Journal articles: 'Religious education – Curricula – Zambia'

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Carmody, Brendan. "Zambia: multi‐faith religious education?" Journal of Beliefs & Values 27, no. 3 (December 2006): 291–301. http://dx.doi.org/10.1080/13617670601001140.

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Zirkel, Perry A., and Ivan G. Gluckman. "Religious Challenges to Curricula." NASSP Bulletin 79, no. 567 (January 1995): 94–97. http://dx.doi.org/10.1177/019263659507956715.

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Carmody, Brendan. "RELIGIOUS EDUCATION AND PLURALISM IN ZAMBIA." Religious Education 98, no. 2 (January 2003): 139–54. http://dx.doi.org/10.1080/00344080308289.

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Munyeme, Geoffrey, and Peter C. Kalebwe. "Astronomy Education: The Current Status in Zambia." Transactions of the International Astronomical Union 24, no. 3 (2001): 38–45. http://dx.doi.org/10.1017/s0251107x00000407.

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AbstractThere are many interlocking factors determining the introduction of astronomy education in Zambia. The process of infusing this new subject into an education system so centralised as that of Zambia is extremely complex. At school level the process is more complex than at university level, as all syllabuses are developed by a central body, Curriculum Development Centre (CDC) whose priorities are determined by perceived social and economic needs of the country. The prevailing notion in Zambia is that astronomy has no direct bearing on future employment needs. It is therefore not surprising that astronomy is at the bottom of the priority list among school subjects. The recent upsurge of interest in astronomy at the University of Zambia opens up the necessary background for developing astronomy in both school and university curricula. The University has recently formed the Astronomical Society and the Working Group on Space Science in Zambia. Coupled to this are exchange visits and collaborative work between the Physics Department of the University of Zambia and the South-African Astronomical Observatory. In this paper we present a review of the current activities in space science in Zambia and how they relate to the development of astronomy education.

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Simpson, Anthony, and Brendan Carmody. "Education in Zambia: Catholic Perspectives." Journal of Religion in Africa 31, no. 3 (August 2001): 362. http://dx.doi.org/10.2307/1581615.

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Reck, Stacie. "Analyzing and Evaluating Christian Religious Education Curricula." Christian Education Journal: Research on Educational Ministry 9, no. 1 (May 2012): 27–42. http://dx.doi.org/10.1177/073989131200900103.

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Lafrarchi, Naïma. "Assessing Islamic Religious Education Curriculum in Flemish Public Secondary Schools." Religions 11, no. 3 (March 2, 2020): 110. http://dx.doi.org/10.3390/rel11030110.

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Islamic tradition promotes a holistic approach of personality development in which, we argue, three educational concepts take the centre stage: tarbiyah, ta’leem and ta’deeb. Looking through the lens of these concepts, we analyse two Islamic religious education (IRE) curricula: the 2001 and 2012 curricula for Flemish public secondary education provided by the Representative Body for IRE. We conduct a systematic thematic document analysis of the 2001 and 2012 curricula to map curricula elements that potentially contribute to Islamic personality development through IRE classes. Crucially, this article seeks to investigate whether the 2001 and 2012 curricula for Flemish public secondary education are in line with these central IRE concepts. We observe that the 2012 curriculum does contain relevant anchor points to work on tarbiyah, ta’leem and ta’deeb and to strengthen an Islamic personality in Muslim pupils. Hence, we argue that there is an urgent need for a new, adequate and sufficiently comprehensive IRE curriculum for Flemish public secondary education, developed by an expert committee—which should include Belgian-educated educational experts—in order to meet the expectations of all the stakeholders. Since in our view, this is the first step for a qualitative update of Flemish IRE. Further reflections on both curricula and recommendations for a new IRE curriculum are outlined in the discussion and conclusion sections.

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Thomas, Norman E. "Book Review: Protestant Mission Education in Zambia, 1880–1954." International Bulletin of Missionary Research 12, no. 1 (January 1988): 40. http://dx.doi.org/10.1177/239693938801200122.

