Dkab Öğretmenlerinin Kaynaştırma Eğitimi Yeterlilikleri ile Duygu, Tutum ve Kaygı Düzeyleri Arasındaki İlişki

In this article, I revisited the study conducted in 2017 on inclusive religious education in Lesotho. The point of the 2017 study was to figure out how participants perceive inclusive religious education. The Lesotho Ministry of Education and Training's inclusive education initiative piqued my curiosity. The findings were split into two categories. Firstly, it was discovered that religious education is commonly equated with Christian education. Secondly, inclusivity in religious education was defined as offering Christian instruction to all students, regardless of their religious affiliation. The previous study, however, could not provide a persuasive explanation for why religious education is equated to Christian education or why inclusive religious education is comparable to Christian education for all students, regardless of their religious views. I wanted to fill that vacuum in this essay by arguing for a new approach to inclusive religious education in Lesotho schools. I asserted that coloniality is a legitimate premise for believing that inclusive religion education means that all children should participate in Christian education learning. I also utilised (post)-colonial discourse analysis to support my claim. As a proposal, I suggested that inclusive religion education be defined in the context of decoloniality, which is a process of decentering and delinking from colonial thinking and action in order to embrace border thinking. Border thinking demands a new approach to inclusive religion education that is based on interculturality and pluriversality. Keywords: Colonial discourse, Coloniality, Decoloniality, Inclusive education, Orientalism, Religious education

The article analyzes foreign experience on the introduction of innovative technologies in inclusive and special education through the disclosure of conceptual issues related to the functioning of the system of general, special and inclusive education both in Ukraine and abroad. Domestic and foreign achievements in the direction of social and pedagogical rehabilitation of children with special educational needs are analyzed. It is revealed that in the USA and Europe, they actively promote access to education, mainstreaming, integration, and inclusion. It is proved that in most European countries and the USA, special education is an organic part of general education, has an integrated material base and specific methods of teaching a child with special needs within the framework of adjusted standards and individual educational programs. Foreign publications, which cover the introduction of active teaching methods, organizational forms and innovative technologies in inclusive and special education, are analyzed. In the course of the analysis of the foreign experience of inclusive and special education, it is established that the optimization of interpersonal relations of children with special needs should be carried out in different activities, taking into account their characteristics A correctional and developmental program for optimizing interpersonal relationships with peers of primary school children with hearing impairments in the form of development of communication skills and social behaviour skills is developed, which includes the following aspects: development of empathy, development of social behaviour, positive attitude “I”, the formation of a positive attitude towards peers. The step-by-step psychological and pedagogical support of inclusive education of junior schoolchildren with special educational needs is offered: preliminary, activity, effective. Innovative rehabilitation technologies in inclusive and special education, which are of interest for comprehensive practice, are highlighted.
 Keywords: analysis; foreign experience; innovative technologies; inclusion; special education; inclusive education; children with special needs; correctional and developmental program.

Teacher education is debated all over the world, and a part of this debate concerns the quality of teacher education. For religious education (RE) teacher education, however, the debate is not only about quality but also about growing diversity. In this article, we explore how RE teachers have been educated and how this has changed in Türkiye. How religious diversity has been integrated into the RE teacher education system is also explored. By teacher education/training, we mean initial (not in-service) teacher education, and by RE, we mean different types of RE provided in schools in Türkiye: compulsory, optional, and vocational RE. The findings reveal that there have been frequent changes, back-and-forth reforms, and a lack of RE teacher education philosophy in Türkiye. Therefore, establishing a consistent RE teacher education policy remains a serious challenge. Moreover, it seems that religious diversity has not been well integrated into RE teacher education in Türkiye. Currently, theology faculties only offer two courses which are overtly related to religious diversity, and both of them approach religious diversity from a historical perspective. It seems that there is a need to rethink the program structures of theology faculties to reform RE teacher education. Theology faculties may offer several programs in line with employment areas. In this way, religious diversity might also become better integrated into compulsory RE teacher education programs. However, this process should be carried out with a scientific understanding by conducting stakeholder and needs analyses.

