Academic literature on the topic 'Religious taught'
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Journal articles on the topic "Religious taught"
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Fujiwara, Satoko. "How Religious Studies is Taught in Japan." Teaching Theology & Religion 18, no. 3 (2015): 276–79. http://dx.doi.org/10.1111/teth.12295.
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Sakaranaho, Tuula. "Religious Education in Finland." Temenos - Nordic Journal of Comparative Religion 49, no. 2 (2014): 225–54. http://dx.doi.org/10.33356/temenos.9547.
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In recent decades, the Finnish state has developed multicultural policies that aim at fostering the cultural identity of people coming to Finland from different ethnic and linguistic backgrounds. This aim has had clear practical consequences in the Finnish state-supported schools, where, along with the Finnish and Swedish languages, pupils with different linguistic backgrounds now have the right to learn their native tongue within the frame of the school curriculum. In similar fashion, the state favours a multiple solution as regards religious education, so that pupils belonging to different religious communities have the right to “education in accordance with their own religion”. In addition, Ethics is taught to those pupils who are not members of any religious community. Consequently, several religions are today taught in Finnish schools, as well as secular Ethics. Nevertheless, the current system of religious education in Finland is ridden with contradictions. This article first offers an overview of the most recent developments, legal provisions and contents of religious education in state-supported schools in Finland. Next, it identifies some of the sore issues in the current system, and, finally, it reflects on the possible role of the Study of Religions in the field of religious education.
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Kolodnyi, Anatolii M. "Religious and religious education: subject field and relations." Ukrainian Religious Studies, no. 70 (May 28, 2014): 31–44. http://dx.doi.org/10.32420/2014.70.404.
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Religion and education ... The problem of their relationship has long been of interest to the pedagogical community and the Church. Recently, in connection with the actualization of the religious factor in the social and spiritual life, she also appeared in Ukraine. The question is not whether to give or not to give through the education system knowledge about religion. There is a question of what knowledge and how much it can be taught about when, where and who should give them. There is still a question and whether there should exist in parallel two systems of education - secular and spiritual, and whether spiritual education by its status should be equated with secular and certified by the same documents, which are valid in the sphere of secular life. But if that is the case then it is likely that spiritual education is then covered by the rule of studying in the educational institutions of the compulsory list-the minimum of educational disciplines, which are now taught in all secular educational institutions and which form a broad world view of their recipients. It would seem that the Ministry of Education and Science should also be subject to the control of spiritual education. The state should know not only what they are taught here, but also how and who they are teaching.
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Farley, W. Edward. "Can Preaching Be Taught?" Theology Today 62, no. 2 (2005): 171–80. http://dx.doi.org/10.1177/004057360506200203.
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Preaching—defined as sermon writing, exegesis, or discursive skill—appears to be teachable. On the other hand, is preaching, defined as announcing the gospel, hence the mysteries of God and God's redemptive work, teachable? Preaching the gospel embodies and, at the same time, transforms the three primary features of aesthetic art: creativity, emotional world-engagement, and imagination. If these artistic features are gifts prior to any teaching, then we may doubt that pedagogy can facilitate preaching the gospel. At the same time, however, teachers of preaching can identify students' artistic powers, stir them up, and expose alien paradigms and rhetorics that divert preaching from the gospel, redirecting them toward those that embody the gospel's true aims. In this sense, preaching can be taught.
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Berkwitz, Stephen C. "What the Buddhologists Taught." Method & Theory in the Study of Religion 13, no. 1-4 (2001): 310–33. http://dx.doi.org/10.1163/157006801x00264.
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Tsaliki, Evanthia. "Religious Education in Greece Under the Scope of Interculturalism." Journal of Education and Training 4, no. 1 (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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Estivalèzes, Mireille. "The Role of Religious Studies in French Secondary Education." NTT Journal for Theology and the Study of Religion 61, no. 4 (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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S, Stalin. "Satire techniques: Early devotional texts and mukkoodarpallu - An introductory comparison." International Research Journal of Tamil 3, S-2 (2021): 77–81. http://dx.doi.org/10.34256/irjt21s215.