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Mulenga, Emmanuel Tinnash, Yan Tu, and Dixian Teng. "Contemporary problems and solutions for early childhood music education in Zambia." International Journal of Visual and Performing Arts 3, no. 1 (June 19, 2021): 53–61. http://dx.doi.org/10.31763/viperarts.v3i1.340.

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Music education is now receiving attention from all works of life especially from psychologist studying children’s mental development scientist has revealed that music education in early childhood helps children develop auditory sense nerves and most of the musical activities aid cycle motor development and children who learn musical instruments have a strong memory function abilities which help them to solve problems in other learning subjects. Learning music in early childhood educations is the bed lock of future education. This is the main reason why early childhood music education researchers are working day and night year in year out to find proper teaching methods to use when interacting with children. As much focus is devoted to studies on children's music education aiding cognitive learning in developing countries, it is a wake-up call for Zambia to develop music education in early childhood education. So this paper investigation endeavors to point out problems and offers sound solutions on the most proficient method to improve music schooling in early childhood education in Zambia by performing a complete overview of the evidence on elementary school education curricula in both government-funded and non-government schools.

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Simuchimba, Melvin. "Religious Education in a ‘Christian Nation’: The Case of Zambia." British Journal of Religious Education 23, no. 2 (March 2001): 107–16. http://dx.doi.org/10.1080/0141620010230205.

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Alkandari, Kalthoum, and Zaha Alsuwailan. "Pressures Confronting Islamic Studies Curricula in Kuwait: Perspectives of Curricula Planners on Challenges and Confrontations." Religious Education 114, no. 2 (January 11, 2019): 97–109. http://dx.doi.org/10.1080/00344087.2018.1537055.

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Walzer, Michael. "Moral Education, Democratic Citizenship, and Religious Authority." Journal of Law, Religion and State 1, no. 1 (2012): 5–15. http://dx.doi.org/10.1163/221248112x638172.

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I have two purposes in this essay: first, to argue that morality forms a central part of a liberal education and to say something about how it is properly taught; second, to argue more specifically that the moral virtues required by democratic citizenship, and the rights and obligations that citizenship entails, should figure in school curricula, and then to consider the conflicts with religious authority that this is sure to produce.

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Revell, Lynn. "Islamic textbooks and curricula in Europe." Journal of Beliefs & Values 34, no. 1 (April 2013): 121–23. http://dx.doi.org/10.1080/13617672.2013.759374.

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Sonea, Cristian. "The Missionary Formation in the Eastern Orthodox Theological Education in Present Day Romania." Transformation: An International Journal of Holistic Mission Studies 35, no. 3 (July 2018): 146–55. http://dx.doi.org/10.1177/0265378818803063.

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The article presents the current missionary formation in the Romanian Orthodox Church. I evaluated the national curricula from the faculties of Orthodox Theology, following the missionary orientated topics in each subject, and I analyzed the curricula of Missiology taught in the faculties.The article underlines the relation between the content of the Missiology curriculum and the historical context in which the Orthodox Church in Romania developed, and it explains why there are both innovative and conservative themes within the curriculum. Finally, the specificities of the orthodox missionary formation in Romania are emphasized, such as the spiritual education, the central place of the liturgy, and the focus on internal mission.

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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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Hughes, Philip J. "Person-Centred Education: Some Implications for Aims, Curricula, and Values." Journal of Christian Education os-30, no. 1 (April 1987): 9–19. http://dx.doi.org/10.1177/002196578703000103.

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Mwale, Nelly. "Religious Education Syllabuses for Secondary School Teachers in Zambia: Catholic Missionaries’ Contributions." Changing Societies & Personalities 2, no. 3 (2018): 242–48. http://dx.doi.org/10.15826/csp.2018.2.3.040.

