Journal articles: 'Religious education Education, Secondary'

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Wright, Kathryn. "Religious education in the secondary school." British Journal of Religious Education 37, no. 3 (July 29, 2015): 331–33. http://dx.doi.org/10.1080/01416200.2015.1069098.

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Estivalèzes, Mireille. "The Role of Religious Studies in French Secondary Education." NTT Journal for Theology and the Study of Religion 61, no. 4 (November 18, 2007): 343–52. http://dx.doi.org/10.5117/ntt2007.61.343.esti.

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Abstract Despite the fact that there is no religious education in public secondary schools in France, there is a twenty-year-old public debate on the lack of religious knowledge among pupils and the need to provide them with more information to help them understand their cultural heritage and the multireligious societies they live in. What is the context of laïcité at school? What are the issues in religious education? How are religions taught? What is the place of religious studies at university and is it useful in teacher training? What are the practical difficulties of such teaching?

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Hookway, Susanna. "Citizenship Education and Religious Literacy." Journal of Education and Christian Belief 4, no. 1 (March 2000): 23–35. http://dx.doi.org/10.1177/205699710000400106.

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CONSENSUS IS INADEQUATE as a basis for values in the framework for Citizenship Education in Secondary Schools in England. In contrast, Religious Education has a distinctive contribution to make through giving students an informed vision based on religious literacy. This is discussed with reference to ‘capital letter words’ which are invested with meaning by coherent world-views. RE gives pupils points of reference beyond consensus, enabling them to understand both their own and other world-views, equipping and motivating them to live as effective citizens. The Warwick Project and the Stapleford Project are evaluated as examples of this contribution.

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Nursobah, Asep, and Andewi Suhartini. "Religious Enculturation in Islamic Education." International Journal of Engineering & Technology 7, no. 3.21 (August 8, 2018): 359. http://dx.doi.org/10.14419/ijet.v7i3.21.17187.

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In Islamic education, enculturation implemented through the actualization of the behavior of learners in everyday life in school community. Enculturation values of islamic education is an attempt to embody of the values of the Islamic religion in the everyday behavior of learners, especially in schools. The research methode was descriptive, located in Purwakarta district West Java Province, Indonesia, with a sample of 6 the State Secondary School (SMPN), conducted in 2016. The data collection was done by using a questionnaire enclosed and semi-enclosed and equipped with observation and interviews. Data analyzed with quantitative and qualitative approach to describe and explore with categorization and interpretation. The research found that enculturation process of Islamic values in schools conducted through three important activities. Those are: (a) stages of values socialization; (b) habituation of behavior in accordance with the values; (c) enforcement of the rules for the establishment of appropriate behavior with values. Enculturation of Islamic values in schools through socialization, habituation to behave as well as enforcement of school discipline is proven to control the behavior of students in Islamic education. The enculturized values as a religious value (feel oneself being watched by God), affection to peers, respectful to teachers, pious conducted through habituation, such as reading the Quran, read the Divine Name, pray before and after learning, familiarize greeting and other religious activities in school environment is proven to strengthen Islamic religion learning process for students. Those enculturation of religious values was able to control everyday behavior of students in the school. The focus of this research is the habituation of good behavior in Islamic religion education through the enculturation of religious culture in the state secondary school. This research contributes to the development of the growth of good behavior through the enculturation values of the Islamic religion in the school.

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Hayadin, Hayadin, Iyoh Mastiyah, Farhan Muntafa, and Hamami Zada. "INCLUSIVISM OF RELIGIOUS EDUCATION TEACHERS IN INDONESIA." Analisa: Journal of Social Science and Religion 4, no. 01 (August 1, 2019): 119–40. http://dx.doi.org/10.18784/analisa.v4i01.791.

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The research aimed to measure the level of inclusiveness of religious education teachers in Indonesia in 2018. The research method was a survey, conducted thorough capital cities in 34 provinces. The respondents were religious education teachers from Moslem, Christian, Catholic, Hinduism, and Buddhism at the secondary school level. The total sample was 3675 from 7976 population in the whole province capitals. They were selected based on Proportional Random Sampling technique and used Yamane formula at the level of confidence at 95 percent. The instrument research was the questionnaire of religious understanding which was constructed from three dimensions of variables, namely religious understanding toward the relation of religion and state, the relation among different religions and the relationship within the same religion. The research data technique analysis used structural equation modeling. The result showed that the inclusiveness level of religious education teachers iwas at 76,55, which was higher than the cut off value which was at 75,0. It means that the religious understanding of religious education teachers was good or generally at an inclusivism level.

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Gredelj, Stjepan. "Figures and wording on religious education." Filozofija i drustvo, no. 19-20 (2002): 279–304. http://dx.doi.org/10.2298/fid0209279g.

