No full-text available
To read the full-text of this research,
you can request a copy directly from the author.
A Muslim Response to the Education Reform Act 1988
Abstract
This article investigates the implications of the 1988 Education Reform Act for Muslim parents and pupils in State schools. It also discusses the Muslim concept of an appropriate form of pluralism that the education system should promote, and throws light on some of the genuine problems facing Muslim pupils and parents in British schools and educational establishments today
... Although studies have been conducted (Hasan, 2009;Mabud, 1992;Yeboah-Assiamah, 2014), this situation needs more investigation. Muslim families attempt to run their financial management when the financial systems lean toward Western ones, especially when young people (millennials) tend to invest (Junaeni, 2020). ...
Secularism has been entering every aspect of life, including a micro-level of financial management of a family. This study sheds light on how religious views can be used to minimize the influence of secularism. This study was mainly aimed at demonstrating how sacred goals in Muslim families, through Sakeenah values, can be used as an antidote to secularism practices in managing family finance. Thirteen contextual characteristics of financial management in eight Muslim families were identified using the Grounded Theory method. These characteristics were used to verify main concepts—basic financial management, family structure, Sakeenah elements, and a form of secularism—usury. Using the Grounded Theory method was also the other aim of this study that demonstrated its use to deepen the interrelation between those four main concepts and those characteristics contextually. Several limitations surfaced after the analyses, and this allowed recommendations for future studies.
... Critics complained that pupils from ethnic and religious minorities were placed at a disadvantage by various measures, particularly the Education Reform Act of 1988, which installed competitive league tables for schools and a national curriculum and called for school assemblies to assume a 'broadly Christian character' (e.g. Mabud 1992). 16 In the first half of the 1980s, inner-city riots erupted again, this time in Brixton (1981) and Toxteth (1981Toxteth ( , 1985, influencing political decisions once more. ...
div>
The pieces in this volume offer fresh approaches to a variety of debates over migration policy. The authors of these essays explore migration policymaking in ten European countries, looking at the way social scientists and politicians form and implement these policies. Migration Policymaking in Europe contains original insights and in-depth comparative analyses drawing on a variety of empirical evidence. By placing these policies in the context of historical relationships between nations, the editors of this book have put forth a vital new portrait of the principles guiding migration in Europe.
</div
... Environment and Facilities priority (Anwar, 1982;Iqra Trust, 1991;Mabud, 1992& Haw, 1998. Second; as a way to preserve izzat and sharam in a modern society (Jawad, 2003), third; to provide opportunities for girls to explore their potentials in a female-dominated atmosphere (Haw, 1998;Jawad, 2003;Halstead, 2005), and finally as a stepping-stone for girls to become active, educated and positive Muslimahs in the future. ...
The ethos of Islamic schools is one of the ways to transmit beliefs, practices, and values as well as to develop an Islamic identity to the students. Literature on Islamic schools and students' identity points to the continuing importance of the schools' ethos. The main aim of this study is to explore how the ethos shape students' identity at schools. The methodologies employed are participant observations, 72 semi-structured interviews and focus groups. Thereafter this study embarks on two case studies; Maktab Mahmud Alor Setar and New Horizon Community School (NHCS) as they offer Islamic education for Muslim girls. Although the ideas of culture, belief and policy have influenced the wider framework, the findings show that in different contexts and countries, majority of the students agree that the ethos has influence their identities. This study also shows the negotiations that took place between the culture, belief, policy and the Islamic schools in the formation of girls' identities, the process of inculcation of self-identity and how different it is in comparison to Leeds. This study helps the Islamic schools to build and implement a biah solehah (Islamic ethos and environment), guide the students to be a good Muslim and make the Islamic schools' ethos suitable to the contemporary society.
... Critics complained that pupils from ethnic and religious minorities were placed at a disadvantage by various measures, particularly the Education Reform Act of 1988, which installed competitive league tables for schools and a national curriculum and called for school assemblies to assume a 'broadly Christian character' (e.g. Mabud 1992). 16 In the first half of the 1980s, inner-city riots erupted again, this time in Brixton (1981) and Toxteth (1981Toxteth ( , 1985, influencing political decisions once more. ...
... Özellikle bazı Müslüman yazarların İngiltere din eğitimine yönelik eleştirileri dikkate değerdir. 78 Bu anlamda muafiyet hakkının kaldırılması İngiltere'deki din eğitimini "seküler bir eğitim" olarak kabul edenleri rahatsız edeceği ve haklarını mahkemelerde arayacakları açıktır. ...
