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1
Chidester, David. "Unity in Diversity: Religion Education and Public Pedagogy in South Africa." Numen 55, no. 2-3 (2008): 272–99. http://dx.doi.org/10.1163/156852708x283078.
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AbstractOn 12 September 2003, Minister of Education, Kader Asmal, presented to Parliament South Africa's new national policy on religion and education. Breaking with the confessional religious instruction of the past, the policy established a new educational agenda for teaching and learning about religion, religions, and religious diversity in South African schools. Although this policy was the focus of many years of educational debate and religious controversy, it was also part of broader post-apartheid efforts in nation building. The policy was based on an inclusive definition of citizenship; it enacted the state's commitment to constitutional values, respect for cultural diversity, and transformational promise of moving a divided society towards national unity. In this broader context, I want to link South Africa's national policy for religion and education with post-apartheid initiatives in cultural heritage. As public pedagogy, state-driven and market-driven heritage projects have created an expanding classroom for "celebrating diversity and building national unity." Heritage projects have been criticized for manufacturing uniformity and privileging the extraordinary. In working out a curriculum for religion education in schools, these criticisms also need to be addressed. This article proposes that fruitful exchanges in theory and pedagogical practice can emerge at the intersection of religion education, heritage studies, and the history of religions.
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Davis, Michael J. "Religion, Democracy and the Public Schools." Journal of Law and Religion 25, no. 1 (2009): 33–56. http://dx.doi.org/10.1017/s0748081400001363.
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In the six decades since it began adjudicating issues involving religion and K-12 education, the United States Supreme Court has issued numerous opinions on various aspects of that relationship. Several of the Court's viewpoints have changed over time. It explicitly reversed itself on the constitutionality of using publicly-paid specialists in parochial schools, and dramatically changed its perspective on public funds flowing to those institutions. But the Court has never wavered on issues regarding religious activities in public schools—it has struck down every policy or program it has chosen to review. No opinion was unanimous, and rationales changed. But no result has diverged from the Court's original perspective that the Establishment Clause's brightest line ran just outside the public school grounds.This piece begins with first doctrinal, then policy reviews of the Court's nine school prayer decisions. Parts I and II analyze the decisions as constitutional doctrine, dividing them along parallel lines of time and quality. In Part I, I show that the holdings and rationales of the Court's early school prayer decisions are both sound and commendable as constitutional doctrine. Part II takes a longer look at the remaining later decisions however, and reveals a struggling Court often relying on specious, fabricated or a priori reasoning to reach the apparently inevitable, but questionable, conclusion of unconstitutionality. Part III takes up the effects of the Court's decisions on social and political policy. I argue that the early decisions, though controversial, freed America from a past of sectarian domination, while the later decisions helped sow the seeds of several related and unhappy developments, especially ones promoting the very religious divisions they purported to guard against.
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Jivraj, Suhraiya. "Interrogating religion: Christian/secular values, citizenship and racial upliftment in governmental education policy." International Journal of Law in Context 9, no. 3 (2013): 318–42. http://dx.doi.org/10.1017/s1744552313000165.
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AbstractFaith schools have (re)gained an increasingly prominent place within the public education system in the UK. Whilst the former Labour government expanded the number of state-funded faith schools during its terms in office, they continue to be supported by the current coalition government. The expansion of faith schooling has continued despite widespread opposition attributing much of the religious divisions and lack of community cohesion within society to faith schooling, particularly after ‘race riots’ in the north of England in 2001. This article does not seek to contribute to the largely polarised debate arguing either for or against faith schools. Instead, I explore how religion circulates in governmental discourse supporting faith schools and the sociopolitical work it does through law. I focus on the key contention put forward particularly by the former Labour government that faith schools, contrary to being divisive, can actually play an important role in the promotion of community cohesion, precisely because of the values and ethos of these schools. I examine how this governmental discourse is influenced by social capital and communitarian theories that highlight the role of Christian or church school values in fostering citizenship and community cohesion through education. I suggest that the influence of these theories on government policy has led to church schools becoming a benchmark for other schools to emulate, especially where they embody state/British values which are sometimes posited as being universal and secular. Rather than the expansion of faith schools being a policy that supports schools of all faiths, Muslim schools in particular have been singled out as posing a potential ‘threat to the nation’ and the social cohesion within it. In addition, I argue that the often invisibilised normative influence of de-theologised Christian/secular values plays a role in regulating the boundaries of ‘acceptable’ religion. The potential effects of delimiting religion through the discourse of values, coupled with the engendering of citizenship and belonging of children from minority religious/ethnic backgrounds within the education system, might also be viewed as effectively resulting in a form of ‘racial upliftment’. My analysis draws on critical religion and race perspectives that remain largely absent within socio-legal scholarship on law and religion and indeed citizenship. One exception is more recent scholarship on gender and the banning of Muslim religious dress in schools and other public spaces, and the recognition of certain areas of Muslim family law within Western legal systems. However, analyses that attend to the contingent ways in which religion can circulate and be produced through law relating to children are urgently needed alongside those attending to gender.
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Susilowati, Linda. "PERSIAPAN SEKOLAH RAMAH ANAK DI SALATIGA: PEMETAAN KEBUTUHAN DAN IDENTIFIKASI MASALAH DARI PERSPEKTIF PESERTA DIDIK." KRITIS 26, no. 1 (2018): 1–21. http://dx.doi.org/10.24246/kritis.v26i1p1-21.
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Obtaining a quality education is the foundation to creating sustainable development. Education can help locals to develop innovative solutions for the world’s problems. Schools then have a very important role to play in achieving quality education. In addition to improving quality in the academic field, developing quality school human resources is also very important task to do. Schools need to support the human recources or children’s development by creating child-friendly schools. In the preparation phase of creating the child-friendly schools, there are several im parts that need to be considered and carried out, such as open discussion or constultation with the children as student in order to identify children’s needs and accommodate children’s aspiration. The focus group discussion and interviews with representative students from Salatiga founds there are needs and problems that need to be addresses on preparing the child-friendly schools: 1) on school policy: schools need partipations of all stake holders in developing school policy of violence against student, and specific detail of that upcoming policy, clearer and safer violence reporting mechansism for children; 2) on learning activities: unbalance treatments and discrimination towards students (based on social status, religion, and race or ethnicity), lack of educators’ capacity on understanding the diversity of character and students’ potential, treatments from educator that decreasing students’ condidence, teachers behavior that contains offensive SARA (ethnicity, religion, race, and social class), and violence cases both physically and verbally in schools activities; 3) on educators component; lack of understanding of child rights and child-friendly schools, lack of implementation of child rights and child-friendly schools; 4) on facilities and infrastructure: evacuation routes for natural disasters and fires, clean toilet facilities and changing rooms that can protect students from sexual crimes attempts; 5) on students participations and; 6) stakeholders participations: lack of stakeholders and students involment on preparing child-friendly school in Salatiga.
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Barker, Renae. "Pluralism versus Separation: Tension in the Australian Church-State Relationship." Religion & Human Rights 16, no. 1 (2021): 1–40. http://dx.doi.org/10.1163/18710328-bja10015.
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Abstract The relationship between the state and religion in Australia exists in a state of tension. On the one hand the “non-establishment” clause in section 116 of the Australian Constitution points to the separation of religion and state. On the other hand there is a high level of cooperation between the state and religion in the public sphere, most visible in the funding of religious schools by the federal government. These two visions of the Australian state-religion relationship are in tension. One requiring the removal of religion from the public sphere while the other calls for a plurality of religions to be accommodated in public spaces. This article seeks to resolve this tension by proposing a new way to understand the Australian state-religion relationship as non-establishment pluralism. Non-establishment in the sense that the Australian Constitution prohibits the establishment of any religion—be that a single state church, multiple state religions, or religion generally. Pluralism in that the state via ordinary legislation, public policy, and government action cooperates with religion in numerous areas of state and religious interest in the public sphere.
