Determinants of Attitudes Toward Muslim Students Among Flemish Teachers: A Research Note

Muslims are now the second largest religious group in almost all Western countries and a large majority of Muslim citizens are children who attend schools. However teachers’ attitudes regarding the education of Muslim students are largely ignored by educational researchers. In this study, we investigate the determinants of teachers’ attitudes among Flemish (Belgian) teachers (N = 620). Regression analysis has revealed that female teachers, Muslim teachers, younger teachers, and teachers with a four‐year college degree have significantly more positive attitudes. Most interestingly, we found that teachers working in schools that enroll a larger share of Muslim students (greater than 50 percent) have more negative attitudes toward Muslim students than other teachers. The implications of these findings for educational policy are discussed.     

Bridging separate communities: the aspirations and experiences of minority ethnic religious education teachers in England

This article takes as its starting point concerns about community separation that arose in 2001, following outbreaks of violence in English urban centres, and again in 2014, following the so-called ‘Trojan Horse’ case. Despite a series of reports which have highlighted the need to address ‘separation’, promote ‘meaningful contact’ between those who differ in terms of ethnicity and worldview and identify teachers of religious education (RE) as key players, researchers have paid no attention to teachers of RE from minority ethnic and religious backgrounds. The article draws on a qualitative study of teachers from Hindu, Muslim and Sikh backgrounds to explore their concerns about pupils’ perceptions of separation and the ways in which they attempted to address these in white majority and Muslim majority schools. Communication research and studies based on social capital theory are used to suggest that the teachers used ‘bonding’ and ‘bridging’ strategies as means of encouraging pupils to explore their perceptions of separation, engage in a mediated form of meaningful contact with ‘the Other’ and expand their thinking. The conclusion calls for further research in to the strategies reported and for policy makers to support the recruitment, training and career development of minority ethnic teachers of RE.     

Responses of Three Muslim Majority Primary Schools in England to the Islamic Faith of Their Pupils

This paper considers the responses of three English primary schools to the education of their Muslim pupils. It begins by setting out the context of discussion about Muslims and education in Europe as well as by describing some of the structural and pedagogical characteristics and trends in English education influencing the schools’ options and choices. The main body of the article is a comparative analysis of the three schools, focusing on the approaches of teachers and school leaders to the faith backgrounds of their pupils, their constructions of Islam for these educational contexts, and their preparation of Muslim children for a religiously plural Britain. As the schools devise strategies and select between options, they provide in microcosm differing models of the inclusion of minority Islam in a western society.     

Towards a neo-modernist Islam

Fazlur Rahman was one of the most significant Muslim intellectuals in the second half of the twentieth century. This is partly due to his original contribution to a re-thinking of Islamic tradition and classical theological concerns. He initiated a new hermeneutic interpretation of the Qur’an and a critical analytical study of the Sunnah which has come to inspire a number of modern and contemporary intellectuals (including for instance Nurcholish Majid, Amina Wadud, Mohammad Talbi, Ebrahim Moosa and Abdullah Saeed). His reform ideas, primarily known and discussed within Muslim intellectual circles, became the subject of widespread interest in countries such as Pakistan, Malaysia, Indonesia and Turkey. Rahman represents a transitional figure between Islamic modernism (from the end of the nineteenth and the beginning of the twentieth century) and “neo-modernism”, a term coined by himself and introduced in order to highlight a critical approach to the early reform-thought and to actualize Islam’s potential in a present context. Rahman’s contributions include works on theology, philosophy, law, ethics, education and many of them are now available in several languages.     

Taha Jabir Al-‘Alwani: A Study of His Views on Ethics of Disagreement in Islam

This paper is an attempt to provide its readers/listeners the views of Taha Jabir Al-‘Alwani on Ethics of Disagreement in Islam. Taha Jabir Al-‘Alwani is one of the renowned scholars and reformists of the contemporary Muslim world. He presented in terms of views on the ethics of disagreement in Islam, an explanation of the etiquette envisioned by Islam for all those engaged in discourse and intellectual dialogue, and he also exposes a higher number of principles and purposes of the Shariah which provide Muslims with perspectives far vaster than those afforded by pedantic debate over points of law and procedure or fine distinctions between conflicting theological arguments. Above all, he analyzes that what today is going in the world is totally a contrast trend to the teachings of Qur’an and Sunnah. After stressing the paramount duty of affirming the oneness of Allah (Tawhid), both the Qur’an and the Sunnah stress on one thing above all: the unity of Muslim Ummah.     

