Journal articles: 'Religious education curriculum'

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Önal, Recep, and Fatih Yavuz. "Religious education and multiculturalism in Norwegian curriculum." Global Journal of Sociology: Current Issues 7, no. 1 (August 30, 2017): 63–68. http://dx.doi.org/10.18844/gjs.v7i1.2370.

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Abstract Norway whose economy burgeoned with the discovery of the new petroleum and natural gas resources through the end of the 1960’s, has reached a level of prosperity by allocating more funds into education, health and social security and started to allow in immigrants. Through these immigrants’ various religions, beliefs and cultures were adopted and Norwegian society turned into a multicultural society. This unfolding of events let the Norwegian administrators foresee the need to develop a new religious curriculum that also included the religions other than Christianity.In this paper the importance and historical development of religious curriculum was inspected in context of multiculturalism. Keywords: Norway, religious curriculum, Christianity, multiculturalism.

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Efendi, Ikwan. "DESAIN PENGEMBANGAN KURIKULUM PAI BERBASIS TEACHER AND STUDENT-CENTER." EDURELIGIA; JURNAL PENDIDIKAN AGAMA ISLAM 1, no. 2 (April 4, 2018): 25–44. http://dx.doi.org/10.33650/edureligia.v1i2.44.

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Design of curriculum development based Islamic religious education teachers and learners at the center of the learners become imperative applied in the education unit, because the subject is student learning in school. While the teacher becomes a facilitator should be able to direct, guide and a role model for their students. Islamic religious education curriculum development in general should be based on objectives and competencies, the relevance, efficiency, effectiveness, flexibility, integrity, continuity, synchronization, objective and democratic. Additionally, in particular the development of Islamic religious education curriculum principle of curriculum objectives, principles of curriculum content, didactic-methodical principles, principles with regard to media and learning resources, and evaluation principles. Keyword: Curricullum Development Design, Islamic Educations, Teacher and Student-Center

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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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Ubani, Martin, Elisa Hyvärinen, Jenni Lemettinen, and Elina Hirvonen. "Dialogue, Worldview Inclusivity, and Intra-Religious Diversity: Addressing Diversity through Religious Education in the Finnish Basic Education Curriculum." Religions 11, no. 11 (November 4, 2020): 581. http://dx.doi.org/10.3390/rel11110581.

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The purpose of this article is to discuss how religious and non-religious diversity are addressed in the current national core curriculum for religious education (RE) in basic education in Finland. We first discuss the educational developments behind the Finnish curricular reform, and then focus on issues related to RE and RE research in Finland. We then describe the key contextual contributors to the current RE curriculum in basic education before proceeding to examine how diversity is addressed in the curriculum. Based on our examination, we identify four themes in the curriculum: inter-religious diversity, religious and non-religious worldviews, cultural diversity, and dialogue skills. In RE, diversity is largely addressed within a framework of religion and multiculturality. The article ends with a call for renewal of research foci in RE.

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Buchanan, Michael T. "Senior School Religious Education Curriculum." International Journal of Learning: Annual Review 16, no. 2 (2009): 95–102. http://dx.doi.org/10.18848/1447-9494/cgp/v16i02/46138.

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Gearon, Liam, Arniika Kuusisto, Yonah Matemba, Saija Benjamin, Petro Du Preez, Pia Koirikivi, and Shan Simmonds. "Decolonising the religious education curriculum." British Journal of Religious Education 43, no. 1 (November 26, 2020): 1–8. http://dx.doi.org/10.1080/01416200.2020.1819734.

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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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Muslim, Ahmad Buchori, and Nury Firdausia. "Religious Education Curriculum in the Family: Islamic Perspective." AJMIE: Alhikam Journal of Multidisciplinary Islamic Education 2, no. 1 (June 30, 2021): 49. http://dx.doi.org/10.32478/ajmie.v2i1.730.

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This article tries to adapt the concept of religious education curriculum in the family with Islamic perspectives whose main source comes from the thought of Islamic education scholars. Islam considers education in the family to be the oldest informal religious educational institution. The role of parents or families is very important to the successful education of the child, because the child has more time at home with his family. Religious education in the family is intended to shape children into human beings who believe and fear Allah SWT and have noble character and religious values that are carried out in daily life. Seeing how important the role of the family in educating children, a curriculum concept is needed as a reference for Muslim parents in educating their children. Thus, parents can guide their children by providing educational materials that suit the needs, ages, interests, and talents of children, as stated in Ibn Sina and al-Shaibani's thoughts on the concept of education in the family. Besides, aspects of the use of methods in educating children are important things to be considered by parents. Abdullah Nasih Ulwan offered methods that parents can use in educating children, including methods of role models (uswah hasanah), habituation methods, advice (mau’izah) methods, methods of attention, and methods of punishment.