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Introduction of religious education and or education for citizenship in the first classes of elementary and secondary schools in Serbia in 2001 autumn had caused numerous controversies in public. This decision of power holders in Serbia was realized no matter of numerous voices of resistance among experts and a split within the public opinion. In the text are presented results of one public opinion poll which indicate ambivalence in the public opinion concerning this issue.

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Moulin, Daniel. "Religious identity choices in English secondary schools." British Educational Research Journal 41, no. 3 (August 8, 2014): 489–504. http://dx.doi.org/10.1002/berj.3151.

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Alabdulhadi, Maali Mohammed Jassim. "Religious tolerance in secondary Islamic Education textbooks in Kuwait." British Journal of Religious Education 41, no. 4 (March 4, 2019): 422–34. http://dx.doi.org/10.1080/01416200.2019.1585329.

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Kallioniemi, Arto. "Adult Senior Secondary School Students’ Concepts concerning Religious Education." British Journal of Religious Education 24, no. 3 (June 2002): 208–22. http://dx.doi.org/10.1080/0141620020240305.

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Josephine, Bweyale, and Tugume Lubowa Hassan. "Teaching Religion OR about Religion: The Paradox of Religious Education in Secondary Schools in Uganda." East African Journal of Traditions, Culture and Religion 3, no. 2 (August 3, 2021): 30–42. http://dx.doi.org/10.37284/eajtcr.3.2.374.

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The article reviews the teaching of Religious Education in schools in Uganda. Uganda is a religiously pluralistic country with Christianity and Islam the most popular. Ugandans are theists, their worldview is religious and they are passionate about their faiths. Therefore, Religious Education is a fundamental subject since the early years of education as it marked the beginning of formal education in Uganda. However, whilst Uganda has a diversity of religions such as Christianity with its different sects, Islam and its sects, Hinduism, Buddhism, and Sikhism, the education system considers only Islam and Christianity. Therefore, the article discusses whether the teaching of Religious Education where only Christianity and Islam are considered is justified to be referred to as Religious Education. The article concludes that there is a mismatch between the NCDC (2008) stated goals, objectives and content of Religious Education. The objectives and goals portray a false image that RE is intended to expose learners and to achieve educational purposes. Yet, the content, approaches and teaching methods are quite contradictory. The implementation of RE in Uganda is purely confessional; it does not aim at educational goals but at deepening learners' faith distinctively. Instead of teaching about religion, learners are taught religion. The article is based on documentary analysis of the Religious Education curriculum, syllabi and teachers' and learners' handbook documents. In addition, the article analysed literature about the teaching of Religious Education including the aims and goals of Religious Education, the pedagogical approaches, methods and techniques in Religious Education in modern pluralistic communities. In identifying the appropriate literature, suitable databases were identified and used Boolean operators and proper search terms, phrases and conjunctions were used. To further ensure the credibility of the reviewed publications for analysis, only peer-reviewed journal articles with ISBN numbers and Digital Object Identifiers (DOI) were used

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Gündüz, Turgay. "“Religious Education” or “Teaching about Religion”? A Review of Compulsory Religious Culture and Ethics Lessons in Turkish Primary and Secondary Schools." Religion & Human Rights 13, no. 2 (August 8, 2018): 153–78. http://dx.doi.org/10.1163/18710328-13021140.

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Abstract Religious Culture and Ethics (RCE), a compulsory course in Turkish primary and secondary schools, is a highly debated issue with respect to education on religion. Discussions focus on whether the class is “religious education” with a confessional approach or “religious culture and ethics teaching” that adopts a non-confessional view. Following a short history of religious education courses in Turkish primary and secondary education, this study analyses the curriculum and the content of the RCE course from the perspective of two Islamic sects (madhhab) and religious education approaches to discuss the principal educational approach applied in the country. The study also analyses the argument that holds that RCE is a non-confessional lesson in terms of both content and application; and that, accordingly, there is no problem with its presence among compulsory courses in primary education. It is rather concluded that, since its inclusion within the primary and secondary education curricula as a compulsory lesson, RCE has never been non-confessional in terms of including other religions and beliefs as well as other sects within Islam. An examination of the sectarian sources of information on worship provided in these courses reveals that the current textbooks are explicitly grounded in the Hanafi School with regard to issues of Muslim obligations.

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Wadsworth, Allyssa A., and Jay K. Walker. "Religiosity and the Impact of Religious Secondary Schooling." Journal of School Choice 11, no. 1 (January 2, 2017): 131–47. http://dx.doi.org/10.1080/15582159.2016.1257900.

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Rietveld-Van Wingerden, Marjoke. "A Dangerous Age? Secondary education and moral-religious training: The case history of Dutch Jewish secondary education 1880-1940." Journal of Beliefs & Values 24, no. 1 (April 2003): 27–38. http://dx.doi.org/10.1080/1361767032000052971.

