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The article draws on critiques in political theory and morality to argue that womanism, a worldview rooted in Black women's lives and history, provides an alternative conceptual framework to prevailing Eurocentric thinking, for promoting socially just institutions of higher education. Presupposing a positioned, encultured, and embodied account of identity, womanism's social change perspective holds transformative promise. It foregrounds Black women's penchant for reaching solutions that promote communal balance, affirm one's humanity and attend to the spiritual dimension (Phillips, 2006). Directed first towards scholars of color, fostering inclusivity, communalist values and acknowledged intersectionality offers an ethic of the embodied self. As a corollary, it argues for a universal that recommends at least two guiding principles for a pedagogical philosophy. It is, first oriented towards a love of self and second towards placing all disciplines within a cultural-historical context. In the first claim, there is potential for nothing less than suspending the symbolic and ontological violence to one's sense of belonging in academia. In the second claim, such an understanding can position scholars of color to actively re-narrate their fields. As illustrations, we focus on three academic fields of education, theology in higher education, and criminal justice.

Witch killing and ritual murder have been increasing in Lesotho since 1999 even though there is absolute silence from different social sectors including academic community. This paper is an attempt to break such silence from the angle of religious education proposing that Basotho Traditional Religion should be introduced in Lesotho schools to teach Basotho youth about the real meaning of belief in witchcraft and vital force as the main source behind witch killing and ritual murder. The paper highlights that the susceptibility of Basotho youth to crimes of witch killings and ritual murder is due to cultural alienation in which they have been estranged from their own religious beliefs by neglect of traditional beliefs in formal education system. They are ignorant of their traditional beliefs which they could also not be totally divorced from owing to the fact that religion is so inherent in African culture to the extent that it accompanies an individual before birth up until after death. Practicing a religion that they are ignorant of has put them in a situation in which they may either misrepresent it or misuse it for criminal acts. Even though there are many factors suggested including economic factors, rationality behind unusual occurrences, and strengthening of vital force to be the motives for witch killing and ritual murder, this review argues that those are opportunistic factors while at the heart is 'belief' -- religion that has to be addressed through reorientation of the same religious beliefs within moral education and culturally appropriate education.

It is widely accepted in academia and state policies that recent years have seen an increasing stress on publicly enacted Muslim identity in Britain and in many other parts of the world. Less recognised is the fact that many among those who call themselves Muslims do not share religion as a predominant identity-attribute for themselves. Such people go by many appellations including secular Muslims, cultural Muslims etc. Similarly, that which goes by the name of Muslim culture is indeed a "religio-secular" culture. Despite this reality, media, policy, and educational discourse about Muslims continues to work with the binary of Muslims as religious and the West as secular. This means we are raising a new generation in an empirically unsound and socially unhealthy image of the self and the other. This article will trace the rise of religion as the predominant public identity-attribute, challenge this phenomenon by showing its empirical vulnerability and detrimental social effects, and propose the need to reconceptualise the nature of identities attributed to people with Muslim heritage in pedagogical narratives.

Kant's deontological ethics, along with Aristotle's virtue ethics and Mill's utilitarian ethics, is often identified as one of the three primary moral options between which individuals can choose. Given the importance of Kant's moral philosophy, it is surprising and disappointing how little has been written on his important contributions to moral education. Kant argues for a catechistic approach to moral education. By memorising a series of moral questions and answers, an individual learns the basic principles of morality in the same way that Martin Luther believed an individual should learn the tenets of Christianity. The difficulty, however, is that this approach appears to violate a central tenet of Kantian morality: virtuous acts must be performed out of respect for the moral law itself, not due to habituation. This paper demonstrates Kant's significant contribution to moral education by showing how a catechistic moral education establishes the foundation necessary for autonomous action.