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Thio, Li-Ann, and Jaclyn Ling-Chen Neo. "Religious Dress in Schools: The Serban Controversy in Malaysia." International and Comparative Law Quarterly 55, no. 3 (2006): 671–88. http://dx.doi.org/10.1093/iclq/lei110.
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There has been a spate of litigation before constitutional and human rights courts challenging restrictions on wearing religious dress in state schools as an infringement of religious freedom rights.1 These cases implicate deeper constitutional issues pertaining to State-Religion relations, religious pluralism and expressions of religious identity in the public domain of multicultural societies. Within Europe, this problem relates to the issue of integrating immigrants into national society and preserving secular political orders. The European Court of Human Rights in Leyla Sahin v Turkey2 [‘Sahin’] noted that within democratic societies, opinions ‘reasonably differ widely’ on State-Religion relations, reflected in the diversity of national approaches. For example, the 2004 French law banning ostentatious religious symbols from public schools,3 embodying a strict, doctrinaire secularism, contrasts sharply with the more accommodating liberal approach where British schools pragmatically offer students alternative uniforms to satisfy religious dress codes for public modesty. The English Court of Appeal in Shabina Begum v Governors of Denbigh High School4 [‘Begum’] held, in applying the Human Rights Act,5 that the school as a state institution was obliged to consider the claimant's religious rights under Article 9(1) of the European Convention of Human Rights [ECHR], and to justify its school policy under the Article 9(2) limitation clause. The United Kingdom is ‘not a secular state’6 as statute provides for religious education and worship in schools.
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Hidarya, Ia, Achmad Mudrikah, and R. Supyan Sauri. "Implementation of Regulation of The Minister of Religion Number 2 Of 2012 for Islamic Education Supervisers at Schools in The Department of Education in Sukabumi Regency." International Journal of Nusantara Islam 8, no. 2 (2020): 226–39. http://dx.doi.org/10.15575/ijni.v8i2.11082.
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Regulation of the Minister of Religion (PMA) Number 2 of 2012 concerning Madrasah Supervisors and Supervisory Islamic Religious Education (PAI) at Schools, is a policy product issued by the Ministry of Religion which gave rise to a new nomenclature, amidst the regulations of School / Madrasah supervisors, namely supervisory functional positions. PAI on Schools. This regulation has implications for the implementation of PAI supervisor duties at schools. This research was motivated by the inadequate implementation of the activities of Islamic Education Supervisors at schools in the Sukabumi District Education Office. The focus of this research is the implementation of Regulation of the Minister of Religion (PMA) Number 2 of 2012 for Islamic Education supervisors at schools in the Sukabumi District Education Office. The purpose of this research is to find out about: 1) Implementation of PMA Number 2 of 2012 for PAI supervisors in the Education Office of Sukabumi Regency; 2) Problems faced by PAI supervisors at the Education Office of Sukabumi Regency in implementing PMA Number 2 of 2012, and 3) Efforts to improve in the future in implementing PMA Number 2 of 2012. This study used a qualitative approach with descriptive methods, data collection was carried out through interviews, observation and documentation study. This is to make a systematic, factual and accurate description of the phenomenon under study. The results of the research findings show: 1) The implementation of PMA Number 2 of 2012 for PAI supervisors at the Education Office of Sukabumi Regency is not running optimally; 2) The root of the main problems faced by PAI supervisors: Policy standards; Budget; Psychological burden; Coordination; and performance appraisal. 3) Improvement efforts are made by: Directorate of PAI by compiling a draft revision of PMA Number 2 of 2012; The Sukabumi District Education Office issues a SK to assign a school supervisor to the PAI supervisor; The Ministry of Religion of Sukabumi Regency has substantially increased the pattern of guidance; PAI supervisors increase creativity and motivation in carrying out their duties and supervisory functions. Recommendations for this study are addressed to the PAI Directorate of the Ministry of Religion of the Republic of Indonesia, in the form of: PMA Revision Number 2 of 2012 so that it is relevant to the regulations of school / madrasah supervisors; Review of Islamic Religious Education (PAI) supervisor nominations in schools; Adequacy of the budget for improving the quality of supervisors; and Strengthen coordination between related institutions.
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Northcoot, Michael S. "Rubbish, Recycling and Religion: Indonesia’s Plastic Waste Crisis and the Case of Rumah Kompos in Ubud, Bali." International Journal of Interreligious and Intercultural Studies 3, no. 1 (2020): 1–19. http://dx.doi.org/10.32795/ijiis.vol3.iss1.2020.680.
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Indonesia is the second largest global source of marine plastic after China. Plastic waste, together with toxic smoke from extensive unregulated rubbish burning in homes and businesses, are grave public health threats in Indonesia. This paper presents a case study in Ubud, Bali of a community-based recycling and waste sorting project - Rumah Kompos –which demonstrates the potential of religious wisdom and belief to contribute to help solve Indonesia’s waste problem. The cultural role of religions in the case study is part of a larger Indonesian, and world religions, phenomenon in which churches, mosques and temples, and faith-based schools (and in Indonesia Islamic boarding schools or pesantren) have made efforts to sponsor pro-environmental behaviours at local community level. The paper also recalls the relevance of anthropological studies of religion, especially Mary Douglas’ classic study Purity and Danger, in understanding the connected genealogies of waste and religion. Douglas theorises that identification and regulation of hazardous and ‘polluting’ practices, concerning bodily fluids, food, clothing, housing, habitable land, potable water and sexual relationships was central to the social role of traditional religions. The disturbance to this long-established function of religion occasioned by the speed and scale of adoption of modern technological innovations, and of a modern ‘consumer lifestyle’, points to an under-studied dialectic between religion and waste which, in a nation as religiously active as Indonesia, ought to be included in both the conceptualisation of, and policy-making concerning, plastic and waste management.
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Clayton, Matthew, and David Stevens. "What is the point of religious education?" Theory and Research in Education 16, no. 1 (2018): 65–81. http://dx.doi.org/10.1177/1477878518762217.
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Some liberal societies continue to require their schools to offer non-directive but, specifically, religious education as part of the curriculum. This article challenges that practice. It does so by articulating and defending the moral requirement that education policy must be regulated by principles that are acceptable to reasonable people. Thereafter, we argue that the leading arguments for prioritizing the study of religion in schools – arguments that claim that religion is special or that assert that the majority or parents are morally permitted to prioritize religion in schooling – are incompatible with the acceptability requirement.
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Preston, Teresa. "A Look Back: Church, state, and Kappan." Phi Delta Kappan 102, no. 5 (2021): 5–7. http://dx.doi.org/10.1177/0031721721992557.
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In this monthly column, Kappan managing editor Teresa Preston looks back at how the magazine has covered questions related to the role of religion in public schools. Authors considered how Supreme Court rulings affected school policy and practice, whether religious instruction is necessary for promoting positive values, and how to encourage respect in a religiously diverse world.
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Vincent, Carol. "Civic virtue and values teaching in a ‘post-secular’ world." Theory and Research in Education 16, no. 2 (2018): 226–43. http://dx.doi.org/10.1177/1477878518774128.