Finnish Teachers’ Attitudes About Muslim Students and Muslim Student Integration

Although there is much discussion of educational needs and how to integrate Muslim students into modern Western contexts, there is a shortage of research on teachers’ attitudes about these issues. Finland offers a particularly interesting context for research, given its relatively new, small, yet rapidly growing Muslim population, its prominence of negative attitudes to visible religiosity, and its official policy of multiculturalism. This article presents the results of a quantitative study of Finnish teachers’ attitudes to Muslim students and to their integration into Finnish schools. A nonprobability sample of Finnish preservice and practicing teachers (N = 864) was surveyed and the resulting data analyzed with exploratory factor analysis, t‐tests, and ANOVA. The results indicate that Finnish teachers consider learning about general democratic values important, but their attitudes to dealing with Islam and Muslims are not quite as positive. However, previous involvement with other cultures indicated more positive attitudes among preservice teachers. Female teachers and practicing teachers were more oriented toward the teaching of commonality, and teaching at a more advanced level indicated more positive attitudes to Muslims and Muslim integration.     

A Conversation About the Intersection of Faith,Sexual Orientation,and Gender: Jewish,Christian, and Muslim Perspectives

Recent challenges to counselor education and the ACA Code of Ethics (American Counseling Association, 2005 ) provided impetus for this article, which is focused on how 3 major Western religions address counseling and counselor training with diverse clients. Jewish, Christian, and Muslim perspectives are highlighted as related to counseling and training issues across faith, sexual orientation, and gender issues.     

On the (Im)possibility of Democratic Citizenship Education in the Arab and Muslim World

The euphoria of the recent Arab Spring that was initiated in northern African countries such as Tunisia, Egypt and Libya and spilled over to Bahrain, Yemen and Syria brings into question as to whether democratic citizenship education or more pertinently, education for democratic citizenship can successfully be cultivated in most of the Arab and Muslim world. In reference to the Gulf Cooperation Council countries (Bahrain, Kuwait, Saudi Arabia, Qatar, Oman and the United Arab Emirates) in the Middle East, we argue that unless gender inequality, mostly instigated by religious-tribal and patriarchal perspectives, is eradicated, it would be impossible to engender any plausible conception of education for democratic citizenship in most of the Arab and Muslim world. Our thesis rests on an understanding that, firstly, education in the Arab and Muslim world is located in an impoverished view of education for Muslims; and secondly, that the notable absence of democratic citizenship is enhanced by gender-based discrimination in society especially in the professions and politics. We contend that education for democratic citizenship in the Arab and Muslim world is necessary and ought to be framed along a pluralist imaginary of citizenship. However, considering the continued prevalence of authoritarianism at politico-social levels our argument is that it seems feasible to enhance and at times disrupt the cultivation of national education drawing on some of the features of a pluralist imaginary of citizenship.     

Education,queer theology,and spiritual development: disrupting heteronormativity for inclusion in Jewish,Muslim and Christian faith schools

Voices critiquing heteronormativity in faith schools often rely on an understanding of such schools as arbiters for heteronormative religious orthodoxies. Many proponents of Jewish, Muslim and Christian schools offer compelling responses to such claims by providing inclusive perspectives on faith schooling. By applying a queer reading of temporality to a critique of the latter body of work, this paper will argue that these perspectives, despite their commitments to inclusion, have affinities with logics of heteronormativity through their appeal to a language of hospitality that reproduces adherence to heteronormative binaries and identity frames as originary and normative. From here, the paper will suggest that queer theology’s understanding of the transcendent in relation to immanence offers resources for reframing discussions around heteronormativity and faith schools in ways that speak to the inclusive commitments of those critiqued in this paper, while also eschewing reproductive determinism as a basis for understanding spiritual development.     