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Katulushi, Clement. "Teaching Traditional African Religions and Gender Issues in Religious Education in Zambia." British Journal of Religious Education 21, no. 2 (March 1999): 101–11. http://dx.doi.org/10.1080/0141620990210205.

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Gaus, Ralf. "Global (Citizenship) Education as inclusive and diversity learning in Religious Education." Journal of Religious Education 69, no. 2 (June 14, 2021): 179–92. http://dx.doi.org/10.1007/s40839-021-00142-w.

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AbstractSchool education is no longer just the place where students are supposed to deal with local phenomena and issues, but also with global ones. Every subject in German schools, such as Religious Education, has to make its own contribution to the Global Education of students. The goals of interest and educational policy associated with this vary. As a result of the AGENDA 21 process, Global Education has been implemented in German curricula, as in many other countries. This article assumes that Religious Education achieves its goal precisely when it is designed to be inclusive and students experience the topics of human rights, dignity of the human person, and social justice in the classroom. For this to happen, diversity and difference must be valued and used as learning opportunities.

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Hankela, Elina. "Liberating the classroom: Ethnographic elements in liberation theologies curricula." Teaching Theology & Religion 23, no. 2 (June 2020): 84–95. http://dx.doi.org/10.1111/teth.12541.

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Kuburic, Zorica, and Milan Vukomanovic. "Religious education: The case of Serbia." Sociologija 47, no. 3 (2005): 229–55. http://dx.doi.org/10.2298/soc0503229k.

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The confessional religious education was introduced, as an optional subject in Serbian public school system by a governmental regulation published in July 2001. Such a decision was preceded by an incomplete public debate that lasted from November 2000 to July 2001. Major arguments for and against religious education are discussed in this paper. Other topics include religiosity in Serbia; models of religious education and main actors that participated in the debates and decision-making process; legislation curricula, textbooks; goals of religious education; teacher training; some empirical data on the attitudes towards religious education in schools, etc. Four years later, it is possible to assess not only the preconditions of the Serbian government decision, but also the consequences regarding some initial experiences in the primary and secondary schools and church-state relations (religious rights and freedoms) in general. More precisely, the issue of public religious education in Serbia appeared to be a litmus test for the forthcoming legislation on religious organizations and for the new social and political role of religious communities in Serbia today.

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KARAMOUZIS, POLIKARPOS, EMMANOUIL FOKIDIS, and NIKOLAOS TSIREVELOS. "The necessity of Religious Education: Curricula and Instructors. A pan-Hellenic survey." Ελληνική Περιοδική Έκδοση για τη Θρησκευτική Εκπαίδευση (ΕλΘΕ)/Greek Journal of Religious Education (GjRE) 2, no. 1 (2019): 61–86. http://dx.doi.org/10.30457/30420195.

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Kay, William K. "Bringing Child Psychology to Religious Curricula: the cautionary tale of Goldman and Piaget." Educational Review 48, no. 3 (November 1996): 205–15. http://dx.doi.org/10.1080/0013191960480301.

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Abdullah, Abdul Haris, and Shinta Nento. "Constructing Religious Moderation in Islamic Higher Education." Al-Ulum 21, no. 1 (June 25, 2021): 166–86. http://dx.doi.org/10.30603/au.v21i1.2084.

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This study focuses on students' perceptions to explore and measure the elements that form religious moderation. Nine common factors are understood: understanding Islam, sharia balance, values of human beings, plurality in religion, rights of minority groups, national engagement, anti-violence, an attitude of friendship, and educational curricula. The nine factors seem to be interlinked too intimately, and therefore a theme is needed to simplify and make them more operable. This research method is quantitative with the type of explantation research and using a survey approach. The study involved 90 samples. Data analysis techniques of these factors used the help of computer programs such as SPSS software. The results demonstrated that these nine factors could be reduced to produce new names for the three main factors, namely, diversity, peace, and education. The three designations of these factors will help facilitate the approach in an effort to create an understanding of moderation among students in Islamic religious colleges.