İngiltere'de ilk ve ortaöğretim okullarında okutulan zorunlu derslerden biri olan din eğitimi, mu- afiyet hakkı da olan bir derstir. İsteyen aileler herhangi bir sebep sunmaksızın çocuklarını din eğitimi dersinin tamamından ya da bir kısmından muaf tutabilmektedirler. Ancak bu muafiyet hakkı son dönemlerde tartışılır hale gelmiştir. Ülkemizde de tartışmalı konulardan olan muafiyet hakkının, farklı ülkelerde hangi açılardan tartışıldığını görebilmek için bu makalede İngiltere'deki ilgili tartışmalar ele alınıp değerlendirilecektir. Bu amaçla İngiltere’de son dönemde muafiyet hak- kının kaldırılmasını talep edenlerin beyanları, bu konudaki haberler ve din eğitimi hakkında yazılan raporlar incelenmiştir. Yapılan araştırma göstermektedir ki kimi gruplar muafiyet hakkının hemen kaldırılmasını isterken, bir kısmı ise bazı reformların ardından muafiyet hakkının kaldırılmasını istemektedirler. Ancak istenen reformların nasıl ve hangi doğrultuda olacağı konusunda herhangi bir mutabakat bulunmamaktadır. Bunun yanında, İngiltere din eğitimi hakkında son yıllarda ya- zılan en kapsamlı rapor olan Din Eğitimi Komisyonu raporu muafiyet hakkının korunmasını talep etmiştir. Makale İngiltere'deki muafiyet hakkı tartışmalarının bağlamını ve muafiyet hakkını kal- dırmanın pratik, politik ve insan hakları bağlamında mümkün olup olmadığını inceleyerek son bulmaktadır.
Anahtar Kelimeler: Din Eğitimi, İngiltere, Muafiyet Hakkı, İnsan Hakları.
... Modernization has several paths and forms. A Muslim must be aware of how to articulate the various forms of modernization in their life [7]. If modernization is based on education, one of them is the idea of Modernization of Islamic Education which he offered to the society in syiriah region, suriah to overcome the concept of secularism at that time is as follows: 1. ...
... In Britain, for example, the 1988 Education Act reaffi rmed the constitutional hegemony of the Christian tradition, which specifi ed that 'a majority of the acts of collective worship in state-run schools were to be "wholly or mainly of a broadly Christian character", and that in religious education the content "devoted to Christianity in the syllabus should predominate"' (Department of Education 1994, 16, quoted in Fetzer andSoper 2009, 39). 2 In general, such provisions are highly likely to provoke autonomy-related competition by minority religious groups, who consider the laws as curbs on their ability to maintain their own religious identity even in supposedly 'nonreligious' spaces such as public schools. For example, the Muslim community in Britain vociferously opposed the 1988 Education Act on the grounds that Muslim children would be coerced into participating in Christian worship rituals, or be ostracized within the school community at large (Shaikh 1992 Historically, the British political establishment has maintained cordial relations with the religious establishment, especially since the separation from the Vatican and the creation of the Anglican Church. In fact, both, the Anglican and Catholic churches have played a key role in lobbying for egalitarian treatment of minority religious groups and are considered by the government as important partners in the formulation of policies regulating educational/religious practices in public schools (Fetzer and Soper 2005; see also Rorive 2008). ...
... British Muslim parents feel that there are not enough possibilities for their children to fast and pray in accordance with the principles of the Islamic faith. Furthermore, clothing regulations and the idea of boys and girls swimming and engaging in other sports together and learning about reproduction in biology classes are reasons for their parents to look for alternative schools (Abdul Mabud 1992;Haw 1994;Parker-Jenkins 1991). In the Netherlands, additional arguments mentioned include dissatisfaction with the quality of existing schools, improving parental participation, contributing towards the students' sense of identity, and emancipating the target group (e.g., Aarsen and Jansma, 1993;Landman, 1992;Meyer, 1993). ...
Driessen, G. (2000). Islamic schools: the case of the Netherlands. Paper AERA Annual Meeting, New Orleans, LA, USA, April 24-28, 2000.
... 1. School districts (or boards) are equivalent to local education authorities in Britain. 2. Muslims were also concerned about the 1988 ERA and the potential for it to`fulfill the requirements of different faith communities' (Mabud 1992). Concerns were raised about the fact that religious education was not a foundation subject in the National Curriculum, and also about the privileged position given to Christianity within this curriculum. ...