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Drawing on empirical data, this article makes a contribution to knowledge through bringing together the apparently disparate elements of contemporary education policy, religion, civic virtue and values teaching, in particular, the teaching of ‘fundamental British values’. I illustrate, through a discussion of the linkages between these elements, how religion remains a strong influence on contemporary education policy, both explicitly with regard to the integration of Muslim ‘others’ and implicitly through the growing popularity of values education in schools. In order to develop this argument, I first outline the extent to which Christianity, often de-theologised, shapes normative Western European values and permeates apparently secular spaces. Second, I identify some school responses to the British values policy and note the importance of the political and social context informed, I argue, by acute anxiety around Islam and extremism. Third, through the discussion of one particular school site, I identify the trend towards emphasising values education in secular schools, and the implicit religious undertones within this. I suggest that we can understand this trend as an instance of the post-secular where religious influences remain strong in apparently secular places, but argue that there are limitations to such an approach to values education in terms of increasing pupil voice and agency.
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Andreeva, Larisa. "Radical Islamism in Schools of France and Germany." Contemporary Europe 103, no. 3 (2021): 139–48. http://dx.doi.org/10.15211/soveurope32021139148.
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The article compares the tendencies of Islamism in school education in France and Germany. Despite the different approaches to the role of religion in schools in these countries with large Muslim communities, there is a growing process of the penetration of Islamism into schools. The external manifestations of this phenomenon coincide ‒ the segregation of schoolchildren in relation to religion. At the same time, the social factor clearly fades away. The author explores the cultural causes of Islamism, which are based on the gap between the secular culture of France and Germany and the worldview of Muslim youth. At the turn of the 1980s in France and Germany the assimilation policy of integration exhausted its possibilities, primarily due to the massive influx of migrants from Muslim countries who created their own territorial enclaves ("parallel societies"), in which the power of the state was minimized. There was a paradigm shift at the turn of the 1980s‒1990s, when Western countries began to implement a policy of multiculturalism, which also suffered a failure. The article examines how the value of a person's religious affiliation as opposed to civic value, the priority of group rights in relation to the rights of an individual became the reason for the strengthening of Islamism in schools in France and Germany. That was a direct consequence of both the mass migration of the 1980s and 1990s, which took the form of superficial naturalization, with the goal of obtaining social benefits without becoming introduced to the culture of Western countries, and the failed policy of multiculturalism. If these problems are not tackled, the success in curbing the Islamist wave in European schools is unlikely.
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Millah, Nur Ita A’ini Qudwatal, and Amin Maghfuri. "Peran Kantor Kementerian Agama Kota Yogyakarta dalam Kebijakan Pengembangan Pendidikan Islam." IQ (Ilmu Al-qur'an): Jurnal Pendidikan Islam 2, no. 02 (2019): 130–48. http://dx.doi.org/10.37542/iq.v2i02.29.
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The specialty of one of the things that underlies Yogyakarta is called a student city of course because of the educational climate in the region. With a work area that is relatively not too broad and the quantity of institutions that are not too many the Ministry of Religion is one of the government agencies, especially in the field of Islamic Education. This is certainly able to make it as an advantage and convenience in creating the development of Islamic education in the work area that is superior to other work areas. The research method used in this research is a qualitative descriptive study. Data collection techniques through observation, interviews, and study documentation. The results of this study indicate that in general educational policy in the aspect of developing / fostering Islamic Education in the Ministry of Religion in Yogyakarta is more guided than the RI Ministry of Religion program. However, in its implementation in the city of Yogyakarta, these programs are relatively easier to do, one of which is because the area coverage is not too broad. Institutionally, within the framework of the policy of developing Islamic education guidance in the Ministry of Religion of the City of Yogyakarta dividing management responsibilities to three work units, namely the Islamic Education Section (PAIS), the Madrasah Education Section (PENMAD) and the Diniyah Education Section and Islamic Boarding School (PD PONTREN). The Islamic Education Section (PAIS) has a working area on fostering and managing Islamic education in public schools at all levels, the Madrasah Education Section (PENMAD) in Islamic education houses all levels in Madrasas as well as the Diniyah Education and Islamic Boarding Schools (PD PONTREN) responsible responsible for fostering ongoing Islamic education in Madrasah Diniyah including TPA and Islamic Boarding School, so that each of these sections has a policy of developing Islamic Education in its own work program.
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Bråten, Oddrun M. H., and Geir Skeie. "‘Deep Learning’ in Studies of Religion and Worldviews in Norwegian Schools? The Implications of the National Curriculum Renewal in 2020." Religions 11, no. 11 (2020): 579. http://dx.doi.org/10.3390/rel11110579.
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From 2020, the National Curriculum in Norway has been totally renewed for primary, secondary, and upper secondary education. This includes the introduction of such new concepts as ‘deep learning’ and ‘core elements’ in school education. In this article, we unpack the significance of the reform for studies in religion and worldviews in Norwegian schools. We explore continuities and changes by looking at general educational trends and debates and how they become significant, specifically for the study of religion and worldviews in schools. While the changes may stem from international trends, they have been formed in a Norwegian discourse that also draws on traditions from previous curricula. Three interdisciplinary topics have been introduced: ‘health and life skills’, ‘democracy and citizenship’, and ‘sustainable development’. Emphasis is placed on competence-oriented relevance and less on the traditional classroom learning of ‘facts’. Our research question is: Which continuities and which changes are found when comparing studies of religion and worldviews in the previous and the new curricula? Our hypothesis is that continuities stem from national traditions while incentives to change are connected to rapid social change that is also reflected in supranational developments in education. Our methodology is a contextual presentation and discussion of studies of religion and worldviews, where the context we are considering includes both national and international discourses. Our objective is to inform a broader audience about recent developments in the Norwegian school, as well as to bring together important elements in this reform in a focused discussion on the framework for studies of religion and worldviews in Norwegian schools today. We identify both continuity and change, along a subject-specific—general-educational policy axis and along a national-international axis. The continued relevance of teaching about religion and worldviews in schools is strengthened in the reform, because of the potential for significant contributions to general aims of education now reflected in ‘core elements’, including for continued development of a functioning democracy.
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Nthontho, Maitumeleng Albertina. "School Principals Managing Policy Change: The Case of Religion Policy." Religion & Education 47, no. 1 (2019): 77–97. http://dx.doi.org/10.1080/15507394.2019.1668254.
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Dierenfield, Bruce J. "Secular Schools? Religious Practices in New York and Viginia Public Schools Since World War II." Journal of Policy History 4, no. 4 (1992): 361–88. http://dx.doi.org/10.1017/s0898030600006990.
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Scholars examining the controversy over church-state relations in the modern era have concentrated almost exclusively on its constitutional aspects. This is to be expected since the U.S. Supreme Court has handed down epic decisions that have drawn an increasingly sharper picture of the First Amendment's guideline concerning the government's involvement in religion. The Court did, in fact, lead the way in establishing or reestablishing the doctrine called “separation of church and state.” But the Court touched off a furious debate within the states that has intermittently yet persistently influenced public policy since the early 1960s. It is time that scholars examine more closely the participants outside of the Court.
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Eckes, Suzanne E., Robert A. Fox, and Nina K. Buchanan. "Legal and Policy Issues Regarding Niche Charter Schools: Race, Religion, Culture, and the Law." Journal of School Choice 5, no. 1 (2011): 85–110. http://dx.doi.org/10.1080/15582159.2011.548252.
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Basson, Ray. "Designing the Islamic Component of a Proposed World Religion Curriculum for South African State Schools." American Journal of Islam and Society 12, no. 4 (1995): 518–33. http://dx.doi.org/10.35632/ajis.v12i4.2369.