Discusses the significance of Thomas Merton's life and work for education. Describes Merton as a Trappist monk who originally sought spiritual self-containment through monastic life only to reemerge to participate in the world through his writings. Suggests that Merton's contribution to education is the idea of orienting education along spiritual and ontological lines. (DK)

Discusses ways in which an inner city Catholic school in Albany, New York, whose students are 97% non-Catholic, continues its mission. The school incorporates other religions into its religious instruction, and offers student-led para-liturgical services in various faith traditions. Argues that in urban Catholic schools, ecumenism is necessary. (NB)

Pedagogue's fallacy occurs when epistemological principles are applied by educators that in fact do not tell of, or explain, or help understand, the subject at hand. It is identified and introduced in this article to raise an important issue in the construction of pedagogical models of religious education: knowledge is reduced and/or distorted to systematise it for pedagogical purposes. Cases of this fallacy have long been identified in the pages of this journal, albeit implicitly, such as in critiques of the 'world religions' approach and debates over other pedagogical models. The purpose of this article is to explore and explicate pedagogue's fallacy in order to distinguish useful ways to structure and sequence knowledge on the one hand, from erroneous reduction, distortion, or even fabrication on the other. As religious education is diversifying in terms of the disciplines, religious traditions and standpoints with which it engages, understanding and remedying pedagogue's fallacy has never been more significant. This is because avoiding or mitigating pedagogue's fallacy is pertinent to achieving and maintaining epistemic justice. I offer the strategy of pedagogue's parsimony to do this. [ABSTRACT FROM AUTHOR]

Many approaches within subject didactics have in common that they highlight the importance of perspective taking, precisely describe the benefits of this skill and develop didactical scenarios in which this skill is crucial. Nevertheless, there is a diagnosed lack of a differentiated didactical model on how to teach perspective taking step by step. This article addresses this desideratum of research in the context of religious education. Therefore, it presents first educational and psychological research on perspective taking after discussing various terms and definitions. Responding to the latter findings, a didactical model of how to promote perspective taking in the classroom is presented in six dimensions: recognising perspectives, exploring perspectives, comparing perspectives, adopting perspectives, coordinating perspectives, identifying with a perspective. The activities of the model suggest some sort of sequence without specifying a fixed order of performance. Finally, the question of cognitive and emotional components in perspective taking is discussed and the problem of how the model deals with normative claims is explained since religions and world views make normative claims. [ABSTRACT FROM AUTHOR]

The Ofsted Subject report series: Religious Education (2024) and the CoRE report (2018) critically evaluate the shortcomings of the current Religious Education (RE) curriculum in UK schools, highlighting a lack of depth and consistency that inadequately prepares students for a diverse and complex world. This paper proposes the integration of ethnographic and anthropological methods into the RE curriculum as a transformative solution to enhance pedagogical effectiveness and deepen students' understanding of religious practices. By employing these methods, the curriculum can offer a more immersive, reflective, and comprehensive educational experience, aligning RE more closely with the realities of a multicultural and multi-faith society. This integration not only enriches students' learning but also fosters greater empathy and a nuanced appreciation of religious diversity, addressing the educational challenges highlighted by Ofsted and CoRE. [ABSTRACT FROM AUTHOR]

The aim of the paper is to present a study on the relationship between education and the development of religious consciousness according to the Greek Constitution (1975) and the aim of education as stated in it. Firstly, the paper discusses the state--religion constitutional relationship in Europe and focuses on the Greek case. The concept of religious consciousness is presented through an interdisciplinary study of different views based on politics/law, psychology, and sociology in order to provide the means to explore the concept of religious consciousness in the Greek context (bearing in mind that Greece is a case study of secularization). Finally, the paper discusses the concept of religious consciousness in adolescence and how it is encountered within the Greek educational system. The paper is part of an ongoing research project about religion and citizenship education in Greece that addresses the research question "whether and to what extent the factor of religious consciousness has an impact on the results of citizenship education in experiential learning conditions on teenage students in secondary schools in Attica, Greece." [ABSTRACT FROM AUTHOR]

Character is an important aspect that needs to be instilled in students in forming morals. Especially for students who have entered the upper secondary level of education. However, the corona virus pandemic makes it difficult for educators to apply distance learning, especially in cultivating student character according to Islamic religious education learning. This is because the previously face-to-face learning system has changed to online. This is what causes educators to make more efforts to instill good character in students. Therefore, the research is aimed at finding out in order to analyze what educators need to do in realizing the formation of student character during the corona virus pandemic using an online learning system. The research method uses quantitative methods (observation, interviews, distribution of questionnaires) to make it easier to collect the intended respondents. The results of this research were analyzed according to the objects obtained from the educator respondents to cultivate student character using an online system. The studies that are formed in cultivating character are cleanliness, discipline, responsibility according to the learning values of Islamic religious education. In this research, there are a few limitations felt by educators, namely regarding the lack of media and supporting applications to fulfill the cultivation of students' character by learning Islamic religious education. So it is hoped that future researchers will be able to provide media development as a means of supporting learning and making it easier for educators to shape students' character through Islamic religious education. [ABSTRACT FROM AUTHOR]

