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Counsellors as peace educators are to foster a peaceful mindset to students. However, not every peace counsellor shares peaceful thinking with clients or students with problems as a gap. Peace group leaders can integrate counselling as a science with religion through the design and stages of peace group counselling (PGC). This research aims to design and organize PGC stages to facilitate peaceful thinking patterns in peace counsellors/educators (PC/E) to foster peaceful thinking patterns. Integrative literature review as a research model by collecting data through documentation with relevant books and journals, then analyzing it descriptively and qualitatively. The research findings found that the PC/E's duties as "imams" (group leaders) and "kaffah" individuals have therapeutic abilities. PC/E combines peaceful thinking with help from God. The PGC process has three stages: initial, work, and the final. The work stages combine the sub-stages of peace counselling, starting from rational, exploring the root causes of peaceful thoughts, self-reflection, seeking, and searching for peaceful thought patterns, looking for different forms and behaviors of peaceful thought patterns towards God's teachings as a novelty, and ending with evaluation and follow-up. PC/E implements the PGC design and stages so that individuals can cultivate a peaceful mindset through training and experimental research.

There are rising cases of disrespect in Kenyan society amid efforts by Christian Religious Education (CRE) in secondary schools to make the learner appreciate and respect their own, and other people's cultural beliefs and practices. The morals of the secondary school graduates enrolled in colleges and society do not reflect the acquisition of values learnt through CRE. Despite the exposure of students to the Christian Religious Education curriculum, cases of disrespect, for instance, drug abuse, abortion, arson in schools, hate speech, religious and ethnic hatred continue being witnessed everywhere. The purpose for this study was to examine the Christian Religious Education teachers' perception on the use of valuing methods for learner value acquisition in National Secondary Schools in Kenya. The objective of the study was to establish the Christian Religious Education teachers' perception on the use of valuing methods for learner value acquisition and to find out the challenges they face in the process. The study was based on the Theory of Development of values. The study adopted mixed methods under the convergent parallel design. The target population of the study was 95 national secondary schools in Kenya with a total of 224 CRE teachers. However, 30% of schools and teachers were sampled. The study sample size was 67 CRE teachers. The study employed stratified and simple random sampling to select the schools for study and purposive sampling technique to select CRE teachers to participate in the study. Data was collected through the questionnaire, document analysis, and interview and observation schedules. The validity and reliability of data collection instruments was done through use of experts and piloting respectively. The quantitative data was analyzed using descriptive statistics presented in frequencies and percentages while the qualitative data was analyzed in thematic coding. The study revealed that CRE teachers are conscious of certain values that the CRE content is to facilitate to learners and are aware that particular content may not only transmit a single value depending on how it is facilitated they are however not keen on being specific on relating particular content to particular values. The main reasons perceived by the teachers to this non-use was noted as overcrowded curriculum, insufficient in-service training and the seeming neglect of the affective domain in teaching and examinations. Much as majority of the teachers do not use valuing methods, they however perceive them as having positive characteristics that can enrich content acquisition by learners. Study recommends that the syllabus be explicit in mentioning particular values in relation to particular teaching content. On this note the study recommends that KICD should work very closely with CRE subject specialists to ensure that the affective domain in the teaching of CRE is given adequate guidance.

Religion has been associated with human values and competencies needed to shape young people into responsible citizens able to make a positive difference in the lives of others. However, this correlation remains dependent on the context. As the correlation has not yet been investigated in Mauritius, which is a multicultural and multi-ethnic country, this study aims to bridge this knowledge gap using a purely positivist epistemological approach. It will analyze the Mauritius-specific data derived from a public data set which was part of the "Mapping the Terrain" project to examine the correlation between religion and a broad set of human values and competencies, namely forgiveness, individualistic orientation, collectivistic orientation, self-efficacy, problem-solving, meaning-making, sense of belongingness, religiosity/spirituality, hope, life satisfaction, gratitude, emotion, regulation, empathy, and self-regulation. The descriptive analysis and the Structural Equation Model (SEM), developed using the SPSS and AMOS software, revealed that (i) independent of ethnic group, educational stakeholders in Mauritius have a high affinity to most of the human values and competences, and (ii) as compared with others, the Muslim community has a slightly lower affinity to forgiveness, life satisfaction, individualistic orientation, self-efficacy, and problem solving. These data, which represent important baseline information needed to inform policymakers and other educational stakeholders, were used to derive a set of recommendations that will further the development of the key human values and competencies needed to promote harmony in a multicultural and multi-ethnic country.