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Tri Marfiyanto. "Curriculum Tranformation of Islamic Religious Education." EDUTEC : Journal of Education And Technology 2, no. 1 (September 30, 2018): 12–22. http://dx.doi.org/10.29062/edu.v2i1.19.

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In the context of Indonesia, especially after the New Order government, many changes occurred in the structure of our constitutional system. The transition of forms of government from centralized to decentralized, changes in democratic climate, the strengthening of the issue of human rights, a firmer recognition of cultural, religious and racial pluralism, all of which have implications for Government policies in the field of education. The aim of this paper is to reveale the transformation of curriculum in islamic religion education. This study used literature review. The result of this paper that there has been a paradigm shift in the PAI curriculum in public universities after the New Order government, especially in the 2002 PAI curriculum. The paradigm developed sees Islam as a dynamic and responsive perspective towards the present.

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Seymour, Jack L. "Editorial: “Core Curriculum in Religious Education”." Religious Education 110, no. 1 (January 2015): 1–3. http://dx.doi.org/10.1080/00344087.2015.989087.

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Nasution, Hambali Alman. "Implementation of Islamic Religious Education Curriculum." Belajea: Jurnal Pendidikan Islam 6, no. 1 (June 21, 2021): 1. http://dx.doi.org/10.29240/belajea.v6i1.1815.

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The changing times have an impact on all countries. With the changing times, the human mindset has also changed. The changing times bring positive and negative. The negative impact of globalization that seems sad is the change that tends to lead to a moral and moral crisis. The purpose of this study is to determine the implementation of the Islamic religious education curriculum and the obstacles and solutions to its implementation in the moral dimension. The method in this research is to use a descriptive qualitative approach. Data collection was carried out by means of interviews, observation and documentation. The results showed that the implementation of the Islamic religious education curriculum at SMA Negeri 2 Kotapinang was carried out well, by being able to develop religious knowledge so that it was carried out in their daily (religious) lives. Supported by activities carried out in schools such as: Jenazah Prayers, Speeches, Musabaqah Tilawatil Qur'an (MTQ), Rohis, Clean Living Principles and discipline of students who foster religious values.

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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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Lie, Anita. "Religious Education and Character Formation." Journal of Interdisciplinary Studies 26, no. 1 (2014): 73–94. http://dx.doi.org/10.5840/jis2014261/24.

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The Second Vatican Council cautioned regarding the increasing secularization of Westem societies that the greatest error of our age is the separation between faith and life. Through its history of the kingdoms of Buddhism and Hinduism, 350 years of Westem colonization and growth of Islam, Indonesia claims to place religion in high regard. Citizens are obligated to proclaim one ofthe six recognized religions. All schools allocate four hours of religious teaching weekly. Critics doubt that the teaching of religion in schools will help solve problems. Corruption is rampant and ethnic-reliigious conflicts are increasing despite the people's claim as a religious nation. The challenge, then, is to integrate religious and character education into the core as well as hidden curriculum and teach students to nurture their faith and moral sense throughout their schooling. This essay explores how religious and character education in the school curriculum endeavors to prepare young people to enhance their intellectual capabilities and form them to be people of faith and character.

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Fiana, Sari Okta, and Fahrurrazi Fahrurrazi. "Promoting Sustainable Life through Education for Sustainable Development (ESD) and Religious Education." J-Lalite: Journal of English Studies 1, no. 1 (June 30, 2020): 35. http://dx.doi.org/10.20884/1.jes.2020.1.1.2721.

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This paper aims to scrutinize how Indonesian religious education, particularly the 2013 curriculum of junior high schools (7-9-year-old), has addressed environmental issues in its concepts or practices. In the Indonesian context, Education for Sustainable Development (ESD) has been implemented since 2009, and it ideally should be integrative in the curriculum. Religious education as the core of the national curriculum has pivotal roles in guiding students on how to be good people. In line with the ESD vision in preserving this Earth, a religious education curriculum has visions similar to the ESD. Therefore, this research reviewed the religious education curriculum literature and conducted an in-depth interview with five religious education teachers. Its results conveyed that the ESD values have existed within the religious education curriculum. However, practically it is less effective because the curriculum tends to focus on cognitive goals. In addition, more training is necessary to increase teachers’ capacity.

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Fauzi, Anis, and Hasbullah Hasbullah. "Pre-Eminent Curriculum in Islamic Basic School Integrated Comparative Studies in Islamic Basic School Integrated Al-Izzah Serang and Al-Hanif Cilegon, Banten, Indonesia." International Education Studies 9, no. 4 (March 30, 2016): 124. http://dx.doi.org/10.5539/ies.v9n4p124.