Religious education and multicultural education in elementary schools are considered very important in addressing the increasing issue of moral decay among children. This study aims to describe the strategy of integrating the interconnection of religious and multicultural education in strengthening the character of elementary school students. This study uses a qualitative approach of the case study type with the objects of the principal, teachers, and students. Research data were collected through observation, interviews, and documentation. The collected data were then analyzed through data reduction, data presentation, and conclusion drawing. Researchers use triangulation techniques and triangulation sources to obtain data validity. This study found that integrating the interconnection of religious education and multicultural education strengthens the character of elementary school students by integrating-interconnecting certain values in the curriculum and the learning process, namely equality, unity, justice, kinship, tolerance, and love of peace. The results of this study not only provide theoretical contributions to character formation through religious and multicultural education and offer practical insights for elementary schools in forming students' characters through the integration of religious and multicultural education.

Islamic religious education (PAI) taught in madrasas and public schools is felt has not been one hundred percent successful in making students be tolerant and open towards other communities outside himself. This type of research is a systematic literature review which is carried out by collecting and accumulating research related to community-based total sanitation evaluation. The keywords used for literature searches; "Islamic Education" and "Islamic Education in Multicultural Society". The literature sources used in the research come from online databases, namely Google Scholar and Garuda. the results of this research Multicultural Education is a development process that seeks to improve something that has existed from the beginning or previously existed, developing all human potential, education that respects plurality and heterogeneity, and education that respects and upholds cultural, ethnic, tribal and religious diversity. Multicultural religious learning can instill Islamic values multicultural to participants. So antimulticultural values such as discrimination and violence can be avoided. Therefore, the learning process of Religious Education Multicultural Islam is recommended to be implemented because it can make things easier achieve the goals of Islamic religious education in forming knowledge, attitudes and students' skills in a unified and balanced manner. [ABSTRACT FROM AUTHOR]

Suleyman Hilmi Tunahan is one of sheikhs and scholars of the Ottoman State and he is very influential figure in religious movements, but studies on his activities have remained limited. Revealing the methods of Tunahan's guidance and education can contribute a healthy understanding of contemporary İslamic movements. For this reason, the aim of this study is to reveal the methods of Tunahan's guidance and education movement through the document analysis method. For this purpose, the document analysis method was used. While continuing his education in madrasahs Tunahan joined the Naqshibandi/Mujaddidi Sufi order under Salahiddin bin Mawlana Sirajuddin and became Murshid Kamil. Tunahan and his students carry out a teaching and guidance movement based on fundamental Islamic sciences. However, it is noteworthy that he brought action to education by renewing the inherited science tradition. It has been pointed out that Tunahan, completed the Arabic and Islamic education in a shorter time. Suleyman Efendi had the generally accepted books of each of the Islamic sciences included in madrasah curriculum for centuries and this method was continued by his students later on. Tunahan who is known for carrying out science and guidance activities without compromising the principles of the Ahl as-Sunnah scet. He emphasized the importance of his students' adherence to the practices of the Naqshibandi Sufi order, such as dhikr, rabita and Khatim Khawajagan Naqshi, in addition to their religious education. Tunahan, which started with the Qur'an Madrasahs' and expanded with student dormitories, and in the following period included various institutions such as nurseries, kindergartens, and private schools, continued without losing their dynamism despite the difficulties. Until the Imam-Hatip Schools had their first graduates, the only place where those who performed religious duties were systematically trained were the Qur'an Madrasahs. Due to the limited number of Imam-Hatip School graduates, it was observed that this situation continued without much change until 1965. [ABSTRACT FROM AUTHOR]

In Islamic religious education (IRE), as well as in the context of pedagogical and theological Islamic Studies at universities, Muslim educators, teachers, and learners in Germany and Austria encounter each other in a cultural, religious, theological, and ideological plurality. However, the existing intra-Muslim plurality is often neglected and not the focus of pedagogical and didactic reflections, despite its great significance for religious educational processes. This article outlines possible contours of pluralism-fostering Islamic religious education and didactics based on intercultural and interreligious education approaches in Germany and Austria. [ABSTRACT FROM AUTHOR]