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Tsaliki, Evanthia. "Religious Education in Greece Under the Scope of Interculturalism." Journal of Education and Training 4, no. 1 (February 6, 2017): 40. http://dx.doi.org/10.5296/jet.v4i1.9923.

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The aim of this presentation is to provide an overview of the subject of Religious Education (RE) taught in Greek primary and secondary schools through the lens of the diversity existing in the Greek society. The presentation refers to the Christian Orthodox oriented content – and the roots of this orientation - of the school textbooks and the curriculum on the subject of Religious Education related and compared with the Greek legislation and the European guidelines on Religious Education in detail. The issue was explored through the phenomenological approach which illuminates the subject of RE taught in Greek schools via the method of document analysis. The document analysis showed that the Greek legislation and the curricula of RE seem to be by and large consistent with the European guidelines on the freedom of religious conscience, as this is preserved in some way. However, neither the development of inter-religious dialogue nor the encouragement of pupils to discover different religions is foreseen within school with the exemption of some lessons relevant to other religions and faiths less in primary school and high school and more in Lyceum, the attendance of which is optional. In the end, the findings are discussed and some thoughts are expressed regarding the dimension that the subject of Religious Education should take in future in view of the present composition of the population in Greece.

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Demircioğlu, Aytekin. "CHALLENGES ENCOUNTERED IN RELIGIOUS EDUCATION IN TURKEY." Journal of Education Culture and Society 11, no. 2 (September 11, 2020): 474–89. http://dx.doi.org/10.15503/jecs2020.2.474.489.

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Aim. In this study, the challenges encountered during the introduction of religious education in Turkey are examined within the scope of their intended solutions. Methods. In this study, challenges encountered in the implementation of religious education in Turkey are being discussed in a descriptive manner. Literature scanning and interpretation methods, one of the qualitative research methods, were used in the study. Results. Religious education in Turkey is both maintained within the formal education system and the non-formal education system. Formal education is provided in public schools run by the Ministry of National Education [MNE]. Primary, secondary and high school education is compulsory for all students. There are Imam Hatip Schools that were opened to provide religious education at secondary and high school level. There are also two hours of compulsory religious education per week in other schools. Non-formal religious education is provided only by the Presidency of Religious Affairs [PRA]. This training is given to people of all ages. For this purpose, the PRA opens several courses. Conclusions. In this study, challenges encountered related to religious education in Turkey are being discussed in two main areas: Challenges in formal education are examined under seven subtitles. Challenges in non-formal education are examined under eight subtitles. Originality. This study is an original study in terms of addressing the challenges in formal and non-formal religious education together. In addition, the possibility of making a collective examination of challenges related to religious education in Turkey would be valuable to the reader.

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

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

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Babie, Paul. "Religious Freedom and Education in Australian Schools." Laws 10, no. 1 (January 30, 2021): 7. http://dx.doi.org/10.3390/laws10010007.

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This article examines the constitutional allocation of power over primary and secondary education in Australia, and the place of and protection for freedom of religion or belief (FoRB) in Australian government and religious non-government schools. This article provides both an overview of the judicial treatment of the constitutional, legislative, and common law protection for FoRB and a consideration of emerging issues in religious freedom in both government and religious non-government schools, suggesting that the courts may soon be required to provide guidance as to how the available protections operate in both settings.

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Connolly, Peter, and Lynn Holly Connolly. "Buddhism and the Religious Studies Approach to Religious Education in the Secondary School." British Journal of Religious Education 9, no. 1 (September 1986): 27–33. http://dx.doi.org/10.1080/0141620860090105.

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

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

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Rudge, Linda. "Religious education: a conceptual and interdisciplinary approach for secondary level." International Journal of Children's Spirituality 16, no. 1 (February 2011): 60–62. http://dx.doi.org/10.1080/1364436x.2011.553470.

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Startin, R. J., and D. H. Webster. "Religious Education in Secondary School: The Initial Year of Teaching." British Journal of Religious Education 18, no. 2 (March 1996): 103–13. http://dx.doi.org/10.1080/0141620960180205.

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Åhs, Vesa, Saila Poulter, and Arto Kallioniemi. "Pupils and worldview expression in an integrative classroom context." Journal of Religious Education 67, no. 3 (October 2019): 203–21. http://dx.doi.org/10.1007/s40839-019-00088-0.

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Abstract The aim of this study is to explore pupil perspectives on religions and worldviews in a mutual integrative space of religious and worldview education in a Finnish context. Analysing group interview data (N = 38) gathered from lower secondary school pupils attending mutual classes of religious and worldview education, the article explores how religious and non-religious worldviews can be explored in order to enhance subjectification in worldview education. The findings indicate that for pupils, the heterogeneity and lived dimensions reflected in personal worldviews, and questions relating to meaning, emotion and individuality in worldviews, are at the forefront in learning from religions and worldviews. The experiences of the pupils indicate that the concepts employed in religious and worldview education concerning religions and worldview phenomena should be examined critically in the light of the personal meaning making level of the pupils themselves.

