Religious Education Policy Research Articles

Religious Literacy as The Future Direction of Islamic Education and The Basis of Teaching Civic Education in Pesantren

Since religious literacy originated in Western society, it is important to first address its application in America and Europe. The teaching of the Bible in American contexts faces several serious issues, particularly in Texas public schools. These issues include anti-Semitism, sectarianism bias, the authority to interpret the Bible as God's word, understanding Judaism through a Christian lens, the Bible as a science textbook, and the Bible's role as the foundation of America. If Bible education in general continues to confront numerous issues in America, then Indonesia's issue is determining whether religion must be taught in formal education. Practically speaking, religious literacy refers to the capacity to comprehend various religious doctrines and rituals to maintain societal harmony and prevent conflicts stemming from religious differences. The significance of religious literacy and civic education in Islamic education and pesantren will be emphasized in this article. This article employs interdisciplinary methodologies to conduct qualitative research. Participant observation, in-depth interviews, and documentation studies are the approaches used to collect the data. Comparative constant and symbolic interaction are the analysis techniques used. This article concluded that teaching about religion in accordance with the religious literacy idea is far superior to placing a strong emphasis on dogma and indoctrination. The religious education policy determines whether religious literacy instruction is successful. It is necessary to reconstruct and rework the goal and methodology of religious education in the instance of Indonesia.

ANALYSIS OF DAUD BEUREUEH'S THOUGHTS IN OPTIMIZING ISLAMIC RELIGIOUS EDUCATION IN ACEH: APPROACHES AND IMPLICATIONS

Daud Beureueh was a reformer and influential figure in Aceh, who developed many principles and strategies for the development of Islamic religious education. His focus on the social and political context and his commitment to integrating Islamic values with relevant educational practices significantly influenced his approach to Islamic education. The purpose of the study was to determine the relevance, approach and implementation of Daud Beureueh's thoughts in Islamic religious education in Aceh. The research method used a qualitative method with a case study approach. The data collection method was carried out by in-depth interviews, observation and documentation studies. The research results show that 1). Daud Beureueh's thoughts are still very relevant in strengthening Islamic religious education in the modern era in Aceh, especially in facing the challenges of globalization and maintaining a strong local and Islamic identity. 2). The approach used by Daud Beureueh in Islamic religious education in Aceh shows a balance between tradition and modernity, between locality and nationality, and between spirituality and intellectuality. 3). The implications of Daud Beureueh's thoughts on Islamic religious education policies in Aceh reflect his commitment to forming a society that is not only academically superior but also solid in Islamic principles.

POLICY ON STRENGTHENING CHARACTER EDUCATION AT MADRASAH ALIYAH DARUL AMIN, KUTACANE, SOUTHEAST ACEH

Character education is the main foundation in shaping the personality and morals of the younger generation in Indonesia. This study uses a qualitative descriptive method with field studies to understand and describe the process of character building at this madrasah. The research findings indicate that the implementation of Islamic religious education policies at MA Darul Amin plays a significant role in enhancing the students' religious character and noble morals. Programs such as daily worship routines, character education based on Islamic values, Islamic extracurricular activities, and an Islamic school environment contribute to the character formation of students. Strengthening the role of teachers as role models and collaboration with parents and the community are also key factors in the success of this program. This study found that Islamic religious education at MA Darul Amin not only enhances students' spirituality but also strengthens their social awareness. The implementation of this policy shapes students who not only excel academically but also possess good character and are ready to contribute positively to society. This research contributes to the development of Islamic religious education policies in Southeast Aceh and the improvement of the quality of education at MA Darul Amin Kutacane.

