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Die Digitalisierung aller Lebensbereiche stellt die Bildungsarbeit in Schulen, Kirchgemeinden und in der Gedenkstättenpädagogik vor neue Herausforderungen. Der Artikel beschreibt vor diesem Hintergrund Digitalisierungsprojekte an der Goethe-Universität in Frankfurt am Main, die sich mit virtuellen Realitäten, ambivalenten Narrativen und fiktiven Entscheidungssituationen beschäftigen. Besondere Aufmerksamkeit erhalten dabei das Judentum und die bildungstheoretischen Anliegen einer Didaktik der Multiperspektivität. (DIPF/Orig.) The digitization of all areas of life produces new challenges for schools, parishes, and in memorial site education. Against this background, the article describes digitization projects at the Goethe University in Frankfurt am Main that deal with virtual realities, ambivalent narratives, and decision-making situations. Judaism and the theoretical concerns of a didactic of multi-perspectivity receive special attention. (DIPF/Orig.)

There are many studies investigating the positive or negative effects of cartoons on children. Cartoons can attract children auditory and visually with the colors and sounds they use. For this reason, children watch cartoons with great attention and can be quite affected by what they watch. Here, sometimes a child addicted to violence can be created, and sometimes a child who has learned how to act in harmony can be created. The aim of this study is to determine whether the Ramazan Tayfa cartoon, which is designed to give religious education to children, reaches its goal. This study, which was designed using the content analysis method, was structured as a case study in order to conduct an in-depth examination. While the sample of the research was Ramazan Tayfa episodes, which is one of the children's favorite cartoons and broadcast on TRT Children's channel, the data were obtained and analyzed by document analysis. In the research, a total of 30 episodes of the Ramazan Tayfa cartoon were examined. As a result, it has been revealed by this study that religious education can be transferred to children with cartoons and that cartoons can play an active role in creating religious awareness. Çizgi filmlerin çocuklar üzerindeki olumlu veya olumsuz etkilerinin araştırıldığı birçok çalışma bulunmaktadır. Çizgi filmler kullandıkları renk ve seslerle çocukları işitsel ve görsel olarak cezbedebilmektedir. Bu nedenle çocuklar çizgi filmleri pür dikkat izlemekte ve izlediklerinden oldukça etkilenebilmektedir. Burada kimi zaman çocuklardan birer şiddet bağımlısı bir birey yaratabilmektedir, kimi zaman da uyum içinde nasıl hareket edeceğini öğrenmiş bir çocuk yaratılabilmektedir. Bu çalışmada amaç, çocuklara dini eğitimin verilmesine yönelik kurgulanan Ramazan Tayfa çizgi filminin, amacına ulaşıp ulaşmadığının tespit edilmesidir. İçerik analizi yöntemi kullanılarak tasarlanan bu çalışma, derinlemesine inceleme yapılabilmesi için durum çalışması olarak yapılandırılmıştır. Araştırmanın örneklemini, çocukların çok sevdiği çizgi filmlerden olan ve TRT Çocuk kanalında yayınlanan Ramazan Tayfa bölümleri oluştururken, veriler doküman incelemesi ile elde edilerek analiz edilmiştir. Araştırmada Ramazan Tayfa çizgi filmine ait toplam 30 bölüm incelenmiştir. Sonuç olarak çizgi filmlerle çocuklara din eğitiminin aktarılabileceği ve çizgi filmlerin din bilinci oluşturmada etkin rol oynayabileceği bu çalışma ile ortaya konmuştur.

In the introduction to the special issue on school choice in Europe, we explain the purpose of this special issue and summariize the individual articles, stressing the lessons learned from European experience.

This article examines how religious freedom has been implemented and interpreted in Finland over the last hundred years. Moving chronologically, I explore the most crucial developmental phases in religious freedom legislation and public discussion. The Act on the Freedom of Religion was only introduced after Finland’s independence in 1917 and entered into force at the beginning of 1923. The article shows themes that provoked much discussion in the 1920s and were interestingly repeated in the debate in the 1960s. The question of the relationship between the church and state was at the core of the Finnish public debate on freedom of religion from the outset. A similar discussion again became visible at the turn of the twenty-first century in connection with the basic rights reform and processing of the new Act on the Freedom of Religion. The strength of the Finnish state church system in society is still illustrated by the fact that the Act on the Freedom of Religion of 2003 did not really change the basic premise regarding the Lutheran and Orthodox churches, which hold a special position. Opinion remains divided on whether such a system is problematic for the realization of religious freedom.

Over the past decades, Flemish society has evolved from a homogeneous Christian to a post-secular and post-Christian society, characterised by (non-)religious diversity. The growing presence of Islam is probably the most visible example of this evolution. Because the number of Muslim students in Catholic schools, as in state schools, has increased over the past decades, important (pedagogical) questions come to the fore. How can Catholic schools deal with increasing diversity in society, and with the presence of Islam in particular? How can Catholic schools as well as the school subject of Catholic religious education, without giving up their Catholic identity, be hospitable places for staff and pupils from other (non-)religious backgrounds, such as Muslims? The Catholic Dialogue School project and the updated curriculum of Catholic religious education try to formulate an answer to these questions by entering into dialogue with others from the perspective of their Catholic commitment. Respect for identity, the courage to accept and to respect differences, and adopting a hospitable attitude are key words in this endeavour. Both projects, however, are not self-evident, but require a large dose of vigour and creativity, to which everyone can contribute from one’s own (non-)religious commitment. In times of growing polarisation, tension and conflict, the willingness of all involved – Christians, Muslims, atheists... – to open up to a diversity of worldviews and show the will to enter into dialogue with the other in a hospitable manner, is the only way towards a peaceful and tolerant society. ispartof: Religie & Samenleving vol:17 issue:3 pages:227-249 status: published

In Sweden and in other parts of Europe, the nature of religious education (RE) and its place in schools is the subject of ongoing discussions. Concepts used in the RE classroom can either open or close classroom conversations. A growing consensus can be observed among researchers that the concept of ‘religion’ is not sufficient to describe – and give space to – the meaning-making of the diversity of individuals in society. As a result, discussions about worldviews have gained momentum. But not even the worldview concept – and the choice to frame the subject of RE with this addition – can solve the real problem, which is how young people can relate to the content of the subject in the first place. In this article the view is presented that the concept of existential configurations is equipped to adequately capture a complex and personal understanding of life that, not least, can be observed among young people today. Furthermore, it is argued that this concept of existential configurations gives access to a theoretical language that enables individuals to understand their own existential meaning-making, and to see how it relates to the plurality of religions and worldviews that can be encountered in society – even when they do not describe themselves as religious or as having a specific worldview.

Nauczanie religii realizowane w szkołach średnich w Autonomii Galicyjskiej (1867-1918) było realizowane przez dwa pokolenia katechetów. Pierwsze z nich spełniało swoje zadania w warunkach, które sprzyjały statycznym formom pracy. Poczynając od ostatniej dekady XIX w. doszło do nieodwracalnych zmian kulturowych i społecznych, kwestionujących aktualność stosowanych podejść i metod. Zmiany te miały bezpośredni związek z dynamicznym wzrostem liczby uczniów i rozwojem infrastruktury edukacyjnej. Na podstawie kwerendy źródeł historycznych zrekonstruowano zmianę postaw katechetów wobec młodzieży oraz wyodrębniono i scharakteryzowano „drugie pokolenie” katechetów. Nowe pokolenie księży, wchodzące w życie zawodowe na przełomie wieków, posiadało solidne wykształcenie i odwagę w podejmowaniu nowych form pracy z młodzieżą. To pokolenie wypracowało nowatorskie metody oddziaływań wychowawczych, szkolnych i pozaszkolnych, skutecznie docierając do młodzieży z przekazem niezmiennych wartości w nowy, atrakcyjny sposób. Te działania edukacyjne są przykładem konserwatyzmu pedagogicznego zakładającego, że trwanie i dynamizm są dwoma elementami tej samej rzeczywistości. The “Second Generation” of Catechists Facing Social and Cultural Changes in the Autonomy of Galicia: Institutional Continuity and the Dynamics of Change Religious education in secondary schools in the Autonomy of Galicia (1867–1918) was provided by two generations of catechists. The first of them performed their duties in the environment conducive to the static forms of work. In the last decade of the 19th century, irreversible cultural and social changes started to take place. The relevance of attitudes and methods adopted at that time was questioned. These changes were directly related to the dynamic growth in the number of students and the development of the educational infrastructure. The change in the catechists’ attitudes was reconstructed. It was based on the analysis of historical sources, which made it possible to determine and characterise the “second generation” of catechists. The new generation of priests who started to work at the turn of the century were well-educated and had the courage to undertake the new forms of work with the youth. This generation developed innovative methods of both school and out-of-school educational influences and succeeded in reaching the youth with the message about permanent values in a new, attractive way. Such educational activities are an example of pedagogical conservatism which assumes that permanence and dynamism are two elements of the same reality.