Camera, 208 Capitalism, scepticism of policies on education in future based on society with influx of, 42 Carnegie Learning, 251-252 Central government, 92 Challenges to inclusion, 84-85 Change of practice concept, 253 Character qualities of sets in twenty-first century, 25-33 communicative competencies, 28-31 digital competencies, 31-33 'grit' for inclusive and special education teachers, 27-28 high self-efficacy, 25-27 Children, rights and characteristics of, 4-5 Children with disabilities in rural areas in Telangana state, providing services to, 174-177 259 Children with special needs in VUCA world, preparation for education administrators to manage education for, 241-244 Chlorpyrifos, 64-65 City local government, 93-99 Civil rights, 39-40 Classic economic liberal theory, 41-42 Classrooms with assistive technology, improving efficiency of, 250-252 Climate change, 64-65 Collaboration, 180 Collaborative learning, 23-24 Communication, 180 channels, 29-30 disabilities, 211 Communicative competencies, 28-31 Community resource persons (CRPs), 175 Competency-based education, 23-24 Complexity, 80-81 Comprehensive teaching strategies, 236 Computer-assisted tools, 128 Constitution of the Republic of Indonesia (1945), 89-90 Constructive Alignment model, 21 Convention on the Rights of Persons with Disabilities (CRPD), 159 Convention on the Rights of the Child (CRC), 158-159 Conversations, feedback and recognition (CFR), 225 Core educational subjects, 179 COVID-19, 18-19, 118-119, 123-124 crisis, 7-8 inclusive learning for students with special needs during, 108-110 learning experiences during, 114-116 learning experiences of KU

In Finland, religious education (RE) in public school is currently religion-based. Thus, pupils are enrolled in RE classes, according to their religious affiliation. There is usually one RE lesson a week in comprehensive school (age 7 to 16). RE is not a confessional subject. The RE curriculum, like that of other subjects, is prepared by the Board of Education. In recent years, Finnish society has changed considerably, becoming increasingly pluralistic and diverse. The number of immigrants and refugees has also increased, e.g., there are currently more than 60,000 Muslims, who represent heterogeneous ways to practice their faith. The number of pupils who participate in Islamic RE is continuously increasing. Today there are more than 9,000 pupils enrolled in Islamic RE. There is a lack of Islamic RE teachers and no established pedagogical practices. There has been an extensive societal debate in Finland as to how RE should be organized in public schools with very different approaches regarding Islamic RE perspective. It has been stated that Islamic RE enables pupils to form their own identity and that it fails to teach pupils common values of society. The chapter consists of two different parts. The first part analyzes the Finnish Islamic RE curricula and studies its development (aims and contents) over the past 20 years (1994, 2004, and 2014). The second part focuses on the challenges that Islamic RE teachers experience in their work, drawing on analyses and interpretations of theme-focused interviews with teachers. It concludes with a summary of recent Islamic RE development work and an investigation of the available Islamic RE teacher training options and the types of competencies that Islamic RE teacher training should encompass.

This research aims to provide alternative ideas in overcoming exclusive religious practices that seem to be influenced by religious learning methods in schools that have not been able to change and form inclusive attitudes in students. The significance of efforts to restructure the elements of Islamic education that have an inclusive-multicultural orientation, especially in designing the curriculum, the characteristics of educators, and the efficiency of learning methods. This research is a type of desk research, based on a theoretical-philosophical study of various literatures on the concept of education that engages and sharpens the analysis and promotes the researcher's theoretical sensitivity when examining the concept of more creative inclusive education and its application through the Islamic education curriculum. The results of this study show that Islam as a practice of inclusive education through curriculum and competent teachers. Inclusive religious education, emphasizing the importance of developing an understanding of diversity, can be an effective model in transforming religious education in Indonesia's diverse society. Inclusive religious education also acts as a religious learning tool that contributes to the formation of learners' moderate attitudes.