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An aspect of curriculum policy-making under the past Nationalistgovernment had to do with policy being used to develop and impose thestate’s nationalist and religious ideology-Christian National Educationonall schools in South Africa after its assumption of power in 1948. Oneconsequence of this policy was that the rich diversity of South Africans asa people holding to multiple, positive, and idiosyncratic beliefs linked tovarious communal identities was sacrificed to a state-imposed pseudocommonality.Part of the challenge of educational reconstruction under thedemocratic government elected in April 1994 is to develop curricula thatboth recognize the diversity of positive ideals, beliefs, and faith whileremaining impartial, if not agnostic,’ toward any one belief and to contributeto the development of a new and shared national identity.Following ministerial approval, an “Accommodation Model” forteaching religion has been announced recently. In it, schools are allowedto choose between teaching “one . . . faith” as an academic curriculum, a“world religion” curriculum, or a “combination” of the two, as religiouseducation in the core curriculum and/or as an academic subject leading tocertification. We suggest that the impetus for a world religion curriculumhas to do with a desire to develop in all students an understanding of thediversity of faiths in the country and to move away from the solely Biblecenteredprograms of the past. In this article, we consider the design of theIslamic component for inclusion as one component in the proposed worldreligion curriculum. Its purposes are considered against the backdrop of ...
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Alexander, Bree. "God and Guns." Social Work & Christianity 47, no. 2 (2020): 65–85. http://dx.doi.org/10.34043/swc.v47i2.97.
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Responses to school shootings nationwide have been varied. While prevention and intervention have been a primary focus for many public schools, healing through faith has been less communicated in the public. Many survivors and stakeholders have publicly ridiculed overtly spiritual responses to school shootings
 that minimize action needed to address the issue, citing that policy change and improved safety precautions in schools are the primary ways in which change will occur. However, multiple recent suicides of individuals who experienced the effects of a school shooting, suggest that healing from trauma should also be a main priority after a school shooting. This study explores the role of faith and religion with trauma intervention in the aftermath of school shootings. The article uses
 case study data to discuss the methods by which faith can be a resource for healing from trauma after school shootings.
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Anisah, Nisfi. "MULTICULTURAL EDUCATION FOR ISLAMIC ELEMENTARY SCHOOL STUDENTS." Sunan Kalijaga International Journal on Islamic Educational Research 1, no. 1 (2018): 110–22. http://dx.doi.org/10.14421/skijier.2017.2017.11-07.
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Pluralism is as one of the uniqueness of each individual or group. Attitudes and behavior of mutual tolerance and mutual respect should be developed early on learners. School as an educational institution became one of the multicultural education implementation agencies. The learning process in schools geared to appreciate the differences that exist in each learner as well as other school communities. The implementation of multicultural education in Islamic elementary school in Indonesia has been carried out by a change curriculum policy and the implementation of values multicultural loaded on subjects, for example on the subjects of citizenship, religious education. Islamic Elementary Muhammadiyah Sendangmulyo is a school which is receive of implementing multicultural education with undiscriminating acceptance of learners in terms of a difference religion. One of the non-Muslims students in this school won Islamic competion Islamic religion in Kulonprogo. However, in Islamic elementary Muhammadiyah Sendangmulyo there is no religious lesson other than Islamic religious lesson.
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Mujizatullah, Mujizatullah. "Implementation of Procurement Policies for Religious Education Teachers in Schools in Samarinda City, East Kalimantan Province." Al-Ulum 19, no. 2 (2019): 334–59. http://dx.doi.org/10.30603/au.v19i2.967.
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This article explains the Implementation of the Policy on Procurement of Religious Education Teachers in Schools in Samarinda Municipality, the East Kalimantan Province. This is a descriptive-qualitative research. The research results showed that there was poor communication between the Department of Education and the Ministry of Religion in relation to the preparation and proposed formation and determination of civil servants in religious teachers procurement. There is a different understanding in each institution. It shows that there is sectorial egos arises between each ministry. The Ministry of Religion as a vertical institution the madrassas and the Education Office of schools should arrange synergizing in the procurement of religious teachers. Therefore, both institution require an MOU between the Regional Government and the Ministry of Religion regarding the formation of the appointment of religious teachers both CPNS and the appointment of religious teachers THL (Tenaga Harian Lepas - Freelance Daily Workers).
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Črnič, Aleš, and Anja Pogačnik. "Religious Symbols in Public Schools: Key Issues and Debates." Center for Educational Policy Studies Journal 9, no. 4 (2019): 109–27. http://dx.doi.org/10.26529/cepsj.684.
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When discussing Religious Education, the topic of religious symbols in educational spaces is largely overlooked in academic literature and often side-lined in political considerations as well. This paper examines the issue of religious symbols in public schools by highlighting two foci: how the Muslim veil is managed in public schools in select European countries and zooming in on specific suggestions for managing religious symbols in public schools in Slovenia. By combining a broader, comparative perspective with practical, small-scale policy suggestions, the paper highlights the need to include a discussion of religious symbols in public schools in our academic and political considerations of religion and education.
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., Sriyanto, Edi Kurniawan, Erni Suharini, and Danang Junior Trimasukmana. "Religious-Nationalist Character Building Model on Pondok Pesantren based School to Reduce Radicalism in Kendal Regency, Central Java Provinces." International Journal of Engineering & Technology 7, no. 4.15 (2018): 182. http://dx.doi.org/10.14419/ijet.v7i4.15.21443.
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Globalization has made the boundaries between countries and territories are blurred, this is due to the increasing of the population transfers between regions of the state. This condition makes the positive mean taken as easy to find cooperation network and job opportunity, but on the other hand also become a threat to the integrity of a country. The threat generally comes from the many ideologies and cultures that enter into a country, thus undermining the ideology of the country of origin. The main objective of the research is to develop a model of religious nationalist characteristic of schools based on boarding schools, like the pondok pesantren where the model can be accepted as an educational medium to reduce radicalism in Indonesia that usually under the guise of religion. The research uses research and development method which is preceded by observation,and interviews with students, cottage and school managers, and stakeholders of pondok pesantren in pesantren based school in Kendal Regency to know the condition of social life and there policy, and then create database. The main outcome of this study is the guidebook on the model of religious nationalist characterization, which is expected to be a new innovation in character building strategies in pesantren-based schools that are expected to answer the challenge of danger of radicalism under the guise of religion. It also produced scientific articles published in international and national journals as an effort to socialize the model.
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Kosim, Mohammad. "Religious Education Policy in Public Schools During the New Order." KARSA: Journal of Social and Islamic Culture 28, no. 2 (2021): 390–409. http://dx.doi.org/10.19105/karsa.v28i2.3936.
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The new order government policy about religious education in state schools gradually led to an accommodative policy. If the old order government made religious education a facultative subject, then at the beginning of the new order the government strengthened the position of religious education by removing facultative provisions, even though they were not obligatory. Until finally, through Law number 2 (1989), the government required religious education to be taught in all channels, types, and levels of education. And the right of every student to get religious lessons by their religion and is taught by religious educators. This research includes historical research and policy studies, because it relies on past data, whose steps consist of four main activities, namely heuristics, verification, interpretation, and historiography. This accommodative policy is influenced by several factors, including; the government’s determination to implement Pancasila purely and consistently after it was diverted in the old order era; the weakening of the government’s power at that time so that it required the political support of muslims as the majority population; There is an intellectual transformation of muslim thinkers and political activists towards harmonious and complementary political relations between Islam and the state so that Islamic ideas are more easily accepted; and muslims experience a process of rapid social, educational, economic and political mobilization and so that more and more people are involved in government and can influence policies in a pro-muslim direction.