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Cox, William F., and Nelda S. Haney. "Analysis of Christian Character Curricula: Development of Holy Nation Citizens." Journal of Research on Christian Education 11, no. 2 (September 2002): 121–59. http://dx.doi.org/10.1080/10656210209484936.

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Dieterich, Veit-Jakobus. "Wie steht es mit der Kompetenzorientierung in den Lehr- und Bildungsplänen für den Religionsunterricht?" Zeitschrift für Pädagogik und Theologie 70, no. 4 (December 19, 2018): 347–59. http://dx.doi.org/10.1515/zpt-2018-0052.

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AbstractAbout one and a half decades after the beginning of the debate it is time to ask about the implementation of competence orientation in the curricula for religious education in Germany. The focus is on the characteristics of competence orientation as well as its being embedded in the basic religious orientation of the curricula. The official guidelines and basic statements of the two major denominations in Germany were examined as well as all the curricula on the Protestant side in an exemplary selection. Competence orientation has been implemented in very different forms and proportions but at the same time, the focus has been on internal religious issues. This should be consciously reflected and the curricula should be opened in relationship to the whole of reality and society and connected with a consequent competence orientation – in the framework of its limited possibilities.

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Lovat, Terence J. "Australian Hindu perspectives on new public curricula in Religious Studies and Values Education." British Journal of Religious Education 17, no. 3 (June 1995): 168–79. http://dx.doi.org/10.1080/0141620950170307.

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Dustman, Teresa. "A Call for Emotional Intelligence Skills Training Curricula at Christian Colleges." Journal of Research on Christian Education 27, no. 2 (May 4, 2018): 183–91. http://dx.doi.org/10.1080/10656219.2018.1499572.

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Ibrahim, Haslina, Khadijah Mohd Khambali @. Hambali, Suraya Sintang, Nurhanisah Senin, Suhaida Shaharud-din, Mahmud Ahmad, Mohd Roslan Mohd Nor, and Nor Adina Abdul Kadir. "The Role of Comparative Religion Curricula in Intra–Inter Civilizational Dialogue." Religious Education 108, no. 1 (January 2013): 28–40. http://dx.doi.org/10.1080/00344087.2013.747851.

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Grauf-Grounds, Claudia, Scott Edwards, Don Macdonald, Karen Mui-Teng Quek, and Tina Schermer Sellers. "Developing Graduate Curricula Faithful to Professional Training and a Christian Worldview." Christian Higher Education 8, no. 1 (December 10, 2008): 1–17. http://dx.doi.org/10.1080/15363750802134931.

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Löffler, Winfried. "Secular Reasons for Confessional Religious Education in Public Schools." Daedalus 149, no. 3 (July 2020): 119–34. http://dx.doi.org/10.1162/daed_a_01807.

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The cultural importance of religion and its ambiguous potential effects on the stability of liberal democracy and the rule of law recommend including information about religions in public school curricula. In certain contexts, there are even good secular reasons to have this done by teachers approved by the religious communities for their respective groups of pupils, as is being practiced in various European states (with a possibility of opting out, with ethics as a substitute subject in some schools). Is this practice compatible with the religious neutrality of states? An illustrative analysis shows how suitable criteria for the admission of religious groups to offering religious education can block the objection of undue preference. Like any solution in this field, it is not immune to theoretical and practical problems.

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Chita, Joseph. "Reflecting on the Teaching of Islam in Religious Education Teacher Education Programme at the University of Zambia." Changing Societies & Personalities 2, no. 3 (2018): 285–91. http://dx.doi.org/10.15826/csp.2018.2.3.047.

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Ceglarek, Roman. "Problematyka programów nauczania religii w szkole powszechnej i gimnazjum ogólnokształcącym na łamach „Miesięcznika Katechetycznego i Wychowawczego” w latach 1932-1939." Poznańskie Studia Teologiczne, no. 31 (September 14, 2018): 217–40. http://dx.doi.org/10.14746/pst.2017.31.10.