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Compare to General SD (Primary school), the superiority of SD Islam Terpadu (Integrated Islamic Primary School) lies on the development of the curriculum and learning that is more emphasize on integrated curriculum and integrated learning. Curriculum model applied in Sekolah Dasar Islam Terpadu (SDIT) is integrated curriculum. This curriculum is being applied by creating the synergy among national curriculum of education (ministry of education), religious curriculum (Al-Islam), and local content curriculum by using full day school system. The result of this research shows that: the concept of SDIT (Islamic integrated primary school) relies on the stakeholders, who hold the education, and self-development curriculum that relies on the needs of SDIT al-Izzah plus adjustment curriculum which relies on Islamic integrated primary school networks. The concept of curriculum which is applied in SDIT al Hanif combines three curriculums namely: the ministry of education and culture, ministry of religious affairs and the stakeholders’ curriculum.

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Mayrl, Damon. "Administering Secularization: Religious Education in New South Wales since 1960." European Journal of Sociology 52, no. 1 (April 2011): 111–42. http://dx.doi.org/10.1017/s000397561100004x.

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AbstractThis paper examines the development of religious education policy in the government schools of New South Wales (Australia) since 1960. The New South Wales religious education curriculum features three components: (1) teacher-led “general religious education” (gre); (2) right-of-entry denominational instruction provided by visiting clergy (“special religious education”, or sre); and (3) occasional additional devotional exercises such as hymns and prayers. Between 1960 and 1980, this system underwent a partial secularization. gre was transformed from a straightforward course in Christianity built around government-produced Scripture readers to a flexible curricular component built around the academic study of multiple religions. At the same time, sre was strengthened and had its position in the curriculum secured; and devotional exercises were allowed to continue only in those settings where they formed an “appropriate” match with the community. I find that “secularizing” reforms were most consistently driven by teachers and administrators with practical motives: avoiding controversy, improving working conditions, and facilitating class management. This finding both challenges and complements recent works that interpret secularization as a political process driven by politicians and professionals primarily interested in enhancing their power or prestige at the expense of religious actors.

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GENÇ, Muhammet. "Values Education or Religious Education? An Alternative View of Religious Education in the Secular Age, the Case of Turkey." Education Sciences 8, no. 4 (December 19, 2018): 220. http://dx.doi.org/10.3390/educsci8040220.

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Debates about the teaching of religion date back to the formation of the modern education system, when religion was first compartmentalized as a distinct subject within a broader curriculum. In many places, they continue to rage today. In Turkey, they are inextricably tied to the creation of the country’s system of secular public instruction in the 1920s and the transition to multi-party government in the 1940s. On 30 March 2012, Turkey passed a new law that revamped the country’s public educational system, mandating twelve years of instruction divided into three four-year periods (roughly corresponding to elementary, middle, and high school). This law led to the opening of many new religious schools—known as Imam-Hatip schools (i.e., schools for the training of imams and hatips, or preachers)—across the country, especially at the middle-school level. The number of students studying in these schools rose from 70,000 in 2002 to 1,300,000 after the new law. New elective courses on religion were also added to the curriculum, and curricular and extra-curricular religious-education activities offered by government-sponsored Islamic civil society organizations became more prevalent. All of this has reignited old debates about religious instruction in the country. This article begins with an overview of the history of secularism in Turkey. It then focuses on the history of religious education and the model of religious education in Turkey. It concludes with a discussion of how religious education centering on values education operates within the secular framework of public education in confessional and non-confessional formats.

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Nawali, Ainna Khoiron. "Dampak Penerapan Kurikulum Kementerian Agama dan Kurikulum Pesantren terhadap Peningkatan Hasil Belajar Pendidikan Agama Islam di Madrasah Aliyah Negeri Yogyakarta I." At-Tarbawi: Jurnal Kajian Kependidikan Islam 3, no. 1 (June 30, 2018): 13. http://dx.doi.org/10.22515/attarbawi.v3i1.1145.

