Religious education in two secular multicultural societies: The Turkish and Dutch case compared

Genç, Muhammet Fatih; Avest, I. ter; Miedema, S.

doi:10.1016/j.sbspro.2011.03.188

Cited by 7 publications

(8 citation statements)

References 2 publications

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“…In other words, it should not only deal with various orientations within the same religion but also address different religions and their worldviews and ethical understandings [28] (pp. [32][33][34][35][36][37][38][39][40].…”

Section: Religious Education Between 1980 and 2012mentioning

confidence: 99%

“…In Turkey, the state controls and inspects the religious-education curriculum and textbooks. One of the main service units of the Ministry of Education is named the General Directorate of Religious Education (Din Ögretimi Genel Müdürlügü), and it is this directorate that prepares the religious-education curriculum for elementary, middle, and high schools in Turkey [36]. All textbooks contain five main themes [37]: 1.…”

Section: Religious Education Between 1980 and 2012mentioning

confidence: 99%

“…According to Kant, we can reach real moral knowledge with a pure practical mind [49] (pp. [34][35][36][37]. According to Moore, people can discover good or bad morality through intuition [48] (p. 54); and according to Rousseau, emotions apart from selfishness are the source of morality [50] (p. 152).…”

Section: Values Education or Religious Education?mentioning

confidence: 99%

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Values Education or Religious Education? An Alternative View of Religious Education in the Secular Age, the Case of Turkey

Genç

2018

Education Sciences

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Debates about the teaching of religion date back to the formation of the modern education system, when religion was first compartmentalized as a distinct subject within a broader curriculum. In many places, they continue to rage today. In Turkey, they are inextricably tied to the creation of the country’s system of secular public instruction in the 1920s and the transition to multi-party government in the 1940s. On 30 March 2012, Turkey passed a new law that revamped the country’s public educational system, mandating twelve years of instruction divided into three four-year periods (roughly corresponding to elementary, middle, and high school). This law led to the opening of many new religious schools—known as Imam-Hatip schools (i.e., schools for the training of imams and hatips, or preachers)—across the country, especially at the middle-school level. The number of students studying in these schools rose from 70,000 in 2002 to 1,300,000 after the new law. New elective courses on religion were also added to the curriculum, and curricular and extra-curricular religious-education activities offered by government-sponsored Islamic civil society organizations became more prevalent. All of this has reignited old debates about religious instruction in the country. This article begins with an overview of the history of secularism in Turkey. It then focuses on the history of religious education and the model of religious education in Turkey. It concludes with a discussion of how religious education centering on values education operates within the secular framework of public education in confessional and non-confessional formats.

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Section: Religious Education Between 1980 and 2012mentioning

confidence: 99%

Section: Religious Education Between 1980 and 2012mentioning

confidence: 99%

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Values Education or Religious Education? An Alternative View of Religious Education in the Secular Age, the Case of Turkey

Genç

2018

Education Sciences

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“…The process of this study is based on the cycle of inquiry: planning-acting-observing-reflecting (Herr & Anderson, 2005;Johnson, 2005). There are several multicultural education studies focusing on comparing two countries' or two ethnic groups' characteristics (Anxo, Rego, & Nieto, 2000;Genç, Avest, Miedema, 2011;Chongruksa, Prinyapol, Wadeng, & Padungpong, 2010;Thurston, 2004). In the process of developing the forum, one of the authors noticed that pre-service teachers often asked him about Korean language, culture, and education system in and out of class; after discussing these topics, these individuals became interested in comparing South Korea with the USA and finding out similarities and differences of Early Childhood Education between two countries.…”

Section: Action Research Cycle For the Structured Plans In This Studymentioning

confidence: 99%

How to Share Korean Language and Culture with Pre-Service Teachers in the United States

Park¹,

Yang²

2013

IES

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Many teacher educators believe that pre-service teachers should be aware of their future classroom environment including students who have linguistically and culturally diverse backgrounds. This paper is a description of how two teacher educators helped pre-service teachers develop their multicultural awareness in preparation for careers in Early Childhood Education. 74 pre-service teachers participated in the 8-week-long intervention, learning about 8 different topics of Korean language and culture during the 2012 Institute of Early Childhood Education Forum. The authors' and presenters' reflections, and participants' survey data were collected, analyzed, and summarized for the intervention. The study results indicated that considering a variety of instructional strategies could help teacher educators prepare a forum to teach about Korean language and culture in Early Childhood Education and that pre-service teachers could receive benefits from the information offered.

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“…They reported that the implementation of religious education in The Republic of Macedonia at present was considered through the subject Ethics in the religious in the primary school. Genç et al (2011) discussed the historical antecedents of the Turkish and Dutch educational system associated with religion(s) in education and explained different ways in RE in both countries. They also focused on the relationship between state and church and discussed how in both countries curricula and textbooks for religious education are built, checked and approved.…”

Section: The Role Of Religious Educationsmentioning

confidence: 99%

A study on common factors between critical thinking and religious education

Homayoonfard¹,

Sajjadi²

2012

MSL

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Critical thinking (CT) has been one of the most popular interests among many scholars, educators, and others who are concerned with thinking skills. There are many evidences to believe that critical thinking skills can lead to more prepared, productive and employable students in the workforce. On the other hand, religious educations have been increasing subject of interest in different countries. When the rules and regulations in a country are based on religious, it is necessary to use religious educational systems as part of regular teaching education. However, there are common factors between CT and religious education and we can benefit from these common factors. This paper studies on recent advances on critical thinking and existing common factors between CT and religious educations. We explain that a hybrid of CT and religious education helps people search for truth, gives precise vision, helps use unbiased judgment, increases tolerance, helps become independent, helps people have fair judgment and work harder.

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Religious education in two secular multicultural societies: The Turkish and Dutch case compared

Cited by 7 publications

References 2 publications

Values Education or Religious Education? An Alternative View of Religious Education in the Secular Age, the Case of Turkey

Values Education or Religious Education? An Alternative View of Religious Education in the Secular Age, the Case of Turkey

How to Share Korean Language and Culture with Pre-Service Teachers in the United States

A study on common factors between critical thinking and religious education

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