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The educational changes launched in Poland in 1932 included the establishment of new types of schools, such as seven-year common schools and four-year middle schools. Therefore, there was a need for school curricula that would correspond to the new educational system. The National Board of Education first prepared the preliminary drafts and subsequently passed the school curricula. The Catechetic and Pedagogical Monthly analyzed them over the span of the 1930s. Not only the analyses and their results were published in the magazine, but also the contents of the curricula. That is why in pre-war Poland this Catholic periodical became one of the most important information sources on school curricula of religious education. Moreover, it was a source from which successive syllabuses were derived.

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Mas'ud, Bulqia. "Language Curriculum in America and Indonesia: A Comparative Analysis for Improvement of Indonesian Character Education Practice." ELS Journal on Interdisciplinary Studies in Humanities 4, no. 2 (June 23, 2021): 197–203. http://dx.doi.org/10.34050/elsjish.v4i2.14008.

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This article explores the U.S. English Language Arts Curriculum and Indonesian Language and Literature Curriculum. A comparative analysis is drawn to investigate ideological, cultural, and political economy factors that influence the development of both curricula. In addition, the educational purposes and philosophies that support both curricula are also exposed. Specifically, the discussion of the unstated purposes of the curricula shows an interesting finding. Language and literature curriculum of both countries highlight the importance of citizenship and character education and are integrated in the teaching of the curricula. However, the US language curriculum places a premium on fostering American identity, with an emphasis on increasing learning for professional workforce and career-ready individuals, which will benefit the global economy in the future. Meanwhile, Indonesian language curriculum gives priority to moral and religious instruction. The language and literature teaching are integrated in nation’s character building. After analyzing, comparing, and contrasting both curricula, the author found that America successfully instills character education to shape the worldview and characters of its citizens extracted from their clear ideology, while Indonesia is somewhat inexplicable and vague. Therefore, this article shows room for improvement for educators and educational leaders in Indonesia to be clearer in defining which character is best exposed in the curriculum.

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Carmody, Brendan. "The nature and role of religious studies at the University of Zambia: 1985–2005." British Journal of Religious Education 30, no. 1 (January 2008): 25–35. http://dx.doi.org/10.1080/01416200701711683.

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Levisohn, Jon A. "From Integration of Curricula to the Pedagogy of Integrity." Journal of Jewish Education 74, no. 3 (November 26, 2008): 264–94. http://dx.doi.org/10.1080/15244110802447517.

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Kim-Cragg, HyeRan. "The Emperor Has No Clothes!: Exposing Whiteness as Explicit, Implicit, and Null Curricula." Religious Education 114, no. 3 (April 29, 2019): 239–51. http://dx.doi.org/10.1080/00344087.2019.1602464.

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Osbeck, Christina, and Olof Franck. "Funded Research in Relation to Curriculum Development—Tendencies in Religious Education in Sweden 2001–2019." Religions 11, no. 10 (October 12, 2020): 521. http://dx.doi.org/10.3390/rel11100521.

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In 2001, the Swedish Research Council (VR) set up a new section to expand educational research. The section has now existed for almost 20 years without receiving much attention within research. During the same period, the demands on teachers to base their teaching on research have increased, e.g., through the revised Education Act, which can be understood as presupposing available relevant research and a research-based curriculum. In this article, the focus of funded research projects relevant to religious education (RE) during these years is explored. The resulting patterns are discussed against the background of published RE research and put in relation to a study of curriculum changes in Sweden during the same period. The overall aim of this paper is to discuss the relationship between RE research and RE curricula in Sweden. The study is conducted through content analyses of project applications and reports to VR, and of curricula. The research interest of the projects concerning ‘religion’ and ‘ethics’ are presented, and their possible contribution to curriculum development is also outlined. The absence of obvious research influence on current curriculum development suggests further research on this topic is required, since the legitimacy of the curriculum can be understood to be dependent on its being based on research.