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Kosta, Apostolia, and Adamos Anastasiou. "Exploring the perceptions of Secondary Education students on the nature of the subject of Religious Education." European Journal of Humanities and Social Sciences 1, no. 2 (March 29, 2021): 6–9. http://dx.doi.org/10.24018/ejsocial.2021.1.2.21.

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The purpose of the article is to contribute to the improvement and upgrading the view of the subject of Religious Education nowadays, by studying the way young people experience its teaching and the problems that they face. In the present research, the perceptions of 147 Secondary Education students concerning the necessity of the subject of Religious Education, as well as the role that the teacher plays in the teaching of this subject, are presented. In the following field research, by selecting random sampling, the relationship of students with the value and purpose of religion in general, as well as their perceptions on the nature of the subject of Religious Education in particular, are presented through descriptive analysis and the use of anonymous questionnaires. As presented in detail in the conclusions of the research, the majority of the respondents believe in God, are satisfied with the teaching of this subject and consider the teacher and his/her transmissibility directly responsible for accepting or not the teaching of this subject.

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Saihu and Ahmad Zain Sarnoto. "Deradicalization of religion through pluralism education methods in Islamic religious education in Bali, Indonesia." Technium Social Sciences Journal 9 (June 22, 2020): 79–94. http://dx.doi.org/10.47577/tssj.v9i1.1047.

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This paper discusses Islamic religious education activities with the color of pluralism in two formal institutions in Jembrana-Bali. Writing that focuses on methods of tracing learning used in learning Islamic Religious Education subjects as a learning tool to facilitate interaction between students who are Hindu and Muslim, making it a focus on peaceful practices in the educational environment. Data sources were obtained through unstructured observations and interviews during November 2018 to March 2019. The writing used the theory of peace education proposed by John Dewey (1859-1952). Writing that discusses the learning process of Islam with the color of pluralism can shape the character of students, both Hinduism and Islam to be humanist, tolerant, and inclusive. This paper also refutes to shape the character and character of students in Jembrana and also to foster-develop understanding, develop methods of contribution, enrichment, and decision-making and social action proposed by Allison Cumming-McCann. Thus, the construct of individual character is built so that the interaction models of Hindu and Islamic students interaction in Public Secondary School No. 4 Negara and Public Senior High School No. 1 Negara are all in the Jembrana Regency, the process of finding results, complementation, and sublimation. Through the Contribution learning method, which aims to invite students to deepen the beliefs (religions) they embrace and can participate in understanding and appreciating different cultures and religions from them, Through the Enrichment Learning method, which aims to Enrich the curriculum with literature from or different communities culture, ethnicity, and religion, are the directions and objectives of the enrichment method, and through learning methods of decision making and social action aimed at not only requiring students to understand social issues, but also doing something important related to the issues This, can minimize conflicts in the name of ethnicity, religion, race, and between groups, in the two educational institutions.

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Wiegers, G. A., and H. Kommers. "Godsdienstonderwijs en godsdienstwetenschap: De grondslagen van de meest gebruikte methoden voor het vak godsdienst/levensbeschouwing in het voortgezet onderwijs." NTT Journal for Theology and the Study of Religion 61, no. 4 (November 18, 2007): 269–80. http://dx.doi.org/10.5117/ntt2007.61.269.wieg.

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In the first part an overview of recent developments with regard to the position of religious education and the teaching about religion (‘religion education’) in Dutch secondary schools is presented. The authors argue that the Study of Religions has become more relevant for religious education than some decades ago because of ongoing pluralisation, secularisation and globalisation processes that have transformed Dutch society. The present-day Study of Religion focuses on local and new religions, in addition to world religions, and is not only neutral with regard to various religious groups, but, like other human sciences, has become strongly (self) reflexive. In the second part the most widely used text books are analysed. On the basis of this analysis it is argued that much could be gained by a close cooperation between students of the Study of Religion, educationalists and teachers involved in teaching about religions and religious education. The authors suggest various ways in which this could be done.

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Collins, Peter M. "Catholic Secondary School Education in Religion and Theology." Journal of Christian Education os-31, no. 3 (December 1988): 27–37. http://dx.doi.org/10.1177/002196578803100305.

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Poole, Michael. "Science‐and‐Religion: A Challenge for Secondary Education∗." British Journal of Religious Education 13, no. 1 (September 1990): 18–27. http://dx.doi.org/10.1080/0141620900130103.