Günümüze kadar ulaşan tapınak ve sunak kalıntılarından anlaşıldığı üzere binlerce yıllık şehirlerde ve medeniyetlerde din, insan hayatının merkezindeydi. Bugün de aynı şekilde din, toplumların rotasını, devletlerin politikasını, insanlar arasındaki ilişkinin seyrini az veya çok etkileyen bir unsurdur. En seküler görünümlü toplumlarda bile din hukukun, eğitimin, sosyal politikaların hatta sağlık hizmetlerinin çerçevesi içerisinde tartışılmaktadır. Laikliğin ana yurdu Fransa’nın laikliği bile vaftiz edilmiş laiklik olarak nitelenirken dinin öneminin ihmal edilmesi imkânsızdır. Bu nedenle sosyal bilimler alanının en önemli ve kadim disiplinlerinden birisi din çalışmalarıdır, demek son derece isabetli olacaktır. Dinlerin kaynağının, tarihinin, içeriğinin, sınırlarının, insanlar ve toplumlar üzerindeki etkisinin ne olduğunu araştırmak ve bulguları, bilgileri insanlarla paylaşmak din çalışmalarının odağıdır. Bununla beraber din olgusu farklı yönlerine temas edilmek suretiyle farklı din çalışmaları disiplinlerince ele alınmaktadır. Bir dinin içeriğinin tespit edilmesi bir çeşit din çalışması metodunu gerektirirken aynı dinin insan üzerindeki etkisinin tespit edilmesi ise başka bir metodu gerekli kılmaktadır. Müstakil bir dinden bağımsız olarak din olgusunun mahiyeti tespit edilecekse de daha farklı bir metoda başvurmak gerekmektedir. Dinin farklı yönlerden ele alınma zorunluluğunun bir sonucu olarak din çalışmalarında çeşitli metotlar ortaya konulmuştur. Günümüzde eğitim alanında öncü olan ülkelerde birçok alanda olduğu gibi din çalışmaları alanında da metot farkı gözetilmiş ve ciddiye alınmıştır. Din çalışmaları yapan kurumlar bu farklılıklara istinaden farklı isimlendirilmiştir. Batı’yı esas aldığımızda bu isimleri Religious Studies, Theology, Divinity Schools, Seminaries ve Biblical Studies/Collages şeklinde sıralayabiliriz. Ülkemizde ise din çalışmaları İlahiyat Fakültesi, İslamî İlimler Fakültesi, Dinî Yüksek İhtisas ve Eğitim Merkezleri gibi isimler altında yapılmaktadır. Bu isimlendirmelerin en ideal şekliyle metot farklarına dayanması beklenmektedir. Böylece her kurumun din çalışmalarındaki sınırı ve sunduğu hizmetin niteliği netleşmiş olacaktır. Bu tebliğde ilk olarak Amerika Birleşik Devletleri ve İngiltere örneği üzerinden din alanında sunulan lisansüstü eğitim hakkında metot ve içeriğe dair bilgiler verilecektir. İkinci olarak ülkemizdeki mezkûr kurumlarla kısa bir karşılaştırması yapılacaktır. Böylece bu tebliğ ile hem yurt dışında ilahiyat alanında lisansüstü eğitim almak isteyenlere fayda sağlamak hem de ülkemizin ilahiyat eğitiminin mevcut durumuna dair bilgi sahibi olmak isteyenlerin karşılaştırmalı bir şekilde meseleye yaklaşmasına imkân sağlamak hedeflenmektedir. * Bu çalışma, 2. Türkiye Sosyal Bilimler Sempozyumu’nda sözlü olarak sunulan ancak tam metni yayımlanmayan “İlahiyat Alanında Yurt Dışında Lisansüstü Eğitim: ABD ve İngiltere Örneği” adlı tebliğin içeriği geliştirilerek ve kısmen değiştirilerek üretilmiş hâlidir., Ruins of sanctuaries and altars prove that religion was at the center of human life in ancient cities and civilizations. Today, likewise, religion is an element that somewhat determines the route of societies, the politics of the states, and the course of relations among people. Even in some cultures that look very secular, religion is a part of debates in law, education, social policies, and even health services. While even the secularism of France, the homeland of secularism, is a kind of secularism baptized, it is impossible to ignore the significance of religion. Thus, it is entirely appropriate to say that the study of religion is one of the most important and oldest disciplines in the field of social sciences. The main focus of the studies of religion is to research the root, history, content, and borders of religions and their effect on individuals and societies, as well as to share findings with people. In addition, scholars assess the phenomenon of religion in various ways by touching on its different aspects. While determining a religion's content requires a method, determining the effects of the same religion on people requires another kind of method. If the aim is to determine the quiddity of the phenomenon of religion as independent from a specific religion, it requires quite another method. In other words, due to the need to consider religion through various aspects, different methods have appeared in the studies of religion. Today some countries that are pioneers in education consider the varieties of methods in studying religion, as they do in many fields. As a result of this kind of variety, institutions that deal with the study of religion have had different names. When we take the West as a basis, these names are such: Religious Studies, Theology, Divinity Schools, Seminaries, and Biblical Studies/Collages. As for our country, they are İlahiyat Fakültesi, İslamî İlimler Fakültesi, and Dinî Yüksek İhtisas ve Eğitim Merkezi. This kind of classification is expected to base on the different methods in an ideal way. In this way, we may clearly understand the limits and quality of educational services those institutions provide. In this presentation, firstly, there will be some information about the method and content of graduate education in studying religion in the USA and UK. Secondly, we will compare these institutions in the USA and UK with those in our country. This way, this presentation will be helpful to whoever wants to study religion in these countries and whoever wants to know comparatively about the present situation of studying religion in our country. * This paper is the revised and developed version of the unpublished conference presentation entitled “Graduate Study Abroad on Theology: The Case of USA and UK”, orally delivered at the 2nd Turkish Symposium of Social Sciences.

The aims of this research is to analyze the effect of the inquiry-based learning method on the academic writing skills of students of the Islamic Religious Education Study Program. This type of research is quantitative with a correlation approach. This study involved 371 samples with data collection techniques using questionnaires and analyzed using the normality test and hypothesis testing which consisted of the T test, one way ANOVA and linear regression. The results of the study indicate that there are differences in the use of the lecturer's inquiry-based learning method and writing skills based on gender, semester and class. There is no difference in the use of the lecturer's inquiry-based learning method and academic writing skills based on the origin of the school and the occupation of the parents. Other results show that there is an influence of the inquiry-based learning method on the academic writing skills of students of the Islamic Religious Education Study Program with a significance value of 0.000. The magnitude of the effect is strong (0.710 or 71%). This study concluded that the inquiry-based learning method had an effect on the academic writing skills of students of the Islamic Religious Education Study Program. This research has implications for the theory of academic writing skills in Islamic Higher Education

O programa Se Liga na Educação foi uma iniciativa da Secretaria de Estado da Educação de Minas Gerais, para atendimento dos estudantes da rede estadual durante a pandemia. Após o término do isolamento social, o programa continuou sendo exibido em televisão aberta e através da internet. Este trabalho apresenta relatos de experiência docente nos conteúdos Ensino Religioso e Sociologia, enfatizando os desafios e potenciais de trabalhar questões relacionadas à religião e religiosidade em condições de ampla exibição. Concluímos que a exposição de nosso trabalho docente é um importante meio para conscientização e divulgação dos objetivos da BNCC para o trabalho com temas relacionados à religião e à religiosidade., The Se Liga na Educação program was an initiative of the State Department of Education of Minas Gerais, to serve state school students during the pandemic. After the end of social isolation, the program continued to be shown on open television and on the internet. This work presents reports of teaching experience in the contents of Religious Education and Sociology, emphasizing the challenges and potential of working on issues related to religion and religiosity in conditions of wide exhibition. We conclude that exposing our teaching work is an important means of raising awareness and disseminating the BNCC's objectives for working with themes related to religion and religiosity.

