Religious Education In Public Schools Research Articles

Diskursus Regulasi dan Kebijakan Pendidikan Islam di Indonesia

An Islamic educational institution is a place where education within the scope of Islam carries out its duties in order to achieve the ideals of Muslims. Family, mosque, majelis taklim, diniyah, madrasa, and Islamic boarding schools are Islamic educational institutions that are absolutely necessary in Indonesia in general or in a city and village area in particular. Comprehensive religious education is needed to instill appropriate moral values for the legal community in order to understand the implementation of religious rules correctly and precisely. The method used is descriptive qualitative through literature review. The results of the study show that; 1. There is a clear history and red thread of regulation regarding Islamic education in Indonesia, the development of Islamic education, and the implications of Islamic education policy for the existence of Islamic boarding schools and religious education in Indonesia. 2. Islamic education policy in Indonesia has undergone changes since the Old Order to the New Order, with an increase in the status of religious education in public schools and universities. 3. Islamic education in Indonesia has experienced significant changes and developments since the 2000s. Islamic boarding schools have adopted the formal education system, and some boarding schools have opened universities. However, the increase in the number of Islamic boarding schools has not been accompanied by an increase in quality. Law No. 18/2019 on Pesantren is expected to recognize and facilitate the development of pesantren and religious education.

Ensino religioso no Brasil e na Argentina: entre confessionalidades e laicidades

2017 was a crucial year for defining the place and model of religious education to be taught in public schools in both Brazil and Argentina. With a difference of less than three months between one decision and the next, the Supreme Courts of these countries dealt with the constitutionality of the rules that guaranteed the provision and teaching of this subject in state establishments. In this article, we will analyze the justifications presented by the courts to support their decisions, investigating in these contexts how legal common sense shapes, defines and establishes the limits of the religious and the non-religious. In other words, rather than evaluating the merits and legitimacy of the implementation of religious education in public schools, our aim is to make visible the narratives and discourses through which the members of the Supreme Federal Courts of the two countries under analysis give materiality to what they understand by (non) religion.

Religious Education in North Macedonia, The Current Situationand Hope

The article aims to evaluate religion teachingin public schools as a fundamental human right. Its aimis to high light islamic religious education in public schools, which contributes to a deep a warenes sof the younger generation and the general population in the respective countries to achieve a co-existential peaceful life.For this article, methods of research weres elected that suited the nature of this paper, as analytical, inductive, narative, critical and comparative.

Penguatan Karakter Religius Melalui Program Pesantren Ramadhan 1445 H Pada Komunitas Teras Baca Nurul Huda Batu Ringgit Kota Mataram Nusa Tenggara Barat

Islamic religious education in public schools is often said to have little influence on students. Apart from the very limited intensity of study time, namely 2-3 hours of lessons per week, this is also due to the fact that Islamic learning only focuses on basic theoretical knowledge and less on a practical level so that the main goal of Islamic education which touches on the spiritual and social dimensions is difficult to achieve. The Nurul Huda Reading Terrace Community, located in Baturinggit village, Mataram City, NTB, is a forum for informal education for children and teenagers engaged in literacy. Advances in technology and information that have led to shifts in social behavior have given rise to negative behaviors that have led to the apathetic, intolerant, anti-social and hedonistic attitudes of the current generation. This is the basis for the formation of the Ramadhan Islamic boarding school program in the Teras Baca Nurul Huda Baturinggit Mataram comunity, NTB. The Ramadhan Islamic boarding school program has been successfully attended by 60 participants. The aim of this program is to strengthen the religious character of local village children and teenagers who will support the realization of a religious society. The methods of this program include: 1) Preparation; 2) Implementation; and 3) Evaluation and Follow-up. Several activities such as Ramadhan taklim, duarah, donations. Through these activities, religious characters can be strengthened, including love of Allah and His Messenger, independence, courageous, responsible attitudes, a sense of solidarity and mutual respect for each other and an attitude of empathy. The positive response and support of the local community, especially parents and community leaders, guarantees the continuity of this program from the beginning to the end of Ramadan and creates opportunities for its continuation in the future to form a religious, individually and socially pious generation.

