Solidarity in the Field of Religious Education Horell, Harold D. (Bud); Wowor, Jeniffer Fresy Porielly; Olsen, Eric Olaf ...
Religious education,
03/2024, Letnik:
119, Številka:
2
Journal Article
Recenzirano
This article argues that the field of religious education can have a clearer sense of identity if religious educators recognize the threads of historical continuity in the field and forge bonds of ...greater unity in our professional guild by adopting a shared commitment to explore various modes of religious learning as expressions of the universal human quest for meaning, value, and understanding. To provide a vision for and direction within the field, we recommend religious educators adopt the guiding image of standing in solidarity with one another at the crossroads of religion and education and research and practice.
The prospects for peace in Afghanistan, dialogue between Washington and Tehran, the UN's bid to stabilise nuclear-armed Pakistan, understanding the largest Muslim minority in the world's largest ...democracy in India, or the largest Muslim population in the world in Indonesia – all require some knowledge of the traditional religious sectors in these countries and of what connection traditional religious schooling has (or not) to their geopolitical situations. Moosa delves into the world of madrasa classrooms, scholars and texts, recounting the daily life and discipline of the inhabitants. He shows that madrasa are a living, changing entity, and the site of contestation between groups with varying agendas, goals and notions of modernity. Reading this unique and engaging introduction will provide readers with a clear grasp of the history, place and function of the madrasa in today's Muslim world (religious, cultural and political). It will also investigate the ambiguity underlying the charge that the madrasa is at heart a geopolitical institution.
In Experiments in Empathy: Critical Reflections on Interreligious Education, the contributors provide a roadmap for practicing and developing innovative ways to teach religion that promotes ...interfaith understanding and cooperation.
In the wake of the terrorist attacks on September 11, 2011, discussions on ties between Islamic religious education institutions, namely madrassahs, and transnational terrorist groups have featured ...prominently in the Western media. In the frenzied coverage of events, however, vital questions have been overlooked: What do we know about the madrassahs? Should Western policymakers be alarmed by the recent increase in the number of these institutions in Muslim countries? Is there any connection between them and the "global jihad"?Ali Riaz responds to these questions through an in-depth examination of the madraassahs in Pakistan, Bangladesh, and India. InFaithful Education, he examines these institutions and their roles in relation to current international politics.
Was ist die Relevanz und Funktion des islamischen Überlieferungsgutes für die religiöse Bildung und Lebensgestaltung? Eine plausible und fachwissenschaftlich begründete Theorie des Lehrens und ...Lernens von Islam und seinen Quellen zu entwickeln, ist derzeit eine grundlegende Aufgabe der islamischen Religionsdidaktik und insbesondere der Hadith- und Korandidaktik. Ausgehend von Zehn Thesen für ein neues Lehren und Lernen mit Hadithen von Yaşar Sarıkaya haben islamische Theolog*innen und Religionspädagog*innen Reaktionen und Reflexionen verfasst. Dabei werden neben grundlegenden Impulsen für die Hadithdidaktik auch spezifische didaktische Impulse für Hadithe im Islamischen Religionsunterricht sowie weiterführende Perspektiven der Hadithdidaktik formuliert. Der Band möchte den fachwissenschaftlichen wie -didaktischen Diskurs über Hadithe vertiefen und im Sinne einer Didaktik religiöser Schriften den Dialog zwischen der christlichen und muslimischen Religionspädagogik anregen. (DIPF/Orig.)
RESEARCH OBJECTIVE: This paper raises the question of how religious education may address the variety of worldviews. THE RESEARCH PROBLEM AND METHODS: The concept of worldview seems to be able to ...reconcile religious education with a society that is both secular and religiously plural. Such education, however, is defined by its focus on religion. Even when religion is seen as sub-category of worldview, religious education still does not include secular worldviews. THE PROCESS OF ARGUMENTATION: It therefore first clarifies the concept of worldview by relating it to the German term of “Weltanschauung”. Worldviews represent a comprehensive perspective on the world that originates from an individual’s aesthetic and intuitive understanding of daily life and gives meaning to this life. Then, it delineates the basic didactic characteristics of three models of religious education, namely the denominational, the pluralist-informative, and the interpretative-dialogical models. Based on these models, the paper finally discusses the challenges and obstacles of religious education which attempts to address the plurality of worldviews. RESEARCH RESULTS: The analysis shows that none of the models is able to comprehensively grasp this plurality. The advantages and disadvantages of each of the three models, however, indicate that the main tasks of worldview-conscious religious education are to clarify the constitutive rationality of worldviews and to find a balanced representation of both organized and personal worldviews via classroom interaction. CONCLUSIONS, INNOVATIONS, AND RECOMMENDATIONS: The realization of these tasks is basically the job of the teacher and does not at all depend on the model of religious education itself.
For a long time, the religious dimension was neglected within the framework of intercultural education, but during the last two decades, it has become its indispensable part. The inclusion of the ...religious dimension in intercultural education was triggered by the growing awareness of the importance of the religious dimension for the political, social, cultural and educational future of Europe and the development of the culture of coexistance. The need to further deepen knowledge of the religious phenomenon and to implement interreligious education and dialogue is becoming increasingly obvious. The fundamental school subject that systematically mediates religious knowledge in the Croatian education system is confessional Religious Education. The goal of this research is to analyse, present and evaluate the elements that indicate the openness of the confessional Religious Education curriculum to education for interculturality. The research results are based on a comparative analysis of Catholic, Orthodox and Islamic Religious Education curricula. The subject of the analysis were the following curriculum categories: domains, purpose, goals and outcomes. Although all three curricula show openness to the religious dimension of intercultural education, when it comes to the level of specific curriculum content, there is a noticeable difference in the percentage of outcomes and topics related to knowledge of other religions and the promotion of interreligious learning and dialogue.