In a project of education for autonomy, the notion of citizenship is important and is provided with political significance, since it aims at the formation of autonomous, creative and critical individuals, capable of the responsible exercise of their freedoms, as well as their obligations. In this sense, every curriculum is dynamic and involves several social agents who are based on different ideologies. For this reason, every curriculum is also a field of dispute. In this article, we present a discussion about the disputes involving Religious Education, and we advocate for a scientific curriculum built on and by the epistemological foundations of Religious Studies, as an area of knowledge that serves theoretically and methodologically to Religious Education. By linking a brief history of the theme to the process of secularism in Brazil, we make a distinction, even if limited, between religion and religiosity, in order to improve and expand the understanding of what the object of Religious Education is, namely: the religious phenomenon. We argue that it is by gathering the theoretical bases of a secular and reflective Religious Education that a project of formation of creative and autonomous students is built, strengthening a model of education of and for diversity., Em um projeto de educação para a autonomia, a noção de cidadania é importante e é dotada de significado político, tendo em vista que objetiva a formação de sujeitos autônomos, criativos e críticos, aptos ao exercício responsável de suas liberdades, bem como de suas obrigações. Nesse sentido, todo currículo é dinâmico e envolve diversos agentes sociais que partem de diferentes ideologias. Por isso mesmo, todo currículo é também um campo de disputa. No presente artigo, apresentamos uma discussão sobre as disputas envolvendo o Ensino Religioso, e advogamos por um currículo científico construído nas e pelos fundamentos epistemológicos da Ciência da Religião, como área de conhecimento que serve teórica e metodologicamente ao Ensino Religioso. Articulando um breve histórico da temática ao processo de laicidade no Brasil, tecemos uma distinção, ainda que limitada, entre religião e religiosidade, com vistas ao aprimorando e expansão da compreensão do que seja o objeto do Ensino Religioso, a saber: o fenômeno religioso. Defendemos que é através do angariamento das bases teóricas de um Ensino Religioso laico e reflexivo que se constrói um projeto de formação de estudantes criativos e autônomos, fortalecendo um modelo de educação de e para a diversidade.

Dentre variados setores desafiados, a Educação Básica, oferecida pelas escolas públicas municipais e estaduais, pode ser instada a desempenhar um papel primordial no combate a toda forma de discriminação e intolerância, contribuindo de maneira fundamental para a construção de uma cultura de paz e particular na Baixada Fluminense, no estado do Rio de Janeiro, cenário de múltiplas necessidades e desafios políticos e sociais. Mas, de que tipo de educação e prática educativa ter-se-ia em vista para esse fim? Haveria uma área de conhecimento e/ou componente curricular que viabilizasse essa construção? O entendimento do presente artigo é que a educação praticada em perspectiva intercultural, conforme a Base Nacional Comum Curricular (BNCC) preconiza em relação a Área de Conhecimento e Componente Curricular do Ensino Religioso, atenderia esse propósito junto às redes públicas de educação da região. Um ensino calcado no princípio democrático, na tolerância e consciência cidadã no contexto da Baixada Fluminense. PALAVRAS-CHAVE: Educação intercultural. Ensino religioso. Baixada Fluminense. Tolerância religiosa. Cultura de paz., Among several challenged sectors, Basic Education, offered by municipal and state public schools, can be urged to play a key role in combating all forms of discrimination and intolerance, contributing in a fundamental way to the construction of a culture of peace and particularly in Baixada Fluminense, in the state of Rio de Janeiro, a scenario of multiple needs and political and social challenges. But, what kind of education and educational practice would one have in mind for this purpose? Would there be an area of knowledge and/or curricular component that would make this construction possible? The understanding of this article is that education practiced in an intercultural perspective, as recommended by the National Common Curricular Base (NCCB) in relation to the Area of Knowledge and Curriculum Component of Religious Education, would serve this purpose together with the public education networks in the region. Teaching based on the democratic principle, tolerance and citizen awareness in the context of Baixada Fluminense. KEYWORDS: Intercultural education. Religious education. Baixada Fluminense. Religious tolerance. Culture of peace. &nbsp

While interculturality in schools is an urgent need in Brazil, intercultural education does not seem to have adequate importance. This is what we can see when we look at Brazilian education, which is still asleep in a colonial dream. However, the historical struggle of marginalized sectors of society against colonial oppression, such as the black movement, has achieved some success. Laws 10639/2003, 12.711/2012 and the fact that Brazilian Religious Education has interculturality as its theoretical and pedagogical foundation demonstrate this. This article aims, from an echusiac perspective and focusing on Afro-Brazilian culture, to reflect and discuss interculturality in education in Brazil, especially R eligious Education, and to reinforce its urgency as a field that allows openings for a liberating interculturality., Embora a interculturalidade na escola seja uma necessidade urgente no Brasil, a educação intercultural não parece ter a importância adequada. Isto é, o que podemos ver quando olhamos para a educação brasileira, que ainda está adormecida em um sonho colonial. Entretanto, a luta histórica de setores marginalizados da sociedade contra a opressão colonial, como o movimento negro, obteve algum sucesso. As leis 10639/2003, 12.711/2012 e o fato de a Educação Religiosa brasileira ter a interculturalidade como fundamento teórico e pedagógico demonstram isso. Este artigo visa, a partir de uma perspectiva exusíaca e com foco na cultura afro-brasileira, refletir e discutir a interculturalidade na educação no Brasil, especialmente no Ensino Religioso, e reforçar sua urgência como um campo que permite aberturas para uma interculturalidade libertadora., Si bien la interculturalidad en la escuela es una necesidad urgente en Brasil, la educación intercultural no parece tener la importancia adecuada. Esto es lo que podemos ver cuando miramos la educación brasileña, que sigue dormida en un sueño colonial. Sin embargo, la lucha histórica de los sectores marginados de la sociedad contra la opresión colonial, como el movimiento negro, ha logrado cierto éxito. Las leyes 10639/2003, 12.711/2012 y el hecho de que la Educación Religiosa brasileña tenga como fundamento teórico y pedagógico la interculturalidad lo demuestran. Este artículo pretende, desde una perspectiva echusíaca y centrándose en la cultura afrobrasileña, reflexionar y discutir sobre la interculturalidad en la educación en Brasil, especialmente la Educación R[1]eligiosa, y reforzar su urgencia como campo que permite aperturas para una interculturalidad liberadora.

The opportunity to receive religious education plays an important role in the formation of the religious elite of society. It forms the Muslim clergy, which, in turn, represents this community in front of other members of society. Their statements directly affect the attitude of non-Muslims towards the members of this community, which is very important, especially in the cases where Muslims are a minority, and Shi’ites, in turn, are a minority in all post-Soviet countries except Azerbaijan. The Shia communities of the post-Soviet region are little studied in general. Analysing their specifics, one can see that almost all the clerics of these communities received religious education in Iran and/or Iraq, while the Sunni clerics of the same countries most often studied in their homeland. This problem in the aspect of comparing Sunni and Shia education, as well as the past (starting from the USSR times), the present and the future of Shia higher religious education were studied in this paper.

Die Schulchronik widmet sich ausführlicher nicht nur der eigentlichen Schule des Ortes Lüderitz, sondern auch der Orts- und Personengeschichte. So findet sich in der Chronik die übliche Melange von Aufzählungen der einzelnen Lehrer, Pastoren und Schulinspektoren mit ihren genealogischen Grunddaten, die Schilderung einzelner Feierlichkeiten der Schule (insbesondere das Sedanfest), von Ausflügen, Konfirmationen, Schulinspektionen und besonderen schulnaher Ereignisse, sondern auch der Ausgestaltung des Sportunterrichtes und von Schulprüfungen oder der Vorstellung von Naturalien durch eine „Wanderausstellung“. Daneben wird aber auch der Toten aus verschiedenen kriegerischen Ereignissen oder besonderer Personen gedacht, wie des Adligen Ludolf von Lüderitz, dessen Familie zum Teil die Schule finanzierte. Die Schilderungen reichen bis hin zu besonderen Witterungsereignissen, zur Wiedererrichtung der Kirchturmspitze, Brandkatastrophen oder Auftritten des Gesangsvereins. Insgesamt wird die Schule zwischen 1875 und 1938 intensiver beschrieben. Nach 1938 gibt es noch einige kurz gefasste Notizen, etwa zur Sowjetischen Militäradministration und endet mit dem Jahr 1949. Die Schulchronik wurde von Friedrich Wilhlem Bittersohl (geb. 3.2.1836) begonnen und dann zwischen 1901 bis 1924 von Lehrer Rieseberg, in den 1930er Jahren von Lehrer Reinstein und schließlich von August Hensche geführt. The school chronicle is dedicated in more detail not only to the actual school of Lüderitz, but also to the history of the town and its people. Thus, the chronicle contains the usual melange of lists of individual teachers, pastors and school inspectors with their basic genealogical data, the description of individual school festivities (especially the Sedan Festival), of excursions, confirmations, school inspections and special school-related events, but also the organisation of sports lessons and school examinations or the presentation of natural produce through a "travelling exhibition". In addition, the dead from various warlike events or special persons are commemorated, such as the nobleman Ludolf von Lüderitz, whose family partly financed the school. The descriptions extend to special weather events, the rebuilding of the church spire, fire disasters or performances by the singing society. Overall, the school is described more intensively between 1875 and 1938. After 1938 there are a few more brief notes, for example on the Soviet military administration, and ends with the year 1949. The school chronicle was begun by Friedrich Wilhlem Bittersohl (born 3.2.1836) and then kept between 1901 and 1924 by teacher Rieseberg, in the 1930s by teacher Reinstein and finally by August Hensche.