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Rahmania, Savira, Agus Ainul Yakin, and Elvira Rohadatul Aisy. "Optimalisasi Emis dalam Proses Data Base Pendidikan Diniyah dan Pondok Pesantren di Kementerin Agama Kabupaten Bangkalan." Jurnal Administrasi Pendidikan Islam 2, no. 1 (2020): 17–31. http://dx.doi.org/10.15642/japi.2020.2.1.17-31.
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Abstract: Education Management Information System (EMIS) is an education management information system to support planning and policy making in Islamic-based education programs. EMIS is a program that also provides real data to support policy makers. Technology and information as data collection bases have a very important role in supporting the achievement of educational goals. With the existence of EMIS, it is hoped that the incoming data can be more accurate and continuously updated so that it can be used as a basis for decision making. This study aims to determine the optimization of EMIS in the process of data base for diniyah education and Islamic boarding schools in the Ministry of Religion, Bangkalan Regency. As EMIS is an education database, it is hoped that the incoming data will be more accurate and updated to make it easier to find information. However, the Diniyah education and Islamic boarding schools in the Ministry of Religion, Bangkalan Emis Regency have not been able to be used optimally. One of these factors is that there are still many human resources who do not fully understand how to operate an EMIS, so that there are still many institutions that have not filled in the existing data on EMIS. The method used by the researcher is descriptive qualitative method, while the data collection technique uses interviews, observation and documentation.
 Keywords: EMIS, data dase, Islamic boarding school early education.
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Hakam, Saiful. "THE INTERPRETATION OF THE FIRST VERSE [KETUHANAN YANG MAHA ESA] OF PANCASILA." Jurnal Ilmu Agama: Mengkaji Doktrin, Pemikiran, dan Fenomena Agama 18, no. 1 (2017): 1–10. http://dx.doi.org/10.19109/jia.v18i1.1531.
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Historically, In Indonesia, there are two interpretation of the first verse of Pancasila. The first is [Pengakuan adanya Tuhan] Recognition of the Divine Omnipotence. This translation is used to use by secular group including communist and non-Muslim group especially Buddhist and Hindus. This interpretation was dominant in 1945-1965 when Sukarno as the creator of Pancasila still dominated the political power. Or, this verse was dominant when the secular-nationalist group still had strong position in Indonesia. The fact of it is during the time there was no a policy about official religions from state and the requirement of religious teaching in schools and universities. And, it must be noted that Sukarno as the creator of Pancasila in Guided Democracy era, strongly interpreted Pancasila in his speech and address as the Nasakom that is National, Religion, and Communist. Sukarno as the creator of Pancasila strongly insisted that he was truly nationalist and in his heart he was a truly Muslim. So, it can be said the Recognition of the Divine Omnipotence is the original interpretation of the first verse of Pancasila. My argumentation is originally in the early beginning of the Republic the meaning of religion was religion as a faith not as an institution
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Fatimah, Meti, Sutama, and Abdullah Aly. "RELIGIOUS CULTURE DEVELOPMENT IN COMMUNITY SCHOOL: A CASE STUDY OF BOYOLALI MIDDLE SCHOOL, CENTRAL JAVA, INDONESIA." Humanities & Social Sciences Reviews 8, no. 2 (2020): 381–88. http://dx.doi.org/10.18510/hssr.2020.8243.
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Purpose: This study aims to explore the religious culture development in the community school for public junior high schools in Boyolali, Indonesia.
 Methodology: This research employs a qualitative approach with interviews and observation as its main research tools for data collection. Three schools participated in this study. Namely: SMP Negeri 4 Boyolali, SMP Negeri 2 Boyolali, and SMP Negeri 6 Boyolali.
 Findings: This research reveals three main themes for developing a religious culture in the school community; firstly creating a systematic model of school policy; secondly, building cooperation with school leaders and citizens; and lastly, developing a religious culture through extracurricular activities.
 Implications of the study: The results of this study may be useful for the government in Indonesia as a reference in the development of religious culture in schools or may be useful for the development of religious cultural education in an area.
 Novelty: Student backgrounds greatly influence religious behavior, as well as school policies, which will also influence the development of religious culture, so the development of religious culture will affect the growth of student character.
 This study creates a systematic school policy model, builds cooperation between school leaders and citizens, and develops a religious culture through extracurricular activities in the school community, to be further enhanced by good management and clear regulations. The 2003 National Education System Law states that the first and foremost criteria in the formulation of these goals are people who believe in and fear of God Almighty and have good character. For religious culture to be applied in educational institutions, the importance of religion, cultural education needs to be developed.
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Odil, Jones U. "INDIGENOUS AGENTS AND THE SCHOOL APOSTOLATE IN UKWUANILAND, 1841–1941." Oral History Journal of South Africa 3, no. 2 (2016): 69–81. http://dx.doi.org/10.25159/2309-5792/339.
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In the 19th century, colonial educational policy reflected the hesitant approach of Britain to a field recognised in those days as the reserve of religious bodies, and for many years the missionary societies had the field of education to themselves. Education in C.M.S. mission schools in Nigeria received no aids in grants from the colonial government. This article is a historical reconstruction, which brings to light the well-articulated contributions of local people in their attempt to establish and fund schools using indigenous initiatives, personnel and resources. Resting on the self-propagating, self-supporting and self-governing policy of Henry Venn, the study reveals that, although the establishment of schools in Ukwuaniland 1841–1894 was originally the outcome of the expression of local needs, efforts and ideas, the Anglican churches there saw in them an agency for promoting evangelism. This article, an important contribution in the area of the history of religion and education, recommends that local initiatives, needs and aspirations should be taken into consideration in the formulation of education policy in Nigeria.
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Goossaert, Vincent. "1898: the Beginning of the End for Chinese Religion?" Journal of Asian Studies 65, no. 2 (2006): 1–29. http://dx.doi.org/10.1017/s0021911806000003.
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On July 10, 1898, the reformist leader Kang Youwei 康有為 (1858–1927) memorialized the throne proposing that all academies and temples in China, with the exception of those included in registers of state sacrifices (sidian 祀典), be turned into schools. The Guangxu emperor was so pleased with the proposal that he promulgated an edict (shangyu 上諭) the same day taking over Kang’s phrasing. On three occasions in the following weeks, the editorial in the famous Shanghai daily Shenbao 申報 discussed the edict not as a piece of legislation aiming at facilitating the creation ex nihilo of a nationwide network of public schools, but as the declaration of a religious reform, that is, a change in religious policy that would rid China of temple cults and their specialists, Buddhists, Taoists, and spirit-mediums. This it was, indeed, although both Chinese and Western historiography have so far usually neglected to appreciate the importance of the religious element in the so-called Wuxu reforms (June 11–September 21, 1898) and later modernist policies. This importance, as we will see, can be gauged both in the writings of some of the reformist leaders, and among the populations concerned by the practical consequences.
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Krot, Maxim N. "“Approaching the Issues of Faith with Maximum Care…”: the Policy of North-West Region “Parish” Russification and the Vilna Governor-General Prince P.D. Sviatopolk-Mirsky*." Almanac “Essays on Conservatism” 58 (August 1, 2020): 318–30. http://dx.doi.org/10.24030/24092517-2020-0-2-318-330.