THE INFLUENCE OF SCHOOL ENVIRONMENT ON THE FORMATION OF RELIGIOUS VALUES IN MAN 1 MOJOKERTO

This study focuses on Madrasah Aliyah Negeri (MAN) 1 Mojokerto, to understand how the school environment, particularly student’s perceptions, plays a role in shaping their religious values. A survey method with questionnaires was used to collect data from students in grades X, XI, and XII at MAN 1 Mojokerto. Data analysis was conducted to identify school environment factors that influence the formation of student’s religious values. The results showed that the school environment has a significant role in shaping student’s religious values, which is influenced by religious education policies that support comprehensive and meaningful religious education, a religious curriculum that is relevant, interesting, and encourages understanding and practicing religious values, a school social environment that is conducive to learning and discussing religious values, and the role of teachers and staff who are role models and provide good examples in practicing religious values. This research confirms that the school environment has a strong impact on the formation of student’s religious values. The results of this study make an important contribution to understanding the process of forming religious values in the school environment and opening up the possibility of religious values formation.

BUILDING RELIGIOUS AWERENESS THROUGH EDUCATIONAL TECHNOLOGY IN THE ERA OF INDUSTRIAL REVOLUTION 4.0

The industrial revolution became a challenge for someone who could not take advantage of it and became an opportunity to change the growth mindset for productive thinkers. This research aims to discuss efforts to biild religious awareness through educational technology in the era of industrial revolution 4.0. This research will explore how technology can be used effectively to increase religious understanding and awareness at various levels of education, from elementary to highest levels. This research method uses library research using content analysis techniques. The research results to build religious awareness require three aspects: first, it requires integration between technology and religious values. Second, involving teachers and religious leaders in the use of educational technology. Third, providing broad access for all levels of society to educational technology. It is hoped that this research can serve as a guide for developing better religious education policies, as well as providing insight for educational practitioners, technology developers and the general public regarding the importance of technology in the Islamic religious context.

Analisis Kebijakan Pendidikan Agama Islam dalam Menghadapi Tantangan Era Globalisasi di Madrasah

The aim of this study is to assess how the Islamic Religious Education Policy responds to the emerging challenges in the globalized era. Qualitative methods, centered on case studies, are employed for this research. During the research process, data collection is conducted through interviews, Observation and documentation were used as methods. Afterwards, the data was analyzed using three techniques: summarizing data, presenting data, and making conclusions while ensuring the validity of the data. Islamic Religious Education encounters various challenges amidst globalization, such as moral crises, insufficiently qualified teaching staff, inadequate welfare for educators, a cognitive-centric approach to learning, suboptimal madrasah management, and negative community perceptions towards madrasahs. To address these challenges, several strategies for Islamic Education are proposed, including the development of an Islamic education paradigm, the implementation of effective educational practices, the enhancement of teaching resources' quality, and the creation of education tailored to the characteristics of the millennial generation.

Fostering Tolerance: The Effectiveness of The Religious Education Policy Model in Religion-Based Higher Education in Creating a Culture of Religious Tolerance

The aim of this research is to examine the religious education policies of private universities in Indonesia that have a minority-religion base in a majority-religion environment. The three universities selected as samples were Universitas Pendidikan Muhammadiyah (Unimuda) Sorong, Universitas Santu Paulus (Unika) Ruteng, and Universitas Kristen Satya Wacana (UKSW) Salatiga. According to the qualitative study, UNIMUDA Sorong is the only university that has adopted confessional pluralism. Confessional pluralism found to be the best model for religious education. Unimuda's confessional religious education model provides religious education courses tailored to each student's religion. Meanwhile, two other colleges, Unika Ruteng and UKSW Salatiga, are implementing a semi-confessional pluralism policy. This semi-confessional pluralism policy is the novelty of this study. This policy establishes religious education as a general subject with general content that covers the six formal religions in Indonesia.