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Lj. Мinic, Vesna, and Marija M. Jovanovic. "RELIGIOUS EDUCATION DURING THE FIRST CYCLE OF PRIMARY EDUCATION IN SERBIA." KNOWLEDGE INTERNATIONAL JOURNAL 30, no. 2 (March 20, 2019): 373–77. http://dx.doi.org/10.35120/kij3002373m.

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Religious education as part of the modern society in Serbia is a subject of numerous interdisciplinary scientific studies. Modern education systems in countries where major socio-economic and political changes take place are undergoing major transformations and reforms. Their goal is to make changes to the education process and integrate it into the developmental trends of society, as well as to succeed in the affirmation of cultural and national values. Therefore, the relationship between religion and education, as a form of human consciousness and the need for a successful and fulfilled life in a given society, is very important. Transition processes in Europe have actualized the issue of religion and religious education as an integral part of the teaching process, and have contributed to a more intensive study of these topics. Christianity is the predominant religion in Serbia, or Orthodoxy, to be more accurate. However, there are other religious communities as well, such as: Islamic, Roman Catholic, Jewish, Protestant, etc. In primary and secondary schools in Serbia, religious education is being taught as an optional subject (students are given a choice between civic education and religious education), which is assessed descriptively and not included in the final grade. During the first cycle of primary education, subjects that teach about a particular religion are the following: Orthodox catechism (religious education), Islamic religious education, Catholic religious education, Evangelical Lutheran religious education of the Slovak Evangelical Church, Religious Education of the Christian Reformed Church, Jewish religious education. In addition to religious education, subjects containing religious topics are also: Serbian language, Nature and Society, Music Education, Visual Arts, Folk Tradition. The correlation and the link among the above-mentioned objects will make religious education more meaningful and more interesting for children. The main goal of teaching religion as an integral part of school subjects during the first cycle of primary education in Serbia is the preservation of religion. Religion is a very old social phenomenon which has not lost its significance and topicality to this day; on the contrary, it is becoming more and more present in people’s lives, and it represents a system of ideas, beliefs and practices, a specific type of behavior towards the world, society, man, nature. As such, it is equally significant as art, science, philosophy, etc. Besides the preservation of religion, another goal of religious education is to familiarize children with a certain religion, to teach them the basic characteristics of that religion, to teach them prayers, the significance of liturgy, and the customs of the religion children are learning about. It is important to emphasize that religious teaching should be in a form of an open and tolerant dialogue, while respecting other people’s religious beliefs, in order for it to be meaningful and worthwhile.

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Homan*, Roger. "Religion and literacy: observations on religious education and the literacy strategy for secondary education in Britain." British Journal of Religious Education 26, no. 1 (March 2004): 21–32. http://dx.doi.org/10.1080/0141620032000149890.

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Kolodnyi, Anatolii M. "Religious Studies in the Context of Religious Studies. Letter to D.Tabachnyk." Ukrainian Religious Studies, no. 70 (May 28, 2014): 147–48. http://dx.doi.org/10.32420/2014.70.421.

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Report to the Minister of Education and Science of Ukraine Dm. TABACHNIKU In the Department of Religious Studies of the Institute of Philosophy of the National Academy of Sciences of Ukraine, which is currently the only academic institution in the country, with great acceptance adopted the position of President Viktor Yanukovych initiated in his Annual Letter to the Verkhovna Rada of "providing teaching in all forms of higher education in September 2011" the property of academic religious studies as a normative philosophical discipline, and in secondary school - a comparative history of religions. "

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Moreau, Elisabeth. "Religious Education in the Secondary School: An Introduction to Teaching, Learning, and the World Religions." International Journal of Christianity & Education 19, no. 3 (September 25, 2015): 271–72. http://dx.doi.org/10.1177/2056997115602877.

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Adamolekun, O., and I. R. Boyinbode. "Prospects for Effective Sex Education in Nigerian Secondary Schools." Journal of Moral Education 15, no. 3 (October 1986): 229–35. http://dx.doi.org/10.1080/0305724860150306.

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Hall, Stuart, Stephen McKinney, Kevin Lowden, Marjorie Smith, and Paul Beaumont. "Collaboration between Science and Religious Education teachers in Scottish Secondary schools." Journal of Beliefs & Values 35, no. 1 (January 2, 2014): 90–107. http://dx.doi.org/10.1080/13617672.2014.884846.

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Dorman, Jeffrey. "Psychosocial Environment in Religious Education Classes in Australian Catholic Secondary Schools." British Journal of Religious Education 19, no. 2 (March 1997): 104–13. http://dx.doi.org/10.1080/0141620970190207.

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Nimulola, Maimuna Aminah. "Teachers' Perceptions of the Ugandan Secondary School Islamic Religious Education Syllabi." INTERDISCIPLINARY JOURNAL OF EDUCATION (IJE) 1, no. 1 (May 19, 2018): 9–25. http://dx.doi.org/10.53449/ije.v1i1.44.