Parents, Careers and Culture: The View of Ethnic-Minority and Ethnic-Majority Girls

In a study concerned with factors affecting career aspirations, 45 Muslim and 71 non-Muslim secondary-schoolgirls completed scales requiring them to rate themselves on attributes chosen for their relevance to careers. Subjects also completed these scales as they believed their parents would rate them. Minimal differences were shown between the two groups and, contrary to stereotype, Muslim girls did not indicate that their fathers would rate them low on such attributes. Interviews conducted with 21 of the Muslim pupils indicated little conflict in their homes over vocational issues and revealed that both parents, but especially fathers, were supportive of higher education and careers for their daughters.     

Including the Religious Viewpoints and Experiences of Muslim Students in an Environment that is Both Plural and Secular

This paper sets out the context and some main lines of argument about the education of Muslim children in England, including concern over low attainment, over segregation and violent extremism. Three approaches to inclusion of Muslims in mainstream educational settings are identified. The paper describes and assesses the identity-based approach to inclusion common to many English schools using a distinction between permissive and affirmative stances to analyse practice. It proceeds to argue for an epistemology-based approach that makes room for students’ experiential and theological perspectives on the content of their learning.     

Breaking bread: spirituality,food and early childhood education

The spiritual aspect of early childhood education is supported by the early childhood curriculum in Aotearoa New Zealand, Te Whāriki. Research in three different early childhood settings presents new perspectives on the everyday experiences of children in terms of spirituality. Each setting formed a case study that included the voices of children, parents and teachers. Focusing on the practices that surround food and eating, this narrative account takes the sharing of food as a starting point for analysing the spiritual experiences of young children and the metaphor of ‘breaking bread’ is used. It is proposed that the concept of everyday spirituality informs the practice of teachers in each context and working with young children involves considering issues of equity, culture and well‐being.     

Exploring Positive Learning Experiences in the Context of Practical Theological Education

Abstract. This article presents findings from an empirical study exploring student and teacher perspectives on positive learning experiences in practical theological education. Forty‐five students and twenty teachers were interviewed in focus groups in four educational institutions delivering programs in practical theology. The findings indicated that students valued practical theological education when it enabled them to think critically in relation to their personal or professional experience, and that students valued tutors, their peers and a flexible curriculum design in promoting this kind of learning. There was a high correlation between students’ views of positive learning experiences and what tutors perceived as important qualities that they hoped their students would develop. Difficulties associated with the students’ lack of clarity about the learning process and the tensions between academic and professional contexts are also discussed.     

Teachers’ and Parents’ Perspectives on a Curricular Subject of “Religion and Spirituality” for Indian Schools: A Pilot Study Toward School Mental Health Program

Religious–spiritual (R/S) education helps medical students cope with caregiving stress and gain skills in interpersonal empathy needed for clinical care. Such R/S education has been introduced into K-12 and college curricula in some developed nations and has been found to positively impact student’s mental health. Such a move has not yet been seen in the Indian education system. This paper aimed to examine perspectives of teachers and parents in India on appropriateness, benefits, and challenges of including R/S education into the school curriculum and also to gather their impressions on how a R/S curriculum might promote students’ health. A cross-sectional study of religiously stratified sample of teachers and parents was initiated in three preselected schools in India and the required sample size (N = 300) was reached through snowballing technique. A semi-structured questionnaire, with questions crafted from “Religion and Spirituality in Medicine, Physicians Perspective” (RSMPP) and “American Academy of Religion’s (AAR) Guidelines for Religious Literacy,” was used to determine participants’ perspectives. Findings revealed that teachers’ and parents’ “comfort in integrating R/S into school curriculum” was associated with their gender (OR 1.68), education status (OR 1.05), and intrinsic religiosity (OR 1.05). Intrinsic religiosity was significantly (p = 0.025) high among parents while “intrinsic spirituality” was high (p = 0.020) among teachers. How participants’ R/S characteristics influence their support of R/S education in school is discussed. In conclusion, participants believe R/S education will fosters students’ emotional health and interpersonal skills needed for social leadership. A curriculum that incorporates R/S education, which is based on AAR guidelines and clinically validated interpersonal spiritual care tools would be acceptable to both teachers and parents.     