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McGrail, Peter, and Anthony Towey. "Partners in progress? An impact study of the 2016 Religious Education reforms in England." International Journal of Christianity & Education 23, no. 3 (August 27, 2019): 278–98. http://dx.doi.org/10.1177/2056997119865569.

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Recent educational reform in England occasioned new interactions between the state, universities, faith communities and schools. In 2016, a suite of new public examinations testing the academic ability of English students matriculating at 16 and 18 years of age was introduced. In Religious Education, these state-driven changes deliberately involved religious stakeholders, universities and the ‘faith school’ sector. The curricula generated by this fourfold interaction have received a mixed reception. Themselves part of the agency for change, the authors outline the context of the reform and their investigation into its impact upon the strategies of school leaders and heads of department.

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Witten, Ulrike. "Die Friedliche Revolution als Thema im Religionsunterricht. Didaktische Perspektiven." Zeitschrift für Pädagogik und Theologie 71, no. 1 (April 9, 2019): 49–59. http://dx.doi.org/10.1515/zpt-2019-0006.

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AbstractTo what extent is the Peaceful Revolution an issue in religious education and how is it interpreted? This question will be answered based upon a critical analysis of curricula and textbooks for religious education. What follows is a critical classification in terms of pedagogy for religion and church history and in conclusion, reflections on how to teach about the Peaceful Revolution will be considered.

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Mahmoudi, Hamid, Keith Walker, Abdolrahim Navehebrahim, Hamidreza Arasteh, and Hossein Abbasian. "The Missing Pieces in the Puzzle of Iranian Undergraduate General Education: Quantitative Findings." Comparative and International Education 49, no. 1 (December 14, 2020): 1–23. http://dx.doi.org/10.5206/cie-eci.v49i1.13431.

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The general education (GE) literature suggests that there is a mismatch of courses offered to students in Iranian higher education institutions such that the needs of 21st-century students are unmet by these curricula. This article points to the missing pieces in terms of learning and content gaps in many of the undergraduate GE programs designed under the influence of policy, values, and politics which originate from both religious and government interests. The article explores undergraduate students’ general 21st-century skill requirements and examines the extant curricula for possible gaps. The gap analysis points to the need for up-to-date general skills such as thinking skills, decision-making, research, awareness of international issues, lifelong learning, problem-solving, critical thinking, and it offers that these remedies might be a precious investment in Iran’s higher education for the future of that society.

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Smith, David. "Beyond Accord: Can ‘Spiritual Development’ Move Us Forward?" Journal of Education and Christian Belief 1, no. 1 (March 1997): 33–46. http://dx.doi.org/10.1177/205699719700100106.

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MAKING THE IDEA of spiritual development practically workable in a pluralised context faces the formidable challenge of avoiding both watered-down apathy and acrimonious dispute between rival faiths. This is the claim of Brian Hill in a recent article on the subject. The present article critiques Hill's proposed solution and suggests a broader alternative framework based on the idea of multi-faceted human response to universal basic questions, outlining ways in which this framework might more fundamentally challenge existing curricula while retaining room for spiritual diversity.

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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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Easton, Christina Elizabeth. "Religious Education – reform, not abolition: A reply to Matthew Clayton and David Stephens." Theory and Research in Education 17, no. 1 (March 2019): 100–111. http://dx.doi.org/10.1177/1477878519831675.

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This article is a reply to Matthew Clayton and David Stephens’s 2018 article ‘What is the point of religious education?’ I begin by problematising the ‘acceptability requirement’ used to justify the authors’ conclusions. I then disambiguate the key claim made in the article. If interpreted broadly, as an attack on curricula that teach about religions, then their claim is implausible, and not one that the authors themselves should endorse. However, if interpreted narrowly, as an attack on the prioritisation of religion at the expense of non-religious views, then their view is one that is already widely endorsed. I then clear up some relevant empirical considerations about current Religious Education policy and practice in England and Wales. I suggest that there are sufficiently weighty, non-partisan reasons for a curriculum subject not dissimilar to what is currently taught in schools. While Religious Education is in need of reform, it would be the wrong conclusion to draw from their paper that Religious Education should be abolished.