Indonesia as a multicultural country has a very complex diversity. More differences create greater potential for disunity as well as conflicts between ethnic and cultural groups. Inculcating values of tolerance towards students in Indonesia is a must, because Indonesia does not only consist of one understanding, religion, ethnicity and culture. Therefore, a uniter for Indonesians in order to make the nation live in harmony is needed. One of the concerns is regarding to the religious tolerance in Indonesia. This qualitative research was conducted in Cilacap at Immaculata Foundation, by using observation, interview, and documentation techniques. The data analysis used was interactive analysis, including data reduction, data display, and data conclusion. The findings of this study describe that the values of religious tolerance are applied through routine activities, such as respect, mutual help, cooperation, equality, freedom, justice, and responsibility which are internalized through exemplary, habituation, and the giving of advice to keep the harmony among religions.

Purpose: This study considers the pedagogical dimensions of an event concept ]that combined participatory theatre and social scientific research to approach questions relating to ethnic relations and racism. The article aims to establish, with the help of a practical case example, the notion of public social pedagogy. Approach: Ethnographic research on 24 participatory theatrical events. The analysis utilizes the taxonomy of public pedagogy by Gert Biesta to provide an empirically informed theoretical 'autopsy' of the events. Findings: The analysis shows the pedagogical and societal importance of fostering encounters, encouraging communal discussion and nurturing dialogic competencies. "Public social pedagogy" would specifically address pedagogical processes relating to the public sphere, which revives the tradition of public deliberation. Practical implications: The study directs attention to pedagogical processes within the public sphere which have not been very prominent in social pedagogy or citizenship education. The autopsy of the participatory theatrical events provides perspectives for similar artistic interventions.

Attachment theory proposes that young children's experiences with their caregivers has a tremendous influence on how children navigate their social relationships. By the end of early childhood, intergroup contexts play an important role in their social life and children build strong ties to their ingroups. Although both domains relate to the same psychological processes--children's affective ties to others--surprisingly very little research has addressed how children's attachment relates to their intergroup attitudes and behavior. In this study, we investigate the link. For that purpose, 5-year-old children (n = 100) first underwent the German Attachment Story Completion Task (GEV-B). Then we allocated children into minimal groups based on T-Shirt color and assessed their intergroup attitudes and intergroup behavior. Results showed that while most children showed a strong and robust ingroup bias in their attitudes and behavior, children with an insecure-ambivalent attachment representation treated in- and outgroup similarly. Overall, this study provides novel perspectives on the relationship between children's attachment representation and their interactions in the social world.

Multilevel models are often used to account for the hierarchical structure of social data and the inherent dependencies to produce estimates of regression coefficients, variance components associated with each level, and accurate standard errors. Social network analysis is another important approach to analysing complex data that incorporate the social relationships between a number of individuals. Extended linear regression models, such as network autoregressive models, have been proposed that include the social network information to account for the dependencies between persons. In this article, we propose three types of models that account for both the multilevel structure and the social network structure together, leading to network autoregressive multilevel models. We investigate theoretically and empirically, using simulated data and a data set from the Dutch Social Behavior study, the effect of omitting the levels and the social network on the estimates of the regression coefficients, variance components, network autocorrelation parameter, and standard errors.