Introduction: The grading process in secondary education is always challenging to navigate since the subjective dimension of the human parameter always seems to interfere dynamically in combination with the variety of the submitted assessment questions grounded on the grading teacher’s style. The central questions asked are: a) what are the applied assessment styles among Greek Religious Education (RE) teachers? b) What are their main assessment criteria? Moreover, c) What kind of evaluation plans are used to benefit the students? The above assessment issue is affected by the culture and mentality of each teacher. Methods: The method uses a quantitative survey designed by Google Forms to research the grading and topic patterns used by RE teachers and colleagues of humanities during their class assessments, both oral and written. Results: RE teachers have particular inclinations concerning the students’ assessment issues. They consider their discipline demanding and often prefer to apply written form assessments in class. Moreover, more methods emerged, which belong to the new school perception but are still placed statistically as auxiliary assessment weaponry. Microsoft Excel was also used for data visualization and quantitative analysis. Discussion: The assessment point of view might differ in each subject’s nature and, indeed, be planned by the objectives of each teacher. However, RE teachers and affiliated colleagues (literature teachers – affiliated colleagues should prioritise adjusting knowledge to the social realm. Limitations: The present research paper aims to stimulate educational interest regarding RE evaluation subjectivity by converting some subjective elements into precise statistical questions. Therefore, the questions used were a few but accurate, while the magnitude of the participants needed to be bigger, hindering the accumulation of more statistical information. Conclusions: Written-test assessments are prioritized, though oral inquiries are vital to the RE teachers’ methodology because of time scheduling issues explained throughout the text. The whole assessment scenery is grounded on the fact that RE discipline is considered demanding and essential. Some statistical inconsistencies undergird the necessity of applying knowledge in the social praxis to benefit Greek society. The latter lack is a drawback.

The purpose of the study was to determine the role of female teachers in children's religious education in families in Jikubesar Hamlet, Buru Regency. And what are the factors that support and hinder the role of female teachers in children's religious education in the family in Jikubesar hamlet, Buru Regency. This type of research is descriptive qualitative. This research was conducted from 24 June to 22 July 2022 in Jikubesar Hamlet, Buru Regency. The informants in this research consisted of 7 female teachers as informants. To analyze the data obtained through observation and interviews, as well as documentation, then the data obtained were analyzed using the stages of data reduction, data assessment and drawing conclusions. The results showed that the role of female teachers in religious education in aspects of faith, worship and moral aspects of children in families in Jikubesar Hamlet, Buru Regency has been done well by female teachers in educating children. Fostering faith is already in the good category, as explained by the informants, if children have instilled faith in themselves from an early age even since they were still in the womb. In fostering children's worship is also well embedded, this is evidenced by how children teach children to worship and obey Islamic law. In terms of morals, it is also well established, as evidenced by the attitude of children at home being good and obedient to their parents, easy to manage and loving their siblings, and being able to establish good relations with other family members, and the community. The factors that support and hinder the role of female teachers in Islamic religious education for children in the family in Jikubesar hamlet include supporting factors, namely, family factors, as a strong commitment from each individual in carrying out their dual roles, communication factors where good communication and cooperation with other family members remain in the family, the factor of formal education (schools) that have taught good and non-formal "Islamic" religious education given to children is very supportive in this case entering children into TPQ in order to get religious guidance (reading the Qur'an). 'an) properly and correctly. While the inhibiting factors are the limited time between teaching assignments at school with the assistance of children at home, as well as media factors (online games, social media) as well as community environmental factors and children's play.Tujuan penelitian untuk mengetahui peran guru perempuan dalam pendidikan agama anak dalam keluarga di Dusun Jikubesar Kabupaten Buru. Dan faktor-faktor apa saja yagn menjadi pendukung dan penghambat peran guru perempuan dalam pendidikan agama anak dalam keluarga di dusun Jikubesar Kabupaten Buru. Tipe penelitian ini adalah deskriptif kualitatif. Penelitian ini dilaksanakan dari tanggal 24 Juni sampai dengan 22 Juli 2022 di Dusun Jikubesar Kabupaten Buru. Adapun yang menjadi informan dalam penelitan ini terdiri dari 7 orang guru perempuan sebagai informan. Untuk menganalisis data yang diperoleh melalui observasi dan wawancara, serta dokumentasi, kemudian data yang diperoleh dianalisis dengan menggunakan tahap reduksi data, pengkajian data dan penarikan kesimpulan. Hasil penelitian menunjukkan bahwa peran guru perempuan dalam pendidikan agama pada aspek akidah, aspek ibadah dan aspek akhlak pada anak dalam keluarga di Dusun Jikubesar Kabupaten Buru sudah dilakukan dengan baik oleh para guru perempuan dalam mendidik anak. Membina akidah sudah dalam kategori baik, sebagaimana yang sudah dijelaskan oleh para informan, kalau anak sudah menanamkan akidah pada diri anak sejak usia dini bahkan sejak masih dalam kandungan. Dalam membina ibadah anak juga sudah tertanam dengan baik, hal ini dibuktikan dengan bagaimana cara anak mengajari anak untuk beribadah dan menaati syari’at Islam. Dalam hal akhlak juga sudah tertanam dengan baik, terbukti dengan sikap anak di rumah baik dan nurut kepada orang tua, mudah diatur serta menyayangi saudaranya, serta dapat menjalin hubungan baik dengan anggota keluarga yang lain, dan masyarakat. Faktor-faktor yang mendukung dan menghambat peran guru perempuan dalam pendidikan agama Islam pada anak dalam keluarga di dusun Jikubesar diantaranya faktor pendukung yaitu, faktor keluarga, sebagai komitmen yang kuat dari setiap individu dalam menjalankan peran gandanya, fakor komunikasi dimana komunikasi serta kerjasama yang baik dengan anggota keluarga yang lain tetap terjalin dalam keluarga, faktor pendidikan formal (sekolah) yang sudah mengajarkan tentang pendidikan agama “Islam” dengan baik dan nonformal yang diberikan kepada anak sangat menunjang dalam hal ini memasukan anak ke TPQ agar mendapatkan pembinaan agama (membaca al-Qur’an) dengan baik dan benar. Sedangkan faktor penghambatnya yaitu waktu yang terbatas antar tugas mengajar di sekolah dengan pendampingan anak di rumah, serta faktor media (game online, media sosial) maupun faktor lingkungan masyarakat dan bermain anak.