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Tamil literature holds a broader research domain which still explores itself for the extensive researches. From time to time, discussions and researches occur in religious context. Even after Sangam literature, Jainism and Buddhism taught the virtues and then gradually converted to the literary forms as religious concepts. Following this vogue, Saivam / Vaishnavism used Tamil literature to promote their own religious concepts and also to oppose the other religions. Later, they dissolved their contraindication and united in order to oppose the other religions. This trend can be traced in “MUKOODARPALLU”. A comparative study between the early and later religious literature is done and a technique called SATIRE is spotted in the text and sketched its features in the introductory level.
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Iskandar, Iskandar. "PRINSIP KEMASHALAHATAN UMAT DAN PENGHARGAAN TERHADAP HUKUM DALAM BINGKAI KESADARAN MULTIKULTUR KEHIDUPAN BERAGAMA DI INDONESIA." ASY SYAR'IYYAH: JURNAL ILMU SYARI'AH DAN PERBANKAN ISLAM 1, no. 1 (2016): 1–18. http://dx.doi.org/10.32923/asy.v1i1.601.
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Indonesia is a country inhabited by various tribes, races and religions. A long history of Indonesian nation with various ethnics make kind of multicultural religious which is brought lives phenomenon. Islam as the majority religion in Indonesia provides significant meaning in appreciating benefit and respecting the diversity religious of people in Indonesia. The concept of rahmatan lil Alamin is seeded according to the context in Indonesia. Thus, an inclusive understanding by collocated Islam as a progressive religion nowadays becomes a necessity to solve problems and the importance of a complex human beneficial. On the other hand, the necessity of multicultural awarenness of religious in Indonesia made this country as barometer of other country in appreciating a fair law to all the citizens, but when the diversity of this nation does not respect other religions, it will bother the religious‟ stability and national life in the country. Islam has given point of views in national life and taught how to respect other people who has different belief. So, people who has different belief should do the same to appreciate Islam. The history of the world has taught us about the importance of appreciate people and respect the law for the nation, then the nation will be a peaceful and prosperous country.
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Munadi, Muhammad. "PERAN PENDIDIK PAI DALAM PENGEMBANGAN PEMBELAJARAN AGAMA YANG INKLUSIF DI SEKOLAH." Cendekia: Jurnal Kependidikan dan Kemasyarakatan 10, no. 2 (2012): 153. http://dx.doi.org/10.21154/cendekia.v10i2.408.
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Abstract: This research was aimed to reveal the religious inclusivism contents on Islamic Education subject taught at senior high school level, learning model of Islamic Religious Education is taught in secondary education pursue the development of tolerance and religious inclusivism on the learners and the teachers and instructional materials provide inspire for learners to develop attitudes of tolerance and religious inclusivism. Type of research is qualitative research methods. Subjects Research and Sources of Data in this study is the teachers of Islamic education on SMAN 4 Surakarta. Setting in this study took place in Surakarta, who have a variety of Islamic dynamics that are considered to be moderate to radical. Data collection techniques used were: In-depth Interviews, participant observation, and documentation. The validity of data used in this research are triangulation methods and sources. The data analysis was done by following the interactive model analysis of Miles and Huberman consisting of collecting the data, reducing the data, describing the data, and making conclusion and verification. Result of the research showed that the content of religious tolerance and inclusivism is taught in class XI semester 1 and 2 are expressly or directly relate to other religions or indirectly, the model simulation in concept (analysis of the teaching program) exists, but not operationalized at the level of material and learning . But in the great Day of Islam, students are encouraged to appreciate the opinions of others and the inspiration to develop attitudes of tolerance and religious inklusifisme contained in textbooks through the verses of the nuances of this, such as Surat al-Baqara verse 285 and Surah Al Hujurat paragraph 13.
Dissertations / Theses on the topic "Religious taught"
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Goldberg, Kory. "Inside-out : a study of Vipassana meditation as taught by S.N. Goenka and its social contribution." Thesis, McGill University, 2001. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=33896.