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The nationalist issue was one of the most difficult problems faced by the Russian Empire at the turn of the 19th and 20th centuries. The policy of depolonization, actively pursued by the imperial authorities in the northwestern outskirts of the country, mainly by administrative and police methods, did not bring tangible positive results, causing discontent and resistance of the local population, which threatened to destabilize the situation in the region. Restrictions in the religious sphere and attempts to forcibly propagate Orthodoxy in the region by expanding the network of parish schools, which were actively opposed by the local Catholic Church, were especially painful for the local Polish, Lithuanian and Belarusian population. The article examines the transformation of the imperial policy in the educational and enlightening spheres in the Northwestern Territory during the tenure of Prince P.D. Sviatopolk-Mirsky, who adhered to the new model of managing the national outskirts, taking into account the needs and interests of the local population. The Governor-General considered it necessary to abandon the forcible propagation of Orthodoxy among the local population and the use of the parish school as the instrument of Russification policy, advocating the spread of state secular education, freedom of religion and the use of national languages and writing in teaching the local population.
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Ζαμπέτα, Eύη. "Θρησκεία, δημοκρατία και εκπαίδευση". Social Cohesion and Development 13, № 1 (2019): 19. http://dx.doi.org/10.12681/scad.19868.
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The aim of this article is to examine some critical aspects of contemporary enquiry regarding the place of religion in the public sphere and its implications for basic individual freedoms and human rights. It particularly focuses on the debate between Critical Theory and Communitarianism. Modern globalized societies are confronted with critical dilemmas stemming from the politics of identity, which in some cases are followed by a peculiar resurgence of religion. These aspects are reflected on political and social practices and impact on political culture and human rights. Finally, in the light of the above dilemmas, the article examines recent education policy on religious teaching in Greek public schools.
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Grendler, Paul, and Carol Ann MacGregor. "Policy Dialogue: The Rise and Decline of Catholic Education, 1500-Present." History of Education Quarterly 61, no. 2 (2021): 240–48. http://dx.doi.org/10.1017/heq.2021.10.
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AbstractCatholic schools have faced a number of hurdles in recent decades, including the sharp decline of vocations among religious sisters who have worked in schools (as much as 90 percent in the last four decades), rising tuition prices for families, the sexual abuse crisis, and questions about institutional commitment to maintaining schools in light of these challenges. These changes affect all students and families, but have special significance for those of lower socioeconomic status, who historically used Catholic schools as an engine of upward mobility.For this policy dialogue, the editors of HEQ asked Paul Grendler and Carol Ann MacGregor to reflect on the benefits, challenges, and turning points of Catholic-sponsored education from the sixteenth century to the present. Grendler is Professor Emeritus of History at the University of Toronto, the former president of the Renaissance Society of America and the American Catholic Historical Association, and a recipient of the Galileo Galilei Prize. The author of eleven books, he has published widely on education in the Renaissance. His recent work concentrates on Jesuit universities and Jesuit schools, especially in Italy. MacGregor is Associate Professor of Sociology and current Vice Provost at Loyola University New Orleans. She has also been named an Associate Fellow of the Institute for Advanced Studies in Culture at the University of Virginia. Her publications, which have appeared in American Catholic Studies and American Sociological Review (among others), focus on Catholic education policy and practice, and religion and public life.HEQ Policy Dialogues are, by design, intended to promote an informal, free exchange of ideas between scholars. At the end of the exchange, we offer a list of references to readers who wish to follow up on sources relevant to the discussion.
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Karaseva, S., and E. Shkurova. "Religion and education: to the question of religious courses in the school." Ukrainian Religious Studies, no. 67 (May 28, 2013): 177–88. http://dx.doi.org/10.32420/2013.67.323.
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The priority task of the state educational policy is the continuous improvement of the quality of education, and at the secondary level - also the improvement of educational methods. In this regard, in recent years, the opinion has been increasingly expressed that one of the conditions for optimizing the educational and upbringing process in school can be the cooperation of secular and confessional institutions in the educational sphere. The question of including a course on religion (religions) in the school curriculum leads to the need to determine its alleged educational status and content.
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Joshua Narteh Kudadjie, Rev. "Challenges facing religious education and research in Africa: the Ghana case1." Religion and Theology 3, no. 2 (1996): 180–93. http://dx.doi.org/10.1163/157430196x00185.
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AbstractThis paper gives a sketch of religious education in Ghanaian schools from colonial and missionary times to the present. It makes some comments on the current Government policy, and advocates that religious and moral education should be given at all levels of the educational ladder. Difficulties facing religious education and the relative marginalistion of the subject are discussed, and some suggestions made to overcome them. The importance and relevance of religion in society is reiterated.
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Ashadi, Andri. "Muslim Paruh Waktu di SMAN 6 dan SMKN 2 Kota Padang." Religió: Jurnal Studi Agama-agama 7, no. 2 (2017): 205–36. http://dx.doi.org/10.15642/religio.v7i2.738.
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Some Islamic programs both in SMAN 6 nor in SMKN 2 such as Muslim-Muslim clothing, learning of Islamic Religion and Character Education are not only aimed at Muslim students but also involve non-Muslim (Christian) students. In this position, Christian students are faced with a conflict of identity. On the one hand, they are not possible to establish Islamic identity as Muslim students because the religion is a dogma that does not cast doubt. On the other hand, they were almost impossible to get out of various Islamic programs because it was a regional policy and in the public schools was embodied in various rules and rule of schools. This paper presents a study of how they imitate the Islamic identity of the school's public space and how they interpret the imitation process. Based on the results of observations, interviews, and FGDs with schools, Christian students, their parents, Padang City Christian religious leaders and Padang City Education Office, this paper concludes that Christian students try to imitate "like" Muslim students. It's just they behave "like" Muslim students are more meaningful than self-adjustment which has nothing to do with religion. While religion is interpreted as faith and belief and that is the reality of religion.
 [Beberapa program keislaman baik di SMAN 6 maupun di SMKN 2 seperti kewajiban berbusana muslim-muslimah, kultum dan pembelajaran Pendidikan Agama Islam dan Budi Pekerti tidak hanya ditujukan terhadap siswa muslim, namun juga melibatkan siswa non-muslim (Kristen). Dalam posisi tersebut siswa Kristen dihadapkan pada benturan identitas. Di satu sisi, mereka tidak mungkin untuk menjati-dirikan identitas keislaman sebagaimana layaknya siswa muslim lantaran agama adalah dogma yang tidak meruangkan keragu-raguan. Mereka hampir tidak mungkin pula keluar dari berbagai program keislaman lantaran hal tersebut merupakan kebijakan daerah dan di sekolah-sekolah umum negeri dijelmakan dalam berbagai aturan dan tata tertib sekolah. Paper ini menghadirkan kajian tentang bagaimana mereka meniru identitas keislaman ruang publik sekolah dan bagaimana pula mereka memaknai proses peniruan tersebut. Berdasarkan hasil-hasil observasi, wawancara, dan FGD dengan pihak sekolah, siswa Kristen, para orang tua mereka, pemuka agama Kristen Kota Padang dan Dinas Pendidikan Kota Padang, paper ini menyimpulkan bahwa bahwa siswa Kristen berusaha meniru untuk “seperti” siswa muslim. Hanya saja berperilaku “seperti” siswa muslim lebih mereka maknai sebatas penyesuaian diri yang tidak ada hubungannya dengan agama. Sementara agama dimaknai sebagai iman dan keyakinan dan itulah agama yang sesungguhnya.]
