roles in secular public schools, how they teach and approach Islam or Islamic topics, what the challenges of teaching Islamic education in public schools are, and other related topics. This article (re-)analyzes used and unused data from the study and focuses on how diversity and controversial topics can be approached in the context of Islamic religious education.
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Brooks, Melanie Carol. "Southern Filipino school leaders and religious diversity: a typology." International Journal of Educational Management 31, no. 5 (June 12, 2017): 646–60. http://dx.doi.org/10.1108/ijem-08-2016-0164.
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Purpose The purpose of this paper is to explore how school principals in Southern Philippines approached issues related to religious diversity because of its long history of ethno-religious conflict. Religion has particular importance in the field of education, since how and in what ways religion is included in formal and non-formal curricula can have large bearing on student learning and engagement. Design/methodology/approach Data for this exploratory qualitative case study were collected over five months in Cagayan de Oro, located in Northern Mindanao, Philippines. The interview sample included 42 principals. School site observations took place in 23 public schools. Data were analyzed and sorted using an inductive and iterative process that thematically coded the data that focused broadly on leadership and religiosity. Findings The presentation of findings is organized by leadership typologies that emerged through the analysis of the data. Findings suggested that school leaders approached religious diversity in one of five ways, namely, as evangelical leaders, devotional leaders, separational leaders, respectful leaders, or uninformed leaders. Originality/value This study is a unique contribution to understanding how principal spirituality informs leadership, especially in the non-western cultural contexts where there is need for a localized leadership inquiry.
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LIEDERMAN, Lina MOLOKOTOS. "Religious Diversity in Schools: the Muslim Headscarf Controversy and Beyond." Social Compass 47, no. 3 (September 2000): 367–81. http://dx.doi.org/10.1177/003776800047003006.
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Martínez-Ariño, Julia, and Sara Teinturier. "Faith-Based Schools in Contexts of Religious Diversity: An Introduction." Religion & Education 46, no. 2 (April 3, 2019): 147–58. http://dx.doi.org/10.1080/15507394.2019.1590941.
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Miedema, Siebren. "The Aims for Religiously Inspired Urban Schools: Dialogue, Solidarity and Personal Identity Formation." International Journal of Education and Religion 1, no. 1 (July 24, 2000): 89–99. http://dx.doi.org/10.1163/1570-0623-90000011.
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Christian schools with open admission policies, especially in urban areas, are challenged in respect to the question of how particularism and pluralism can be combined. I will present and evaluate solutions to this question for Catholic schools in the United States and Christian schools in the Netherlands in a comparative way. Against the background of societal, cultural, and religious plurality, the diversity of religions already present in most of these urban Christian schools, and with regard to the aims of religiously inspired schools I make a plea in support of interreligious schools.
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Du Toit, Calvyn Clarence. "Cities of Refuge: Harassing Nation-States’ Legal Systems for a More Inclusive Religious Stance." Studia z Prawa Wyznaniowego 18 (December 30, 2015): 85–97. http://dx.doi.org/10.31743/spw.5084.
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On 2 September 2004, at the start of the new school year in France, a law was enacted banning all religious symbols and garb in public schools. The media interpreted this law as focused on the khimar (headscarves) that Muslim girls wear as part of hijab (modesty). On 14 September 2010, a ban on covering one's face in public followed. Such legal action, limiting religious freedom, is gaining traction among European nation-states partly due to their inability to deal with religious diversity in a constructive way, partly fuelled by a fear of religious extremism. According to the developing study of complexity theory in philosophy, however, dealing with religious diversity in such a way will only lead to a larger rift between nation-states and religious extremists; decreasing the meaningfulness and limiting the resilience of societies. This paper, attempts to track ways around such limiting legal moves by revisiting Derrida’s 1996 speech at the International Parliament of Writers published as On Cosmopolitanism. Employing an idea from Derrida’s address and supplementing it with one from Žižek, I will show how cities might become spaces that challenge austere and protective legal measures, enacted against religions, by European nation-states.