The topic of religion within public schools has generated interest in several countries in recent years. In Canada, the United States, and England, educational policies favouring greater parental choice in education through grantmaintained schools, Charter schools and voucher plans have renewed parental interest in this area. Alternatively, one might argue that the lobbying by religious parents and others for choice has influenced educational policy. The dynamics of change are not always clear. This paper explores these dynamics through a two-part longitudinal case study in Alberta, Canada. My examination of events over a period of almost twenty years reveals both the micro-politics around religious programming in public schools and the macro-level changes in the policy context between the late 1970s and mid-1990s. This micro-macro approach provides a sense of the impact of local histories on education policies as well as parallels between sites.
... British Muslim parents feel that there are not enough possibilities for their children to fast and pray in accordance with the principles of the Islamic faith. Furthermore, clothing regulations and the idea of boys and girls swimming and engaging in other sports together and learning about reproduction in biology classes are reasons for their parents to look for alternative schools (Abdul Mabud 1992; Haw 1994; Parker-Jenkins 1991). In the Netherlands, additional arguments mentioned include dissatisfaction with the quality of existing schools, improving parental participation, contributing towards the pupils' sense of identity, and emancipating the target group (Aarsen and Jansma 1992; Karagul 1994; Landman 1992; Meyer 1993). ...
In the Netherlands there are 28 state-funded Islamic primary schools. lslamic education is a highly controversial issue. This article describes the results of an empirical study into the functioning of lslamic schools. Central to this is a comparison of more than half the lslamic schools with schools with a comparable socio-ethnic pupil population. The focus is on the pupils' backgrounds and achievement levels, and on their teachers' educational approach. One conclusion is that as far as their achievement levels, well-being and self-confidence are concerned, there are hardly any differences between pupils at lslamic and comparable schools.
This study describes and analyzes the Islamic concept of education, curriculum of Islamic education, sources of Islamic education, functions and importance of Islamic educational curriculum and its overall role in the process of teaching and learning. The study then seeks to elucidate a theoretical conception of 'Islamic educational curriculum', which takes into consideration the Qur'anic approach and Prophetic Sunnah, alongside commonly held approaches to education in Muslim history. The paper concludes that the content and scope of the Glorious Qur'an and the Prophetic Sunnah are still very relevant in building the people to survive and sustain the globalizing era. Drawing on library research method and the study of existing literature, this study intends to aid in the rethinking, and perhaps in the redesigning of curriculum of Islamic education, by first analyzing the aim and objective of Islamic education which we wish for the students to learn. The curriculum standard and some suggested changes that should be included in Islamic studies instruction are explored. The study identify a number of next steps for teachers and administrators. ABSTRAK Kajian ini menganalisis konsep pendidikan Islam, kurikulum pendidikan Islam, sumber-sumber pendidikan Islam, fungsi dan kepentingan kurikulum pendidikan Islam dan peranannya secara menyeluruh dalam proses pengajaran dan pembelajaran. Selanjutnya, kajian ini menghuraikan konsep teoretikal 'kurikulum pendidikan Islam', yang mengambil kira pendekatan al-Qur'an dan al-Sunnah al-Nabawiyyah, termasuk amalan pendekatan pendidikan dalam sejarah Islam secara umum. Makalah ini menyimpulkan bahawa kandungan dan skop al-Qur'an al-Karim dan al-Sunnah al-Nabawiyyah adalah masih amat relevan dalam membina ummah untuk terus hidup dan bertahan dalam menghadapi era globalisasi. Berdasarkan kaedah kajian kepustakaan dan sorotan susastera yang sedia ada, kajian ini bertujuan untuk membantu dalam memikirkan semula dan kemungkinan untuk melakar semula kurikulum pendidikan Islam, pertamanya dengan meneliti tujuan dan objektif pendidikan Islam yang kita harapkan pelajar perlu mempelajarinya. Standard kurikulum dan beberapa cadangan perubahan yang sewajarnya dimasukkan dalam pembelajaran pengajian Islam turut diterokai. Kajian ini turut mengidentifikasikan beberapa langkah selanjutnya untuk dilaksanakan oleh kalangan pendidik dan para pentadbir. Kata kunci:Pendidikan Islam; kurikulum pendidikan Islam; sumber pendidikan Islam
It has long been recognised that education policy has been questioned, critiqued and reformed in response to a variety of supranational and national factors. In the field of religious education, there has been a growing argument for comparative works to study this relationship between wider factors and religious education policy. This research seeks to present a comparison of religious education policy in state schools in two strikingly different countries, Turkey and England, by interviewing various policy actors, to unravel some of the complexities and contestations around supranational and national factors and their influence on religious education policy.