Copyright of Environmental & Social Management Journal / Revista de Gestão Social e Ambiental is the property of Environmental & Social Management Journal and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

All over the world, Web 2.0 technologies, which teachers are interested in, have been applied in various ways, yielding successful results. In 2013, Greg Kulowiec and Donna Young introduced the concept of "App Smashing" to combine multiple applications to create a single product. This concept was quickly adopted by teachers globally and became popular in the entire education world. While educators have used tools for tasks such as making posters, creating videos, and writing stories, App Smashing allows the use of multiple Web 2.0 tools to create a single product. Students can work in groups or individually, and most importantly, they can use technologies that align with their interests. This approach gives students the opportunity to choose, control, and take ownership of their learning processes. They can showcase their products in their schools and classrooms, and even share and obtain copyrights for their voiced stories. The role of the teacher in App Smashing is to guide students through the problem-solving steps. Families are also part of this practice, as students can continue their studies at home using the secure internet provided by their families. School administrations need to provide the necessary support to teachers who wish to implement this practice. When necessary, the school's information technology classroom should be designed to facilitate student use under the teacher's supervision. Continued internet support for students in areas with poor internet infrastructure, as seen during the pandemic, will make it easier for learners to use platforms like EBA and Web 2.0 tools. Access to the internet and technology is not only an issue for K-12 students but also for university students. Universities must ensure ease of access to information technologies for their students. App Smashing is not a practice that can be carried out solely by the teacher; it involves collaboration between teachers, students, parents, and school administrations at both the K-12 and higher education levels. The aim of this study is to clarify the concept of App Smashing, which allows the use of multiple Web 2.0 tools, and to contribute to the literature by examining its use in religious education. This qualitative study employs the document analysis method, reviewing print and internet sources to identify Web 2.0 tools suitable for App Smashing. Sample App Smashing plan designs for religious education are included. The conclusion analyzes and interprets the use of App Smashing in religious education. In-service training activities should be organized for both higher education institutions and the Ministry of National Education to introduce the concept of App Smashing to teachers. The development of native and national software for education, similar to advancements in the defense industry, is also recommended. [ABSTRACT FROM AUTHOR]

We are living in a time of earth systems breakdown. Humankind and other life on our planet are on the brink, most likely the brink of collapse in some form. The task before us as educators is great since this is a time of multiple and complex crises. However, humanity seems paralysed, unable to face the immensity and urgency of the combined challenges before us. At its heart, this paper considers Simone Weil's proposals regarding rootlessness in light of the present global crises and seeks to address her assertion that education is part of the problem. A religious education which can be concerned not only with matters of the world, but with human connectedness in and to the world is sought. It is proposed that an approach to teaching drawn from Weil, might be able to bring something restorative to education in the public sphere for these times. A practical example of this is included in the closing section. This is one which brings children to attend to, and discern from, what it is to live a religious way of life conceptualised in relation to existence and not only as belief and practice, raising questions for future research consideration. [ABSTRACT FROM AUTHOR]

Disability is a situation and process that includes difficulties in rationalizing and coping with it on the part of individuals with disabilities and their families. It can be said that religion has an important place among the ways used to make sense of the situation in question and to cope with the process. This is because religion is a resource that can provide the spiritual strength needed for people to cope with the situation they are in, by giving answers to people to make sense of the situation they are in. One of the basic elements that bring this function of religion to life is religious education. The main institution that organizes informal religious education activities for people with disabilities in Turkey is the Presidency of Religious Affairs. This study aims to understand the problems and expectations of hearing- and visuallyimpaired individuals who take part in the informal religious education given to people with disabilities in the Qur'an courses in the Presidency of Religious Affairs. The research is structured with a phenomenological pattern. Interviews consisting of semi-structured questions were used to obtain the data. Thirty people, 15 of whom were hearing impaired and 15 visually impaired, participated in the interviews. The data were analyzed with descriptive analysis and content analysis techniques. The results of the research were evaluated in four dimensions: the sources of the religious education of the participants, their coping with disability and the effect of religion, their religious education needs, and their expectations from the Qur'an courses in which they receive non-formal religious education in line with these needs. [ABSTRACT FROM AUTHOR]