Bildung as an essential disposition in becoming a reflective practitioner: practical application of philosophical hermeneutics to second language teacher education

For a few decades, reflective practice has been employed in second language teacher education (SLTE) as ‘a means by which practitioners can develop a greater level of self-awareness about the nature and impact of their performance, an awareness that creates opportunities for professional growth and development’. Dewey, who initiated the concept of reflective thinking in teacher education, emphasized one’s attitudes toward engagement in reflective process. One such disposition is open-mindedness, ‘a willingness to entertain different perspectives… and acknowledgement of the limitations of one’s own perspectives’. Regarding this concept of open-mindedness, Gadamer, who established philosophical hermeneutics, provided profound insights by using the German word Bildung, which is often translated as education, culture, or self-cultivation. Through this concept, Gadamer emphasized not only one’s open and introspective disposition toward new experience but also one’s mode of being. This paper explores this notion of Bildung and examines its possible practical application to SLTE in combination with reflective practice. Referring to Grondin’s notion that education is to raise true questions, I will argue for the importance of nurturing Bildung of preservice second language teachers and of second language teacher educators.     

Islamic education: why is there a need for it?

This article examines the need for the Muslim community of Britain to educate their youth with regard to a Muslim ‘way of life’. The aim of this study is to examine the theological basis for Islamic education. It further explores the status of Muslim schools in Britain with regard to culture and religion. This study highlights the exclusiveness of Islamic education owing to Muslim ethnic cultures and the necessity for a more intercultural‐oriented Islamic education.     

Secular ethics education as an alternative to religious education – Finnish teachers’ views

This study provides a Finnish perspective to international discussions on religious and worldviews education through the subject of secular ethics. This subject has been offered in Finland since 1985 throughout comprehensive schools and is primarily directed at students who are non-affiliated. Secular ethics education has scarcely been researched and is here investigated through secular ethics teachers’ views. The results highlight key characteristics of the subject, which in teachers’ views single out the subject from religious education classes. Key characteristics include gaining multiple perspectives on religions and worldviews, focusing on interactive, social and critical skills, and focusing on students’ personal identities and growth as human beings. In addition, specific challenges and possibilities of the subject of secular ethics arise, which may be taken into consideration in developing a future integrative subject of worldview education in Finland.     

Teachers’ personal values,age, and educational setting shape their socialisation values

ABSTRACT

Teachers in kindergartens and schools also fill an important role of values educators. The study examined teachers’ socialisation values and their links with teachers’ personal values, age, education, and educational setting (kindergarten vs school). A total of 391 teachers in Estonia filled in the Schwartz’s Portrait Values Questionnaire that assessed their personal and socialisation values. Teachers considered self-transcendence values most important personally and in socialisation of children, followed by openness to change values. At the same time, teachers differentiated between their personal and socialisation values: openness to change was rated higher as a socialisation than as a personal value. The variation in teachers’ socialisation values stemmed from their personal values, teachers’ age, and educational setting.     

Religion,Religiousness, and Narrative: Decoding Women's Practices in Senegalese Islamic Reform

Martin Riesebrodt argues that his theory of religion can help explain religion's enduring power in the contemporary globalizing and secularizing world. Although he emphasizes the necessity of objective categories for theorizing religion's purpose, adherents’ narratives about their religious practices reveal lived relationships between ideal‐typical liturgical texts (which help comprise religion) and their appropriations of them for navigating rapidly changing social contexts (religiousness). The validity of Riesebrodt's approach for explaining religion in empirical settings is demonstrated by using ethnographic interviews of Muslim reformist women in Dakar, Senegal. These female adherents’ discourses on the practices of veiling, prayer, and preaching the uniqueness of God highlight the ways religion's directives operate in a dialectical relationship with a religiousness that encompasses their dual efforts to achieve closeness to God and overtly critique other Muslim groups, contemporary urban life, and the state.