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Since its establishment, Islamic religious pedagogy at German-speaking universities has primarily faced basic questions like: What kind of methodological and didactic approaches can be employed in Islamic Religious Education (IRE) and how should the structural framework be designed? Analyses concerning these questions are often drafted via top-down approaches, which neither hypothesise from practice nor consider the perspectives of Muslim populations and parents. This paper gives a hearing to those voices from a practice-theoretical research perspective, which is built upon an evidence-based empirical analysis of everyday practical realities. The study of these realities was conducted in Austria, where IRE has been taught within the public education system nationwide since 1982/1983. This article evaluates the importance Muslim parents assign to religious questions among different concepts of education, and also deals with the question of which pedagogical approach they favour. Furthermore, the paper analyses the parents' position concerning religious formation in mosques and schools, and points out their related expectations, aspirations and worries. Consequently, the paper breaks new ground by profoundly illuminating the realms of experience of Muslim students and by providing the basis for pupils to be systematically taken into account in religious pedagogical and religious didactic approaches.

Nowadays, the term "interreligiosity" is well-established in discussions about religious education. This paper addresses various current approaches and concepts within interreligious pedagogy in Germany and Austria. On the one hand, it strives to bring order to the wide, impervious variety of previous approaches and on the other hand it identifies existing focal points, main topics and tendencies. The research subjects are theoretic-conceptual models, didactic and methodological approaches, and empirical analyses on applied interreligious projects within pedagogical practice. It is shown that there is an imbalance in the existing literature-namely, the lack of practical orientation. The paper concludes by outlining suggestions on the future of interreligious pedagogical research.

In recent decades, Islamic education and the religiosity of young Muslims have received considerable attention in academic research in German-speaking countries. However, an analysis of the different learning environments of religious education and their respective significance has yet to be carried out so far. Using Austria as an example, this paper explores these different processes of religious education among Muslim adolescents. Based on qualitative guided interviews, the experiences and learning processes in the family, in the mosque, in the school, and online are depicted from the learners' perspective. In this way, this paper assigns Muslim adolescents a constitutive role in the analysis. In this context, we discuss how the understanding of education, pedagogical approaches, and person-centredness differs in the learning environments of Muslim religious education. [ABSTRACT FROM AUTHOR]

For many years, media and political discourses in Austria have claimed that the Muslim population rarely takes pluralist positions, but instead adopts a negative attitude towards other faiths and people of another religion. The Islamist terror act that took place in Vienna on 2 November 2020 fuelled this stereotype. In order to approach this debate objectively, this article examines Muslims' attitudes towards the religious other in an evidence-based manner. For this purpose, an empirical data set has been reprocessed and reanalysed. The present article reveals the ways in which exclusivist, inclusivist and pluralist attitudes are taken by Muslims; which religious schemes they prefer; and how they interact with non-Muslims in their social environments. In this way, the article sheds light on the diversity of Muslims' positions regarding the religious other and people of another faith; the impact of contextual conditions; and the role of media and its reception. [ABSTRACT FROM AUTHOR]

For many decades, the question of setting up bilingual place-name signs accompanied the ethnic conflict between the German-speaking majority and the autochthonous Slovene-speaking minority in Carinthia (Austria). On the 10th anniversary of the 2011 compromise concerning the dispute about place-name signs, this article takes a closer look at the characterization of ethnic relations in Carinthia in the past few decades. According to a practice–theoretical empirical approach, the key to understanding this ethnic minority is the disappearance of the Slovene language. This article examines the manifold strategies used by young people to perform Carinthian Slovenian identity during leisure time in the context of, or apart from, cultural associations. With these strategies, adolescents actively try to react to the threatened disappearance of their language as they advocate for its preservation and ensure its enduring presence. The central role of the symbolic dimension of Slovenian language usage is striking. The social cohesion of the Slovene-speaking population must therefore be understood as performative ethnicity. [ABSTRACT FROM AUTHOR]

Since its establishment, Islamic religious pedagogy at German-speaking universities has primarily faced basic questions like: What kind of methodological and didactic approaches can be employed in Islamic Religious Education (IRE) and how should the structural framework be designed? Analyses concerning these questions are often drafted via top-down approaches, which neither hypothesise from practice nor consider the perspectives of Muslim populations and parents. This paper gives a hearing to those voices from a practice-theoretical research perspective, which is built upon an evidence-based empirical analysis of everyday practical realities. The study of these realities was conducted in Austria, where IRE has been taught within the public education system nationwide since 1982/1983. This article evaluates the importance Muslim parents assign to religious questions among different concepts of education, and also deals with the question of which pedagogical approach they favour. Furthermore, the paper analyses the parents' position concerning religious formation in mosques and schools, and points out their related expectations, aspirations and worries. Consequently, the paper breaks new ground by profoundly illuminating the realms of experience of Muslim students and by providing the basis for pupils to be systematically taken into account in religious pedagogical and religious didactic approaches. [ABSTRACT FROM AUTHOR]

Nowadays, the term "interreligiosity" is well-established in discussions about religious education. This paper addresses various current approaches and concepts within interreligious pedagogy in Germany and Austria. On the one hand, it strives to bring order to the wide, impervious variety of previous approaches and on the other hand it identifies existing focal points, main topics and tendencies. The research subjects are theoretic-conceptual models, didactic and methodological approaches, and empirical analyses on applied interreligious projects within pedagogical practice. It is shown that there is an imbalance in the existing literature-namely, the lack of practical orientation. The paper concludes by outlining suggestions on the future of interreligious pedagogical research. [ABSTRACT FROM AUTHOR]

Although Muslim groups in the population comprise an integral component of Austrian society, the public image of Islam tends to be generally negative. In the meantime, there are now significant successor generations of Muslims who, in contrast with their parents' generation, have other religious orientations and positionings, and have become hybrid, heterogeneous individuals with 'multiple-home' attachments living in Austria. Nonetheless, in public discourse, they appear as a homogeneous group. Our study is based on a change in perspective, shifting front and center the religious orientation of these persons as seen from their own perspective and experiences. The findings of our study on Muslim diversity in Austria show just how differentiated, complex, ambivalent, and hybrid the everyday religious practice of individuals directly on the ground is or can be. In the following article, the focus is on a form of open religiosity that is practiced above all by members of the successor generations. [ABSTRACT FROM AUTHOR]