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Newman, Peter A., Sophia Fantus, Michael R. Woodford, and Marie-Jolie Rwigema. "“Pray That God Will Change You”: The Religious Social Ecology of Bias-Based Bullying Targeting Sexual and Gender Minority Youth—A Qualitative Study of Service Providers and Educators." Journal of Adolescent Research 33, no. 5 (2017): 523–48. http://dx.doi.org/10.1177/0743558417712013.
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The bullying of sexual and gender minority youth (SGMY) is pervasive, with documented negative impacts on health. We explored the social ecology of bullying of SGMY, with a focus on religion as a source or context of bullying. Semistructured interviews with service providers, educators, and administrators in Toronto, Canada, who work with SGMY explored perspectives on the bullying of SGMY, focusing on religiously based bullying and strategies for intervention. Interviews (45-60 minutes) were recorded, transcribed, and analyzed using thematic content analysis. The data revealed religiously based homophobic discourse that permeates religious (places of worship, faith-based schools) and secular microsystems (public schools, families) across SGMY’s social ecology. The language and ideology of “sin” and “conversion” were evidenced in direct religiously based bullying of SGMY in schools, and victimization in places of worship and family microsystems, as well as serving as a rationale for bullying and nonintervention by teachers, school staff, administrators, and family members. Multisectoral and multilevel influences of religiously based sexual prejudice on the bullying of SGMY suggest that existing individual-level and microsystem-level responses in schools should be augmented with institutional, policy, and legal interventions in SGMY’s more distal social ecology in order to effectively prevent religiously based homophobic bullying.
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Arifin, Sakban, Jemakmun Jemakmun, and Hutrianto Hutrianto. "Perangkat Lunak Pengajuan Dana Bos Pada Kementerian Agama (Kemenag) Ogan Komering Ilir (OKI) Berbasis Web." Journal of Information Technology Ampera 1, no. 1 (2020): 1–11. http://dx.doi.org/10.51519/journalita.volume1.isssue1.year2020.page1-11.
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The software for submitting School Operational Assistance funds is an improvement in the quality of education by providing educational funding from School Operational Assistance National Budget funds. Ministry of Religion and schools still experience difficulties in carrying out bookkeeping usage and the results of spending from School Operational Assistance funds. So that this study aims to create a web-based application that makes it easy for admins to examine all School Operational Assistance funds and input submissions & reports that have collected report data. Submission is an activity aimed at providing information about the causes and consequences of a policy that is being implemented, while School Operational Assistance is a government program which is basically to provide funding for non-personnel operational costs. In this study data collection was carried out by observation, interview, and literature methods and the development of software prototyping systems as the basis of the concept of working models with the aim of developing the model into a final system
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Park, Seungbae. "The Exemplar Approach to Science and Religion." Symposion 6, no. 2 (2019): 183–93. http://dx.doi.org/10.5840/symposion20196213.
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We can judge whether some activities are scientific or religious, depending on how similar they are to exemplar scientific activities or to exemplar religious activities, even if we cannot specify the necessary and sufficient conditions for science and religion. The absence of the demarcation between science and religion does not justify the school policy of teaching the creationist hypothesis that God created the universe any more than it justifies the religious policy of teaching evolutionary theory, quantum mechanics, and the Big Bang theory in religious institutions.
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Rahmatullah, R. "Government Policy about the Integration of General Science and Religion at the Senior High School/Madrasah Aliyah." TARBIYA: Journal of Education in Muslim Society 3, no. 1 (2016): 32–50. http://dx.doi.org/10.15408/tjems.v3i1.3408.
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Abstract The research problem was how to extent government policy about the integration of general science and religion at the Senior High School/ Islamic Senior High School. The objective of the research was to know the factor of the government policy about the integration of general science and religion, its background, destination, contents, implementation, obstacle and solution of government policy at the Senior High School/Islamic Senior High School, DKI Jakarta. The method of research used was documentation, history and triangulation methods. The finding of research was to integrate general science and religion at Senior High School/Islamic Senior High School, its limited the justification of Qur’an verses only, not to the real science of Islamization. Abstrak Masalah penelitian ini adalah bagaimana meningkatkan kebijakan pemerintah tentang integrasi ilmu umum dan agama di SMA / Madrasah Aliyah. Tujuan penelitian ini adalah untuk mengetahui faktor kebijakan pemerintah tentang integrasi ilmu pengetahuan umum dan agama, latar belakang, tujuan, isi, pelaksanaan, hambatan dan solusi atas kebijakan pemerintah di SMA / Madrasah Aliyah di DKI Jakarta. Metode penelitian yang digunakan adalah metode dokumentasi, sejarah dan triangulasi. Temuan dari penelitian ini adalah bahwa untuk mengintegrasikan ilmu umum dan agama di SMA / Madrasah Aliyah hanya terbatas pada pembenaran ayat-ayat Qur'an saja, bukan ilmu-ilmu Islam yang sebenarnya. How to Cite : Rahmatullah. Tafsir, A. Mujahidin, E. (2016). Integrating Science and Religion: An Analysis on The Policy of The Government at Senior High School/Madrasah Aliyah. TARBIYA: Journal Of Education In Muslim Society, 3(1), 32-50. doi:10.15408/tjems.v3i1. 3408. Permalink/DOI: http://dx.doi.org/10.15408/tjems.v3i1. 3408
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Sumarlam, Dwi Purnanto, and Dany Ardhian. "Capturing Social Issues Through Signs: Linguistic Landscape in Great Malang Schools, Indonesia." International Journal of Sustainable Development and Planning 16, no. 3 (2021): 591–601. http://dx.doi.org/10.18280/ijsdp.160320.
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This study aims to analyze the signs associated with social issues in school spaces by using the Linguistic Landscape approach. Data were obtained from 10 public and private schools in Great Malang, Indonesia through photography. The study reports several findings, namely (1) Indonesian schools are monolingual, bilingual, and multilingual with the dominant use of Bahasa, English, Arabic and Javanese, (2) phrases and clauses dominate the appearance of data in linguistic aspects, compared to words. Therefore, they are very effective in mediating messages conveyed in signs, (3) it comprises of eight themes, namely environment, juvenile delinquency, health, discipline, motivation, attitude and behavior, religion, and nationalism, (4) there are 9 out of 18 values of character education, namely hard work, creative, discipline, national spirit, religious, honest, environmental care, reading hobby, and love for peace. In conclusion, Bahasa Indonesia is associated with the symbol of nationalism and language policy, where English, Arabic and Javanese symbolize modernization, Islam, and the local culture, respectively. Furthermore, the themes and values of character education that emerge represent the conditions of the problems faced by students. This finding suggest education through signs, evoke perceptions and attitudes which is used to strengthen character education in schools to solve social problems.
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Yokotsuka, Shino. "Embracing Religious Freedom?: A Battle Over Public School Prayer in the USA and Japan." Oxford Journal of Law and Religion 8, no. 3 (2019): 590–614. http://dx.doi.org/10.1093/ojlr/rwz027.
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Abstract This article examines why the USA and Japan have different public reactions to the issues of public school prayer, despite the fact that the countries have almost identical constitutional frameworks on religious freedom. Recent religious freedom studies tend to centre around the debates that prioritize Western perspectives of religion in public schools. In contrast, this article focuses on the specific social and cultural contexts emphasizing their importance in understanding the governance issues arising from an ever-widening religious gap. This study particularly addresses the role cultural differences play in the unequal interpretations of religious freedom within different national backgrounds. Using a comparative case study analysis, I argue that these cultural differences directly impact the varying perspectives on religious freedom as applied in policy, law, and practice across the countries.