Reconstruction of Religious Education Policy through Regional Regulations of Palu City

The aim of this study is to investigate the policy of a city mayor in reconstruction of religious education policy to support local religious education program implementation. This study uses a qualitative case study method and the data was gathered trough field observation, in-depth interviews, and written document analysis. The findings show that the Palu city government has issued the law number 4 of 1994 concerning the establishment of a Level two of Palu Municipality. The Palu city government continues to make improvements and improve the quality of people's lives from all government sectors, especially the primary service sector both education and health. Including community welfare following the mandate of Law number 23 of 2014 concerning Regional Government. The regulation states that the implementation of regional government is directed at accelerating the realization of community welfare through improving services, empowerment, and community participation, as well as increasing regional competitiveness by taking into account the principles democracy, equity, justice, and the uniqueness of a region within the system of the Unitary State of the Republic of Indonesia. The Palu Kana Mapande policy program is a generally accepted policy, where the procedure is contained in the annex to the local regulation concerning the 2016 – 2021 Regional Medium Term Development Plan for the city of Palu, which outlines the vision and mission of the elected mayor of Palu. Following the provisions in Law Number 12 of 2011 concerning the Formation of Legislation as amended several times, the latest by Law Number 13 of 2022 concerning the Second Amendment to Law Number 12 of 2011 regarding the Formation of Legislation, there policies formed with the provisions of positive law.

Politics of Islamic Education During the Old Order

This paper explains how the politics of Islamic education occurred during the Old Order. Presented how the development of Islamic education in Indonesia. Government policies specifically in the implementation of Islamic education tend to change from time to time, both related to a number of religious education policies in schools, religious education policies in madrasas, and also in Islamic tertiary institutions

'Voyageur of worlds’, master of none.

Masterminded by Jesuit Superior Paul Le Jeune, the imposition of both Francisation and conversion through Jesuit education initiatives had a significant impact on the Innu and Wendat nations in the seventeenth century. Yet, the extent to which the Jesuit education programmes between 1630 and 1670 clashed with Indigenous culture is still heavily debated amongst historians.This essay will argue that Jesuit education initiatives clashed with Innu and Wendat culture to a greater extent regarding teaching methods and curriculum and yet, will also highlight isolated pockets of accommodationist attitudes. Whilst this essay will also examine the Ursuline nuns, it will primarily analyse Jesuit education methods, curriculum and accommodation towards Innu and Wendat boys. Overall, despite predominantly targeting young boys, the content and approach of Le Jeune’s religious education policies had significant repercussions throughout Innu and Wendat society, regardless of gender or age.
 
 [1] Anderson, The Betrayal of Faith: 8-9; Carol Blackburn, Harvest of souls: the Jesuit missions and colonialism in North America, 1632-1650 (Montreal, McGill-Queen’s University Press, 2000), 31.
 [2] Bruce Trigger, The children of Aataentsic: A history of the Huron People to 1660 (Kingston: McGill-Queen’s University Press, 1976): 263-4; James P. Ronda, “"We Are Well As We Are": An Indian Critique of Seventeenth-Century Christian Missions,” The William and Mary Quarterly 34, no. 1 (1977), 68; Mairi Cowan, “Education, Francisation, and Shifting Colonial Priorities at the Ursuline Convent in Seventeenth-Century Québec,” The Canadian Historical Review 99, no. 1 (March 2018), 8.

Religious Education Policies of Republican People’s Party (1923-1950) And Democrat Party (1950-1960) in Turkey

Religious Education Policies of Republican People’s Party (1923-1950) And Democrat Party (1950-1960) in Turkey

Pre-School Religious Education In Turkey During The Change Process Of Religious Education Policies (Example Of Quran Courses For 4-6 Years)