Hoy la Humanidad entera ha aprendido a adaptarse a las cambiantes condiciones de los tiempos. Y entre esos cambios está la Pedagogía que para nuestro caso es la Pedagogía Dominicana y Tomista, extremamente humanista y que ha sido examinada a profundidad, pues cuenta ya 800 años de su presencia en la historia de Occidente, siendo una experiencia transformadora a través de la cual la persona obtiene una identidad nueva o modificada. Y todo ello tiene como rótulo o distintivo propio y con el sello dominicano, el amor a la Verdad. Today the entire Humanity has learned to adapt to the changing conditions of the times. And among those changes is the Pedagogy, which in our case is the Dominican and Thomist Pedagogy, extremely humanistic and which has been examined in depth, since it already has 800 years of presence in the history of the West, being a transformative experience through the which the person obtains a new or modified identity. And all this has as its own label or distinctive and with the Dominican seal, the love of Truth.

An interviewabout visions for the paths of education, inclusive religious education, but also about the paths themselves that we have been taking so far.

In this interdisciplinary paper we explore ways in which medieval mystical theology can inspire religious education teachers in their work in the classroom. One of the major challenges to them is to (help to) understand the tension between religious literacy and religious experience. By using an experiential and imaginative rather than a rational theology, based on the work of the mystics, we hope to clarify this tension. Firstly, we describe the “hermeneutical storm”: a metaphor to understand the complexity of the religious learning process in the context of friction between worlds. Teachers bear witness and need to stand firm at the centre of this clash. Secondly, we present medieval mysticism as a frame of reference to deal with this situation that challenges the modern urge for rational control. We discuss the historical context of the democratization of mystical theology, the multiple genres and the imaginative language mystics use to guide their students during their personal development, exemplified by Hadewijch’s mystical experience as an interplay between Love and Reason. This imaginative theology can offer contemporary religious education teachers insight into the “hidden presence of God” when faced with hermeneutical storms in the classroom and can help them in clarifying the tension between religious literacy and experience.

Farklı kültür ve dinlere mensup insanların bir arada yaşama tecrübesi bu kültür ve dinlere mensup insanların hem başkalarını tanımalarını hem de kendini tanı(t)malarını beraberinde getiren bir süreçtir. Bu sürecin sağlıklı işlemesi, doğru bilgi edinebilme ile birlikte bu bilgiyi aktarabilme imkanını da gerekli kılar. Amerika, farklı kültürlerin ve dinlerin bir arada yaşama imkânı bulması ile karakterize edilen ülkelerden biridir. Söz konusu özelliğine binaen Amerika’da farklı kültür ve dinlerin gerek kendini ifade edebilmesi gerekse diğerleri hakkında sağlıklı bilgi alabilmesinin, birçok ülkeye nazaran daha mümkün olduğuna dair genel bir algının var olduğunu ve bu algının, ülkeye gerçekleşen göçü ciddi biçimde etkilediğini söylemek mümkündür. Bahsi geçen noktalardan hareketle araştırma, Avrupa’ya gerçekleşen Türk göçünden farklı olarak daha ziyade profesyonel Türklerin göçüne sahne olan Amerika’da, Türklerin farklı din mensupları ile iletişimleri, bu iletişimin hem kendi dinlerine hem de diğer dini gruplara dair bilgi ihtiyacı doğurup doğurmadığı, eğer doğuruyorsa hangi bilgi alanlarına ihtiyaç hissedildiğini ve bu ihtiyacın giderilmesine yönelik hangi unsurların etkili olduğunu tespit etmeye çalışmaktadır. Araştırmamızın sonuçları Amerika’da yaşayan Türklere yönelik olarak hazırlanabilecek din eğitimi müfredatları açısından tartışılacaktır. The experience of people belonging to different cultures and religions living together is a process that brings people of these cultures and religions to both getting to know others and getting to know themselves. The correctly functioning of this process necessitates obtaining correct information as well as the opportunity to transfer this information. America is one of the countries characterized by the opportunity of different cultures and religions to live together. Based on this feature, it is possible to say that there is a general perception that it is more possible for different cultures and religions to express themselves and to receive true information about others, compared to many other countries, and this perception seems affects the immigration to the country. Based on the aforementioned points, our research aims to analyze the communication of Turks with members of different religions in America, which is the scene of professional Turkish immigration, unlike the Turkish immigration to Europe, whether this communication creates a need for information about both their own religion and other religious groups, and if so. It tries to determine which areas of knowledge are needed and which elements are effective in meeting this need. The results of our research will be discussed in terms of religious education curricula that can be prepared for Turks living in America. إن تجربة األشخاص الذين ينتمون إلى ثقافات وديانات مختلفة يعيشون معًا هي عملية تجمع األشخاص من هذه الثقافات واألديان على حد سواء للتعرف على اآلخرين والتعرف على أنفسهم. يتطلب األداء الصحيح لهذه العملية الحصول على المعلومات الصحيحة باإلضافة إلى فرصة نا ًء لنقل هذه المعلومات. أمريك ا هي إحدى الدول التي تتميز بفرص الثقافات واألديان المختلفة للعيش معًا. ب على هذه الميزة ، يمكن القول إن هناك تصو ًرا عا ًما بأنه من الممكن أكثر للثقافات واألديان المختلفة أن تعبر عن نفسها وتلقي معلومات حقيقية عن اآلخرين ، مقارنة بالعديد من البلدان األخرى ، ويبدو أن هذا التصور يؤثر على الهجرة الى البالد. بنا ًء على النقاط المذكورة أعاله ، يهدف بحثنا إلى تحليل تواصل األتراك مع أتباع الديانات المختلفة في أمريكا ، التي تعد مسر ًحا للهجرة التركية االحترافية ، على عكس الهجرة التركية إلى أوروبا ، ما إذا كان هذا التواصل يخلق حاجة إلى معلومات حول كالهما. دينهم الخاص والجماعات الدينية األخرى ، وإذا كان األمر كذلك. يحاول تحديد مجاالت المعرفة المطلوبة والعناصر الفعالة في تلبية هذه الحاجة. ستتم مناقشة نتائج بحثنا من حيث مناهج التربية الدينية التي يمكن إعدادها لألتراك الذين يعيشون في أمر

The Belgian Constitution holds an obligation for governmental schools to organise RE in the recognised religions and in non-confessional ethics for all children of school age. While neither the Flemish nor the French Community legislator can thus abandon RE altogether, both legislators have recently taken initiatives, moving beyond the opt-out system, towards an opt-in system and a partial withdrawal of RE in governmental schools. After a brief description of the Belgian RE system and its historical roots, we scrutinise these evolutions. Although the Constitution does offer some room for manoeuvring, not everything goes: ending the possibility for students in governmental schools to opt for RE in any of the recognised religions or in non-denominational ethics altogether would, for instance, not be allowed. This is different from the perspective of human rights instruments such as the ECtHR, which permits, but does not require governmental schools to organise moral or religious education. Following the margin of appreciation doctrine of the ECtHR, the ECHR does not pose strict limits on governmental possibilities. It remains, however, to be seen whether the Flemish and French Community will manage to stay in line with the stricter regime of the Belgian Constitution.