The article presents the results of a study of rhetorical speech culture of special education teachers in inclusive and special education institutions. Modern special school is set the task of increasing the efficiency of educational process. Inclusive and special education institutions organize the language environment to make its development potential effective and optimal for each age group. That means the creation of an artificial language environment that encourages a child to provide communication. The speech culture of special education teachers is considered not just a communicative action, but a model for children to follow, a means of interaction with parents, and, finally, an indicator of professional, pedagogical, and human culture. The specificity of speech culture of modern special education professional lies in its multifaceted nature and the ability to use linguistic and non-linguistic means to achieve maximum effect in professional activities. In current conditions of our education system, a special education teacher must meet the requirements of the art of interaction with children, colleagues, parents, predict difficulties and results, quickly and creatively find optimal pedagogical solutions in unusual situations. The rhetoric mastership of special education teachers suggests the ability to speak convincingly, interestingly, beautifully, clearly, at the highest level of speech culture and also obtaining a set of requirements for general and speech culture, communication at the highest level what indicates speech culture of a special education teacher in special and inclusive education. Speech culture of special education professionals in the system of special and inclusive education makes up a system of spiritual forms of human life where the selection and use of language tools lets obtain the greatest effect from the communicative tasks. Therefore, there are certain requirements for special education teachers in the system of special and inclusive education: their speech must be absolutely literary; the culture of speech and its ethics are of special attention; the structure of speech should be correlated with the age of children; the content of speech expressions must clearly correspond to the level of a child’s development, his ideas and interests; accuracy, clarity, simplicity of speech; speech rate regulation; voice control; speech should be emotional, figurative, express interest, attention, love for the child; possess the techniques necessary to influence a child's speech.