The research reveals that wider factors have explicitly and implicitly shaped religious education policy by constituting a significant milieu that has constrained and enabled policy actors. Yet, the research also suggests that religious education policy can be better understood through a conflict theory lens, because policy actors have responded to and interpreted wider factors and their influence on religious education policy widely and contradictorily, reflecting their deeply held worldviews and values. Furthermore, in the context of the collision of wider factors and rival policy actors, religious education has tended to converge on common problems such as confusion, marginalisation, accusations and on endless reform actions and discussion. The research suggests that there is a need for sensitising for plurality across and within societies and a need for more open and plural religious education policies.
The findings of this research give insights into how different policy actors view and interpret supranational and national factors and their influence on religious education policy. The findings have relevance for debates about the role of religion in education within plural societies.
Key words: religious education, policy actors, comparative religious education, Turkey, England, supranational factors, secularisation, pluralisation, conflict, compulsory consensus, plural religious education policy
İngiltere’de nüfusun yaklaşık yüzde beşini oluşturan Müslümanlar çoğulcu ve seküler bir toplumda yaşamaktadırlar. Bu topluma ilk olarak göçmen olarak katılan Müslümanlar gelecek nesillere kendi kimliklerini ve dinlerini aktarabilmek için ise okullaşma çabası içindedirler. Bu amaçla farklı okul modelleri uygulanmaktadır. Bunlardan en yaygını ‘tamamlayıcı okullar’ (supplementary schools) olarak bilinen modeldir. Dini amaçlarla kurulan tamamlayıcı okullar, camilerde, evler- de ya da kendi binalarında eğitim yapmakta olup, normal devlet okuluna devam eden çocuklara İslam’ı öğretmek için kurulmuşlardır. Eğitim hafta içi okuldan sonra ve hafta sonu devam etmektedir. Buralarda Kur’an eğitiminin ağırlıklı bir yeri vardır, bununla birlikte İslam itikadı, ibadeti ve ahlakı da eğitim konusu yapılmaktadır. Bunun yanında herhangi bir okula devam etmeyen ve sadece ‘ev okulu’ (home schooling) sistemini uygulayan Müslümanlar da bulunmaktadır. Diğer taraftan ise devletten yardım alan Müslüman okulları ve yardım almayan özel Müslüman okulları bulunmaktadır.
Bu çalışmada bu uygulanan farklı İslam eğitimi sistemlerinin avantajları ve problemleri tartışılacaktır. Çalışma için konu hakkında yapılmış röportajlardan ve diğer kaynaklardan faydalanılmıştır.
İngiltere’de İslam eğitimi vermek isteyen Müslümanların önemli bir avantajı devlet kontrolünün düşük düzeyde olması gösterilebilir. Ancak son yıllarda özellikle tamamlayıcı okullar ve ev okulları ile ilgili daha fazla devlet kontrolü gündeme gelmiştir. Her ne kadar tamamlayıcı okullar ve ev okulları sadece Müslümanlar tarafından kullanılmasa da yeni kontrolle- rin özellikle Müslümanları hedef aldığı söylenebilir.
İngiltere’de İslam eğitimi ile ilgili önemli bir husus bu farklı yerlerde verilen eğitimin Müslüman çocukları modern hayata ve İngiliz toplumuna ne kadar hazırladığı sorusudur. Bazı eleştirel sesler bu okulların dar bir çerçevede eğitim yaptığını ve bu yüzden de modern hayata hazır olmayan gençler yetiştirdiğini iddia etmektedirler. Yine bu gençlerin okuldan aldığı bilgi- lerle tamamlayıcı okullardan aldığı bilgilerin birbirine zıt olması sebebiyle ‘çift kişilikli’ yetiştiği bir diğer eleştiri noktasıdır.