Dugo je religijska dimenzija bila zanemarivana u okviru interkulturalnog obrazovanja da bi u posljednja dva desetljeća postala njegov nezaobilazan dio. Do uključivanja religijske dimenzije u interkulturalno obrazovanje došlo je zbog sve prisutnije svijesti o važnosti religijske dimenzije za političku, socijalnu, kulturnu i obrazovnu budućnost Europe te za razvoj kulture zajedničkog života. Sve je očitija potreba produbljivanja znanja o religijskom fenomenu te provođenja međureligijskog odgoja i dijaloga. Temeljni predmet koji sustavno posreduje religijsko znanje u hrvatskome školskom sustavu je konfesionalni vjeronauk. Cilj istraživanja je analizirati, prikazati i vrednovati elemente koji ukazuju na otvorenost kurikuluma konfesionalnog vjeronauka odgoju za interkulturalnost. Rezultati istraživanja temelje se na komparativnoj analizi kurikuluma katoličkog, pravoslavnog i islamskog vjeronauka. Predmet analize bile su sljedeće kategorije kurikuluma: domene, svrha, ciljevi i ishodi kurikuluma. Iako sva tri kurikuluma pokazuju otvorenost religijskoj dimenziji interkulturalnoga obrazovanja, na razini konkretnih kurikulumskih sadržaja uočava se velika razlika u udjelu ishoda i tema koje se odnose na poznavanje drugih religija te na promicanje međureligijskoga učenja i dijaloga.
2009 Choice Outstanding Academic Title
The ultra-Orthodox yeshiva, or Jewish seminary, is a space reserved for men, and for a focus on religious ideals. Fundamentalist forms of piety are usually ...believed to be quite resistant to change. In Yeshiva Fundamentalism , Nurit Stadler uncovers surprising evidence that firmly religious and pious young men of this community are seeking to change their institutions to incorporate several key dimensions of the secular world: a redefinition of masculinity along with a transformation of the family, and participation in civic society through the labor market, the army, and the construction of organizations that aid terror victims. In their private thoughts and sometimes public actions, they are resisting the demands placed on them to reject all aspects of the secular world.
Because women are not allowed in the yeshiva setting, Stadler's research methods had to be creative. She invented a way to simulate yeshiva learning with young yeshiva men by first studying with an informant to learn key religious texts, often having to do with family life, sexuality, or participation in the larger society. This informant then invited students over to discuss these texts with Stadler and himself outside of the yeshiva setting. This strategy enabled Stadler to gain access to aspects of yeshiva life in which a woman is usually unable to participate, and to hear unofficial thoughts and reactions which would have been suppressed had the interviews taken place within the yeshiva.
Yeshiva Fundamentalism provides an intriguing — and at times surprising — glimpse inside the all-male world of the ultra-orthodox yeshivas in Israel, while providing insights relevant to the larger context of transformations of fundamentalism worldwide. While there has been much research into how contemporary feminism has influenced the study of fundamentalist groups worldwide, little work has focused on ultra-Orthodox men's desires to change, as Stadler does here, showing how fundamentalist men are themselves involved in the formulation of new meanings of piety, gender, modernity and relations with the Israeli state.
This have a look at ambitions to describe (explain) the implementation of Islamic non secular training getting to know for youngsters with unique wishes withinside the tremendous faculties of Negeri ...three East Lombok, beginning from making plans, enforcing and evaluating.This studies makes use of a descriptive qualitative approach. The techniques of facts series are observation, interview and documentation. The facts evaluation approach makes use of an interactive evaluation version that consists of 4 components, specifically facts series, facts reduction, facts presentation and end drawing. Checking the wetness of the facts makes use of criteria, specifically the extension of participation and triangulation of reassets and triangulation of techniques.The conclusions of this have a look at are 1) getting to know making plans for deaf and tough of listening to youngsters, studying powerful days, compiling a syllabus, compiling a Learning Program Plan and undertaking assessments, instructors are greater involved with the supply of coaching aids as a medium withinside the getting to know process; 2) the implementation of getting to know for the deaf the use of the maternal reflective approach (MMR) which includes conversation, visualization and making deposits, at the same time as the deaf use the Individual getting to know approach and the rhythmic motion approach; three) assessment of the getting to know effects of Islamic non secular training for deaf and tough of listening to youngsters with written tests, observations, and hands-on practice/action.
Rapidly progressing multifaceted secularization processes in Polish society strongly influence the shape of religious education of children and adolescents in the school environment. They determine a ...number of dimensions of the social and mental activity of young people. Their effects are visible, especially in the attitudes of children and youth to God, the Church, religious lessons, moral norms, and religious practices. This situation raises new challenges for the religious education of the young. Reading this as a “sign of the times,” this article revises religious education in Polish schools. The need to reorganize the model of religious education lessons and to introduce changes in the curricular assumptions of religious education teaching, in student textbooks and methodological guides is pointed out. Pre-evangelization and educational activities, resignation from the mere transfer of religious knowledge, and the development of preconceived skills and attitudes are considered important. The author emphasizes the value of providing opportunities for the construction of knowledge and for the student’s own engagement during religious education lessons. In this context, much attention is paid to the role of the religious education teacher, who is to be first and foremost a companion on a journey, an educator and a witness of faith, open to new challenges, able to communicate effectively with students, creative, and tolerant. The right personality traits of the religious education teacher and their multiple competencies (including communicative and interpersonal ones) play a key role in religious education. They guarantee the effectiveness of communication within a group of religious lesson participants. They foster authentic interpersonal relationships and community-building, thus meeting the natural needs of young people. In practice, they require a paradigm shift in the formation of religious education teachers.