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This study explored teachers' perceptions of the appropriateness of the Islamic Religious Education (IRE) secondary school syllabi and the challenges therein. A combination of stratified and cluster sampling techniques were used to select 234 IRE teachers from 124 secondary schools in Uganda. A cross-sectional survey design was used and data was collected using closed- and open-ended questionnaire. Data was analysed by descriptive statistics and interpreted using Benjamin Bloom's taxonomy of educational objectives. Findings indicate that: teachers enjoyed teaching low level and practical topics and found difficulties teaching abstract, philosophical and computational-based ones; the affective components of the IRE syllabi were not being appropriately addressed; teachers' limited competency in Arabic Language was an obstacle in handling of technical topics; and that the IRE syllabi were quite broad compared to the time allocated to their implementation. The implications to teacher educators is that more skills in Arabic Language and practice in handling particular topics should be given to pre- and in-service teachers. The IRE syllabi should be revised to accommodate contemporary issues.

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Klemenovic, Jasmina, and Sladjana Zukovic. "Civic education and religious education in the function of democratization of education in the Republic of Serbia." Zbornik Instituta za pedagoska istrazivanja 45, no. 2 (2013): 464–81. http://dx.doi.org/10.2298/zipi1302464k.

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Starting from the socio-political context of changes that have affected the education systems of Eastern European countries, the authors summarize the specific nature of the process of democratization of education in Europe at the turn of the century. The paper analyzes the purpose of democratization of education and of introduction of Civic Education and Religious Education classes in the education system of the Republic of Serbia, observing the idea that education may serve as a generator of social changes, and stating that school is an important support pillar in promoting and accepting the values of the community, as well as in personal growth and the development of every individual. The presented theoretical concepts are supported by the summary of results of empirical studies that have been focused on the analysis of the pedagogical aspects of the implementation of teaching these subjects at the secondary level of education from the perspective of teachers, pupils and parents. Based on the insight into the topic, the authors suggest searching for a ?common tangent? in Civic Education and Religious Education teaching process via an open and tolerant dialogue of participants of both subjects, which would enable the exchange of experiences, attitudes, and opinions of pupils, as well as coinciding and permeating of spiritual and democratic values as a foundation for further democratization of school in general.

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Hayati, Fitri Nur, Suyatno Suyatno, and Edhy Susatya. "Strengthening of Religious Character Education Based on School Culture in the Indonesian Secondary School." European Educational Researcher 3, no. 3 (October 15, 2020): 87–100. http://dx.doi.org/10.31757/euer.331.

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This research aims to answer how the implementation of religious character education building based on school culture and conducted a successful program at SMAN 5 Yogyakarta (Yogyakarta 5 Public High School). This study is highly important to conduct since the religious character is an essential value in the learning process in Indonesia. The research subjects consisted of school principals, teachers, and students. Determination of the subjects carried out by purposive sampling. Data collection used interview, observation, and documentation. An interactively inductive data analysis technique performed data analysis with data reduction stages, data displays, and conclusion drawing. The results of the study showed that: 1) the implementation of religious character education building based on school culture was carried out through character building based on religious values, school climate based on religious values, extracurricular activities based on religious values, as well as building relationships between schools and the societies. 2) The impact of the strengthening program of character education produces two themes as follows: the growth of students’ religious awareness and the growth of tolerance among religious communities. The findings of this study indicated the importance of the school’s cultural base in implementing holistic religious character education programs in schools. This finding also strengthens the previous research findings, which had mentioned that the religious character is an essential character for students in a secondary school in Indonesia, and also strengthen that Indonesia’s society, in general, is religious people.

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Warren, Heather A. "Character, Public Schooling, and Religious Education, 1920-1934." Religion and American Culture: A Journal of Interpretation 7, no. 1 (1997): 61–80. http://dx.doi.org/10.1525/rac.1997.7.1.03a00030.

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Over the past five years, the American public has witnessed a flurry of interest in “character” and “character or moral education.” In 1992, William Kilpatrick wrote a book that attracted widespread attention, Why Johnny Can't Tell Right from Wrong: Moral Illiteracy and the Case for Character Education. A year later, William Bennett's best-selling anthology of remedial readings appeared, The Book of Virtues. More recently, Gertrude Himmelfarb published a book on the Victorian golden age of morals. At the same time, within the educational field, a subprofession of consultants devoted to character work has aimed to affect schooling at the elementary and secondary levels. As early as the mid-1970's, theologians and ethicists began discussing the idea of character, taking their cue from Stanley Hauerwas. Common to all of these writers is the belief that character has a necessary tie to religion and democracy.

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Kolodnyi, Anatolii M. "Religious Studies in the Context of Religious Studies." Ukrainian Religious Studies, no. 65 (March 22, 2013): 133–35. http://dx.doi.org/10.32420/2013.65.215.