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Abstract: This research background is originated from increasing number of madrasah and general school curriculum as a curriculum support, especially on the subject of islamic religious education (PAI). It makes some institutions maintain either lodge, hostel, or boarding school, in order to encourage school programs. For instance, MAN Yogyakarta 1 established boarding school ‘Al Hakim’ to increase horizon of students towards scientific references to Islam. The question is, how do implementation of Kemenag curriculum and boarding school curriculm impact to elevate learning outcomes of PAI. This study attempts to determine for applicating two curriculum derived from kemenag and boarding school. This study utilizes qualitative research. The results show that in practice, kemenag curriculum remains a priority rather than boarding school curriculum; impact and achievement in the implementation of two curriculum have positive impact on learning outcomes such as to have better values on cognitive, affective, and psychomotor; excess two curricula are applied properly will create more students mastering the subject matter of religion. However, drawbacks occur discrepancy between the curriculum from kemenag and boarding school because the materials are not delivered properly and allocated short time. Keywords: Curriculum, Learning Outcomes, Islamic Religious Education

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Hutchins, Loraine. "Developing a Bisexual Adult Religious Education Curriculum." Journal of Bisexuality 10, no. 1-2 (April 9, 2010): 182–90. http://dx.doi.org/10.1080/15299711003609880.

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Wibowo, AM. "Dampak Implementasi Kurikulum PAI Terhadap Perilaku Keagamaan." Analisa 17, no. 1 (June 25, 2010): 117. http://dx.doi.org/10.18784/analisa.v17i1.118.

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This study is intended to know the impact of implementing two different curricula in Islamic-based senior high schools in Malang, East Java. Using two-way anova method, this study reveals three important facts. Firstly, there is significantly different religious behaviour of pupils who are taught islamic education curriculum from Ministry of National Education from those who are taught based on the Islamic education curriculum “plus”. Secondly, there is important difference on religious behaviour of students of the X, XI and XII. The last, the implementation of islamic education in both schools which implement Islamic education curriculum from Ministry of National Education and Islamic education curriculum “plus” runs well. This study finally arrives at a conclusion that, in terms of religious behaviour, students of those schools which implement curriculum “plus” are much better than those of the other category.

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Ikhsan Nur Fahmi. "REKONTRUKSI PEMIKIRAN HIDDEN CURRICULUM UNTUK MENGINTERNALISASIKAN NILAI-NILAI MODERASI BERAGAMA DALAM PEMBELAJARAN PAI." Educreative : Jurnal Pendidikan Kreativitas Anak 5, no. 3 (November 11, 2020): 390–402. http://dx.doi.org/10.37530/edu.v5i3.58.

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Diversity for indonesians is believed to be destiny. Not asked, but rather a gift of God, not to be bargained but to be received (taken for granted). However, there are still certain people or groups who misunderstood the meaning of diversity, triggering conflicts between tribes, religions, races and factions. Education has an important role to prevent horizontal confucianism due to ethnic, racial, and religious differences occurring, namely by internalizing the values of religious moderation through education, PAI becomes a tool to internalize moderate, tolerant, and compassionate religious moderation values to others. The process of internalizing religious moderation values can be done by using hidden curriculum, the term hidden curriculum points to everything that can have an effect in the ongoing teaching and education process that may be able to improve or encourage or even undermine the efforts of achieving educational goals. In other words, hidden curriculum refers to educational practices and results that are not outlined in the programmatic curriculum or the education institution's policy curriculum instructions. This article will analyze and explore internalization models of religious moderation values through hidden curriculum in PAI learning.

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Fahmi, Ikhsan Nur. "Rekontruksi Pemikiran Hidden Curriculum untuk Menginternalisasikan Nilai-nilai Moderasi Beragama dalam Pembelajaran PAI." Educreative : Jurnal Pendidikan Kreativitas Anak 5, no. 3 (December 1, 2020): 390–402. http://dx.doi.org/10.37530/edu.v5i3.125.

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Diversity for indonesians is believed to be destiny. Not asked, but rather a gift of God, not to be bargained but to be received (taken for granted). However, there are still certain people or groups who misunderstood the meaning of diversity, triggering conflicts between tribes, religions, races and factions. Education has an important role to prevent horizontal confucianism due to ethnic, racial, and religious differences occurring, namely by internalizing the values of religious moderation through education, PAI becomes a tool to internalize moderate, tolerant, and compassionate religious moderation values to others. The process of internalizing religious moderation values can be done by using hidden curriculum, the term hidden curriculum points to everything that can have an effect in the ongoing teaching and education process that may be able to improve or encourage or even undermine the efforts of achieving educational goals. In other words, hidden curriculum refers to educational practices and results that are not outlined in the programmatic curriculum or the education institution's policy curriculum instructions. This article will analyze and explore internalization models of religious moderation values through hidden curriculum in PAI learning.

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Sakaranaho, Tuula. "Religious Education in Finland." Temenos - Nordic Journal of Comparative Religion 49, no. 2 (January 23, 2014): 225–54. http://dx.doi.org/10.33356/temenos.9547.