This paper, based on 355 survey responses from secondary Religious Education (RE) teachers in England (n = 238) and Scotland (n = 117), explores the background of these educators in terms of qualifications, personal (a)theistic belief, and religion. This research seeks to establish the degree backgrounds of RE teachers, what religion they belong to (if any), and the range of theistic, agnostic, and atheistic teachers currently within the RE profession. This paper, acknowledging the similar and contrasting natures of England and Scotland in terms of the history, status and purpose(s) of the subject, demonstrates that RE teachers in these countries come from diverse academic backgrounds, and that most RE teachers in England and Scotland do not believe in God(s). Nearly half of RE teachers in England and more than half in Scotland have no religion. The granulation to England and Scotland allows us to make tentative links with national census and social attitudes research, and with literature, which posits nuanced secularisation trajectories. Furthermore, the data allow us to cross-tabulate (for example, between degree background and religious beliefs), as well as with the data in extant research about the risks of sanitised and essentialised approaches to teaching religion in schools.

Introduction. With the increasing number of students with special educational needs (SEN), the Ukrainian system of mathematics teacher education faces significant challenges, particularly the insufficient knowledge and practical skills required for effective teaching in inclusive classrooms. The study of international models and practices is of particular importance for the Ukrainian education system. It not only enables the identification of effective strategies and approaches for organizing inclusive mathematics education but also supports the modernization of professional training for future mathematics teachers in the context of inclusive education. Purpose. The purpose of the study is to analyze contemporary international models and practices of inclusive mathematics education in general secondary schools, with a focus on improving the professional preparation of future mathematics teachers in higher education institutions. Methods. To achieve this aim, general scientific methods (analysis, synthesis, concretization, comparison, classification, generalization) were applied, allowing for a comprehensive examination of international models and practices in inclusive mathematics education. Results. The findings indicate that mathematics teacher training should explicitly incorporate issues related to the implementation of inclusive practices. The role of mathematics and mathematics education in the formation and development of personality has been substantiated. It has been emphasized that new approaches, models, and effective practices should be introduced into mathematics teaching within inclusive education. Several models for implementing inclusive education, including mathematics instruction, have been presented and compared. Such international experience can be adapted and partially integrated into Ukrainian practice, as well as serve as a foundation for modernizing the professional preparation of future mathematics teachers. It is concluded that international experience reveals a wide spectrum of models and practices in inclusive mathematics education, which combine adapted teaching methods, differentiated approaches, extensive use of digital technologies and platforms, and strategies for collaboration with specialists in psychological and pedagogical support. Originality. The scientific novelty of the study lies in the analysis, comparison, systematization, and conceptual justification of international experience in inclusive mathematics education within the context of modernizing mathematics teacher preparation. It also lies in a transformational approach that translates international practices into specific, well-founded, and ready-to-implement recommendations for the Ukrainian education system. Conclusion. International practice demonstrates a systematic and multi-component approach to inclusive mathematics education, offering diverse models and effective strategies. Among them, the European multi-track model is particularly relevant for Ukraine, as its flexibility allows for the combination of different forms of learning while addressing individual student needs. The most effective framework for implementing inclusive education is Universal Design for Learning (UDL), which emphasizes flexibility and the adaptation of both content and teaching methods. The international models highlighted in this study can be adapted to Ukrainian realities. Some models, such as the “pull-out” and “cluster” approaches, are already partially implemented in Ukraine through the organization of resource rooms. Effective inclusive mathematics education is impossible without close collaboration between teachers and assistants, as well as the continuous professional development of educators. The process of professional training for future mathematics teachers is crucial, as it shapes their inclusive competencies and readiness for teaching in inclusive classrooms. In this context, modernizing teacher education programs requires the inclusion of specific components and specialized modules on inclusive education. These should address not only theoretical knowledge but also practical skills, such as task differentiation, the use of digital tools, and effective collaboration with representatives of psychological and pedagogical support for children with SEN. Future research should focus on developing methodological materials for university lecturers that integrate inclusion-related issues into courses on general methods of teaching mathematics in secondary schools.