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Bacquet, Sylvie. "Manifestation of Belief and Religious Symbols at School: Setting Boundaries in English Courts." Religion & Human Rights 4, no. 2-3 (2009): 121–35. http://dx.doi.org/10.1163/187103109x12471223630919.
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AbstractSince the coming into force of the Human Rights Act 1998 on 2 October 2000, state schools as public authorities have been under an obligation to comply with the European Convention on Human Rights and Fundamental Freedoms, including the right to manifest ones' religion and beliefs as laid out in Article 9 of the convention. When devising their uniform policies, schools are therefore required to accommodate religious and cultural diversity. However, the extent to which they are required to do so has given rise to much litigation and debate. This article considers some of the theoretical implications underpinning the debate on religious symbols and manifestation of belief at school. It looks at the dilemma between the legal obligation for schools to allow the expression of cultural and religious diversity yet maintain cohesion and protect children from factional pressures related to various belief systems. It examines the extent to which human rights law can help to resolve the issue and looks also at the way the Human Rights Act itself has emerged as a conduit for crises of religious and ethnic identity in contemporary society.
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MacMullen, Ian. "‘Religious schools, civic education, and public policy: A framework for evaluation and decision’." Theory and Research in Education 16, no. 2 (May 29, 2018): 141–61. http://dx.doi.org/10.1177/1477878518769397.
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Some people claim that religious schools are poorly suited to prepare children for citizenship in a multi-religious society that is (or aspires to be) a liberal democracy. In what sense(s), by what mechanism(s), and to what extent might this be so? And what could be the implications for public policy? I propose an analytical and evaluative framework for addressing these questions. There are several potentially independent dimensions on which a school may have a religious character, and each of these dimensions is a continuous variable. Schools that are strongly religious on all of these dimensions are indeed very poor instruments of civic education in a multi-religious society. But what about schools whose religious character is far weaker on each dimension? If these schools are inferior to their secular counterparts for civic educational purposes, that inferiority may be very slight. Given the great diversity among religious schools, and if – as I argue – the civic goals of education are not the only important values that ought to guide public education policy, there are powerful reasons to discriminate among (proposed) religious schools when making policy decisions about regulation and funding. Those who oppose such a discriminating approach must demonstrate that the benefits of ‘difference blindness’ in this domain outweigh its substantial costs.
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Faas, Daniel, Merike Darmody, and Beata Sokolowska. "Religious diversity in primary schools: reflections from the Republic of Ireland." British Journal of Religious Education 38, no. 1 (March 24, 2015): 83–98. http://dx.doi.org/10.1080/01416200.2015.1025700.
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Valk, John, and Aybiçe Tosun. "Enhancing Religious Education Through Worldview Exploration." Discourse and Communication for Sustainable Education 7, no. 2 (December 1, 2016): 105–17. http://dx.doi.org/10.1515/dcse-2016-0019.
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Abstract Exploring one’s worldview requires a journey into one’s heart, soul and mind (Knowing Self). But Knowing Self requires Knowing Others, imperative in a global world. To what extent do schools prepare students for participation in that global world, especially when it comes to awareness of its worldview diversity, and no less its religious diversity? This paper presents the findings of two research projects highlighting knowledge, awareness and attitudes towards various worldviews. The findings of the first is rather discouraging, a result of little to no attention given to teaching about religion in the schools. The second is much more encouraging, a result of worldview education that explores both religious and secular worldviews – their impacts on individuals and society. It then gives a brief description of a worldview framework that deepens and broadens awareness and understanding of self and others, encourages questioning and openness, and develops critical thinking.
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Bartz, Janieta, and Thomas Bartz. "Recognizing and Acknowledging Worldview Diversity in the Inclusive Classroom." Education Sciences 8, no. 4 (November 7, 2018): 196. http://dx.doi.org/10.3390/educsci8040196.