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In recent decades, the Finnish state has developed multicultural policies that aim at fostering the cultural identity of people coming to Finland from different ethnic and linguistic backgrounds. This aim has had clear practical consequences in the Finnish state-supported schools, where, along with the Finnish and Swedish languages, pupils with different linguistic backgrounds now have the right to learn their native tongue within the frame of the school curriculum. In similar fashion, the state favours a multiple solution as regards religious education, so that pupils belonging to different religious communities have the right to “education in accordance with their own religion”. In addition, Ethics is taught to those pupils who are not members of any religious community. Consequently, several religions are today taught in Finnish schools, as well as secular Ethics. Nevertheless, the current system of religious education in Finland is ridden with contradictions. This article first offers an overview of the most recent developments, legal provisions and contents of religious education in state-supported schools in Finland. Next, it identifies some of the sore issues in the current system, and, finally, it reflects on the possible role of the Study of Religions in the field of religious education.

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Hull, John E. "Education for Discipleship: A Curriculum Orientation for Christian Educators." Journal of Education and Christian Belief 13, no. 2 (September 2009): 155–68. http://dx.doi.org/10.1177/205699710901300207.

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THIS ARTICLE INVESTIGATES the long-held assumption that Christian educators need their own curriculum orientation. Seminal documents published by Philip Jackson and Harro Van Brummelen in the nineties are analyzed against the background of a brief history of the field of curriculum theory. The author accepts Jackson's conclusion that curriculum theorists and classroom teachers are generally confused about the true nature of curriculum orientations and about the way curriculum reform takes place. Jackson's own understanding of curriculum orientations raises the bar of curriculum reform from the mere substitution of one conceptual model for another to the preference of one way of life over all others. The investigation reveals that Van Brummelen's presentation of an alternative Christian curriculum orientation both rises above Jackson's critique and is vulnerable to it. Education for Discipleship is a highly evolved alternative curriculum orientation; nevertheless, its implementation is limited to a learning community actualizing a biblical world and life point of view from a conceptual model to actual practice. This investigation suggests that substantive curriculum reform requires two-way traffic along the conduit of influence that connects faith, theoretic frameworks, curricular practice, and community life experience.

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Irham, Irham, Sansan Ziaul Haq, and Yudril Basith. "DERADICALISING RELIGIOUS EDUCATION." Epistemé: Jurnal Pengembangan Ilmu Keislaman 15, no. 1 (June 16, 2020): 39–54. http://dx.doi.org/10.21274/epis.2020.15.1.39-54.

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This articles discusses deradicalization attempts in religious educational settings. It closely examines the roots of religious radicalism and offers the deradicalisation models in religious educational institutions. The discussion contributes to the current scholarship on the role of religious education in deradicalization programs and how create an Islamic educational institution that corfims and applies principles of multiculturalism. The paper particularly addresses the roles of teacher, the curriculum aspect of learning, and the translation of multiculturalism into Islamic education. Managerial aspect will be also included in the discussion. It further argues that the implementation of principles of multirculturalism reserves as an important element in confronting radical narratives, both from within and without Islamic tradition. It stands as an attempt to create moderate Muslim subjects who persistently uphold principles of inclusivity and transformative learning through opened-deliberation—rather than indoctrination—in education settings.

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Winata, Koko Adya, Uus Ruswandi, and Bambang Samsul Arifin. "Pendidikan Agama Islam (PAI) Dalam Kurikulum Nasional." Attractive : Innovative Education Journal 3, no. 2 (July 9, 2021): 138. http://dx.doi.org/10.51278/aj.v3i2.248.

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Islamic religious education is part of national education taught in schools, especially in Islamic educational institutions with the aim that students believe in, understand and practice Islamic values correctly. This study aims to analyze Islamic Religious Education (PAI) in the national curriculum. The method used in this research is descriptive qualitative research. With this method, researchers can freely understand, analyze and describe research data accurately with regard to Islamic education in the national curriculum. The results showed that Learning Islamic religious education is a mandate of the law that must be taught to students who are Muslim. The objectives of Islamic education are very relevant to the goals of national education. The existence of an integrated Islamic religious education curriculum with the national curriculum. Keywords: National Curriculum, Islamic Religious Education, Education Curriculum

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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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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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Rahmat, Munawar, Endis Firdaus, and M. Wildan Yahya. "Creating Religious Tolerance through Quran-Based Learning Model for Religious Education." Jurnal Pendidikan Islam 5, no. 2 (December 31, 2019): 175–88. http://dx.doi.org/10.15575/jpi.v5i2.6467.