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Stogiannidis, Athanasios. "Grundlegung einer modernen Religionsdidaktik der Öffentlichkeit und die Frage nach Identitätsbildung." Zeitschrift für Pädagogik und Theologie 67, no. 4 (December 1, 2015): 328–36. http://dx.doi.org/10.1515/zpt-2015-0406.

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Abstract The content and the orientation of Religious Education in public schools is a very significant issue discussed nowadays in the Greek theological and religious educational scientific environment. The new debate arose very intensively triggered by the new curricula in 2011. Its objective is the restructuring of the content and methodology of Religious Education in order to provide answers to contemporary social challenges. The confessional reference point is omitted in the new curriculum, aiming for a more open Religious Education. The main intention is the foundation of a new didactic approach in Religious Education that mainly addresses public issues and interests. In this framework religious literacy is highlighted as a key question. We believe, however, that this new didactic orientation disregards religious spiritual enrichment.

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Pinder, Leeya F., Ronda Henry-Tillman, David Linyama, Victor Kusweje, Jean-Baptiste Nzayisenga, Aaron Shibemba, Vikrant Sahasrabuddhe, et al. "Leverage of an Existing Cervical Cancer Prevention Service Platform to Initiate Breast Cancer Control Services in Zambia: Experiences and Early Outcomes." Journal of Global Oncology, no. 4 (December 2018): 1–8. http://dx.doi.org/10.1200/jgo.17.00026.

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Purpose In 2005, the Cervical Cancer Prevention Program in Zambia (CCPPZ) was implemented and has since provided cervical cancer screen-and-treat services to more than 500,000 women. By leveraging the successes and experiences of the CCPPZ, we intended to build capacity for the early detection and surgical treatment of breast cancer. Methods Our initiative sought to build capacity for breast cancer care through the (1) formation of a breast cancer advocacy alliance to raise awareness, (2) creation of resource-appropriate breast cancer care training curricula for mid- and high-level providers, and (3) implementation of early detection and treatment capacity within two major health care facilities. Results Six months after the completion of the initiative, the following outcomes were documented: Breast health education and clinical breast examination (CBE) services were successfully integrated into the service platforms of four CCPPZ clinics. Two new breast diagnostic centers were opened, which provided access to breast ultrasound, ultrasound-guided core needle biopsy, and needle aspiration. Breast health education and CBE were provided to 1,955 clients, 167 of whom were evaluated at the two diagnostic centers; 55 of those evaluated underwent core-needle biopsy, of which 17 were diagnosed with invasive cancer. Newly trained surgeons performed six sentinel lymph node mappings, eight sentinel lymph node dissections, and 10 breast conservation surgeries (lumpectomies). Conclusion This initiative successfully established clinical services in Zambia that are critical for the early detection and surgical management of breast cancer.

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Koirikivi, Pia, Saila Poulter, Eero Salmenkivi, and Arto Kallioniemi. "Katsomuksellinen yleissivistys uskonnon ja elämänkatsomustiedon perusopetuksen opetussuunnitelman (2014) perusteissa." Ainedidaktiikka 3, no. 2 (November 14, 2019): 47–68. http://dx.doi.org/10.23988/ad.78078.