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In the context of the increasing migration into Germany that has taken place in recent years and German efforts to establish an inclusive school system, which enables learners from different religious, ethnic, language and social backgrounds with and without disabilities to participate, religious education has become a key topic for interdisciplinary discourse between theology, philosophy, and pedagogy in German schools. The following questions are of special interest: How can we manage diversity in inclusive classroom settings in general, and specifically: how can we do so with regard to worldview diversity? Does worldview diversity in schools exist, and if so, how can we recognize it in its plurality and complexity? How can we acknowledge different worldviews in the context of a changing inclusive school system? In this article, we would like to present the theoretical foundation, the research setting and the first findings of our ongoing pilot studies of worldview education at an inclusive German school. The experiments are part of a larger project context that is also described. The case study presented in this article, in which innovative language and machine learning technology was used for data analysis, illustrates the potential of inclusive methods and didactic concepts such as Universal Design for Learning, Learning in the Presence of the Other, and Reflexive Inclusion for inclusive worldview education in the context of a religiously pluralized and secularized society.
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Sakız, Halis, Abdurrahman Ekinci, and Güldest Baş. "Inclusive Education for Religious Minorities: The Syriacs in Turkey." Social Inclusion 8, no. 3 (August 20, 2020): 296–306. http://dx.doi.org/10.17645/si.v8i3.3073.
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Expanding the scope of inclusion beyond specific groups such as individuals with disabilities has led to the investigation of school systems’ inclusiveness from the perspective of all students. With this in mind, this research investigated the experiences of students and parents belonging to the ancient Syriac community in Turkey, who inhabited Mesopotamia since the inception of Christianity. Obtaining the views of 43 parents and their 46 children through semi-structured interviews, the school system was investigated at a political, cultural, and practical level in terms of the educational inclusion of Syriac individuals. Overall, student and parent views indicated that: (a) policy-making lacked an approach to reach all students and organize support for diversity; (b) school cultures needed to build a community whereby inclusive values were established; and (c) school practices lacked the organization to target and ensure the learning of all and mobilize resources to achieve this aim. Details of findings are included and discussed. Implications address the importance of building schools that consider the increasingly diverse school populations around the world, with a particular focus on cultural and religious diversity.
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Hefni, Wildani, and Imam Mustofa. "MEMOTONG EKSTRIMISME DARI HULU: DERADIKALISASI PEMAHAMAN AGAMA DI SEKOLAH MENENGAH ATAS KOTA METRO." Penamas 33, no. 1 (August 8, 2020): 11. http://dx.doi.org/10.31330/penamas.v33i1.318.
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Abstract
Institution-grown extremism is among the most urgent challenges confronting societies today. Attempts to understand extremism often treat this development as a form of the political education system. This study explores by starting actual experiences of radicalization and discover a great diversity of experiences from the leaders of Senior High Schools. This study explores the role of education institutions in Senior High Schools in Metro in confronting the radicalization of religious outlooks among students by analyzing their activities. The results of this study showed that radicalization is not something done to people, but something produced by active participants. From this phenomenon, the leaders of educational institutions in Senior High School conducted a practical guide to the de-radicalization of religious outlooks by various programs. In addition, organizations by religious affiliation have influenced religious formation among students both of religious organizations affiliated to Nadhlatul Ulama and Muhammadiyah.
Keywords: De-radicalization, religious outlooks, Senior High Schools
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Sakai, Minako, and M. Falikul Isbah. "Limits to Religious Diversity Practice in Indonesia." Asian Journal of Social Science 42, no. 6 (2014): 722–46. http://dx.doi.org/10.1163/15685314-04206003.
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Although religious diversity is legally supported in Indonesia, incidents of attacks on religious minorities and anxiety towards the practice of religious pluralism have continued to plague the country. This paper will analyse factors limiting the practice of religious diversity in post-Suharto Indonesia with a focus on two types of important grass-roots religious institutions. The first type is religious philanthropic organizations, which provide social services for natural disaster victims and the poor. The second type of religious institution is traditional Islamic schools known as pesantren salaf, one of most the important educational institutions for Islamic scholars. This paper will show that increased religiosity has contributed to the growth of socially-engaged religious organizations being used to address social problems, but these religious institutions are naturally developing their operational links within their own religious affiliations and communication beyond their religion is restricted because of mutual anxiety. This paper will also examine the challenge presented by traditional Islamic educational institutions. In order to protect Islam from secularism, these institutions are promoting theologically conservative Islamic teachings that curtail the practice of religious diversity at the grassroots level. Our case studies show that religious education has unintentionally limited the development of religious diversity in Indonesia.