Quran Courses for 4-6-year-olds aim to contribute to children's mental development by supporting their religious and moral development. From 1923 to 2014, when the Republic was founded, preschool religious education was not provided in Turkey. Since 2014, these courses, opened under the Directorate of Religious Affairs, have gained widespread popularity throughout the country. There seem to be difficulties opening ways to such a field of courses, such as a lack of qualified teachers, curriculums, and physical spaces. To address these issues, changes are being made to bring the curriculum up to date and upgrade and improve teacher qualifications; additionally, there are ongoing discussions about improving the quality of preschool religious education in tandem with the growing number of students following the general curriculum. By scanning studies on 4-6 Age Quran Courses, which have emerged as a new field in religious education in Turkey, this study aims to reveal the problems that arise in terms of how to establish such courses, the competence of the teachers, the appropriateness of their curriculum, and physical spaces. As a result of the research, it was seen that the teachers working in these schools had pedagogical deficiencies. There were shortcomings in the curriculum, and the text, activity books, and schools were structurally inadequate. In this context, proposals have been presented to increase the quality of these schools.

Dârü’l-Fünûn’dan Günümüze Türkiye’de İlahiyat/İslâmi İlimler Fakültelerinin Akademik Yapılanma Sorunu Üzerine Bir İnceleme

Türkiye’de yüksek din öğretimi kurumları, dini-bilimsel araştırmalar ya da meslek eğitimi gibi amaçlara matuf olarak kurulmuşlardır. Tarihsel bağlam içerisinde resmi/gayri resmi unsurların etkisi altında yüksek din öğretimi kurumları dönüşerek/çeşitlenerek varlıklarını korumuşlardır. Bu süreçte yüksek din öğretimi kurumlarının amaç ve kurumsallaşma sorunları müzakere edildiği gibi istihdam ve nitelik sorunları da müzakere edilmiştir. Yüksek din öğretimine ilişkin metodolojik problemlerin tartışma noktası, fakültelerin akademik yapılanma biçiminden başlamaktadır. Halihazırda İlahiyat/İslâmi İlimler Fakültelerinin eğitim-öğretime devam etmeleri ve mezunlarının istihdam edilmeleri nedeniyle fiilen sorunlar çözülmüş ya da yokmuş gibi düşünülmektedir. Bu çerçevede İlahiyat/İslâmi İlimler Fakültelerinin akademik yapılanma sorunu gündem dışı kalan ancak derinliğini kaybetmeyen bir sorun olarak durmaktadır. Bu bağlamda çalışmanın temel problemi, Cumhuriyet tarihi boyunca yüksek din öğretiminin akademik yapılanma sürecinin nasıl bir seyir izlediğidir. Çalışmanın alt problemleri ise İlahiyat/İslâmi İlimler Fakültelerinin, bölüm ve ana bilim dallarının oluşturulmasında hangi etmenlerin öne çıktığı, fakültedeki bölümlerin hangi süreç ve amaçla kurulduğudur. Ayrıca yüksek din öğretiminin akademik yapılanma biçiminin, fakültelerin bilimsel bilgi üretme misyonu ile uyumlu olup olmadığı birer alt problem olarak kabul edilmiştir. Yine söz konusu problemler etrafında bölümlerin bilimsel bilgi üretme ve istihdam alanına yönelik yapılanma biçimlerinin nasıl olabileceği bir problem olarak kabul edilmiştir. Yüksek din öğretiminin akademik yapılanma sorununu konu alan bu çalışmada, literatür taraması yöntemi kullanılmıştır. Alan yazınların taranması ve yorumlanması sonucu yeni değerlendirmelere ulaşılmaya çalışılmıştır. Bu bağlamda Yüksek Din Öğretimini konu alan çalışmalar taranmıştır. Elde edilen çalışmalar yüksek din öğretimi tarihi ve sorunları bağlamında betimlenmeye çalışılmıştır. Yüksek din öğretimini konu alan çalışmalar içerisinde fakültenin akademik yapılanmasını konu alan çalışmalar doküman incelemesine dayalı olarak yorumlanmaya çalışılmıştır. Bu değerlendirmeler sonucu, Türkiye’de 1924’ten 2020’li yıllara, Yüksek Din Öğretiminde akademik yapılanma sorununa getirilen bölüm önerileri, Yaygın ve Örgün Din Eğitimi başlıkları altında sınıflandırılmıştır. Yaygın din eğitimi bağlamında Vaizlik ve Müftülük, Dini Danışmanlık ve Rehberlik, İlahiyat Sosyal Hizmet Alanı, Hafızlık ve Müezzinlik, Yurt Dışı Din Hizmetleri, İmam-Hatip ve Vaizlik, Dünya Dinleri Kültürü, Manevi Danışmanlık ve Rehberlik bölümlerinin önerildiği tespit edilmiştir. Örgün din eğitimi bağlamında ise İmam Hatip Okulları Meslek Dersleri Öğretmenliği, Ortaöğretim Din Kültürü ve Ahlak Bilgisi Öğretmenliği, İlköğretim Din Kültürü ve Ahlak Bilgisi Öğretmenliği bölümlerinin önerildiği tespit edilmiştir. Literatürde yer alan çalışmalar incelendiğinde yüksek din öğretiminde bilgi üretme ve meslek elemanı yetiştirme amacına matuf bir akademik yapılanma için hukuki düzenlemeler yapılması gerektiği anlaşılmıştır. Bu bağlamda araştırmanın, Türkiye’de yüksek din öğretimini konu alan çalışmalara katkı sağlaması ve yüksek din öğretimi politikalarına ışık tutması beklenmektedir.