While intergroup contacts and social norms both have important roles in regulating intergroup relations, their effects on intergroup outcomes have mostly been examined independently from each other. The purpose of this longitudinal study was to explore the role of perceived ingroup norms about intergroup contact in the relationships between both direct and extended intergroup friendships and positive and negative outgroup orientations. To provide a more comprehensive normative perspective of intergroup contact, we tested for both cross-sectional and longitudinal, as well as moderation and mediation effects of perceived peer, parental, and school contact norms. The research was carried out in two waves on a sample of 1,128 majority and minority adolescents from four multiethnic communities in the Republic of Croatia. The results indicated that all three types of perceived ingroup contact norms exclusively mediate the cross-sectional, but not longitudinal, relationships between both forms of friendships and positive and negative outgroup orientations, highlighting the importance and consistency of perceived parental and school normative influences.

Contribution: Reporting of students' view on the use of preparatory sprint and virtual meetings, as well as on the workload effort in combination with coding artifacts in a Scrum-variant project-based course. Background: Scrum has been adopted to a large extent in Software Engineering (SE) courses. Relevant aspects have been examined in the literature, such as the overall course experience from the side of the instructors and the students, the challenges of adapting Scrum for the classroom and training on specific roles. Intended Outcomes: To design a course that allows students to come in contact with developing projects from the industry as would be performed in a company context using Scrum. The main aim was to document aspects of the students' experience in this context (e.g., workload view in the framework of the team), which--together with the use of objective data, i.e., development artifacts--can assist in understanding students better. Application Design: Drawing upon the previous teaching experience, a Scrum-variant in a project-based SE course was designed, examining how students perceive it in relation to the following aspects: Scrum adaptations in the classroom, workload in the team. How these compare with the actual development work performed by students is also investigated. Findings: The results from two consecutive years of teaching the course (2020 and 2021), applying quantitative analysis on the data, show that students need some time to become productive and estimate user stories correctly but are aware of their development effort within the team.

The article acknowledges the limits of the categories of similarity and difference in undergraduate comparative religion courses. To challenge these limitations, including the potential for dualistic or "us/them" thinking, several pedagogical attempts to increase relationality in Christian-Muslim courses are explored. Relational methods include emphasizing living and public interreligious conversations during class segments on scriptural figures as well as humanizing perpetrators of religiously motivated violence.

Having a clear and stable sense of how one performs in a field is a key contributor to goal pursuit. Performance feedback is often considered a crucial resource for developing this clear and stable self-knowledge but may be less optimally integrated when feedback is considered inaccurate or dishonest. The current paper investigates how such feedback perceptions may limit the development of people's ability self-concept, and how workplace contexts can restrict communication. A 2-week daily diary study among 197 junior researchers working in STEM-fields (N = 1,353 data points) showed that those in more competitive (vs. more collaborative) work environments overall perceived feedback as more inaccurate and dishonest (but not as more positively inflated). These results did not differ for men and women, showing that both face negative consequences of working in a more competitive context in terms of their ability to get high-quality feedback. On the daily level, results showed that days on which people received more inaccurate and dishonest (but not positively inflated) feedback were also days on which they reported higher imposter feelings, and lower ability self-esteem, self-concept clarity, and self-concept stability. In turn, days on which people felt more like an imposter and reported lower ability self-esteem, self-concept clarity, and self-concept stability, were also days on which motivation was lower. Ability self-esteem and self-concept clarity (but not imposter feelings and self-concept stability) were also related to lower daily risk-taking tendencies. Together, these results show that an important contextual factor--the perceived competitiveness of one's work environment--influences feedback inaccuracy and dishonesty, with consequences for the ability to develop a clear, stable and certain ability self-concept.

Due to its efficacy shown in early research with children, imagined contact has often been proposed as a school prejudice-reduction intervention. Nevertheless, some of the more recent studies have not been able to replicate the expected effects. This review presents the first systematic examination of the effect of imagined contact interventions conducted with children and adolescents from 2007 onwards. An extensive database search identified a total of 30 interventions across 25 separate studies of imagined contact effects (total N = 3462). The results suggest mixed support for the effectiveness of imagined contact. Furthermore, imagined contact most often leads to improvement on the measures of intended and real intergroup behaviour, followed by the measures of intergroup attitudes. The effects on the measures of emotions are rarely measured and observed. Additionally, significant intervention effects are more often found in younger children, as well as for interventions that are researcher-led (as opposed to teacher-led) and conducted individually or in small groups. Finally, interventions incorporating modified (vs. standard) scenarios, reinforcement techniques other than writing, and multiple (vs. single) sessions tend to be more beneficial in changing intergroup bias. These findings could prove useful in planning future imagined contact school interventions.