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Bu çalışmada Prof. Dr. M. Şevki AYDIN’ın “Bir Din Eğitimi Kurumu Olarak Kur’an Kursu” kitabının değerlendirilmesi amaçlanmıştır. DİB yayınlarından çıkan bu eser genel olarak Kur’an kurslarını din eğitimi açısından incelemektedir. Kitabın ikinci baskısından bugüne aradan geçen zamanda Kur’an kursları adına birçok değişim ve gelişim yaşanmıştır. Araştırmamızda kitabın değerlendirilmesi yanında eserde yer alan bilgiler güncel değişim ve dönüşümlerle de desteklenmiştir. Kitabın ikinci baskısının yapıldığı 2010 yılından bu yana ülkede Kur’an kursları adına önemli gelişmeler yaşanmıştır. Yaz Kur’an kurslarına katılmada yaş sınırlamasının kaldırılması, 4-6 yaş grubu Kur’an kursu projesinin uygulamaya geçirilmesi, kur sisteminin kaldırılması, ihtiyaç odaklı kurs programlarının çerçevesinin genişletilerek bu programların eğitim bilimleri açısından geliştirilme çalışmaları, hafızlık Kur’an kurslarının var olan kapsamının genişletilerek örgün eğitimle birlikte hafızlık yapabilme imkan ve projesi, hafızlık öğrencilerinin hafızlığını ikmal ettikten sonra yine Başkanlık bünyesinde İslami İlimler Programına kayıt olarak Arapça ve Temel İslami ilimler alanlarında yetiştirilmeleri, yine bu öğrencilere Mesleki ve Teknik Ortaöğretim Kurumlarından mezun olanlara alanlarıyla ilgili lisans bölümlerini tercihte kendilerine sağlanan ayrı kontenjan avantajından yararlanabilmeleri, kurs öğreticilerinin yeterliklerinin güncellenmesi konuları kitabın yayınlandığı yıllarda var olup da 2023 yılı itibariyle meydana gelmiş değişim ve dönüşümlerden bazılarıdır. Dolayısıyla eseri yaygın din eğitimi açısından Kur’an kurslarının sistematiğini tanıtma, kurslarda verilen programlar hakkında temel bilgi ve tartışmaları sunma, kurslardaki din eğitimi ve öğretiminin niteliği ve bilimselliğini ifade etmesi açısından Başkanlığın yaygın din eğitiminde başlıca alanı olan Kur’an kursları birçok açıdan incelenmiştir. 2022 yılına kadar Erciyes Üniversitesi İlahiyat Fakültesinde Öğretim Üyesi olarak görev yapan Aydın, halen Nevşehir Hacı Bektaş Veli Üniversitesi Eğitim Fakültesinde Öğretim Üyesi olarak görevine devam etmektedir. Din Eğitimi alanında özgün çalışmalara imza atan Aydın aynı zamanda 2004-2010 yıllarında Diyanet İşleri Başkanlığında eğitimden sorumlu Başkan Yardımcısı olarak da görev yapmıştır. Bu anlamda Aydın’ın, alanın gerektirdiği teorik yapıya sahipliği yanında pratik durum ile yakından ilişkili olduğu söylenebilir. YÖK-TEZ verilerine göre danışmanlığını yaptığı 6 doktora, 26 yüksek lisans tezi bulunmaktadır. Aydın’ın yayınlanmış 23 kitap/kitap bölümü, ulusal ve uluslararası dergilerde yayınlanmış onlarca makale ve bildirisi bulunmaktadır. Aydın, Türkiye’de din eğitimi bilim dalında halen aktif olarak görev yapan birçok öğretim üyesi/görevlisi/araştırma görevlisinin hocası konumunda bulunmasının yanında Din Eğitimi biliminin bilimselleşmesine de katkı sağlamıştır. Sonuçta incelemeyi konu aldığımız bu çalışmada Aydın’ın özellikle DİB’de görev yaptığı zaman dilimlerindeki tecrübe ve birikimleri, kendi ilmi tecrübesiyle yoğruşturularak okurlara sade ve anlaşılır bir dil ile anlatılmıştır. İncelenen eserin seçilmesinin nedeni, kitabın yayınlandığı dönemden bugüne Kur’an kursları üzerine birçok değişim ve dönüşüm süreçlerinin yaşanması ve böylesine önemli ve alana katkı sağlayan çalışmanın bu zamana kadar kritiği/değerlendirilmesinin yapılmamış olması nedeniyledir. Çalışma, kitabın yayınlandığı dönem şartları dikkate alınarak değerlendirilmiş, gerektiğinde güncel bilgilerle desteklenmiştir.