Evaluasi dan Pengembangan Kebijakan Pendidikan Agama Islam (PAI)

The purpose of this study is to determine the evaluation and development of Islamic education policies, to provide input to policy makers to take better steps. Evaluation is to determine the ability of students before taking lessons, as well as determining the field of study or majors that they will choose. Fourth, diagnostic evaluation, which is an evaluation aimed at knowing and analyzing the condition of students, both with regard to the difficulties encountered, as well as the obstacles encountered in teaching and learning activities. The research method used is qualitative with document study. Documents in the form of Regulation of the Minister of Religion, Director General of Education at the Ministry of Religion of the Republic of Indonesia, and Islamic Religious Education policies implemented in Schools/Madrasahs, other documents that support research on the implementation of Islamic Religious Education policies implemented in Madrasas. The results of this study are first, evaluation and development of education, assessment and measurement of all components of education implementation, in the form of improvements and changes that occur in students after they take part in learning. Second, evaluation and development of education in Islam is very necessary, with the aim of providing the best service for students, improving and developing education to suit the times. Third, in terms of objectives, evaluation consists of formative, summative, placement, and diagnostic evaluations. Fourth, evaluation and development must be carried out based on certain conditions and principles so that the evaluation results can be acknowledged as true, and accepted by the parties concerned.
 Keyword: evaluation; policy; education.

Avrupa Din Eğitimi Politikası

Religious education in schools in Europe must comply with the human rights principles expressed in relevant international human rights conventions and with the case-law produced by supranational courts such as the European Court of Human Rights. Moreover, in recent decades, European organisations such as the Council of Europe and the Organisation for Security and Co-operation in Europe have published recommendations, guidelines and reference books concerning religious education in schools. Even though it is early to claim that there is a coherent and homogenous European religious education policy, there is at least a tendency towards unifying it. Therefore, this article discusses the European religious education policy, particularly its principles, namely religious education's place in schools, its model and aims, the right of withdrawal from religious education, and consultation with relevant stakeholders. It is a qualitative research study, which adopts document analysis. The implications of the European religious education policy for national religious education policies are also discussed.