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Ashraf, Muhammad Azeem. "Exploring the Potential of Religious Literacy in Pakistani Education." Religions 10, no. 7 (July 15, 2019): 429. http://dx.doi.org/10.3390/rel10070429.
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Religious education is a compulsory subject in Pakistani schools in which students learn basic knowledge about Islam without exploring the sectarian differences between each sect of Islam. The division of Muslims into Sunni and Shia and the further division of Sunni Muslims into different sects has caused massive sectarian violence in Pakistan. This study uses qualitative methods to explore the possibility of engaging with religious literacy and religious education to explain the purpose, contents, and practical application of religious education and to mitigate existing challenges linked to religion in Pakistan. Even though religious education does not support sectarian differences, individual opinions about sectarian differences are still a major component of divisiveness in Pakistani society. Through interviews with 25 teachers from different levels of education (six primary school teachers, five high school teachers, five college teachers, five university teachers, and four religious school teachers), in this article, I argue that teachers of religious education in schools are neither following a common faith in teaching religious education nor are they in full agreement on providing equal rights to all students of different religious beliefs. Rather, most believe in their personal ideology centered on their own particular religious sect that largely rejects the concept of religious literacy. There is a need for evaluation and improvement of the teaching and learning of religion in schools in order to explain misperceptions about its practical application as well as to engage religious education with diversity.
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Ferrari, Silvio, Simona Santoro, and Cole Durham Jr. "The Toledo Guiding Principles on Teaching about Religion and Beliefs in Public Schools." Security and Human Rights 19, no. 3 (2008): 229–39. http://dx.doi.org/10.1163/187502308785851778.
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AbstractIn line with the OSCE's conflict prevention role and its commitments to fostering a culture of mutual respect and understanding, the ODIHR published the Toledo Guiding Principles on Teaching about Religions and Beliefs in Public Schools. The Toledo Guiding Principles have been prepared in order to contribute to an improved understanding of the world's religious diversity. Their rationale is based on two core principles: first, that there is positive value in teaching that emphasizes respect for everyone's right to freedom of religion or belief, and second, that teaching about religions and beliefs can reduce harmful misunderstandings and stereotypes. The primary purpose of the Toledo Guiding Principles is to assist OSCE participating States whenever they choose to promote the study and knowledge about religions and beliefs in schools, particularly as a tool to enhance religious freedom. The Principles focus solely on the educational approach that seeks to provide teaching about different religions and beliefs.
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Medley, A. Roy. "Local congregations: Engaging neighbors of other faiths." Review & Expositor 114, no. 1 (February 2017): 43–51. http://dx.doi.org/10.1177/0034637316687047.
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When I was growing up in rural north Georgia in the 1950s and 60s, religious diversity meant there might be a Pentecostal church tucked in among the Baptist and Methodist churches. Today, congregations typically do not live in communities in which religious diversity is so narrowly experienced. Diversity no longer even signals that there are Protestant, Pentecostal, Catholic, and Jewish houses of worship present. The increase in the scope of diversity in almost every community means there are representatives of various non-Abrahamic religions present as well. Members of these different faith expressions live together in community, send their children to the same public schools, participate in local civic events, and serve one another as physicians, pharmacists, teachers, restauranteurs, hoteliers, and retailers. In short, people of diverse religions live, work, and worship in close proximity. How, then, do they form community in which the social fabric of the city, county, or state in which they live, and ultimately that of the nation, is strengthened by a commitment to the common good that secures for all the blessings of security, peace, and justice? In this multi-religious context, how are Christian congregations enhancing rather than hindering the building of community in diversity?