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Religious tolerance is one of the competencies listed in Indonesia higher education curriculum. There is a need to design learning model that can increase students’ religious tolerance in higher education. This study aims to produce a learning model for religious education which is based on the Quran to nurture students’ religious tolerance. To answer the problem of this study, a quasi-R&D model was chosen. This research is multi-years. In the first year (2019) a learning model was tested. The research findings showed that the lecture model was carried out in six stages: describing the Qur'anic view of the faith of adherents of non-Islamic religions; reminding students of the dangers of takfir; describing students’ common mistakes in assessing other religions; describing the main teachings of other religions correctly; searching for common denominator between Islam and other religions; and developing inclusive attitudes and religious tolerance. After being tested, this learning model has proven to be effective in increasing students' understanding of the basic teachings of other religions, in understanding of the basic teachings of Islam, in developing more robust understanding in their Islamic aqeedah, and being more inclusive and tolerant to adherents of other religions.

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Haidir, Haidir, Muhammad Alfaridzi Matondang, Chairul Azmi Lubis, and Aisyah Siregar. "The Strategy of Islamic Religious Education Teacher in Applying Hidden Curriculum to Increase Student Learning Activeness." Budapest International Research and Critics Institute (BIRCI-Journal): Humanities and Social Sciences 4, no. 1 (February 2, 2021): 848–58. http://dx.doi.org/10.33258/birci.v4i1.1685.

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In accordance with the formulation of the problem, this study aims to find out: PAI teachers 'strategies in implementing the hidden curriculum to increase the learning activity of students, Implementation of the hidden curriculum carried out by teachers to increase students' learning activeness, Barriers faced by teachers in implementing hidden curricula and solutions against the obstacles faced by teachers in implementing the hidden curriculum.The research method used is seen from the type of research is qualitative research, and in the data collection process, the authors use the method of observation, interviews and documentation. As for the analysis, the writer uses a qualitative descriptive analysis, which is in the form of written or oral data from the person or actor being observed so that in this case the writer conducts research that describes the actual situation as a whole. The results of the research conducted indicated that, among others: There was a strategy of Islamic Education teachers in implementing the hidden curriculum to increase the learning activity of students. The implementation of the hidden curriculum carried out by the teacher to increase the learning activeness of students is so diverse. There are obstacles faced by teachers in implementing the hidden curriculumas well, the lack of teacher understanding in the use of IT in the learning process, the lack of facilities and infrastructure in the learning process, the presence of students a little late in the learning process. There are various solutions to the obstacles faced by teachers in implementing the hidden curriculum.

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Jihan. "STRATEGI PENGUATAN PENDIDIKAN AGAMA PADA SEKOLAH ISLAM TERPADU." Paedagogia: Jurnal Pendidikan 8, no. 1 (November 27, 2019): 55–76. http://dx.doi.org/10.24239/pdg.vol8.iss1.10.

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This study discusses the strategy of strengthening religious education in Qurrota A'yun Islamic Elementary School (SDIT) in Marawola Subdistrict, Sigi Regency, with the problem is how the model of religious education learning in Qurrota A'yun Islamic Elementary School (SDIT) in Marawola Subdistrict, Sigi Regency. What is the strategy of strengthening religious education in the Integrated Islamic Elementary School (SDIT) Qurrota A’yun Marawola District Sigi Regency ?. This study used qualitative research methods. The research results are a model of religious education learning in SDIT Qurrota A’yun is to implement an integrated curriculum, namely between religious and general subjects, where the curriculum is designed by integrating Islamic values in learning activities. While the strategy of strengthening religious education at SDIT Qurrota A’yun was carried out in two activities namely learning and habituation. Learning activities are carried out through curricular learning and extracurricular learning.

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Qowaid, Qowaid. "CHARACTER EDUCATION THROUGH RELIGIOUS EDUCATION IN SMAN 2 SEMARANG." Dialog 39, no. 2 (December 31, 2016): 209–26. http://dx.doi.org/10.47655/dialog.v39i2.105.

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This study aims to investigate the implementation of character education through Religious Education in schools and to determine the supporting and inhibiting factors. This study was conducted in SMAN 2 Semarang between April and September 2014. Data was collected through observation, interviews, review of documents, and questionnaires. The results showed that the implementation of character education in this school was integrated in all subjects, including Religious Education. Character education is carried out through intra-curricular, extracurricular, and other forms of activities. Seven characters of educational values (e.g. religious attitude, honesty, tolerance, discipline, environment awareness, social care and responsibility) have been implemented in the school. There were some supporting factors which enabled the implementation of character education in SMAN 2 Semarang such as: school vision, mission and goals, the curriculum, and supporting school elements. However, there was also an inhibiting factor i.e. school external surrounding. It is recommended that character education through Religious Education in schools can be used as a development model of character education in other schools. KEY WORDS: Character education, religious education.