Religionsunterricht und Ideologiekritik. Zur Dekonstruktion von Verschwörungserzählungen

Abstract The author distinguishes conspiracy narratives from conspiracy myths or from a conspiracy ideology and decodes possible rhetorical devices of conspiracy narratives. These narratives assume that certain individuals or groups of people influence important events or crises in the world and thus deliberately harm the population, but at the same time keep them in the dark about their goals. Consequently, most conspiracy narratives are basically anti- Semitic, as Jews are usually marginalized in reality, but are portrayed as an allegedly powerful group in conspiracy narratives. This article aims to explain the extent to which religious education in public schools should address and deal with conspiracies and why it is important to do so. As a subject of conviction, religious education in particular is able to critically examine convictions and ideologies, i. e. as a conviction itself. Concrete points of contact with content areas from the core curriculum for secondary school in North Rhine-Westphalia close the consideration.

The Relevance of The Madrasah Diniah Takmiliyah Curriculum to Islamic Religious Education

This article aims to describe the implementation of the Diniah curriculum in developing student character. The research method that has been used is qualitative with a case study approach. The reason this research was conducted is as evidence that the Diniah Takmiliah curriculum is still relevant to the current situation. The method of data collection with interviews, observation, and documentation. The determination of informants in this study is like a snowball from one informant to another so as to get maximum data. The findings of the article will provide a study of the relevance of the Diniah Takmiliyah Madrasah curriculum developed with Islamic Religious Education. study). One solution that can be done to overcome the problem of moral degradation is to optimize Islamic religious education for students. But in reality, the learning hours of Islamic religious education in public schools are very lacking. Given the importance of understanding Islamic religious education, SDIT Samawi takes a solution to the problem by implementing the Madrasah Diniah curriculum as a form of Curriculum Development.

Analisis Isi Kurikulum Pendidikan Agama Islam di Tingkat SMP

The purpose of this article is to analyze the contents of the Islamic Religious Education (PAI) curriculum in Junior High Schools, including the boundaries and topics taught both in Junior High Schools. The author as a whole reviews the curriculum, syllabus, and textbooks related to teaching PAI, as well as the role of Islamic Religious Education in public schools. The research method used is descriptive with qualitative analysis. The data collection methods used by the author are observation, interviews and documentation. In this study there are three stages that must be carried out in analyzing qualitative research data, namely (1) data reduction (data reduction); (2) data display (data display); and (3) drawing conclusions and verifying (conclusion drawing/verifying). The results of the analysis show that PAI teaching is limited to a predetermined time, only given for 2 lesson hours. In this case, it is important that there is a touch or enthusiasm from the school to continue to try to carry out PAI learning to the fullest, students are able to understand, practice, and interpret the values ​​in a concrete way from what they have learned, not just cognitive and rote. Teachers have not studied the vision contained in the curriculum, especially the ideas, thoughts and main objectives contained in the curriculum. These core ideas may come from the philosophy, theory, and political foundations behind the curriculum. Furthermore, the teachers at Dharma Utama Middle School have not analyzed the advantages and disadvantages of the implemented curriculum

Religious education in a public school between religious particularism and general education. Comparative analysis

The basic determinant of a public school as a social and educational environment should be the promotion of social inclusion and cohesion. In most countries of the European Union, religious instruction is a subject of school education. These countries adopt different models in terms of legal legitimacy, organization and curriculum. The idea of introducing religion as a compulsory subject appeared in Poland. Non-public schools, i.e. a school run by social, religious or privat units, have the right to special curricular solutions. A public school, i.e. a school free of charge and available to every student, regardless of their worldview, should conduct religious education in the spirit of dialogue and social cohesion as an element of general education. This article presents a comparative analysis of religious education in public schools from the perspective of the relationship between religious particularism and general education. I assume that in individual countries both religious particularism and general education may be defined differently in the context of school education.

Challenges to freedom of religion or belief in the European multicultural context (the case of religious education)

The article analyses a new perspective to the religious factor in the public sphere on the example of religious education in public schools, suggested by the international Research Project Atlas of Religious or Belief Minorities Rights in the EU. The author underlines the high level of the theoretical, methodological and practical research of the Project Atlas. The article aims to outline the main trends, innovations and perspectives of the religious education in public schools, using the results and recommendations of the Project Atlas. To achieve this goal, the author examines 4 clusters: the diversity of models of the religious education, how R/B education is provided, the right to be exempted from the R/B instruction, manifestation of Religion/Belief at school: religious symbols, religious holidays, dietary requirements. It is revealed that the recommended approach to provide all minorities the right to teach their religions and beliefs in public schools creates new issues in the context of multiculturalism in terms of the legal status and practical curriculum. The author emphasises the benefits of the non-confessional model proposed by Culture and Religion Studies, within which cultural and religious diversity can be maintained and can flourish for the common good.