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Alberts, Wanda. "Religious Education as Small ‘i’ Indoctrination: How European Countries Struggle with a Secular Approach to Religion in Schools." Center for Educational Policy Studies Journal 9, no. 4 (December 20, 2019): 53–72. http://dx.doi.org/10.26529/cepsj.688.
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This article critically reviews the European religious education landscape and argues that a religious notion of religion prevails in most models, not only in confessional RE but also in integrative models and even in so-called alternative subjects that are compulsory for pupils who do not take part in confessional RE. Thus, schools in Europe provide hardly any chance for pupils to acquire a secular perspective on religion and religious diversity, based on a non-theological study of religion. Furthermore, the explicitly or implicitly religious character, particularly of integrative approaches or obligatory alternative subjects to confessional RE, is frequently hidden or played down. Building on analyses of separative (Germany) and integrative (Norway, England) models of RE, the article argues that carefully distinguishing between religious and secular approaches to religion in school is a serious human right’s issue, not least because only secular approaches may be compulsory. The predominant religious framing of religion – that is always linked to confirming the exceptional position of Christianity among the religions in RE – in combination with an actual lack of secular alternatives creates a climate of what may be called ‘small ‘i’ indoctrination’, i.e., an unquestioned discursive hegemony of a particular (Christian) notion of religion as a frame of reference for almost all education about religion, which is, furthermore, often represented as if it constituted not a particular religious view of religion, but a kind of universal perspective on religion. This results in highly problematic conceptualisations, both of religion in general and individual religions – most visibly in stereotyping ‘other’ religions, that are not complemented with an unbiased secular perspective. Thus, the subject matter religion is widely exempted from the secular approach to education in European schools, while a particular religious perspective on religion is promoted, even in models that are designed for all pupils of a religiously heterogeneous class.
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Franchi, Leonardo. "Authentic Religious Education: A Question of Language?" Religions 9, no. 12 (December 6, 2018): 403. http://dx.doi.org/10.3390/rel9120403.
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There is much emphasis today on inclusion and diversity in educational systems. As the place of religious belief remains a significant factor in such debates, there is a need for shared understanding of the language and purpose of Religious Education in schools. Given the substantial international footprint of Catholic schools, the conceptual framework of Religious Education in Catholic schools merits serious scrutiny. The Catholic Church’s written teaching on education has a strong focus on the contemporary school as a site of intercultural dialogue. The related teaching on Religious Education in schools, however, remains underdeveloped, with strong voices debating the desirability, or otherwise, of a strong focus on ‘faith formation and practice’ as an outcome of Religious Education. Problematically, terms like ‘Religious Education’ have inconsistent translations in the official documents of the Catholic Church, leading to a plurality of understandings internationally of the ultimate aim of the subject. A presentation of the linguistic inconsistency between English and Italian translations of documents of the Holy See reveals the scale of the challenge. This unsatisfactory arrangement needs reform. Rooted in a close critical study of Catholic teaching on education, the article presents two arguments designed to initiate the reform process: (a) the Catholic Church’s settled teaching on Religious Education must develop greater internal cohesion before it can make a meaningful contribution to intercultural dialogue, and (b) an International Directory of Religious Education, written collegially by qualified lay people and clergy, will build stronger foundations for shared understanding of the aims and scope of Religious Education among key stakeholders in Catholic schools. This shift in direction will harmonise Religious Education expectations in Catholic schools, and offer firmer ground for dialogue with those who manage and teach Religious Education in so-called ‘non-denominational’ schools.
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Deschner, Annette, Leslie J. Francis, and Tania ap Siôn. "Exploring religions today: A quest for international knowledge transfer within the field of education for religious diversity." Zeitschrift für Pädagogik und Theologie 73, no. 1 (March 30, 2021): 51–60. http://dx.doi.org/10.1515/zpt-2021-0006.