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This thesis explores the relationship between S. N. Goenka's technique of Vipassana meditation, an approach inspired by the Buddha designed for the liberation of human suffering, and constructive social engagement. The first chapter introduces the general field of Theravada Buddhist meditation practices to demonstrate how Goenka's approach conforms to and differs from traditional Theravada meditation. The second chapter provides an overview of Goenka's reformist movement, while the third chapter investigates his methods of dissemination and the supporting theories behind them in light of traditional Pali canonical sources. The final chapter examines the notion that social reparation depends on the alleviation of individual afllictive mental states. This claim is analysed through reports concerning the therapeutic effects of Vipassana on the practitioner, and through case-studies regarding the integration of the technique into the curriculums of various social institutions in the fields of health, corrections, and education.
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Pubols, William D. "An Evaluation of the Five Principles as Taught at Athletes in Action's Ultimate Training Camp." Thesis, Biola University, 2018. http://pqdtopen.proquest.com/#viewpdf?dispub=10788912.
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<p> Every summer, hundreds of college athletes attend The Ultimate Training Camp (UTC), at which Athletes in Action offers a curriculum entitled, <i> The Principles of Competition</i> (aka <i>Five Principles</i>). The intent is to teach a Christian perspective of sports so that athletes would learn both the philosophy and the skill of competing <i>Christianly. </i> Both the <i>Principles</i> and the camp pedagogy have been refined over several decades to become what seems to be an effective methodology, but refinement has been based on informal evaluation without access to more empirical data. The purpose of this study is to observe, measure, and evaluate the level of learning acquired by camp participants— including consideration and application of Dallas Willard’s learning framework of <i>vision, intention,</i> and <i>means</i> (VIM)—in order to better understand how the <i>Principles</i> are perceived, and to establish a model for future studies. An evaluative survey was developed, administered online, and responded to by over forty UTC alumni. Results revealed that certain Principles were remembered to a much greater degree than others, but overall response to the VIM model was favorable, and factored into the students’ continued Christian growth. Further evaluation led to some suggestions for possible changes in UTC methodology, and more complete data collection. Further studies in this vein are recommended.</p><p>
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Derisso, José Luis. "O ensino religioso na escola pública e a epistemologia dos materiais implementados nas escolas oficiais do Estado de São Paulo após a Lei nº 9475/97." Universidade Federal de São Carlos, 2006. https://repositorio.ufscar.br/handle/ufscar/2412.
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Previous issue date: 2006-10-23<br>The objective of this research is to show the changes occurred in the
ephistemological format of religious taught in public schools after the promulgation of law
number 9475/97 that altered LDB article 33 number 9394/96; and to reveal its ideological
inclination. These changes were observed specially in São Paulo state in 2001, when the state
department of education regularized the subject and the Board of Education implemented in
the public school system.
We researched the historical development of the relations between the Church and
the State in Brazil and its interference in education since Jesuit school. This historical study
observed varied forms in which religion appeared in the school system and confronted them
with the new form adopted in São Paulo. We crowded our historical retrospective with the
elaboration process of the 1998 Constitution and LDB number 9394/96 until the definition of
the 9475/97 law. Thus, we proceeded to the ephistemological analysis of two distinct
materials implemented by the Board of Education as of 2002, as the subsidy to Religion
teachers in the official state schools during the first two years of the implement
Our analysis of the presence of Religion in the public school system settled on a
theoretical and ephistemological perspective that conceives religion, religiosity and religious
or clerical institutions as historical products expressing the relations people share with one
another, under the determination of distinct interest presented in society.
Our research noticed that the redefinition of Religious Taught shows a catholic effort
in order to respond to a new reality in which religious pluralism is manifested and even more
openly in Brazil. This effort gives continuance to an ecumenical line adopted by the Catholic
Church in the Vatican from 1962 to 1966, and also shows, as seem in the past the pressure of
the Catholic Church, now joined to other small evangelical denominations, in the sense of
keeping privileges in the public system by material subsidies for its evangelical action. It
shows that catholics don´t accept the lay formula as a deal which consists of recognizing the
religion as a private subject to preserve the public system against possible embarrassments.<br>O objetivo desta pesquisa foi evidenciar as mudanças ocorridas no formato
epistemológico do Ensino Religioso na escola pública após a promulgação da Lei nº. 9475/97,
que alterou o artigo 33 da LDB nº. 9394/96, e desvendar a sua inclinação ideológica. Essas
mudanças manifestaram-se, sobretudo, no estado de São Paulo a partir do ano de 2001 no
momento em que o Conselho Estadual de Educação normatizou a matéria e a Secretaria de
Educação iniciou a implantação da disciplina na rede oficial.
