Religious Education in a Global-Local World

Berglund, Jenny; Shanneik, Yafa; Bocking, Brian

doi:10.1007/978-3-319-32289-6

Cited by 15 publications

(3 citation statements)

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“…Karena pendidikan agama sangatlah penting untuk pembekalan seseorang yang memeluk agama tersebut. (GA30/Guru TK Islam) Pendidikan agama dalam konteks global terutama di negara-negara sekuler dimaknai sebagai pendidikan pilihan atau elective, boleh diikuti jika diperbolehkan orang tua, dan boleh diajarkan atau tidak diajarkan; sedangkan pada negara atheis dilarang, pada konteks lainnya diperbolehkan dengan batasan tertentu (Berglund et al, 2016;Schreiner, 2013). Namun pada banyak masyarakat relijius, pendidikan agama adalah wajib dan penting.…”

Section: Pendidikan Yang Penting Dan Wajibunclassified

Pemahaman Guru tentang Makna Pendidikan Agama bagi Anak Usia Dini

Rahiem

2023

J. Obs. J. Pendidik. Anak Usia Dini

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Guru tidak dapat mengajar sesuatu yang mereka tidak tahu dan hanya dapat mengajar dengan baik jika mereka paham benar apa yang diajarkannya. Penelitian ini bertujuan untuk mengeksplorasi pemahaman guru tentang makna pendidikan agama bagi anak usia dini (AUD). Metode penelitian yang digunakan adalah metode penelitian kualitatif eksploratif. Narasumber penelitian adalah 35 guru TK di Jabodetabek. Data menunjukkan bahwa guru memahami makna pendidikan agama bagi AUD sebagai bimbingan pemahaman dan pengamalan agama, pendidikan moral dan karakter, pembelajaran tentang ketuhanan dan keimanan, bekal, dasar dan pedoman kehidupan, dan pendidikan yang penting dan wajib. Temuan penelitian dapat menjadi informasi untuk pengembangan pendidikan agama di PAUD dan program pendidikan guru PAUD di perguruan tinggi.

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Section: Pendidikan Yang Penting Dan Wajibunclassified

Pemahaman Guru tentang Makna Pendidikan Agama bagi Anak Usia Dini

Rahiem

2023

J. Obs. J. Pendidik. Anak Usia Dini

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“…In the past two decades, an increasing internationalisation of research in religious didactics could be witnessed, as a look at various publications shows (e.g. Ziebertz and Riegel 2009;Bakker et al 2008;Avest, Bakker, and Van Der Want 2009;Berglund, Shanneik, and Bocking 2016;Kim, Osmer, and Schweitzer 2018). However, it is striking that there are relatively few projects that reflect research in religious didactics a meta-theoretical perspective, in which specific meta-theoretical aspects are taken into account (e.g.…”

Section: Research In 'Religious Didactics' -Preliminary Considerationsmentioning

confidence: 99%

Research designs in ‘religious didactics’

Rothgangel

Riegel²

2021

British Journal of Religious Education

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At present, there are relatively few international studies that reflect research in religious didactics from a metatheoretical perspective. Against this background, the fundamental question of this contribution is whether there are research designs that are typical for research in religious didactics (1.). For this purpose, research was conducted for a later Delphi study; its development (2.), results (3.), and open questions (4.) are presented below. The study does not only produce certain findings and problem indications with regard to research designs of religious didactics, but perhaps even in a general model for religious-didactic research. We regard the current status of this project as an interim result, which shall be examined in a subsequent round, taking into account the international context (5).

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“…There are profound differences in how education about religions is provided in different countries based on each country's religious composition, the structure of its educational system, its history, and the relations between church and state (Berglund et al 2016;Franken 2021). In addition, different schools in one country may apply different policies.…”

Section: Introductionmentioning

confidence: 99%

Religious Literacy in National Curricula of Estonia

Sooniste

Schihalejev

2022

Religions

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Religious literacy may be seen as a prerequisite for religious freedom. This article analyzes how the development of religious literacy is supported in the curricula of Estonian primary and secondary schools and the extent to which these schools guarantee religious freedom. We assume that developing religious literacy is not limited to the lessons of Religious Education but can also be achieved in schools in which Religious Education is not taught. We analyze the national curricula for both basic and upper secondary schools to understand how religious literacy is represented, whether implicitly or explicitly. We are particularly interested in how the competencies of religious literacy are supported in the curricula and how freedom of religion is ensured in state-funded schools. The texts are analyzed according to the core curriculum analysis method and the religious literacy model, which identifies four stages in the development of religious literacy: examining religion as a category, engaging with a disposition towards religions, building up relevant knowledge, and promoting skills to interact well in multicultural society. This analysis shows that the dominant discourse related to religious literacy in the curricula focuses on social skills for future citizens, but religious literacy itself, a vital skill for operating in the modern multicultural world, is scarcely mentioned. Instead, it is present primarily as an implicit concept, and religion is portrayed as distant both in time and in space. Thus, this approach to education contributes insufficiently to the freedom of religion needed in a contemporary multicultural society.

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Religious Education in a Global-Local World

Cited by 15 publications

References 0 publications

Pemahaman Guru tentang Makna Pendidikan Agama bagi Anak Usia Dini

Pemahaman Guru tentang Makna Pendidikan Agama bagi Anak Usia Dini

Research designs in ‘religious didactics’

Religious Literacy in National Curricula of Estonia

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