AbstractThe urgency of religious moderation in the context of education is crucial. Education is not only about academic knowledge, but also about shaping students’ character and attitude in life. This study aims to carry out a bibliometric analysis using the Scopus database as a data source. This research traces and analyzes the number of published documents related to this topic in a certain period of time. The results of the analysis show that the study of religious moderation and education is still relatively new and has not been widely discussed in the scientific literature. However, there has been an increase in the number of related published documents in recent years. In addition, this research also identified several related topics that were still minimally discussed, such as intolerance, religious extremism, and the role of educational institutions in supporting religious moderation. This study also maps the roots of the problem of intolerance, including in aspects such as politics, economics, and society. Specifically, this is demonstrated by distrust between ethnic and religious groups, religiosity, feeling threatened by another person or group, radicalism, socioeconomic disparities, the spread of fake news, and the spread of hate speech. This situation requires a responsive religious moderation learning model in the future. These findings provide a broader view of important issues that need further attention. The contribution of this study directs further research and development of studies on inclusive and tolerant education in dealing with complex challenges in religiously diverse societies.

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In this study, Prof. Dr. It is aimed to evaluate M. Şevki AYDIN's book "Quran Course as a Religious Education Institution". The book published by DIB publications generally aims to examine Quran courses from various perspectives in terms of religious education. In the time since the second edition of the book, many changes and developments have occurred in the name of Quran courses. In our research, in addition to evaluating the book, the information contained in the work was also supported by current changes and transformations. Since the second edition of the book was published in 2010, there have been important developments in the field of Quran courses in the country. Removing the age limit for participating in summer Quran courses, implementing the 4-6 age group Quran course project, abolishing the exchange rate system, expanding the framework of need-oriented course programs and developing these programs in terms of educational sciences, expanding. The opportunity and project to practice memorization of Qur’an along with formal education, the training of memorization students in the fields of Arabic and Basic Islamic sciences by enrolling in the Islamic Sciences Program within the Presidency after completing their memorization, increasing the admission opportunities to the faculty by determining a separate quota for these students to enter the university exams, course The issues of updating the qualifications of instructors existed in the years when the book was published, but are some of the changes and transformations that as of 2023. Therefore, the work has examined the Quran courses, which are the main field of the Presidency in non-formal religious education, in terms of introducing the systematics of Quran courses in terms of non-formal religious education. Aydın, who served as a faculty member at Erciyes University Faculty of Theology until 2022, currently continues to work as a faculty member at Nevşehir Hacı Bektaş Veli University Faculty of Education. Aydın, who has carried out very original studies in the field of Religious Education, also worked as the Vice President in charge of education at the Presidency of Religious Affairs between 2004 and 2010. In this sense, it can be said that Aydin, in addition to having the theoretical structure required by the field, is closely related to the practical situation. According to YÖK-TEZ data, there are 6 doctoral and 26 master's theses that he has supervised. Aydın has 23 published books/book chapters and dozens of articles and papers published in national and international journals. In addition to being the teacher of many faculty members/staff/researchers are still actively working in the field of religious education in Turkey, Aydın has contributed greatly to the scientificization of the science of Religious Education. As a result, in study, which we are about to examine, Aydın's experience and knowledge, especially during the time he worked at DİB, were combined with his own scientific experience and explained to the readers in a simple and understandable language. The reason for choosing the work under study is that there have been many changes and transformation processes on Quran courses since the time the book was published, and such an important and contributing work to the field has not been criticized/evaluated until now. The study was evaluated taking into account the conditions of the period in which the book was published and was supported with up-to-date information when necessary. [ABSTRACT FROM AUTHOR]

In recent years there have been increasing calls to 'decolonize' the curriculum across different levels of education. This has been met with significant opposition at both the school and university levels. For many, there is a lack of clarity concerning why students, particularly in school, should study a decolonized curriculum. I reflect on the notion of an 'epistemic urgency' to decolonize the secondary school curriculum in England, and I focus particularly on History and Religious Education (RE) as examples. Using theories of epistemic injustice, and my own experiences in teaching, I build the case for this 'urgency' from two arguments: one from justice and one from purpose. On justice, I argue that current curricula create negative epistemic consequences that we might consider to be unjust. On purpose, I argue that some curricula also fail to meet the purposes that they are intended to meet, thereby creating further negative epistemic consequences. On both arguments, I hope to show that the negative epistemic consequences create an 'urgency' to decolonize curricula, which I hope encourages educators in England and beyond to begin considering whether decolonizing their curricula will lead to better outcomes for their learners. [ABSTRACT FROM AUTHOR]