Pesquisamos o desenvolvimento histórico da relação entre a Igreja e o Estado no
Brasil e sua interferência na educação desde a escola jesuítica. Esse estudo histórico objetivou
acompanhar as variadas formas através das quais a religião se fez presente no espaço escolar,
para, por fim, confrontá-las com o novo formato adotado no Estado de São Paulo. Coroamos
nossa retrospectiva histórica com os processos de elaboração da Constituição de 1988 e da
LDB nº. 9394/96 até a definição do substitutivo que resultou na Lei 9475/97. Por fim,
procedemos à análise epistemológica de dois materiais distintos implementados pela
Secretaria de Educação a partir de 2002, como subsídio aos professores de Ensino Religioso
nas escolas oficiais paulistas nos dois primeiros anos de implantação da disciplina.
Nossa análise da presença da religião no espaço público e do Ensino Religioso na
escola pública assentou-se numa perspectiva teórica e epistemológica que concebe a religião,
a religiosidade e as instituições religiosas ou clericais como produtos históricos que exprimem
as relações que os indivíduos travam entre si, sob a determinação dos distintos interesses
existentes na sociedade de classe.
Nossa pesquisa constatou que a redefinição do Ensino Religioso expressa um esforço
católico de responder a uma nova realidade em que o pluralismo religioso se manifesta cada
vez mais abertamente no Brasil. Esse esforço dá continuidade à linha ecumênica adotada pela
Igreja Católica no Concílio Vaticano II, entre 1962 a 1966, mas expressa, assim como no
passado, a pressão da Igreja Católica, agora aliada a algumas pequenas denominações
evangélicas, no sentido de manter privilégios no espaço público por meio de subsídios
materiais para sua ação evangelizadora. Expressa também que os católicos não aceitam a
fórmula da laicidade como um acordo que consiste em reconhecer a religião como assunto
privado para preservar o espaço público de possíveis constrangimentos.
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Snell, Patricia. ""Just reproduce after what I taught you" spatial segregation of religious youth socialization and the reproduction of social inequality /." 2009. http://etd.nd.edu/ETD-db/theses/available/etd-01062009-125050/.
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Eidinger, Andrea Ellen. "What my mother taught me: the construction of Canadian Jewish womanhood in Montreal, 1945-1980." Thesis, 2011. http://hdl.handle.net/1828/3750.
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In this dissertation, I argue that from the late 1940s to the late 1970s, the Jewish community of Montreal underwent a series of changes that significantly altered its character. And while increasing numbers of Jews from all over the world began arriving on the island, the established elites reacted by creating and then entrenching a new cultural orthodoxy based on their own practices and values. Jewish women were fundamental to this process, as both objects of the new cultural discourse as well as active participants. Understanding the process through which a "Jewish community of Montreal" group was created requires a consideration of both public and private ethnic signifiers, so an analysis of the construction of gender norms for Jewish women is key. This dissertation will track these fractured dialogues through an analysis of currents of thought and discussion among Jewish individuals living in Montreal between 1945 and 1980. I will accomplish this through a comparison of both textual documents and oral interviews. In sum, I will examine how dominant discourses are constructed by elites, and how they are in turn experienced by the women themselves.<br>Graduate<br>10000-01-01
Books on the topic "Religious taught"
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Perito, John E. Contemporary Catholic sexuality: What is taught and what is practiced. Crossroad Pub. Co., 2003.
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Jakes, T. D. Mama made the difference: Life lessons my mother taught me. Putnam, 2006.
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Glaser, Chris. The final deadline: What death has taught me about life. Morehouse Pub., 2010.
Find full textBook chapters on the topic "Religious taught"
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Okkenhaug, Inger Marie. "A “Significant Swedish Outpost”: The Swedish School and Arab Christians in Jerusalem, 1920–1930." In European Cultural Diplomacy and Arab Christians in Palestine, 1918–1948. Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-55540-5_18.