Bir diğer husus ise buralarda verilen eğitimin ne kadar ‘İslami’ olduğu tartışılmaktadır. Bir tarafta sadece Kur’an ve dini ilim- lerin öğretilmesinin İslami bir eğitim için yeterli olmadığını iddia edenler bulunmakta iken, diğer tarafta bazı okulların İslami eğitime daha az yerip‘seküler’ilimlere daha çok yer verdiği bu anlamda da İslami eğitimden uzaklaştığı iddiası bulunmaktadır. Seküler ve çoğulcu toplumda İslami bir eğitim yapabilme yolundaki bu soruların ve kafa karışıklıklarının ise sadece İngiltere’de yaşayan Müslümanları değil, modern zamandaki bütün Müslümanları ilgilendiren hususlar olduğu söylenebilir.
Anahtar Kelimeler: Devlet Destekli Dini Okullar, Ev Okulu, İslam eğitimi, İngiltere, Müslümanlar, Tamamlayıcı Okullar.
A study of select Muslim schools by Inga Niehaus (Islamic schools between academic achievement, religious identity formation and democratic citizenship: Voices from learners and teachers.
OFSTED and schools are largely agreed on what is meant by ‘spiritual development’ for schools though debate continues at the theoretical level on the broader question of what might be meant by a spiritual education. In this article, it is argued that cross‐curricular ‘spiritual development’ as a form of spiritual education is not inclusive, even though it purports to be so. It is further argued that alternative forms of spiritual education, put forward by educationalists, are no more inclusive because they are derived from universalist notions of spirituality. The discussion puts forward an alternative approach to spiritual education that takes up the ground between the critical realist approach of Andrew Wright and the democratic approach of Clive Erricker. It is argued that a critical democratic approach to education for spiritual development can offer inclusivity through engaging young people in a critical examination of worldviews appropriate to the pluralism to which young people are exposed and through which they can explore and develop their own spiritual identities.
In recent years the government view of religious education and collective worship has become so specific, and couched in such overt religious terms, that it can be described as a theology. Having compared it with the more implicit theology of earlier periods and placed it in its current context, the main features of this theology will be outlined. The Government's theology focuses upon concepts of integrity, heritage and predominance. In conclusion, this theology is contrasted with another understanding of Christian faith.
This paper explores ten personal descriptions of spirituality collected through in-depth, semi-structured interviews with people from across a range of religious and non-religious backgrounds. It examines some of the commonalties and differences of understanding within those descriptions. It argues that the interviewees' descriptions of spirituality were essentially diverse because each was grounded in the beliefs of the individual. The paper further argues that education for spiritual development tends to ignore diversity in understandings of spirituality. Instead education for spiritual development currently favours a naturalistic, or secular humanist model of spirituality based in shared human experience. The paper concludes that a recognition of diversity in understandings of spirituality should call into question the validity of education for spiritual development in state schools, where the acceptance of plurality of beliefs must be paramount.
If schools are responsible for the spiritual development of all their pupils, how can we make sense of this responsibility given the range of worldviews pupils’ families may belong to and the range of spiritual truths children and young people may hold or reject? Constructing a form of spiritual pedagogy compatible with the broader expectations of education in a liberal democracy is problematic.
This chapter discusses various spiritual pedagogies put forward to develop children and young people’s spirituality in response to this problem. The chapter argues that a spiritual pedagogy promoting holistic learning and wellbeing must balance spiritual truth claims with sensitivity to difference in the spiritual life journeys and choices made by individual children and young people. The chapter suggests an approach to spiritual pedagogy which draws on the principles of inter-faith dialogue and the dialogic epistemology of Mikhail Bakhtin. Such an approach aims both to recognise and respect the reality and diversity of spiritual truth claims and to encourage a form of spiritual development which is compatible with a holistic approach to learning and the promotion of children’s spiritual wellbeing.
Although the discussion in this chapter is very much grounded in the context of the English school system, the problem of how to square positive teaching for spiritual development and wellbeing with the reality of spiritual diversity is very much an international, human problem.
Because of rapid globalization today, almost everyone lives everywhere. This entails challenges including that of living together
harmoniously at local, national, and international levels. Appreciation of the religious faith of the other is an important
factor. This calls for a kind of religious education that is highly inclusive. Many attempts are being made to do this. However,
in the process, there can be a tendency to overemphasize sameness and downplay difference, therefore often sidestepping the
question of truth. This chapter argues that there is need to adopt an approach that recognizes difference and promotes dialogue,
where attention is given to the truth claims of religions in a way that enhances rather than undermines the creation of community.
KeywordsReligious literacy-Religious education-Critical education-Globalization-Dialogue-Interfaith
Education in the School Curriculum7–8
- Sex