Podczas debaty konstytucyjnej prowadzonej w latach 1919–1921 szczególnie wiele dyskusji i kon­trowersji wywoływały kwestie wyznaniowe. Koncepcjom lewicy całkowitego oddzielenia Kościoła od państwa prawica przeciwstawiała perspektywę Kościoła rzymskokatolickiego jako panującego. W uchwalonej Konstytucji marcowej znaleziono formułę kompromisową, zmierzającą do zachowania zasady równouprawnienia wyznań, przy podkreśleniu szczególnej pozycji Kościoła katolickiego. Wprowadzając podział na wyznania przez państwo akceptowane i nieuznane, w tej pierwszej grupie Konstytucja odmiennie określiła autonomię Kościoła katolickiego. Szczegółowy zakres uprawnień Kościoła miał uregulować konkordat ze Stolicą Apostolską. W rozwiąza­niach konstytucyjnych nawiązujących do modelu państwa świeckiego znalazły się m.in. zasada wolności sumie­nia i wyznania oraz równouprawnienia bez względu na wyznanie. W Konstytucji marcowej nie zrealizowano też postulatu prawicy, aby urząd prezydenta piastował tylko Polak-katolik. Do Konstytucji nie wprowadzono artyku­łu o szkole wyznaniowej, ale utrzymano obowiązek religii w szkołach państwowych i samorządowych. Efektem debaty konstytucyjnej z lat 1919–1921 był kompromis ideowo-ustrojowy – ani ugrupowania prawicowe, ani lewicowe nie zdominowały uchwalonej 17 marca 1921 r. ustawy zasadniczej. Sytuacja ta stanowiła źródło licznych politycznych konfliktów i dążeń do rewizji Konstytucji marcowej. During the constitutional debate in 1919–1921, religious issues provoked a great deal of discus­sion and controversy. The concept of the left wing of the complete separation of the Church from the state was contrasted by the right wing with the formula of the Roman Catholic Church as ruling. In the adopted March Constitution, a compromise formula was found, aimed at preserving the principle of equality of faiths, while emphasizing the special position of the Catholic Church. By introducing the division into accepted and unrec­ognized denominations by the state, the constitution defined the autonomy of the Catholic Church differently in the former group. The detailed scope of the Church’s powers was to be regulated by the concordat with the Vatican. The constitutional solutions referring to the secular state model include, inter alia, the principle of free­dom of conscience and religion as well as equality regardless of religion. The right wing’s postulate that only a Pole-Catholic would hold the office of president was not implemented in the March Constitution. An article about a denominational school was not introduced into the constitution, but the obligation of religion in state and local government schools was maintained. The result of the constitutional debate in 1919–1921 was an ideological and systemic compromise – neither right-wing nor left-wing groups dominated the constitutional law passed on 17 March 1921. The above situation was a source of numerous political conflicts and efforts to revise the March Constitution. Під час конституційної дебати 1919–1921 років релігійні питання викликали багато дискусій і су­перечок. Концепції повного відокремлення костелу від держави, яку представляло ліве крило, протистав­лялася концепція правого крила з перспективою римо-католицького костелу як правлячого. У прийнятій березневій Конституції знайдено компромісну формулу, спрямовану на збереження принципу рівності віросповідань, підкреслюючи при цьому особливе становище католицького костелу. Запровадивши поділ державою на прийняті та невизнані конфесії, у першій групі, Конституція по-різному визначила автономію католицького костелу. Детальний обсяг повноважень костелу мав регулюватись конкордатом зі Святим Престолом. Серед інших конституційних рішень, що стосуються моделі світської держави принцип сво­боди совісті та віросповідання, а також рівності незалежно від віросповідання. У березневій конституції постулат правого крила про те, що посаду президента повинен займати лише поляк-католик, також не було реалізовано. Статтю про конфесійну школу до Конституції не було внесено, але обов’язковість релігії в державних і місцевих школах збережено. Результатом конституційних дебатів 1919–1921 рр. став ідеологічний і системний компроміс – у кон­ституційному законі, ухваленому 17 березня 1921 р., не домінували ні праві, ні ліві. Ця ситуація стала дже­релом численних політичних конфліктів і зусиль щодо перегляду березневої Конституції. Во время конституционных дебатов, проведенных в 1919–1921 годах, именно религиозные вопросы вызвали много дискуссий и споров. Концепциям левого крыла полного отделения церкви от государства правые противопоставляли перспективу Римско-католической церкви как правящей силы. В принятой Мартовской Конституции была найдена компромиссная формула, направленная на сохране­ние принципа равноправия конфессий, но при этом подчеркивающая особое положение Католической церкви. Вводя разделение на конфессии, принятые государством, и конфессии, не принятые государ­ством, Конституция особо определила автономию Католической церкви в первой группе. Подробный объем прав Церкви должен был регулироваться конкордатом со Святым Престолом. Конституционные решения, относящиеся к модели светского государства, включали принцип свободы совести и религии, а также равенства независимо от религии. В Мартовской Конституции не был реализован постулат правых о том, что только поляк-католик должен занимать пост президента. Статья о религиозных школах не была внесена в Конституцию, но обязательность религии в государственных и местных школах была сохранена. Конституционные дебаты 1919–1921 годов привели к идеологическому и политическому компромис­су – ни правые, ни левые группировки не доминировали в Основном законе, принятом 17 марта 1921 года. Эта ситуация стала источником многочисленных политических конфликтов и попыток пересмотра Мар­товской Конституции.

In acquiring a meaningful and rich religious language, children need to build up semantic knowledge about religious words. Most religious concepts do not refer directly to visible entities. Instead, their meanings are often abstract and emerge from the social observation of the world. In our pilot study, we investigate the acquisition of the religious word merciful in 7–8-year-olds during dialogic reading of a biblical story. Merciful is a prototypical religious concept and therefore a fruitful subject for research on the acquisition of religious concepts. First, following the perspective of religious education, we present theological models that identify relevant semantic aspects that constitute mercy. Two of these models relate to interpersonal behavior, which is most common in contemporary understanding. In a second step, we analyze which theological models of mercy are evoked in dialogic reading between caregivers and their children and how they are expressed linguistically. In a third step, we designed a picture story test that allowed us to investigate how children apply their knowledge to novel (secular) contexts and which theological models are evident in children’s problem solving. Our results show that two different theological models of mercy prevail during dialogic reading: the model of forgiveness and the model of compassion. Although the model of forgiveness is central in our settings, the language data show that the model of compassion is also present in the caregiver’s and children’s language. During dialogic reading, the frequency of the semantic aspects of the model of forgiveness expressed between child and caregiver is significantly related. In the picture story test, children are more likely to select semantic aspects of the model of forgiveness in religious contexts than in secular contexts. Interestingly, in secular contexts, children chose semantic neighbors more often, indicating a more diffuse understanding of merciful.

Teenagers, as a big part of this country, have an essential role in building a safe and peaceful life amidst religious differences. Therefore, a moderate character must be instilled in adolescents early on. This study examines how character education efforts are made for youth in multi-religious areas and what steps can be taken so that the millennial generation can accept moderate character education. This study aims to reveal character education efforts in multi-religious areas and design a new approach to character education for millennials. This research was conducted using a descriptive qualitative approach with data collection techniques through observation and interviews. Adolescents from different religious backgrounds are gathered in one location to be trained to understand and accept religious differences. The results of this study indicate that youth character education in multi-religious areas can be carried out using an informal approach through camps and youth-based activities such as games between heterogeneous groups of adolescents.

Religious education is a vital component of a child's education because it promotes moral and intellectual development. Tajweed is the study of how to properly and accurately comprehend the Quran in accordance with predetermined rules. Some children may struggle to comprehend the tajweed material presented by the teacher. This study therefore proposes a solution for tajweed science based on the use of digital learning media to increase children's interest in studying tajweed through a more engaging and enjoyable approach. Study purpose’s to determine whether the use of digital learning media to construct learning media can increase children's interest in learning tajweed in order to produce research contributions in this area. The implications of research with digital learning materials for tajweed science can provide a more engaging visual representation of the material, enhance student comprehension, and offer more contemporary and effective learning options. The test results indicate that the tajweed digital learning media has an attractive visual appearance, which can attract students' attention to learn tajweed and improve students' comprehension, particularly in terms of the distinction between nun mati and tannins, pronunciation in the law of izhar, pronunciation in the law of idgham, and pronunciation in the law of iklab.