Copyright of Socioloski Pregled is the property of Srpsko Sociolosko Drustvo and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Socioloski Pregled is the property of Srpsko Sociolosko Drustvo and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Learning outcomes are the mastery and abilities that students have achieved about the material and skills regarding the subject after receiving their learning experience. Learning outcomes can be measured from their own abilities, where in the learning process in the classroom students are more active and the ability of Catholic Religious Educator teachers to apply skills to the teaching and learning process can improve student learning outcomes. In teaching and learning activities at SDK Puubheto, especially in grade III Catholic Religious Education lessons, problems were found in teaching and learning activities, namely; Students feel bored because the classroom atmosphere is not conducive, teachers do not understand the right learning methods according to the age of students and are not skilled in applying learning methods, students are not actively involved in teaching and learning activities, teachers tend to only give assignments so that students lack understanding of the material, and student learning outcomes are low. The formulation of the problem in this study is how the influence of the storytelling method on improving student learning outcomes. The purpose of this study was to determine how the influence of the application of storytelling learning methods on Catholic Religious Education subjects in improving learning outcomes. In improving learning outcomes, researchers use the application of storytelling methods in Catholic Religion subjects. The storytelling method is a learning strategy where the delivery is through oral speech by telling stories or events and information that is packaged creatively to attract children's attention. The results of the study found by researchers showed that the learning outcomes of students in each cycle increased from the pre-test results with a percentage of 35.71%, the percentage of post-test cycle I of 50%, and the percentage of post-test cycle II of 100%. It can be said that there is an increase in the learning outcomes of Catholic Religious Education through the application of storytelling methods in grade III of Puubheto Catholic Elementary School. [ABSTRACT FROM AUTHOR]

Drawing on ethnographic fieldwork in secondary schools in Manado, Indonesia, this article examines digital infrastructures and their accompanying (im)moral potentialities in the development of Christian and Muslim youth as evaluated by educators. On the one hand, smartphones are portrayed as portals to a globalizing world in which youth might succumb to negative influences (with a particular anxiety surrounding pornography) based on their perceived inchoate moral development and insufficiently strong religious foundation. On the other hand, these teachers and administrators recognize the potential that smartphones have to be used for deepening spiritual engagement, connection, and proselytization. This particular case study offers insights into the ways in which institutions charged with religious and moral development of youth seek to leverage rather than categorically reject mainstream culture, navigating the globalizing influences of the secular world toward the possibility of attaining a greater good. [ABSTRACT FROM AUTHOR]

Copyright of Revista Foco (Interdisciplinary Studies Journal) is the property of Revista Foco and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This article discusses the integration of Critical Pedagogy and Religious Education to shape students' perspectives on peace, justice, and human rights. By delving into the literature, this research explores the potential impact of Critical Pedagogy on Religious Education. This approach involves students in critical thinking, reflection, and open dialogue regarding religious values to address contemporary social issues. The article examines the key concepts of Critical Pedagogy and its integration into the Religious Education curriculum, aiming to enhance the relevance of religious education. The combination of these two approaches is expected to create students who not only understand religious values but can also apply them to promote peace, justice, and human rights. The conclusion highlights the potential contribution of Critical Pedagogy in shaping a new, responsive paradigm for Religious Education, creating a dynamic learning environment in the face of the complexities of contemporary social challenges. Further research is expected to serve as a solid foundation for positive transformation in religious education and the development of students' perspectives on peace, justice, and human rights

For many years, there has been a heated debate in the Polish media regarding the presence and concept of Roman Catholic religious education in schools. Therefore, questions arise: What image of Roman Catholic religious education emerges from the media discussion? Are the criteria used to evaluate Roman Catholic religious education fair, ensuring equal treatment of all subjects in Polish schools? This article attempts to answer these questions through a qualitative analysis of 100 publications posted on popular websites between 2018 and 2022. The results of the research confirm that the media debate on Roman Catholic religious education in Polish schools is not always objective and tolerant.