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Abstract The Exploring Religions Today collection of curriculum resources, developed to support the statutory requirements in Wales for religious education in primary schools, was influenced by the findings from a major research project that explored the attitudes of young people toward religion and toward life within religiously diverse societies. The aim of this paper is to explore the key findings that emerged from that research, to analyse the pedagogical principles of these resources and to evaluate the possibilities of applying these to the 2016 curriculum for Protestant religious education in Baden-Württemberg.
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Chaudhary, Latika. "Determinants of Primary Schooling in British India." Journal of Economic History 69, no. 1 (March 2009): 269–302. http://dx.doi.org/10.1017/s0022050709000400.
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Using a new historical data set on the availability of schools, I analyze why there was so little primary education in British India, where as late as 1911 there were fewer than three primary schools for every ten villages. The findings show that greater caste and religious diversity contributed to both low and misguided private spending. Indeed more diverse districts had fewer privately managed primary schools and a smaller ratio of primary to secondary schools. Given primary schools were correlated with subsequent literacy, local factors that disrupted primary school provision had important consequences for India's limited achievement in basic education.
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De Waal, Elda. "Religious and Cultural Dress at School: A Comparative Perspective." Potchefstroom Electronic Law Journal/Potchefstroomse Elektroniese Regsblad 14, no. 6 (June 9, 2017): 61. http://dx.doi.org/10.17159/1727-3781/2011/v14i6a2608.
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This article investigates and compares the different approaches towards the dress code of learners[1] in South Africa and the United States of America (US), as the US mainly base litigation concerning school dress code on their freedom of speech/expression clause, while similar South African court cases focus more on religious and cultural freedom. In South Africa, school principals and School Governing Bodies are in dire need of clear guidelines on how to respect and honour the constitutionally entrenched right to all of the different religions and cultures. The crisis of values in education arises from the disparity between the value system espoused by the school and the community, and that expressed in the Constitution of the Republic of South Africa, which guarantees learners' fundamental rights, including those of freedom of religion, culture, expression and human dignity. On the one hand, the South African Schools Act requires of School Governing Bodies to develop and implement a Code of Conduct for learners, and on the other, that they strictly adhere to the Constitution of the country when drawing up their dress codes. The right of a religious group to practise its religion or of a cultural group to respect and sustain its culture must be consistent with the provisions of the Bill of Rights (which is entrenched in the Constitution) and this implies that other rights may not infringe on the right to freedom of religion and culture. In the US, although there is no legislation that protects learners' freedom of religion and culture at schools, their First Amendment guides the way. Their Supreme Court respects the religious values of all citizens provided that they are manifested off public school premises. While we acknowledge the existence of religious and cultural diversity at South African schools, this paper focuses on the tension among and on the existence of different approaches towards the human rights of learners from different religious and cultural backgrounds in respect of dress codes.[1] The terms learner/s and student/s are used interchangeably in the article, since South Africa uses the one and the US uses the other to indicate school-going persons.
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Biyanto, Biyanto. "Promoting and practicing religious pluralism: Muhammadiyah experience." Journal of Social Studies (JSS) 16, no. 2 (September 30, 2020): 197–210. http://dx.doi.org/10.21831/jss.v16i2.34711.
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This article aims to discuss about the experiences of Muhammadiyah in promoting and practicing values of religious pluralism in Indonesia. As one of the biggest modern Islamic organization in the world Muhammadiyah showed to take action in promoting values of religious pluralism. It was showed by education, preaching, social welfare, inter-faith dialogue and peace, and across culture, ethnic, and religious programs. For example, Muhammadiyah formed many schools and universities at all provinces in Indonesia. The network of Muhammadiyah’s schools and universities through in districts, in fact at villages. By education, Muhammadiyah taught and practiced values of religious pluralism. It was showed, particularly, by Muhammadiyah’s schools and universities at Muslim minority provinces. Province of Papua, West Papua, and East Nusa Tenggara, for example, percentage non-Muslim students and teacher at Muhammadiyah’s schools and universities through 75%-90%. Muhammadiyah also invited non-Muslim teachers to teach religion. Muhammadiyah gave freedom for every student to practice his religious teaching. By preaching, Muhammadiyah gave an emphasis that the diversity or plurality in the human life patterns is God’s wish and a scientific fact (natural of law, sunnatullah). Therefor everyone must celebrate and respect to diversity or plurality. Until now Muhammadiyah still active inter-faith dialogue and peace with religious leaders in Indonesia, even in the world. Muhammadiyah also does programs to against terrorism. The leaders of Muhammadiyah also involved peace building programs ini the world. Promoting values of religious pluralism by Muhammadiyah is very important because Indonesia is a multicultural state in ethnic, culture, and religion.