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Murk, Donald A. "Book Review: Religious Tolerance, Education and the Curriculum." Journal of Christian Education os-53, no. 2 (September 2010): 76–80. http://dx.doi.org/10.1177/002196571005300215.

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Moy, Russell G. "AMERICAN RACISM: THE NULL CURRICULUM IN RELIGIOUS EDUCATION." Religious Education 95, no. 2 (March 2000): 119–33. http://dx.doi.org/10.1080/0034408000950202.

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Shortt, John. "Book Review: Religious Tolerance, Education and the Curriculum." Journal of Education and Christian Belief 16, no. 1 (March 2012): 94–97. http://dx.doi.org/10.1177/205699711201600112.

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Yap, Siew Fong. "Religious Education at the Heart of the Curriculum?" International Journal of Christianity & Education 20, no. 2 (May 10, 2016): 175–76. http://dx.doi.org/10.1177/2056997116643045.

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Ashraf, Syed Ali. "The Role of Religious Education in Curriculum Designing." Westminster Studies in Education 16, no. 1 (January 1993): 15–18. http://dx.doi.org/10.1080/0140672930160104.

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Baumfield, Vivienne, and Denise Cush. "A giftfromthe child: curriculum development in religious education." British Journal of Religious Education 34, no. 3 (September 2012): 227–30. http://dx.doi.org/10.1080/01416200.2012.707835.

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Kincaid, Michael. "Curriculum Development in Religious Education: The Scottish Approach." British Journal of Religious Education 8, no. 1 (September 1985): 40–45. http://dx.doi.org/10.1080/0141620850080109.

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Kahar, Syadidul, Muhammad Irsan Barus, and Candra Wijaya. "Peran Pesantren dalam Membentuk Karakter Santri." Anthropos: Jurnal Antropologi Sosial dan Budaya (Journal of Social and Cultural Anthropology) 4, no. 2 (January 18, 2019): 170. http://dx.doi.org/10.24114/antro.v4i2.11949.

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The purpose of this study was to find out the role of the Darusaa'dah Islamic Boarding School in the Pangkalan Susu District of Langkat in the Form of Santri Character The approach used is case study. The object of this research is religious Islamic education institutions. Data sources are people who are directly and indirectly involved with pesantren. To collect these data, the author uses several techniques in data collection, namely documentation, observation and interviews. Data analysis in research uses interpretive patterns that aim to achieve a correct understanding of facts, data and symptoms. In this study researchers focused on two curricula, namely the pesantren curriculum and the general education curriculum. used in the Darusa'dah Islamic Boarding School which is related to character formation. The Darusaa'dah Islamic Boarding School curriculum accommodates students who focus on learning two curricula, namely the pesantren curriculum and the general education curriculum. The pesantren curriculum material taught is sourced from the yellow book which includes; religious laws, monotheism, morals and Arabic. The education curriculum of the Darusaa'dah Islamic Boarding School is focused on the teaching of the Koran, hadith and the books written by the previous ulama. Educational material is presented based on class. The pesantren curriculum and general education curriculum are taught in the Darusaa'dah Islamic Boarding School, as well as forming the character of the santri.

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Yazidul Busthomi and Syamsul A’dlom. "Pengembangan dan Evaluasi Kurikulum Pendidikan Di Pondok Pesantren Desa Ganjaran Gondanglegi Malang." Jurnal Pendidikan Islam 5, no. 2 (September 25, 2019): 215–34. http://dx.doi.org/10.37286/ojs.v5i2.60.

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Abstract: Islamic boarding schools in the village of Malang Ganjara n Gondanglegi are Islamic educational institutions with a Salaf Islamic curriculum so far believed to be a place of religious education, proven to be one of the places where preaching education still exists. However, curriculum development and evaluation i n this Islamic boarding school, there is still no data that can be ascertained, so it is interesting to study. So the researcher raised a title "development and evaluation of educational curricula in Malang Ganjaran Gondanglegi boarding school". Based on t he background of the problem stated above, the problem formulation can be taken, namely: 1) How is the development of the Islamic religious education curriculum in the Islamic boarding school of Ganjaran Gondanglegi village in Malang ?. 2) What is the eval uation of the Islamic religious education curriculum in the Islamic boarding school of Ganjaran Gondanglegi village in Malang ?. This study uses a qualitative approach. Data was collected through interviews, participant observation and documentation. From the results of this study it was found that the development of the Islamic religious education curriculum in the Ganjaran village Islamic boarding school is by developing a curriculum plan with clear objectives, developing curriculum plans according to the characteristics of the santri, preparing the lesson schedule, determining the teaching materials to be taught, determining the material that must be read by santri, provide a source of teaching and learning processes, prepare prospective Islamic religious education teachers, and in the application of educational curriculum is strongly influenced by the ability of the teacher. The evaluation of the Islamic religious curriculum in the Ganjaran village boarding school was carried out twice in the development of its curriculum, using measurement instruments in the form of standard tests, teacher - made tests, oral tests, and questionnaires.