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AbstractThis chapter focuses on the Swedish School in Jerusalem during the British Mandate period. I argue that while modelled on Swedish educational culture and largely financed from Sweden, the school had a profound local connection to the Arab community. This chapter demonstrates that the educational culture of the school was more important to Arab parents than its religious profile. Arabic was the language of instruction and the children were taught by well-educated Arab female teachers. Parents and pupils influenced the Swedish School’s profile with demands that were created by a new reality under British Mandatory rule. These parents and pupils were also challenged by the fact that pupils from the middle class and the urban poor attended the same lessons and were—in theory at least—treated equally despite social or religious backgrounds.
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Ryffé, David. "Sweden Exemplifies How Religion Is Taught in a Secular State." In Law, Education, and the Place of Religion in Public Schools. Routledge, 2021. http://dx.doi.org/10.4324/9781003024972-16.
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Oman, Doug. "Introduction: What Should Public Health Students Be Taught About Religion and Spirituality?" In Why Religion and Spirituality Matter for Public Health. Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-73966-3_19.
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Bergin, Joseph. "Religion Taught and Learned." In Church, Society, and Religious Change in France, 1580-1730. Yale University Press, 2009. http://dx.doi.org/10.12987/yale/9780300150988.003.0013.
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"How Religious Diversity Is Represented and Taught in Asian School Textbooks." In Religious Diversity in Asia. BRILL, 2019. http://dx.doi.org/10.1163/9789004415812_010.
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Kloes, Andrew. "Religious Enlightenment and Awakening." In The German Awakening. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190936860.003.0003.
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This chapter examines how a distinctive historical consciousness informed how awakened Protestants understood their religious beliefs and activities. An intrinsic problem that is common to the historical study of all strongly partisan movements in the history of Protestantism is understanding the mentality, or worldview, of those who desired to see religious changes. To understand the Awakening movement, there is a need to understand what the Protestant activists wanted to awaken. This chapter answers this question by considering two competing interpretations of the history of modern Protestantism that appeared within the Protestant churches of Germany before and during the Awakening. The former of these narratives perceived changes in faith and theology as signs that Christianity was progressively advancing through the providential enlightenment of the church. The latter regarded these same changes as a falling away from the forms of faith and theology that were taught by the Bible.
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Mueller, Max Perry. "Introduction." In Race and the Making of the Mormon People. University of North Carolina Press, 2017. http://dx.doi.org/10.5149/northcarolina/9781469636160.003.0002.
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This chapter introduces the book’s main argument: that the three original American races, “black,” “red,” and, “white,” were constructed first in the written archive before they were read onto human bodies. It argues that because of America’s uniquely religious history, the racial construction sites of Americans of Native, African, and European descent were religious archives. The Mormon people’s relationship with race serves as a case unto itself and a case study of the larger relationship between religious writings and race. During the nineteenth century early Mormons taught a theology of “white universalism,” which held that even non-whites, whom the Bible and the Book of Mormon taught were cursed with dark skin because of their ancestors’ sin against their families, could become “white” through dedication to the restored Mormon gospel. But Mormons eventually abandoned this “white universalism,” and instead taught and practiced a theology of white supremacy.
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Hyman, Arthur. "Maimonides on Religious Language." In Perspectives on Maimonides. Liverpool University Press, 1991. http://dx.doi.org/10.3828/liverpool/9780197100714.003.0010.
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This chapter assesses how Maimonides’ concern with religious language is part of his overall philosophic programme in which the correct understanding of language applied to God is one of the central themes. Not only is it obligatory for the intellectual elite to have a philosophically correct understanding of divine attributes, but even the unsophisticated masses must be taught that anthropomorphic and anthropopathic terms applied to God cannot be taken in their literal meaning. To present Maimonides’ views on religious language, the chapter undertakes a threefold task. First, it examines a passage from the Treatise on the Art of Logic in which Maimonides analyses the various ways in which terms may signify. Second, it discusses how he uses the distinctions of the Treatise in the Guide of the Perplexed to show that anthropomorphic and anthropopathic terms occurring in Scripture must be taken in a spiritual sense. Third, it considers the reasons which brought him to his position that accidental attributes predicated of God must be interpreted as attributes of action, and essential attributes as negations or negations of privations. The chapter concludes by looking at how Maimonides’ account of divine attributes influenced his attitude towards prayer.