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Altmeyer, Stefan, and Daniel Dreesmann. "The Importance of Religion for the Evaluation of Everyday Ecological Decisions by German Adolescents." Worldviews: Global Religions, Culture, and Ecology 24, no. 3 (2020): 285–307. http://dx.doi.org/10.1163/15685357-20203001.
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Abstract Although previous research has addressed the relationship between religion and ecology in a variety of ways, little is known concerning how religious orientation affects concrete everyday ecological decisions, although these are centrally important for environmental education. Being interested in elucidating the preconditions of ecological learning in Biology and Religious Education in schools, the authors have developed an approach based on maximum concretion with regard to the ecological decision in which the influence of religion should be evaluated. With this goal in mind, they conducted an empirical study among secondary school students in central Western Germany (N = 815), who were confronted with an everyday ecological dilemma and asked about their reasons for evaluating this situation. The results provide insight into the potential role of German young people’s religious orientations in ecological matters and call for a decisive profiling of how cross-disciplinary education can contribute to this key question for future.
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Wahyuni, Indah. "Membangun Pluralisme Siswa Melalui Pendidikan Agama Islam Di Sekolah Non Muslim." AKADEMIKA 8, no. 2 (2014): 180–90. http://dx.doi.org/10.30736/akademika.v8i2.84.
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The implementation of Islamic Religious Education (PAI) in the non- Muslim schools could be different from one another. Some schools have provided PAI for Muslim students and taught by a Muslim teacher in the form of a subject, but some other schools have provided Islamic education in the form of Islamic activities. School policy in providing Islamic education for Muslim students is not entirely based on the mission of ideology and adherence to legislation, but rather based on the social mission, especially the school marketing. The problems of Islamic Religious Education in non-Muslim schools are quite diverse, the problems are, among others, ideology, sociology and culture. While, the micro factors inhibiting PAI in non-Muslim schools are ; (1) inadequate religious facilities, (2) learning methods that are less appropriate to the context, (3) learning materials that are not in accordance with the initial ability of students, (4) the MORA involvement that is not intensive, and (5) low student input. The ideals of Islamic religious education in non-Muslim schools should be carried out based on multicultural consideration, namely education that is not doctrinaltextual, but gives students an understanding about different religions and value systems. Islamic religious education should use doctrinal-contextual approaches by taking into consideration the value systems and teachings of other religions
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Franken, Leni, and François Levrau. "Rejecting “Controversial” Issues in Education: A Case Study of Ultra-Orthodox Jewish Schools in Belgium." Religions 11, no. 4 (2020): 214. http://dx.doi.org/10.3390/rel11040214.
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In liberal democracies, fundamental rights and freedoms can conflict, and if they do, it is not always clear which right the state should prioritize. Should the right of parents to choose education in line with their own convictions prevail, or should the right of children to be prepared for a future life in a liberal democratic society be given more moral weight? While the former might lead to establishing and subsidizing orthodox religious schools, the latter implies “liberal”, “autonomy-facilitating” education. In order to make this tension concrete, we focus on a case study of an ultra-orthodox Jewish (Haredi) school in Flanders (Belgium), where “controversial issues” are excluded from the curriculum and where education is not fully in line with the core principles of “liberal education”. Subsequently, we explore the legal educational context in liberal democracies, with a particular focus on the freedom of religion and education. Then, we scrutinize several arguments for or against ultra-orthodox faith-based schools. We conclude that there are no convincing arguments for state support for these kinds of schools and that the recent Flemish policy of homeschooling might be a reasonable alternative, wherein a balance is found between children’s rights and parental rights.
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Król, Joanna. "Reformy dyktuje system – o naradzie oświatowej KC PZPR z 24 października 1958 roku." Biuletyn Historii Wychowania, no. 30 (February 8, 2019): 89–102. http://dx.doi.org/10.14746/bhw.2013.30.6.
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The system dictates the reforms – on the educational conference of the Central Committee of the Communist Party on 28 October 1958The subject of the article is the educational conference which was held on 28 October 1958. It is believed that this meeting, in particular W. Gomulka’s speech, designated the main directions of future educational policy. Gomulka’s speech contained the following conclusions: the extension of compulsory education, the development of vocational education, professionalization of education and ideologisation of teacher training. A very important part of Gomulka’s speech was the issue of teaching religion. Although Gomulka promised to comply with the agreement concluded with the Church on teaching religion, he on the other hand criticized the conduct of the clergy on emblems and religious practices. The participants of the conference were more radical than Gomulka and advocated the total elimination of religious education in school. Strangely enough, all of the main conclusions of the meeting were subsequently turned into legislation. The crowning achievement of the speakers of 1958 became the law on the development of the system of education in 1961, which introduced secular schools and socialist educational ideals.
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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 (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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Supandi, Supandi. "REFORMASI: POLITIK ISLAM DI ERA REFORMASI DI INDONESIA." Al-Ulum Jurnal Pemikiran dan Penelitian ke Islaman 6, no. 2 (2019): 61–70. http://dx.doi.org/10.31102/alulum.6.2.2019.61-70.
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Pangangan reform has brought many impacts and changes from the education system that are centralized to decentralized, each of which will have far-reaching consequences in the administration of national education. In general, there are several aspects of the political impact of reform on Islamic education, including 1) Law No. 20/2003 also states that Islamic Boarding Schools, Ma'had Ali, Roudlotul Atfal and majlis taklim are also included in the National education system. 2) The birth of a policy of increasing the budget by 20% from the state budget and regional budget, 3) There is a government policy that requires madrasa as a public school characterized by religion, 4) The existence of Islamic education in Indonesia from the Reformation era until now faces various kinds of problems including : 1) The use of classical Islamic thought, 2) The existence of a conceptual crisis or the limitations of knowledge within the Islamic education system itself, 3) The institutional crisis is caused by a dichotomy between educational institutions that emphasizes one aspect of the existing sciences, whether religious sciences or general sciences.
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Nurudin, Nurudin. "Perbandingan Pengelolaan Pendidikan Agama Pada Sekolah di Indonesia dan Sekolah Republik Indonesia Tokyo." Jurnal Pendidikan Islam 4, no. 1 (2015): 1. http://dx.doi.org/10.14421/jpi.2015.01.1-24.
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AbstractReligious education is a mandate of national legislation that should be implemented in every school based on the Legislation of National Education System, and as the right ofevery studentto receive religious education in accordance with their own religion. Thisresearch is aimed to get sufficient data and information on the management of religiouseducation in school of the Republic of Indonesia in Tokyo Japan. Specifically this study isexpected to be a policy matter, Firstly, students’ right fulfillment aspect to receive religiouseducation as stated in Legislation Number 20/2003 About the National Education SystemArticle 12 Verse (1) point a. Government Regulation Number 55/2007 aboutreligiouseducation and Religious affair education, and also the Minister of Religious AffairsRegulation Number 16/2010 on the Management of Religious Education in Schools;Secondly, the management of religious teachers and religious education learning in orderto meet the Education National Standards as the authority of the Ministry of ReligiousAffairs that must be implemented optimally in every educational unit.
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Bokova, Olga A. "Religion in the modern Russian school education: the strategy of State policy." Pushkin Leningrad State University Journal, no. 3 (2021): 191–204. http://dx.doi.org/10.35231/18186653_2021_3_191.
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Stern, Julian, and Rachael Shillitoe. "Prayer spaces in schools: a subversion of policy implementation?" Journal of Beliefs & Values 40, no. 2 (2019): 228–45. http://dx.doi.org/10.1080/13617672.2019.1596046.
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