Epistemic injustice as a ground for religious education in public schools

Should the state provide religious education in public schools; if yes, what form should it take? I argue that alertness to epistemic injustices that religious persons can suffer can help us answer those questions and can provide grounds for fostering religious literacy. I argue that, if religious persons can suffer testimonial injustice, we should reject inadequate religious education and that, if religious persons can suffer hermeneutical injustice, we should also reject an absence of religious education. That leaves us with the remaining option to have a proper form of religious education which I suggest religious literacy can provide.

Rethinking the Intercultural Potential of Religious Education in Public Schools: Contributions from Intercultural Theology

This paper asks how intercultural theology can inspire a critical and constructive reflection on the intercultural potential of non-confessional religious education (RE). Taking the Norwegian non-confessional RE subject as a starting point, the paper draws attention to the tendency to present religions, worldviews, and denominations as single entities with distinct characteristics. As emphasized by Jackson, Jones and Meyer, and others, a systemic-oriented approach will largely capture the institutionalized sides of religion. Consequently, in schools, the intercultural dimension of RE can easily be reduced by emphasizing students’ need for encyclopedic knowledge about different traditions, overlooking how religion is embedded in social life and transforms, develops, and interconnects through everyday practices outside of institutionalized religious life. This line of argument sets the stage for the next part, examining how intercultural theology can create critical awareness of the inner diversity and interconnectedness of denominations and religious traditions. The paper argues that the descriptive and normative framework of intercultural theology can inspire educators to reflect critically on the intercultural dimension of a non-confessional RE.

Pendidikan Agama Islam dan Strategi Melawan Radikalisasi Kekerasan di Spanyol

Spain’s public schools need Islamic religious education to prevent terrorism. This is because many children in Spain’s schools are Muslim, which means they need to be educated about Islamic religious ideas. This is why Spain passed a law for Islamic religious education in public schools. They also passed new legislation that emphasized adaght against Islamic terrorism. These laws gave teachers of Islamic Education a significant role in countering Islamic terrorist messages and preventing violent radicalization.

Youth Attitudes towards Religious Education in Poland

This article presents a sociological and catechetical-pastoral overview of the results of an empirical survey that was carried out at the beginning of 2022 among 257 pupils aged 13–18 who were taking part in religious education in public schools in Poland. In the empirical measurement, a computer-assisted interview technique was applied (i.e., computer-assisted web interview). Participants of religious education were asked about their independence in making the decision to attend religious classes, about their motivations, activity during the lessons, and their opinions on the lessons and teachers. The students were asked about the content, methods, atmosphere at the classes, and the impact on their knowledge and their attitudes to life. The analysis of data framed in an interdisciplinary approach indicated that the students had mildly positive attitudes towards religious education, despite secularisation changes and the confessional character of religious education in Poland. This research shows that religious education classes have an impact on particular aspects of the student’s life, their knowledge and faith, and their good assessment of the educational content, methods, and atmosphere during classes. The main conclusion of this research is that it is necessary to develop a less confessional and more open concept of religious education in Poland, which will be more inclusive and more interesting for pupils.

Problematika Manajemen Pendidikan Agama Islam di Sekolah dan Kampus Umum

Islamic Religion education is the most important thing to implement in each education level from elementary, high school, and higher education, from basic formal public schools into campuses. The purpose of this study is to analyze the problems of Islamic religious education in public schools and campuses along with solutions to overcome them. The research method used in this research is library research using content analysis. The research results show that; First, the problems of Islamic religious education in public schools, namely the limited time allocation of only 2 hours of lessons per week, learning that is more oriented towards cognitive aspects, learning methods that are still traditional and boring, and the lack of competence of teachers. Second, the Problems of Islamic Religious Education on public campuses, namely: the provision of a very minimal credit load, only 2 credits, the provision of learning patterns that are less sustainable and only theoretical in nature, the form of developing an autonomous Islamic religious education, and Islamic religious lecturers who are not linear.

Innovation Management of Islamic Religious Education Learning Models in Pesantren-Based Schools

This article aims to describe the learning model of Islamic Religious Education in Islamic boarding schools and reveal its implications for learning Islamic religious education in public schools. The approach of the research is qualitative, and descriptive-analytical is the method. The data in this study were obtained through 1) Observation, 2). Interviews, 3) documentation. The results of this study indicate that this research has implications for three things: developing the concept of learning Islamic Religious Education in public schools, developing the implementation of learning Islamic Religious Education in public schools and developing an evaluation system for learning Islamic Religious Education in public schools. Then the implementation consists of learning in the classroom, habituation inside and outside the classroom and Islamic conditioning life in the school environment.