Any analysis of inclusive and special education in Asia, past and present, must account for the immense variation in what constitutes Asia and recognize that finding patterns in the development of inclusive and special education across this vast continent is difficult. The variations relate to geographic topography, historical experiences, and cultural values, as well as to contemporary socio-economic and political conditions. For example, although both Oman and Timor Leste struggle with issues of accessibility and providing services in remote areas, Timor Leste’s mountainous terrain presents very different challenges from Oman’s desert conditions. Similarly, the different cultural influences of, say, Hinduism in Nepal, Islam in Jordan, and Buddhism in Cambodia have significant implications for attitudes towards disability, while differences in economic development between Japan and Bangladesh, for instance, have rendered the former a donor of international aid that sets the inclusive education agenda and the latter a recipient of both aid and agenda. While efforts to identify patterns in inclusive education globally have also attempted to define the nature of development in Asia, these analyses do not always account for the unique intra-continental variations. Overlooking these variations in socio-political and economic contexts becomes problematic when attempting to find solutions towards providing culturally responsive and culturally specific services appropriate to these unique circumstances. Additionally troubling is the more recent development of a geopolitical climate which assumes that inclusive and special education could and should, in fact, be the same, whether in Bangladesh or in Japan. Embodied by international aid agencies, such as the World Bank, the United Nations International Children’s Fund (UNICEF), and the United Nations Educational Scientific and Cultural Organization (UNESCO), these expectations have been captured within global policies, such as the 1994 Salamanca Statement on Inclusive Education, the 2008 UN Convention on the Rights of People with Disabilities, and more recently, the 2015 Millennium Sustainable Goals, and furthered through UNICEF’s and UNESCO’s curriculum packages and professional development training on inclusive education. There is a nascent body of scholars in some Asian countries that is beginning to identify indigenous alternatives, which, if allowed to thrive, could contribute to the development of an amalgamated structure of services that would be more appropriate to the individual contexts.

Inclusive Education in Thailand after 1999 National Education Act: A Review of a Pre-Service Teacher Education System

This study investigated how teachers’ attitudes towards inclusive education and support from school management and community are related to their self-efficacy in the context of inclusive music education. Participants (n = 185) were teachers from Finnish comprehensive schools (Grades 1–9). They answered three questionnaires: the Teacher Efficacy for Inclusive Practice scale, the Attitudes towards Inclusion scale, and the School Climate for Inclusive Music Education scale. Using linear regression analysis, we found that the more positive the feelings towards inclusive music classes were, the stronger the teacher’s self-efficacy was in inclusive instructions, collaboration, and managing behaviour. Moreover, the more substantial the experienced support from the school community was, the stronger the teachers’ self-efficacy was in collaboration. However, beliefs on inclusive education and perceived support from school management did not show significant effects on teacher self-efficacy in inclusive music education. These findings highlight the importance of music teachers gaining positive experience in inclusive education. This implies the crucial need for sufficient training for inclusive settings and ensuring that the environment and starting points are adequate for teaching and learning music in the classroom. Results also show the impact of the school community on success when implementing inclusive music education.

Introduction: In the past five years, educators and policymakers in Greece have addressed evaluation in secondary education, transforming it into a practical tool for educational improvement from 2019 to 2023 despite its challenges. The evaluation process enhances educational efforts and determines the status of teachers and students. It includes two aspects: a) self-improvement, where teachers self-evaluate based on their contributions, and b) self-cognition, which relates to cognitive and personal characteristics. Both aspects connect closely to the provision of religious education (RE) in Greece. Upgrading RE teachers is essential for the broader educational structure and future social dynamics in Greece and elsewhere. This study aims to: a) examine the relationship between self-cognition and self-evaluation at the potential measurement level, and b) develop a self-evaluation model for RE teachers that illustrates a progress index. Methods: Developing an educational evaluation model will frame self-cognition within a logical assessment process. A semi-structured interview will help examine the correlation between self-cognition and self-evaluation in social contexts (Third Opinion Theory). Results: Results are summarized visually and explained within the research’s scope and limitations. Discussion: Achieving self-cognition requires specific methods to enhance teachers’ capacities and promote self-knowledge and social skills. This is particularly crucial for RE teachers, who play a vital role in shaping school pedagogical and philosophical culture. Limitations: The research concentrates on two domains: a) the self-evaluation of Religious Education (RE) teachers within only secondary education and b) a restricted semi-structured interview sample, necessitated by time constraints, which will be presented accordingly. Conclusions: Religious Education (RE) is not only a vital discussion topic but also a significant subject in Middle Education. It particularly resonates with women’s sensitivities, fostering self-awareness in Greek Middle Education. This process leads to a new modeling framework and evaluation system as such.