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In the Department of Religious Studies at the Institute of Philosophy of the National Academy of Sciences of Ukraine, which is currently the only academic institution in the country, the President of Ukraine Viktor Yanukovych, with his approval, adopted in his Annual Address to the Verkhovna Rada the provision on "ensuring the teaching of all forms of education in higher education institutions since September 2011" academic religious studies as a normative philosophical discipline, and in secondary school - a comparative history of religions. " The clericalization of education, to which, contrary to the Constitution of Ukraine, the political-mindedness and polyconfessional nature of its citizens, the V. Yushchenko during his years of presidency, and the Ministry of Education, was at his discretion, was unclear to us, and thus unacceptable. Therefore, we did not participate in the work of the various commissions, which, according to Yushchenko's instructions, began to act at the ministerial level, and especially instilled in educational structures in the western region of the country. We go to secular modern Europe, and we strive to live in the time of its Middle Ages.

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Olmos-Gómez, María del Carmen, Rafael López-Cordero, Sonia García-Segura, and Francisca Ruiz-Garzón. "Adolescents’ Perception of Religious Education According to Religion and Gender in Spain." Religions 11, no. 11 (November 19, 2020): 616. http://dx.doi.org/10.3390/rel11110616.

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The aim of our study is to verify the influence of Religious Education on Spanish adolescents by applying a quantitative study based on descriptive and social research methods which reflect the religious and social plurality of Spain, with a total of 679 secondary education students. By means of the Delphi technique, an exploratory and semi-confirmatory factor analysis, and a confirmatory analysis using structural equations, the psychometric properties of the questionnaire designed are guaranteed. Using a multivariate analysis of variance, after the Levene test, multiple comparisons are made in order to assess the difference between religions and gender with respect to school Religious Education. Significant differences and large effect sizes are found. The results show first that experiences with regard to religion in school are more positive for the group of Christian women and that of Muslim men; second, that the knowledge of religion helps in the daily development of adolescents; third, that men from the two major religious groups and Jewish women demand more autonomy; and lastly, that students consider that the curricular development of religion in school should be reviewed, although it is confirmed that Religious Education is regarded as important for their life and future development.

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Mortier, Freddy. "Separate Values Education and Moral Development in Flemish Secondary Schools." Journal of Moral Education 24, no. 4 (January 1995): 409–26. http://dx.doi.org/10.1080/0305724950240404.

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Frisina, Annalisa. "The Making of Religious Pluralism in Italy: Discussing Religious Education from a New Generational Perspective." Social Compass 58, no. 2 (June 2011): 271–84. http://dx.doi.org/10.1177/0037768611402611.

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Italian society continues to be seen as homogeneous in religious terms and the teaching of Catholic religion in state schools as a pillar of the historical and cultural heritage of the Italian population, as sanctioned by the 1984 Concordat between the State and the Catholic Church. But profound changes have been under way since that Concordat, with migrant families settling in the country and their Italian-born offspring now attending Italian state schools. How do they feel about religious education at school? How do they view the Italian model of secularism and religious pluralism in Italy? What do they see as Italianness? A qualitative, focus-group-based investigation into secondary schools in a northern Italian town enables us to bring out these students’ demand for change from a generational standpoint and see beyond education into religion to possible ways to educate about and from religions, creating new horizons for religious pluralism (even) in Italy.

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

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Blaylock, Lat. "Critical religious education in practice: a teacher’s guide for the secondary classroom." Journal of Beliefs & Values 41, no. 4 (April 26, 2020): 514–15. http://dx.doi.org/10.1080/13617672.2020.1759973.

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Svensson, Jonas. "Religious education and teaching young people about humanity: Suggesting a new role for RE and for the academic study of religions in Sweden." Temenos - Nordic Journal of Comparative Religion 51, no. 2 (December 23, 2015): 177–99. http://dx.doi.org/10.33356/temenos.53567.

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This article is a suggestion for the rethinking of the role and purpose of religious education (RE) in Swedish public schools, in relation to two major recent reforms: of teachers training (2012) and of syllabi for RE (2011). Based on a notion of the ‘humanistic’ study of religions as he study of religion as a human cultural product, the article argues that a RE – mainly in lower and upper secondary school – informed by contemporary theoretical development, better than any other school subject can cater for the important task of educating young people about who they, as human beings, are and why. To substantiate this claim, the content of the above mentioned reforms are presented, and placed in historical context. Furthermore, the article provides a set of examples of how actual teaching may be structured to fulfil its proposed new task, with a basis in the current syllabi for lower and upper secondary school.

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Flensner, Karin K. "Teaching Controversial Issues in Diverse Religious Education Classrooms." Religions 11, no. 9 (September 10, 2020): 465. http://dx.doi.org/10.3390/rel11090465.