ANALISIS PEMBELAJARAN PAI PADA SEKOLAH UMUM

This article aims to find out how PAI learning is carried out in public schools and the limitations or topics studied both in public schools and madrasas. In this case, the author generally reviews the curriculum, syllabus, and textbooks related to PAI learning and the portion of Islamic religious education in public schools. Based on the results of the study, it is known that there are indeed differences in the application of PAI learning between madrasas and public schools. In public schools, PAI is taught in a limited time, which is only allocated 3 hours of lessons. Especially in Aceh, due to the implementation of qanun on local content, lessons that contain religion in public schools get an additional two hours of lessons. So that previously only 3 hours of lessons have now become 5 hours of lessons, especially in SMP/SMPLB. Although the curriculum contains the same material and objectives, if the portion of PAI learning in public schools is very small, it will certainly have an impact on the output of PAI learning to be achieved in public schools.

Islamic Education, Insan Kamil, and the Challenges of the Era of Society 5.0: A Literature Review

This study attempts to elaborate the concepts of Islamic education, the concept of insan kamil, and the challenges of the two concepts. This study is considered very important considering that both concepts face serious challenges in the Society 5.0 era. Through the literature review method on a number of relevant literature, the study found several conclusions. Facing the challenges of the Society 5.0 era, Islamic education must improve itself and try little by little to solve the various problems that bind it. The efforts that are offered as alternatives in this article, which are also frequently raised by the results of previous studies, can at least be used as academic and practical discourses in addressing the conditions and existence of Islamic education and the challenges it faces. A number of alternatives offered are (1) eliminating the notion of dualism-science, (2) developing teacher professionalism standards, (3) developing Islamic education as a center of excellence, (4) reorienting the understanding of Islamic teachings, and (5) optimizing the curriculum of the Islamic Religious Education in public schools

A matrix for assessing mutual impacts of human rights education and religious education

To address the societal challenges of global solidarity and sustainable societies there is clearly a need for human rights education (HRE). The question arises as to which school subject is capable of contributing to HRE in which way – and how different disciplines may ideally collaborate. The situation is particularly challenging for religious education in public schools. Here there is an inherent potential for HRE, but there are specific didactic issues related to civil rights and liberties. This article presents a ‘matrix for human rights awareness’ that is based on a systematic and multi-perspective analysis. The matrix can be used to categorise current HRE approaches. It can also serve the self-assessment of the various reference disciplines for HRE, while promoting and supporting mutual communication and collaboration among them. Furthermore, it may serve as a reference framework to map the field of different models of public religious education, establishing their specific potentials for HRE.

Continuity and Change in Orthodox Christianity in Contemporary Russia: Enduring Legacies and New Developments in the Making

Drawing on ethnographic fieldwork in two cities of European Russia, this article analyzes continuity and changes in Orthodox Christianity. In so doing, we emphasize property restitution, the renovation of sacred sites, and the importance of religious education in public schools and parishes. Based on that ethnographic material, we address three related research topics. First, we would like to discuss the importance of Orthodox Christianity for contemporary Russia. Second, we aim to show that an understanding of the Russian Orthodox Church as a national church underscores the local and internal differences as well as the complexities of everyday interactions. Finally, we address the notion of postsocialism and discuss its limits and potentials for the analysis of contemporary Russia.

Voices from Indonesian Legislative on Religious Education Policy

Religious violent extremism remains a problem for Indonesia. Recently, three consecutive attacks carried out by violent religious extremists — a suicide bombing in front of a Cathedral Church in Makassar South Sulawesi, the discovery of several prepared high explosive bombs in Condet Jakarta, and a female lone wolf attack on the Indonesian Police Criminal Investigation Agency — shocked the public (Fakta-data di Balik Bom Bunuh Diri, 29 Maret 2021; Polisi sebut Terduga Teroris Condet & Bekasi, 2021; Teroris Penyerang Mabes Polri, 2021). It may not be surprising since there were some early indications from various studies that some Indonesian people still have religious attitudes and behaviors that are exclusive, closed, anti-citizenship, anti-state, and even pro-violence (PPIM, 2016, 2017, 2018; Puspidep, 2017, 2018). The PPIM study results (2018) show that around 58.5 percent of students tend to be religious radical, and 51.1 percent tend to be intolerant to differences within Muslim groups. Then, as many as 34.3 percent of students are intolerant to non-Muslim groups. Radical views that are intolerant toward those who are different are the first step to violent extremism. These studies are a reminder that violent extremism is a problem for all of Indonesian society. Therefore, PPIM surveyed the perceptions of the public, students, teachers, and Indonesian Members of Parliament on violent extremism.