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Rohinah, Rohinah. "MODEL PEMBELAJARAN PENDIDIKAN AGAMA ISLAM (PAI) BERBASIS MULTIKULTURAL SEBAGAI UPAYA PENANAMAN KARAKTER PADA SISWA SEKOLAH DASAR SANGGAR ANAK ALAM (SALAM) NITIPRAYAN KASIHAN BANTUL YOGYAKARTA." Jurnal Pendidikan Agama Islam 11, no. 2 (February 9, 2017): 269–88. http://dx.doi.org/10.14421/jpai.2014.112-08.
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Diversity is a necessity, and Indonesia is a country that is recognized to have areal diversity, both of the diversity of ethnicity, language, religion, and so on. However, the problem is often the heterogeneity was actually seen as a form of binary opposition of opposing and contradictory. This is what ultimately creates problems and the root of the ongoing conflict. Various cases of violence, conflict in the name of religion, ethnic differences are often a trigger hostility to each other. Added to which it is triggered by an understanding of religious teachings stiff and rigid, especially religious doctrines are submitted by teachers through the process of education in schools. Therefore, there needs to be revitalization of religious learning which is deemed able to accommodate the needs of the people of Indonesia, especially the very plural, is through religion-based multicultural learning. Because the embodiment of religious learning rooted in the process of humanization. As was done by SALAM Elementary School in Nitiprayan Kasihan Bantul.
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Blair, Ann, and Will Aps. "What not to wear and other stories: addressing religious diversity in schools." Education and the Law 17, no. 1-2 (January 2005): 1–22. http://dx.doi.org/10.1080/09539960500165226.
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Shepherd, Peter. "Book Review: Religious Diversity and Intercultural Education: A Reference Book for Schools." Journal of Education and Christian Belief 13, no. 1 (March 2009): 91–93. http://dx.doi.org/10.1177/205699710901300113.
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De Jong, Aad. "Catholi c iDenti t y aNd Cultural Diversity At Schools." Journal of Empirical Theology 11, no. 1 (1998): 54–78. http://dx.doi.org/10.1163/157092598x00068.
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Fischer, Martin, and Alfred Garcia Sobreira-Majer. "Conchita Wurst im Kontext einer „Öffentlichen Religionspädagogik“." Zeitschrift für Pädagogik und Theologie 67, no. 4 (December 1, 2015): 363–72. http://dx.doi.org/10.1515/zpt-2015-0410.
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Abstract Winning the Eurovision Song Contest in 2014 Conchita Wurst raised questions about sexual identity by both the general public and pupils of Religious Education at schools, thus challenging teachers and academic theology alike. This article examines attitudes of Austrian pupils towards other than heteronormative lives; it outlines the role of theology from a genderconscious perspective in the context of the latest genetic research; and it discusses the role of public Religious Education in order to bring about a school that values diversity beyond heteronormativity.
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Guo, Yan. "Pre-Service Teachers and Muslim Parents: Exploring Religious Diversity in Canadian Public Schools." Diaspora, Indigenous, and Minority Education 9, no. 3 (July 3, 2015): 189–204. http://dx.doi.org/10.1080/15595692.2015.1014033.
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Franken, Leni. "Learning to live together: Religious education and religious symbols in Flanders and Québec." Education, Citizenship and Social Justice 15, no. 3 (July 24, 2019): 290–304. http://dx.doi.org/10.1177/1746197919859487.