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In educational contexts, certain issues are perceived as controversial, since they reflect conflicts of interest and reveal divergent views. This is especially evident in debates related to religion in societies regarding themselves as secular but whose population is multi-religious. The aim of this article is to analyse how some issues that are considered controversial in the public debate are represented in the teaching of non-denominational and integrative Religious Education in a Swedish multicultural classroom practice, where the majority of students have a Muslim cultural background. The ethnographic empirical material consists of classroom observations of Religious Education lessons in upper secondary school. The analysis is based on the debate about how controversial issues ought to be taught—as empirically or politically open/settled or in a directive/non-directive way. The results indicate that a number of issues—divergent interpretations of religious narratives and religiously motivated rules, holidays, views of forgiveness, the Israeli–Palestinian conflict and abortion—were regarded as open political issues in classroom practice and these were taught in an open, non-directive way. Issues represented as settled were value-oriented issues related to female genital mutilation, forced marriage and child marriage and gender equality. The arguments supporting these values were mainly rooted in religion.

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Billingsley, Berry, and Mehdi Nassaji. "Secondary School Students’ Reasoning About Science and Personhood." Science & Education 30, no. 4 (April 13, 2021): 967–91. http://dx.doi.org/10.1007/s11191-021-00199-x.

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AbstractScientific advances, particularly in evolutionary biology, genetics, neuroscience and artificial intelligence, present many challenges to religious and popular notions of personhood. This paper reports the first large-scale study on students’ beliefs about the interactions between science and widely held beliefs about personhood. The paper presents findings from a questionnaire survey (n = 530) administered to English secondary school students (age 15–16) in which their beliefs and concepts regarding personhood and the position of science were investigated. The survey was motivated in part by an interview study and a previous, smaller survey which revealed that many students struggle to reconcile their beliefs with what they suppose science to say and also that some have reluctantly dismissed the soul as a ‘nice story’ which is incompatible with scientific facts. The results from this larger-scale survey indicate that a majority of the students believe in some form of soul. Even so, and regardless of whether or not they identified themselves as religious, most students expressed a belief that human persons cannot be fully explained scientifically, a position that some students perceived as a partial rejection of what it means to hold a scientific worldview.

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Nurhadi, Nurhadi, and Zainul Bahri Lubis. "THE CONCEPT OF TAUHID EDUCATION VALUE (AQIDAH) IN NATIONAL EDUCATION SYSTEM PERSPECTIVE." AL-ISHLAH: Jurnal Pendidikan 11, no. 2 (December 31, 2019): 141. http://dx.doi.org/10.35445/alishlah.v11i2.101.

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This study aims to determine the values of Tauhid Education in the National Education System and the relevance of the National Education System Law No. 20 of 2003 in strengthening the values of Tauhid Education. This research method uses a type of library research or literature study (library research). Using two data sources, namely: 1). The primary data is law No. 20 of 2003 concerning the National Education System. 2). Secondary data is literature related to this research. The results of the study were obtained: 1) the values of Tauhid education contained in Chapter II Article 3 read: "National Education aims to develop the potential of students to become human beings who believe and fear God the Almighty". Chapter V Article 12 paragraph 1 point A reads: "Every student in each education unit has the right: get religious education in accordance with the religion he adheres to and is taught by educators who are of the same religion". Chapter X Article 36 paragraph 3 point A reads: "The curriculum is prepared in accordance with the level of education within the framework of the Unitary State of the Republic of Indonesia by taking into account: Increased faith and piety". 2) Relevance of the Law on National Education System No. 20 of 2003 in strengthening the values of Tauhid education that the main purpose is: "Faithful and devoted to the Almighty God". Then the right of the first student is to get religious education in accordance with a religion that is followed and taught by religious educators. And the curriculum is arranged in accordance with the level of education within the framework of the Unitary State of the Republic of Indonesia with the first increase, namely faith and piety.

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Hazyr-Ogly, T. "Religious education in high school: political decision and ways of implementation." Ukrainian Religious Studies, no. 36 (October 25, 2005): 126–29. http://dx.doi.org/10.32420/2005.36.1633.

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The issue of the Ministry of Education's introduction into the school curriculum of the Ethics of Faith course is very complex, acute and has many contradictions. We will try to address only some aspects of this problem. The call of the President of Ukraine to teach "Ethics of Faith" in secondary schools faces two major problems.

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Simpson, Jane Mary Ramsay. "Bridging the gap between Religious Education and gifted education: theory and praxis in three secondary school programmes in Cambridgeshire." British Journal of Religious Education 34, no. 3 (September 2012): 247–61. http://dx.doi.org/10.1080/01416200.2011.649342.

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Journal articles on the topic 'Religious education Education, Secondary'

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