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Makrufi, Anisa Dwi, and Muhammad Risydan Arum Bagas Prihatno. "The Multiple Intelligences Dimension In Indonesia`s Religious Education." Al-Hayat: Journal of Islamic Education 4, no. 2 (August 24, 2020): 138. http://dx.doi.org/10.35723/ajie.v4i2.107.

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The implementation of the 2013 curriculum as a reference in the education process in Indonesia also impacts on the learning model of religious education. The current education curriculum accommodates students' multiple intelligences. This paper aims to uncover the dimensions and implementation of Islamic Religious Education (PAI) curriculum based on multiple intelligences at the Elementary School level. This study uses a qualitative approach to the type of library research. The results showed that the dimensions of multiple intelligences in the 2013 PAI curriculum at Elementary School level can be seen through the classification of nine intelligences (according to Howard Gadner) in each section of core competence. Spiritual competence contains existential intelligence. Social competence is related to interpersonal and intrapersonal intelligence. In the aspect of knowledge includes logical-mathematical intelligence, linguistic intelligence, musical intelligence. On the other hand, competency skills contain visual-spatial intelligence, kinesthetic intelligence, and naturalist intelligence. Implementation of the concept of multiple intelligences in PAI 2013 curriculum learning can be done by recognizing students' multiple intelligences; preparing a draft of learning; develop learning models, and determine the multiple intelligence-based assessment models in the 2013 PAI curriculum at Elementary School level.

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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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Adler, Louise, and Kip Tellez. "Curriculum Challenge from the Religious Right." Urban Education 27, no. 2 (July 1992): 152–73. http://dx.doi.org/10.1177/0042085992027002004.

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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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Tarsono, Tarsono, Agus Salim Mansyur, and Uus Ruswandi. "Pengembangan Kurikulum Pendidikan Moral Agama pada Pendidikan Taman Kanak-Kanak." Psympathic : Jurnal Ilmiah Psikologi 7, no. 1 (July 1, 2020): 141–54. http://dx.doi.org/10.15575/psy.v7i1.7604.

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This study aims to identify, analyze, and develop a curriculum of religious moral education in kindergartens. The method used in this research is the R&D method (research and development) with the technique of taking data from the study of documentation, observation, questionnaires, and interviews. The results showed that: 1) the developed religious moral education curriculum was more focused on habituating positive behavior, instilling independence and discipline, and fostering faith and loyalty. These three developments applied to routine activities at school; 2) the implementation of curriculum development in religious moral education carried out in three stages, namely the preparation, development, and reporting stages; 3) the development of religious moral education curriculum has advantages, namely: the existence of a curriculum that leads to character education and self-development, the number of religious activities, professional educators, moral and religious education materials integrated with other aspects, facilities, and infrastructure that are complete and neatly arranged.

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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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Munadi, Muhammad, Rustam Ibrahim, and Noor Alwiyah. "CURRICULUM ANALYSIS OF MASTER PROGRAM IN ISLAMIC HIGHER EDUCATION." Ta'dib 24, no. 1 (June 28, 2021): 20. http://dx.doi.org/10.31958/jt.v24i1.2606.

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The purpose of this research is to analyze the construction and content of the curriculum of Postgraduate, especially on Master Program in Islamic Religious Education at two Islamic Higher Education – private and public. The method used in this research is a descriptive qualitative method by focusing on curriculum construction and then analyzingit using content analysis.The results of this research show that the curriculum construction of the Master Program in Islamic Religious Education at UIN Maulana Malik Ibrahim and UNISMA Malang is based on the grouping of subjects according to the demands of the Indonesian National Qualification Framework at the 8 level. The curriculum content is mainly dominant in strengthening Pedagogical Content Knowledge (PCK). Second, Postgraduate does not provide alternative curriculum so there is no flexibility. Curriculum of the master program in Islamic Religious Education must be able to strengthen the content knowledge of Islamic education.

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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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Schremer, Oded E. "Moral Education Programmes: a curriculum perspective." Journal of Moral Education 21, no. 2 (January 1992): 151–60. http://dx.doi.org/10.1080/0305724920210206.

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Journal articles on the topic 'Religious education curriculum'

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