Achieving pluralism? A critical analysis of the inclusion of non-religious worldviews in RE policy in England and Wales after R (Fox) v Secretary of State for Education

ABSTRACT In 2015, the High Court ruled that the British Government had made ‘a false and misleading statement of law’ when it claimed a Religious Studies (RS) GCSE syllabus that excluded the systematic teaching of non-religious worldviews like humanism would meet the statutory requirements for teaching Religious Education (RE) at Key Stage 4. This was because the narrowly religious specification of the syllabus would permit RE teaching that constituted a failure in the state’s duty to ‘take care that information or knowledge included in the curriculum is conveyed in a pluralistic manner’ and ‘accord equal respect to different religious convictions, and to non-religious belief’. This duty, enshrined in international human rights law via Article 2 of Protocol No. 1 to the European Convention on Human Rights and given further effect in UK law by the Human Rights Act, has underpinned every case regarding RE to come before the European Court of Human Rights. However, to date, Fox v Secretary of State for Education is the only domestic case law to deal with the subject in England or Wales. This paper examines the legal implications of the Fox judgment, before turning to a critical policy analysis of its influence on RE policy in England and, more recently, Wales.

Religious Education Policy in Public Schools During the New Order

The new order government policy about religious education in state schools gradually led to an accommodative policy. If the old order government made religious education a facultative subject, then at the beginning of the new order the government strengthened the position of religious education by removing facultative provisions, even though they were not obligatory. Until finally, through Law number 2 (1989), the government required religious education to be taught in all channels, types, and levels of education. And the right of every student to get religious lessons by their religion and is taught by religious educators. This research includes historical research and policy studies, because it relies on past data, whose steps consist of four main activities, namely heuristics, verification, interpretation, and historiography. This accommodative policy is influenced by several factors, including; the government’s determination to implement Pancasila purely and consistently after it was diverted in the old order era; the weakening of the government’s power at that time so that it required the political support of muslims as the majority population; There is an intellectual transformation of muslim thinkers and political activists towards harmonious and complementary political relations between Islam and the state so that Islamic ideas are more easily accepted; and muslims experience a process of rapid social, educational, economic and political mobilization and so that more and more people are involved in government and can influence policies in a pro-muslim direction.

Political parties and Muslims in Europe: the regulation of Islam in public education

Despite growing anti-immigrant discourse and radical-right party electoral support, most Western European states include Islam in religious education classes in public schools. What are the conditions that explain these policy changes? Who are the main political allies of Muslims’ demands for inclusion in religious education? Based on an original dataset that gathered data on religious education policies in 13 European countries between 1970 and 2010, this article inquires how party ideology and secularisation explain the timing and equal inclusion of Islam. The article shows that, while Left-dominated governments are the main drivers for introducing Islam within curricula, Christian-Democratic parties in power promote equal terms of inclusion, especially in contexts with a secular approach to religious education. These findings enrich our understanding of political parties in secular times by illustrating how the aim of upholding religious influence in education systems motivates Christian Democrats to promote equal rights for Muslims. Supplemental data for this article can be accessed online at: https://doi.org/10.1080/01402382.2021.1927546 .

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.

Kerk, staat en religieonderwijs

In Belgium and in the Netherlands, religious education (RE) in state schools as well as in faith-based schools is organized by the (recognized) religious communities/ schools and not by the state. Although RE is in both countries largely secularized and pluralized, it is officially organized in a denominational way. This is different in Scandinavia and in the UK, where the state is responsible for RE which is, accordingly, non-denominational. Also in France and in Luxembourg is the situation different, as RE is no part of the state school curriculum in these nations. In this contribution, I will illustrate how these different RE models are largely influenced by different church-state relations. In order to do so, I will make a distinction between (1) Lutheran and Anglican nations (non-denominational and non- confessional RE); Roman-Catholic nations with a strict separation between church and state (no RE as a separate school subject); and Roman-Catholic and mixed (Catholic + Lutheran/Calvinist) nations with a regime of ‘mutual independence’ between church and state (denominational and often also confessional RE). In a final part, I will illustrate how both in Belgium and in the Netherlands RE policy can change in a more pragmatic way, without institutional changes of their respective church- state regimes. Therefore three strategies are mentioned: (1) denominational and non-confessional RE; (2) a core curriculum RE; and (3 creative constitutional interpretations.