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Tutkimuksessa vastataan kysymykseen siitä, millaista katsomuksellista yleissivistystä eri uskontojen ja elämänkatsomustiedon opetus tarjoaa sekä millaisia eroja ja yhtäläisyyksiä niiden välillä on. Tutkimusaineistona on perusopetuksen opetussuunnitelman perusteiden (vuodelta 2014) viiden eri uskonto-oppiaineen sekä elämänkatsomustiedon sisältöalueet, jotka analysoidaan aineistolähtöisesti. Vastaavaa vertailevaa tutkimusta oppiaineiden sisällöistä ei ole aiemmin tehty. Tutkimuksen päätulokset osoittavat, että opetussuunnitelman perusteiden sisällöistä on tunnistettavissa yhteisesti jaettuja näkökulmia mutta myös selviä eroja. Keskeisin jännitteinen kysymys liittyy siihen, miten katsomusaineisiin sisäänrakennettu olettama lapsen omasta taustatraditiosta ja katsomusten keskinäinen erilaisuus vaikuttavat tavoiteltavaan yleissivistykseen. Kysymys liittyy yksittäisiä oppiainesisältöjä laajempaan kysymykseen siitä, millä perustein ja kenen näkökulmista katsomuksellisen yleissivistyksen kriteerit julkisessa koululaitoksessa tulisi määritellä. Comprehensive general knowledge and literacy of religions and worldviews in national core curricula (2014) of religious education and secular ethics education in Finnish basic education Abstract In the Finnish context, the teaching and learning of religions and worldviews are carried out mainly in the disciplines of religious education or secular ethics education. However, even though these school subjects are parallel to each other, previous studies have not focused on investigating how and in what ways these two school subjects are both similar and different in their approaches to providing the students with comprehensive general knowledge and literacy about religions and worldviews. For filling this gap in knowledge, this study analyses the curricular content areas of five different religious education curricula and the secular ethics curriculum with thematic content analysis. The findings of this study are relevant for developing the role that religious and secular ethics education has within Finnish basic education. Keywords: secular ethics education, comprehensive general knowledge and literacy of religions and worldviews, worldview education, curriculum, basic education, religious education

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Valjevac, Mensur, and Mina Valjevac. "TESAWWUF AS A METHOD OF SPIRITUAL EDUCATION." Zbornik radova 16, no. 16 (December 15, 2018): 65–80. http://dx.doi.org/10.51728/issn.2637-1480.2019.16.65.

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Tesawwuf is an authentic Islamic science like fiqh, tafsir, hadith, and similar. Tasawwuf is not mysticism, nor philosophy, but the essence of Islamic spirituality. Gnosis and education are its two main determinants, so it is embedded in the core of the Islamic concept of education. This was confirmed by Gazi-Husrev bey, a founder of high religious education in our region, who just next to his Madrasah built the Hanikah School for Spiritual Education, the attendance of which was an integral part of education in that time. The Islamic community and its educational institutions have an overwhelming need for the reintroduction and revitalization of the subject of tesawwuf in curricula, as a modern method of spiritual education.

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Valjevac, Mensur, and Mina Valjevac. "TESAWWUF AS A METHOD OF SPIRITUAL EDUCATION." Zbornik radova 16, no. 16 (December 15, 2018): 65–80. http://dx.doi.org/10.51728/issn.2637-1480.2018.16.65.

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Abstract:

Tesawwuf is an authentic Islamic science like fiqh, tafsir, hadith, and similar. Tasawwuf is not mysticism, nor philosophy, but the essence of Islamic spirituality. Gnosis and education are its two main determinants, so it is embedded in the core of the Islamic concept of education. This was confirmed by Gazi-Husrev bey, a founder of high religious education in our region, who just next to his Madrasah built the Hanikah School for Spiritual Education, the attendance of which was an integral part of education in that time. The Islamic community and its educational institutions have an overwhelming need for the reintroduction and revitalization of the subject of tesawwuf in curricula, as a modern method of spiritual education.

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Chancey, Mark A. "Bible Bills, Bible Curricula, and Controversies of Biblical Proportions: Legislative Efforts to Promote Bible Courses in Public Schools." Religion & Education 34, no. 1 (January 2007): 28–47. http://dx.doi.org/10.1080/15507394.2007.10012390.

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Journal articles on the topic 'Religious education – Curricula – Zambia'

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