Islamic religious education in Belgian state schools: a post-secular perspective

Abstract

Based on Habermas' normative theory of religion in post-secular society, this paper elaborates on the organization of Islamic RE in public schools. Hereto, a brief sketch of the Habermasian concepts of reflexive religion and complementary learning processes will be given.Subsequently, the author addresses the role of RE in post-secular society and applies the aforementioned Habermasian concepts to confessional RE, with particular attention for Islamic RE in Belgium, where this subject is organized in state schools since 1975, but where it is also criticized today, in particular with regard to content, teacher-training, textbooks, and inspection. These deficiencies will lead us to one of the main problems of Islamic RE and of confessional RE in general: the absence of state control. Based on Habermas' ideas, the author concludes that it is up to the state to elucidate under which conditions confessional RE can be part of the regular curriculum, and to facilitate these conditions, e.g. by funding and co-organizing teacher training; by reviewing curricula and textbooks; by formulating a 'core curriculum', and by controlling teachers. If these conditions have not been met, confessional RE should not be a part of the regular curriculum in a liberal state.

Moral conflicts in Iranian secondary schools

“…This paper opens a new area of research that has not been investigated earlier in Iran or the Middle East. Given the increasing interest in this geographical area (Franken 2018), the present study provides important information for researchers and educators that will enhance their understanding of possible value conflicts in a school context between students and families from Muslim countries and those from western countries. In closing, we believe that the result of this study can guide educators in delivering moral education in teaching and teacher education.…”

“…An important aspect of moral education concerns diversity of worldviews and values (Van der Kooij, de Ruyter, and Miedema 2013). Teaching about diversity is needed to improve moral competencies (Franken 2018;Osbeck et al 2018). As a result of the growing Muslim population in Europe, Western researchers and educators are becoming more and more interested in moral education in Islamic countries.…”

Intra- and Interreligious Dialogue in Flemish (Belgian) Secondary Education as a Tool to Prevent Radicalisation

“…However, it was only in the academic year 2015-2016 that the implementation of IRE teacher training programs in regular Flemish teacher training was accelerated 6 , in direct relation to public pressure arising as a consequence of the Paris and Brussels terrorist attacks. The Belgian/Flemish debates resonate with the international, at least Western European, debate on the place and added value of religion in a school context (Franken 2017a(Franken , 2017b(Franken , 2017c(Franken , 2018Franken and Loobuyck 2013a, 2013bFranken 2009, 2011;Zilliacus and Kallioniemi 2016;Valk and Tosun 2016;Sahin 2018;Kjeldsen 2019). Additionally, debates regarding citizenship education are ongoing (Franken 2014;Loobuyck 2019aLoobuyck , 2019bLoobuyck , 2020Sahin 2017a).…”

Principal Authentic Leadership Survey

“…There are a few founders of this religion-based school. There are some problems faced by Islamic school, among others are (1) very limited training programs for teachers, (2) adequate curriculum based on needs and demands, for example common Islamic curriculum, not Islamic according to different ideology or interpretation of certain groups in Islam, (3) many unprepared or untrained teachers, (4) the absence of qualified, actual and contextual text books, reconfirming on the importance of context, (5) less open and reflective traditional syllabus [1]. These various problems cause difficulty for madrasah to manifest as the main choice for parents and students.…”