Gender equality continues to be important because it strengthens society. One of the efforts to promote gender equality in Indonesia is gender equality education. For Catholics in Indonesia, the existence of the 2013 Curriculum Ethics and Catholic Education (PAK Kurtilas) had a strategic role in mainstreaming gender equality education. This research used library sources to research these textbooks with adequate ethical and multicultural analysis. Here, information was conveyed through a qualitative approach through annotations and descriptive data on the texts studied. According to this study, the curriculum offers instructional materials on the value of gender equality in intercultural education, which used the critical discourse analysis (CDA) technique. The textbook analysis also recommended using gender-responsive learning approaches and methods so that students could comprehensively understand the material on gender equality. Contribution: This article uses a textual analysis with a religious socio-ethical viewpoint. This study could help to solve social problems through theological education.

Jethro’s dialogue with his son-in-law, Moses, in the Book of Exodus 18: 8–26 can be summarised according to the four-fold elements of subsidiarity, communitarian responsibility, delegation, and synodality, which lead to focus in life. The Elder priest of Midian, in north-western Arabia, advises his son-in-law to practise subsidiarity and communitarian ethical responsibility by undertaking the fundamental task of teaching the precepts, statutes, and instructions that would form the backbone of the twelve-tribe nation of Israel. Subsidiarity and delegation were to be exercised by different levels of leadership, together with Moses himself, in the choice of the exemplary leaders who would both teach Israel and judge minor issues among its people. Finally, synodality is advised by Jethro so that the People of Israel and their leaders can reach their ultimate aim in the Promised Land in peace. Subsidiarity, communitarian responsibility, delegation and synodality would bring Israel as a nation gathered around their one God, YHWH, according to the aim for which they were called from slavery in Egypt to freedom in Canaan., peer-reviewed

Dieser Beitrag nimmt die aktuelle Diskussionslage über die Entwicklungen des sogenannten Metaversums auf und fragt nach deren religionspädagogischer und religionsdidaktischer Relevanz. Welche Herausforderungen ergeben sich durch die (Macht-)Ansprüche und technologischen Entwicklungen des Metaversums für eine theologisch-religionspädagogische Reflexion? Wie kann in religionsdidaktischer Hinsicht in Lehr- und Lernprozessen mit den entstehenden Möglichkeiten verantwortlich, kritisch und konstruktiv umgegangen werden? Ausgegangen wird davon, dass das Metaversum als virtuell geschaffene, KI-basierte und immersive Realität über kurz oder lang existenziell bedeutsame Räume für die individuelle Orientierung, Persönlichkeitsentwicklung und damit für religionsbezogene Bildungsprozesse eröffnen wird. Dabei sind Körperlichkeit, Beziehungs- und Resonanzerfahrung sowie verantwortliches Handeln zentrale Aspekte der theologisch reflektierten Selbstpositionierung in diesen neu entstehenden digitalen Kommunikationswelten. Von der Beleuchtung dieser medialen Transformationsdynamik aus erfolgt eine Systematisierung von sachlich naheliegenden anthropologisch-theologischen Fragen und Themen für den Religionsunterricht. Dies verbindet sich vor dem Hintergrund einer beziehungsorientierten Religionspädagogik mit dem Plädoyer für Formen des Theologisierens, durch die mit dem und im Metaversum existenziell bedeutsame und verantwortungsoffene Räume erschlossen werden können. (DIPF/Orig.) This article takes up the current discussion of the developments of the so-called metaverse and asks about its relevance for religious education and the didactics of religion. What challenges arise from the (power) claims and technological developments of the metaverse for a theological-religious pedagogical reflection and how can the emerging possibilities be dealt with responsibly, critically, and constructively in teaching and learning processes from a didactic perspective? It is assumed that the metaverse as a virtually created, AI-based, and immersive reality will sooner or later open up existentially significant spaces for individual orientation, personality development and thus, for religion-related educational processes. In this context, corporeality, relational, and resonance experience as well as ethical responsibility are central aspects of theologically reflected self-positioning in these newly emerging digital communication worlds. From the reflection of these media transformation dynamics, theologizing of core anthropological-theological questions and topics for religious education takes place. Against the background of a relationship-oriented religious education, this is combined with a plea for forms of theologising through which existentially significant, and responsible spaces can be opened up with and within the metaverse. (DIPF/Orig.)

Resumo Este artigo discute acerca da trajetória histórica do Ensino Religioso escolar no Brasil, e seu alinhamento com um projeto de nação e com as políticas públicas de Educação. Para alcançar esse objetivo, optamos por pesquisa bibliográfica. Além de legislação e documentos curriculares oficiais, consultamos autores que auxiliam na compreensão desses textos e da história da Educação brasileira. Os resultados foram apresentados através de quatro tópicos: definição de laicidade e sua expressão no Brasil; história do Ensino Religioso da colonização no Período Militar; o desenvolvimento da disciplina no período pós-redemocratização; e suas definições curriculares após a promulgação da Base Nacional Comum Curricular. Concluímos que o desenvolvimento epistemológico experimentado pelo Ensino Religioso o aproximou dos ideais de laicidade e valorização da diversidade religiosa expressos na legislação brasileira. Abstract This article discusses the historical trajectory of Religious Education in Brazil, and its alignment with a project of nation and with the public policies of education. To achieve this goal, we opted for bibliographic research. In addition to legislation and official curriculum documents, we consulted authors who assist in understanding these texts and the history of Brazilian education. The results were presented through four topics: definition of laicity and its expression in Brazil; history of Religious Education from colonization to the Military Period; the development of the discipline in the post-democratization period; and its curricular definitions after the promulgation of the Common National Curricular Base. We conclude that the epistemological development experienced by Religious Education has brought it closer to the ideals of laicity and appreciation of religious diversity expressed in Brazilian legislation. Resumen Este artículo discute la trayectoria histórica de la Educación Religiosa escolar en Brasil, y su alineación con un proyecto nacional y con las políticas públicas de educación. Para lograr este objetivo, se optó por la investigación bibliográfica. Además de la legislación y los documentos oficiales del currículo, consultamos a autores que ayudan a comprender estos textos y la historia de la educación brasileña. Los resultados fueron presentados a través de cuatro temas: definición de laicismo y su expresión en Brasil; historia de la Educación Religiosa desde la colonización en el Período Militar; el desarrollo de la disciplina en el período posterior a la redemocratización; y sus definiciones curriculares a partir de la promulgación de la Base Nacional Común Curricular. Concluimos que el desarrollo epistemológico experimentado por la Educación Religiosa la acercó a los ideales de laicismo y valoración de la diversidad religiosa, expresados en la legislación brasileña.

This study aimed to investigate the role of religious and cultural education in solving radicalism conflicts that occurred in the Sibolga community in Indonesia. The method used in this research was qualitative with the type of grounded research. This study involved educational stakeholders and traditional as well as cultural leaders as informants in collecting data. These informants were chosen by using a purposive sampling technique. The data obtained in this study were qualitative data that were analysed descriptively by applying the data triangulation technique. This study's results indicated that two elements were used as steps to resolve the radicalism conflict that occurred in the Sibolga community in Indonesia. The two elements were educational elements and cultural elements. The educational element played a role in building the students' character and creating tolerance among religious communities to maintain unity and integrity among citizens. Cultural elements acted as controllers of differences in society with all customs that were binding in society. CONTRIBUTION: This article contributes to the completion of solutions for the many perpetrators of religious radicalism involving students. The role of religious and cultural education as a resolution of radicalism conflicts. In fact, the conflict resolution steps taken through these two elements had been successfully implemented in the Sibolga community, Indonesia, as one of the areas affected by radicalism

Alongside the declining religiosity of young Slovenians, there is a growing loneliness among young people. When young people are not motivated or do not have the opportunity to engage in social activities in their free time, they look elsewhere for substitutes. In our study, we highlight the problems young people face with their loneliness, their excessive use of the internet, their low involvement in social activities, and their high tolerance for smartphone distraction. Religious education in Catholic grammar schools in Slovenia plays an important role not only in providing religious content, but also in empowering adolescents to take a critical view of the world, and to actively engage young people in society.

