Abstract

Interreligious education has been recognized as alternative for mono-religious and multi-religious education in the Western World since 1990’s. This model underscores plurality both as a part of departure and as a possible result of religious education and at the same time it avoids a purely objective approach to the multitude of religions. However, there has been hardly any trace of interreligious education in Indonesia and in fact, even some people agree to abolish mono-religious education in the schools, which is considered to be vulnerable to favouritism and communal tensions. This study proposes a certain way of learning called cross-cutting religious education which may be applied within mono-religious model. The main concern is the following research questions: To what extent can crosscutting religious education lead to moderation and how can it provide cognitive, affective, and attitudinal dimensions which are required to restrain the tendency of religious extremism? The author argues that a crosscutting religious education in high schools through religious literature provides a better self-understanding which in the long term reduces the tendency of religious extremism. Thus, the study shows a method of hermeneutics which results in a better self-understanding of certain religious tradition based on the reading of different religious tradition texts. DOI: https://doi.org/10.24071/ijiet.2017.010204

Highlights

  • At first glance, most people assume that poverty and ignorance are two overriding answers to the question about what drives someone to become a religious extremist

  • A senior State Department advisor and a foreign policy professor at Georgetown University, found something intriguing when he observed how Islamist extremist group spread their influence in Pakistan

  • It can be stated here that crosscutting religious education is an interreligious learning within mono-religious education model

Read more

Summary

Introduction

Most people assume that poverty and ignorance are two overriding answers to the question about what drives someone to become a religious extremist. Is the place for observation to the logic of relationship among elements within the structure of the text This second category does not allow a notion that text’s meaning depends on subjective dynamic of the interpreter because text has its “own world” which may exceed even the author’s world. It is in this subjective pole that the reader has a chance to understand himself better in the sense that his or her horizons are broadened or purified within his or her context of life These two poles of hermeneutics will not permit crosscutting religious education to violate the text because the reader has to face objective dimensions of the text. After a close reading to the text, students may find all important actants (sender, subject, object, receiver, helper, opponent, and anti-subject) as illustrated below

Fear Egocentrism
Conclusions
Retrieved on

Talk to us

Join us for a 30 min session where you can share your feedback and ask us any queries you have

Schedule a call

Disclaimer: All third-party content on this website/platform is and will remain the property of their respective owners and is provided on "as is" basis without any warranties, express or implied. Use of third-party content does not indicate any affiliation, sponsorship with or endorsement by them. Any references to third-party content is to identify the corresponding services and shall be considered fair use under The CopyrightLaw.