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Demircioğlu, Aytekin. "Introducing the Cities of Ghazali in the Context of Religious Tourism." In Advances in Hospitality, Tourism, and the Services Industry. IGI Global, 2021. http://dx.doi.org/10.4018/978-1-7998-5792-1.ch003.
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Ghazali is one of the most well-known scholars of the Islamic world that lived between 1058 and 1111. He was dedicated to knowledge in his short life. Ghazali made trips to take lessons and to teach. In this study, cities related to Ghazali were examined. These cities are Tus, where he was born and received his primary education; Curcan, where received Fiqh training; Nishabur, where he first studied as a student and then taught as a madrasa scholar. These three cities are located within the borders of Iran today. The fourth city is Baghdad, where he taught at the Nizamiye Madrasa. Later he was found in the cities of Damascus, Jerusalem, Al-Halil, respectively. He then went to the cities of Mecca and Medina to become a pilgrim. In this study, these nine cities, which are important for Muslims, were introduced as a religious tourism center with a descriptive method.
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Neal, Lynn S. "Designing New Ways of Seeing Christianity." In Religion in Vogue. NYU Press, 2019. http://dx.doi.org/10.18574/nyu/9781479892709.003.0002.
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This chapter examines the religion-oriented articles published by fashion magazines from the mid-1940s through the 1960s. These articles provide a valuable starting point for understanding how fashion conceptualized Christianity during this time. By fusing elements of liberal Protestantism and Catholic art and ritual in their construction of Christianity, fashion magazine articles fostered religious individualism, spiritual tourism, and the decontextualization of Christian elements. After establishing the religious context of the mid-twentieth century, this chapter examines three prominent themes—Christmas, church, and pilgrimage—through which this fashionable vision of Christianity was conveyed. Fashion magazines taught readers how to cultivate a stylish form of Christianity that aligned the sophistication of modernity with the enchantment of religion.
Conference papers on the topic "Religious taught"
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Qowaid, Qowaid, Supriyadi Supriyadi, Hayadin Hayadin, et al. "The Influence of Creativity on The Results of Islamic Religious Study Learning in Students Taught by Using The Learning Media Based on Information and Conventional Technology." In Proceedings of the First International Conference on Religion and Education 2019, INCRE, October 8 – 10, 2019, Bintaro, Indonesia. EAI, 2020. http://dx.doi.org/10.4108/eai.8-10-2019.2294511.
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Pérez-Pereiro, Alberto, and Jorge López Cortina. "Cham Language Literacy in Cambodia: From the Margins Towards the Mainstream." In GLOCAL Conference on Asian Linguistic Anthropology 2019. The GLOCAL Unit, SOAS University of London, 2019. http://dx.doi.org/10.47298/cala2019.15-3.
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The Cham language has been written since at least the 4th Century. As such it is the oldest attested language of all of the Austronesian languages. This literary heritage was transmitted using locally modified forms of Indian scripts which were also used to write Sanskrit. With the loss of Cham territories to the Vietnamese, many Cham became displaced and the literary culture was disrupted. In addition, the adoption of Islam by the majority of Cham led many of those who continued to write to do so in variations of the Arabic script. However, the literary potential of the language in Cambodia has not been fully realized in either script – with village scholars using it almost exclusively for religious tracts and for very limited local audiences. In 2011, the United States Embassy initiated a program to encourage the protection of Cham culture and heritage. This Cham Heritage Expansion Program ran from 2011 to 2017 and resulted in the operation of 13 schools in which over 2,500 students of different ages were taught the traditional Cham script. This effort was accompanied by the development of a now significant number of local Cham intellectuals throughout the country who are dedicating themselves to the expansion of the use of Cham as a written language in all aspects of daily life. This presentation documents the way in which interest in this long-neglected writing system was rekindled, and the new avenues for personal and communitarian expression that are being opened by the propagation of Cham literacy. It also presents current developments in the formalization of Cham language education in the country, including the possibilities of bringing the language into the school system.