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Like most Western nations and regions, Flanders and Québec are characterized by increasing religious diversity and secularization. Accordingly, ‘learning to live together’ is a main objective in their public education programmes. In spite of this similarity, both regions seem to interpret the concept of ‘living together’ in a different way and especially when it comes to wearing religious symbols and organizing religious education in governmental schools, there is a huge difference between the Flemish and Québec policy. In this article, we will have a closer look at both policies and try to find out which one is to be preferred in their present educational contexts.
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PATRIKIOS, STRATOS, and JOHN CURTICE. "Attitudes towards School Choice and Faith Schools in the UK: A Question of Individual Preference or Collective Interest?" Journal of Social Policy 43, no. 3 (April 15, 2014): 517–34. http://dx.doi.org/10.1017/s0047279414000233.
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AbstractAs has been the case in a number of countries, parents in England have increasingly been given the opportunity to choose between different types of schools. Doing so is regarded as a way of meeting individual needs and improving academic standards. Faith-based schools long predate this move towards a more diversified educational system, but have come to be regarded as one of the ways of fulfilling the recent agenda. Drawing on social identity theory, we suggest that attitudes towards faith-based schools reflect social (religious) identities and group interests associated with those identities rather than beliefs about the merits of individual choice. We demonstrate this is the case using data from all four parts of the UK. However, the extent to which attitudes towards faith-based schools are a reflection of religious identities varies across the four parts in line with the structure of the religious economy and educational provision locally. We conclude that rather than reflecting a supposedly a-social concern with choice, support for diversity of educational provision may be rooted instead in collective – and potentially antagonistic – social identities.
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Gunnarsson, Gunnar J. "Facing the New Situation of Religious Education in Iceland." Religions 11, no. 10 (October 20, 2020): 537. http://dx.doi.org/10.3390/rel11100537.
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Over the last two decades, Iceland has faced rapid societal changes in many ways, and cultural and religious diversity has grown faster than ever before. This has influenced the curricula of religious education. In 2011/2013, drastic changes were made to the National Curriculum Guide, and the curricula of individual subjects were merged into larger entities. Religious education thus became a part of the social studies curriculum, together with history, geography, sociology, life skills, ethics and philosophy. The aim of this article is to explore and discuss the influences of the societal changes in Iceland on religious education in compulsory schools. As little research exists on the consequences of the changes made to the curriculum for the practice of religious education, the focus will also be on some of the research that can shed light on the changing conditions of religious education in Iceland, such as Icelanders’ attitudes towards religion, and parents’ attitudes towards religious education in compulsory school. Particular attention will be paid to research into young people’s views towards the growing cultural and religious diversity in Iceland. The aim is to understand better the new situation of religious education in Iceland and the changes that have been made to the National Curriculum Guide.
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Andresen, Silje. "Being inclusive when talking about diversity." Nordic Journal of Comparative and International Education (NJCIE) 4, no. 3-4 (December 29, 2020): 26–38. http://dx.doi.org/10.7577/njcie.3725.
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This paper explores how discourses of national identity are managed in one of Norway’s core institutions – the educational system. As Norway changed into a multi-ethnic society, classrooms became a central arena for individuals with different religious and ethnic backgrounds to meet. How boundaries of ‘Norwegianness’ are managed in the classroom is therefore of importance. Based on a thematic analysis of observations of classroom lessons and interviews with teachers in schools in Oslo, I argue that teachers navigate between several different yet overlapping discourses of 'being Norwegian'. Using the theoretical framework of bright and blurred boundaries and different understandings of ‘Norwegianness’, I show how teachers manage different discourses rooted in citizenship, cultural traditions, values, ethnic boundaries or Whiteness. These discourses can be activated simultaneously in society and in the classroom. However, the Norwegian school system’s core value of equality and inclusiveness gives precedence to the discourse based on citizenship. To manage the other discourses, teachers use different strategies when addressing boundaries along different dimensions of national belonging.