Muslim youths must shun free sexual behaviours. However, these actions are highly prevalent, especially among the Muslim youth. This study aimed to determine the effect of qanun (local regulations based on Islamic law), religiosity and religious education on the sexual activity of Muslim youth. The study used a case-control design carried out in the province of Aceh, which applies the qanun, and in the province of North Sumatra, which does not apply the qanun. Researchers interviewed 552 Muslim youths using the snowball method and disseminating online questionnaires; data were analysed through logistic regression using Jeffeys’s Amazing Statistics Program 16 (JASP) with a confidence interval (CI) of 95%. The results of this study indicated that qanun (p < 0.001; Exp β = 4.628), always prayed five times every day in the last 3 months (p = 0.027; Exp β = 1.616), and looking for various information about Islamic topics (p = 0.01; Exp β = 1.747) is associated with the prevention of sexual activity of Muslim youth. Qanun affected the prevention of sexual activities among youth; these activities were 4628 times higher in areas that do not have qanun for preventing sexual activities in Muslim youth. Muslim youth looking for various information about Islamic topics also affected the prevention of sexual activity among youth – it was 1747 times higher than those who did not seek information about various Islamic topics on preventing sexual activity in Muslim youth. Muslim youth in qanun areas were proven to have a lower sexual activity. Furthermore, Muslim youth with high religiosity (those who pray diligently and look for various information about Islamic topics) were proven to be able to prevent sexual activity. Therefore, it is necessary to increase the religiosity of Muslim youth. Contribution: This article is expected to explain the impact of qanun, religiosity, religious education and the prevention of sexual activity among Muslim youth. This research is expected to be one of the solutions that can be applied to prevent sexual activity in Muslim youth, which is occurring increasingly.

Many countries around the world, including Australia, have secularism expressed in their identity. However, as these secular nations (as they understand themselves) shift into post-secular societies, it raises questions around the place and content of religious education and instruction in secular settings: particularly in regard to the shadow side of theological views, such as on the matter of hell. Acknowledging the valuable contribution religious education offers by providing a space for children to question and search for meaning, how or indeed should hell be taught to children in public (secular) schools?Intradisciplinary and/or interdisciplinary implications: In the context of the secular and/or non-religious public reflex in society, there is a tension on the place of religious thought in secular educational settings. As scrutiny increases of what, and how, religious material is shared and taught, especially to children, the role and place of hell in this space must be reviewed. This study provides a basis for Practical Theology in post-secular societies, utilising the Australian context, to do so.

El presente artículo pretende acercarse a las expectativas y realidades del área de la educación religiosa escolar (ERE) en los colegios oficiales en torno a su didáctica y el cumplimiento de los propósitos según la normativa dispuesta para dicha área, más puntualmente en lo que respecta a la libertad religiosa, la tolerancia y el respeto por la diversidad de creencias evidenciados en los planes de estudio. Para ello, se ha planteado una investigación cualitativa con métodos narrativos como estrategia para dialogar en torno a la pedagogía de la ERE desde las experiencias de los estudiantes. Los resultados permiten indagar por el papel que cumple el docente, su postura frente a los conocimientos del área, las estrategias didácticas que influyen en que el estudiante posea una actitud crítica frente a la diversidad y respeto por las diferencias, así como también la apertura por la pregunta sobre la vivencia de los valores religiosos y trascendentes del ser humano. Al final, es posible concluir los aportes de la ERE a la vida espiritual experienciada en la cotidianidad. This article aims to approach the expectations and realities of the area of school religious education (SRE) in official schools regarding its didactics and the fulfillment of the purposes according to the regulations set forth for said area, more specifically with regard to religious freedom, tolerance and respect for the diversity of beliefs evidenced in the study plans. For this, a qualitative investigation with narrative methods has been proposed as a strategy to dialogue around the pedagogy of the SRE from the experiences of the students. The results allow us to investigate the role that the teacher plays, his position regarding the knowledge of the area, the didactic strategies that influence the student to have a critical attitude towards diversity and respect for differences, as well as the openness for the question about the experience of the religious and transcendent values of the human being. In the end, it is possible to conclude the contributions of the ERE to the spiritual life experienced in daily life. Licenciado en Filosofía y Educación Religiosa Pregrado

After the establishment of the Republic of Türkiye in 1923, the madrasah system was abolished, and new schools, called Imam Hatip Schools (IHSs), were established to train “officials responsible for the performance of religious services” in 1924. These schools have slowly transformed from vocational schools into mainstream schools, partly because of the public’s demand for religious and academic education at state schools. In this qualitative research, through official documents and existing studies, we explore the IHSs’ historical foundations and their features. Then, we examine the recent initiatives, namely the “project school” and “program diversity”, launched by the conservative government to improve the quality of the IHSs and to make them competitive in today’s exam-oriented education system. The history of the IHSs shows that these schools have always been at the centre of politics of religion and have experienced periods of prosperity and decline depending on the ruling elites and governments. The IHSs have some crucial features which make them a unique model for Islamic education in the Turkish education system. The new initiatives seem to positively impact the IHSs, as they can now enrol students through central exams and aptitude tests. Yet, they also have ramifications, the most important being that these schools will move further away from their initial purpose, which was to train religious officials.

Teachers (n = 125) and students (n = 1478) evaluated a trial RE curriculum in Australia using an online survey. Results showed that teachers rated the curriculum significantly more highly than students. Type and size of school influenced teacher and student perceptions. Four conclusions were drawn: The trial RE curriculum was positively received by teachers and students and thereby warrants consideration for wider application at scale; Religious Education Development Principles as a basis for curriculum development were validated by students and teachers; student perceptions were lower than teachers’ perceptions suggesting potential for curriculum improvement; and resource allocation at scale should ideally be preferred for large secondary schools.

Resumen Este artículo presenta la ruta metodológica, los hallazgos y los resultados de un trabajo investigativo sobre las representaciones sociales (RS) de la clase de educación religiosa escolar (ERE). Lo anterior con el fin de vislumbrar y entender los componentes que estructuran el conocimiento social que se encuentra en las RS que tienen los estudiantes de dos instituciones escolares confesionales de Bogotá sobre la clase de ERE y reconocer los aportes de esta RS en la consolidación de una educación religiosa con enfoque pluralista. El proceso metodológico es mixto y parte de los enfoques de estudio de las RS, asumiendo de modo complementario las perspectivas procesual y estructural, en las que se armonizan técnicas narrativas y asociativas para develar los componentes esenciales de las RS. Los resultados mostraron que las RS sobre la clase de ERE se estructuran principalmente a partir de las nociones de catolicismo y pluralismo y, además, que la perspectiva metodológica mixta relaciona complementariamente los enfoques para la investigación en RS, haciendo posible el conocimiento preciso y consistente de los elementos estructurales de las RS sobre la clase de ERE. Abstract This article presents the methodological procedure, findings, and results of a study on the social representations (SR) of religious instruction (RI) classes. It aims to glimpse and understand the components of the social knowledge found in the SRs of RI of students from two confessional schools in Bogotá and recognize the contributions of these SRs to consolidating a religious education with a pluralistic approach. The methodological process is mixed and builds on the SR study approaches, supplemented by procedural and structural perspectives that harmonize narrative and associative techniques to reveal the essential components of SRs. The results showed that the SRs of RI are structured mainly from Catholicism and pluralism and that the mixed methodological perspective complements the approaches for SR research, making it possible to know precisely and consistently the structural elements of the SRs of RI. Resumo Este artigo apresenta a rota metodológica, os achados e os resultados de um trabalho de pesquisa sobre as representações sociais (RS) da aula de ensino religioso escolar (ERE). O objetivo é vislumbrar e entender os componentes que estruturam o conhecimento social que se encontra nas RS que têm os estudantes de duas instituições escolares confessionais de Bogotá sobre a aula de ERE e reconhecer as contribuições desta RS na consolidação de um ensino religioso com abordagem pluralista. O processo metodológico é misto e parte das abordagens de estudo das RS, assumindo de modo complementar as perspectivas processual e estrutural, nas quais são harmonizadas técnicas narrativas e associativas para evidenciar os componentes essenciais das RS. Os resultados mostraram que as RS sobre a aula de ERE são estruturadas principalmente a partir das noções de catolicismo e pluralismo, além disso que a perspectiva metodológica mista relaciona complementarmente as abordagens para a pesquisa em RS, tornando possível o conhecimento preciso e consistente dos elementos estruturais das RS sobre a aula de ERE.

This study aims to determine the level of effectiveness of the reflective model in improving the quality of learning during the COVID-19 pandemic. The results of this study provide a technical picture of policy making in education units as well as actions that need to be taken to improve the quality of Islamic Religious Education teachers in primary schools. This research shows that Islamic Religious Education teachers in schools have different views and learning styles in responding to the COVID-19 pandemic. As much as 87% of teachers agree with the Learning From Home (LFH) policy, but the rest think that learning will not be of good quality if it is done online. The interesting thing that was revealed in this study was that the teachers of Islamic Religious Education had optimism and enthusiasm to improve the quality of learning through various learning innovations in the midst of a pandemic. Revlective Model emphasizes learning that involves reflective thinking activities in the process. This study used an action research method involving 32 Islamic Religious Education teachers from 30 elementary schools in Mojokerto district. The process of planning, implementing, observing and evaluating is carried out with 2 models, namely synchronous and asynchronous.

The purpose of this article is to analyse and discuss Selma and the Quest for the Perfect Faith, a TV series made by The Norwegian Broadcasting Corporation and promoted for use in schools, and the accompanying teaching material about freedom of religion made by Save the Children. We discuss the series and material critically from a human rights and a human rights education perspective, and evaluate their suitability for use in religious education. The article is informed by mediatisation theory and argues that freedom of religion is primarily operationalised in accordance with journalistic criteria for presenting religion, and that it does not sufficiently balance the rights of children and the liberty of parents. This is inconsistent with sound human rights education and highlights the need for critical awareness when operationalising educational material produced and distributed by media actors for use in the classroom.

In this book review, the ‘voice’ of the publication of Gert Biesta and Patricia Hannam (Religion and Education: The Forgotten Dimensions of Religious Education?) enters a dialogue with the ‘voice’ of the publication of Hubert Hermans and Rob Bartels (Citizenship Education and the Personalization of Democracy). In this dialogue the question ‘what is religious education for?’ is explored and reformulated.

In this book review, the ‘voice’ of the publication of Gert Biesta and Patricia Hannam (Religion and Education: The Forgotten Dimensions of Religious Education?) enters a dialogue with the ‘voice’ of the publication of Hubert Hermans and Rob Bartels (Citizenship Education and the Personalization of Democracy). In this dialogue the question ‘what is religious education for?’ is explored and reformulated.

Pope Francis is calling on Catholic ministry leaders to embrace a more synodal church, a way of listening to the fruits of the Spirit and journeying together as people of faith. Research reveals, however, that many young people have yet to experience this way of being church. This essay proposes a need to transform rather than change ministry with young people to embrace a postmodern curriculum framework rooted in a theology of synodality aimed at cultivating prophetic, transformative, communal experiences of the divine in the world.

As indicated by numerous sociological reports, the morality of young people is currently undergoing dynamic changes, and this applies especially to morality in the sphere of sexuality. The purpose of this article is to analyze the opinions on sexual morality expressed by young Poles. The results of this analysis can help to develop a better program for their religious education. The analyses are based on the results of social quantitative surveys conducted in 2020 on a random sample of 410 high school seniors (age 18–20) residing in cities of various sizes and in rural areas. The research verified the following leading hypothesis: “The morality of young Poles regarding sexual activity is becoming increasingly autonomous and is formed independently of the morality model that is offered by leading educational institutions, particularly family, Church, and school”. The detailed hypotheses were only partially confirmed. The empirical material presented in the article confirms that the moral education of youth in the sphere of human sexuality currently being implemented in Poland is inefficient and requires changes to several pastoral postulates. First of all, young people must not be treated as passive recipients of pastoral programs or strategies. They want to be the creators of the social, cultural, and religious changes taking place. Reaching the hearts of young people with the message of the Gospel requires immersing oneself in their life experience, perceptions, and understanding of reality, as well as their highly individualized axiology and complex decision-making processes. Young people should be set moral requirements also in the sphere of sexuality, as this is necessary for their personal development and the preparation of the foundations for a good life as an adult; however, this must be done with perceptible love and from the position of a witness of a positive and happy life.

In Western Australia (WA), Religious Education (RE) is a mandated learning area within the compulsory years of the Catholic school sector. RE is advocated as a curriculum subject, timetabled for and assessed alongside other subjects and focussed on developing religious knowledge and understanding. In addition to the RE lesson, faith development, or catechesis occurs through the intersection of RE and other faith-based activities in the Catholic school. In the early learning centre that caters for children prior to compulsory schooling, there is no formalised RE curriculum and educators are tasked with raising the religious awareness of children as opportunities arise. This paper presents findings from research that explored educators’ understandings of, and practices in, promoting children’s spirituality specifically in connection to RE. As a result, the paper advocates for spirituality as the starting point for developing young children’s religious beliefs. In addition, it become evident through this investigation that understandings of spirituality, religiosity and RE continue to be complex and educators require assistance to disentangle these if they are to intentionally promote children’s spirituality, and subsequently, their religious beliefs.

The child is a trust from Allah and the ornament of the worldly life. In the early childhood period, which includes the preschool period, the child asks many questions, wants to understand everything around them, and shows an inexhaustible desire to learn. This research was carried out to examine the opinions of Qur’an course teachers about the religious and moral curiosity of preschool children. A qualitative method was used to ascertain the opinions of 40 participants in 2022. Six themes and 42 codes were determined from the answers provided by the participants to the questions in the semi-structured interview form. A content analysis method with a phenomenology design was used to analyze the data obtained in this study. It was found that children were intensely curious about the religious and moral issues of Allah, the Prophet, angels, death, heaven, hell and prayer; they can ask questions comfortably to satisfy their curiosity, and it was determined that they are excited when asking questions. It was found that teachers reacted positively to satisfy and expand children’s curiosity. In addition, we concluded that family and environmental learning are important factors that increase children’s curiosity, and activities such as drama, games and experiments conducted by teachers increase children’s curiosity.

In the context of the changes and challenges of the 21st century, the main focus of education, especially religious education, is to prepare students to live purposeful and meaningful lives with well-developed analytic, emotional and spiritual abilities to assist them in achieving a life perspective that allows them to face the larger world with greater self-confidence and self-awareness. Therefore, the main objectives of the study are: to bring forward the concepts of religious education, emotional intelligence and spiritual intelligence; to discuss the importance of emotional and spiritual literacy in children’s education; and to discuss the main strategies to enhance the educational process through emotional and spiritual intelligence. This article is a conceptual framework based on a theoretical review. The author reviews literature from books, scientific journals and research reports to develop relevant concepts. Contribution: This study provides information about two important intelligence in Christian Orthodox religious education. Recognising emotional and spiritual intelligence has allowed teachers to engage with students and help them perform at their best. Emotional intelligence and spiritual intelligence promote self-efficacy, self-awareness, selfregulation, motivation, empathy and social skills, which help students perform management tasks in their future occupations but also help them to improve relationships with parents, colleagues and God.

This paper asks how intercultural theology can inspire a critical and constructive reflection on the intercultural potential of non-confessional religious education (RE). Taking the Norwegian non-confessional RE subject as a starting point, the paper draws attention to the tendency to present religions, worldviews, and denominations as single entities with distinct characteristics. As emphasized by Jackson, Jones and Meyer, and others, a systemic-oriented approach will largely capture the institutionalized sides of religion. Consequently, in schools, the intercultural dimension of RE can easily be reduced by emphasizing students’ need for encyclopedic knowledge about different traditions, overlooking how religion is embedded in social life and transforms, develops, and interconnects through everyday practices outside of institutionalized religious life. This line of argument sets the stage for the next part, examining how intercultural theology can create critical awareness of the inner diversity and interconnectedness of denominations and religious traditions. The paper argues that the descriptive and normative framework of intercultural theology can inspire educators to reflect critically on the intercultural dimension of a non-confessional RE.

Marginalization and prejudice are major challenges in civilizations around the world. As a result, developing measures to foster tolerance among young people is essential in the fight against prejudice. Religious education and awareness initiatives are one approach to achieving this goal. Indonesia schools and colleges, for example, may play an important role in developing tolerance and understanding among young people. Lessons about diversity, inclusivity, and respect for others can be incorporated into teacher curricula. Teaching about the history of prejudice and its impact on various groups, as well as promoting critical thinking and open-mindedness can all be part of this. This research aims to raise awareness, and in addition to religious education, can help develop tolerance and understanding. These religious educational programs against discrimination can be carried out by government agencies, non-governmental organizations, or community organizations. Finally, it is very important to recognize that promoting tolerance and fighting discrimination is a long-term process that requires ongoing effort and commitment. Religious education can help create more inclusive and equitable societies for all by working together to design and implement successful initiatives in Indonesia. it is very important to recognize that promoting tolerance and fighting discrimination is a long-term process that requires ongoing effort and commitment. Religious education can help create more inclusive and equitable societies for all by working together to design and implement successful initiatives. It is very important to recognize that promoting tolerance and fighting discrimination is a long-term process that requires ongoing effort and commitment. Religious education can help create more inclusive and equitable societies for all by working together to design and implement successful initiatives in Indonesia.