This article explores students' acquisition of cosmopolitanism through transnational education (TNE). It adopts a critical approach to educational cosmopolitanism, distinguishing 'ways of being' at the dispositional level and 'ways of doing' at the practice level, to unfold the contingency and multiplicity of cosmopolitanism as well as the underlying power dynamics between 'the West' and 'the rest' in a TNE context. Based on a case study of a British TNE institution in China, it examines students' predispositions in their decision-making stage, acquisition of cosmopolitanism during TNE experience and self-perceived changes and future aspirations afterwards. The findings show that TNE experience has largely facilitated their cosmopolitan 'ways of doing' in terms of language competence, foreign encounters and cultural taste, where both consistencies and inconsistencies with their previous 'ways of being' emerged. On the one hand, their performance of cosmopolitanism was situational and limited when it came to non-academic foreign encounters and seemed to be banal and strategic rather than reflexive and ethical. This was foreshadowed in their predispositions in which Western-centrism, consumerism and instrumentalism were more evident than cosmopolitanism. On the other hand, TNE experience enhanced their openness and adaptability, and also provoked cosmopolitan orientations in future aspirations, with potential ethical implications of bridging the boundaries between different social groups and ethnicities. This study thus recommends that TNE institutions further incorporate a more inclusive and ethical approach, moving beyond an essentialist, normative framework of cosmopolitanism and departing from narrowly defined 'Western' competencies that are instrumentally oriented towards global position-taking.

As part of citizenship education, the prevention of radicalization and extremism through education (PVE-E) is an urgent initiative of global educational policy. According to research, radicalized individuals, despite the ideology held, have mindsets that challenge equality and social justice. In this light, this study examines the intergroup mindsets of Finnish students aged 16-19 in vocational institutions through a mixed methods research survey (n = 383). Three distinct intergroup mindsets were found in a profile analysis. The findings demonstrate that the intergroup mindsets of the students are predominantly egalitarian, open-minded, and inclusive. However, there are also students whose mindsets are anti-egalitarian and pro-dominance, and for whom Finnishness is a marker of borders and social exclusion. If intensified and manipulated, the views of these youth may become radicalized with serious implications for national security and societal cohesion. We argue that in PVE-E, the focus on critical thinking must be complemented with transformative approaches that support the development of mindsets based on social justice and equality.

A large sample of autistic and non-autistic adults was recruited to investigate whether self-reported beliefs about their own and other people's mindreading abilities were in line with either mindreading deficit accounts of autism or the double empathy problem (DEP) (which proposes mindreading difficulties are relational in autism). Three hundred and forty-eight (139 autistic) participants completed an online questionnaire which asked about autism identification and diagnostic status and their beliefs about their own mindreading abilities in relation to autistic and non-autistic others, and about autistic and non-autistic others' abilities to read their (the participant's) own minds. While autistic participants did report weaker mindreading abilities, this was only true in relation to non-autistic others. Both groups reported better mindreading abilities in same- than other-neurotype interactions, with autistic participants reporting mindreading abilities commensurate with non-autistic participants in relation to autistic targets. The same pattern was found when participants were asked about other people's mindreading abilities. The findings were more consistent with the DEP than deficit theories, as the target reference group strongly impacted participants' perceived mindreading abilities. While self-reported beliefs do not necessarily reflect actual mindreading abilities, they may still have important consequences for intergroup relations and social outcomes for autistic people.

In an era of profound antisemitism, it is essential that higher education leaders and campus communities provide additional, direct support to Jewish students. In this space, we introduce recent literature on Jewish identity expressions and campus climates for bolstering Jewish appreciation in hopes of catalyzing necessary conversations with respect to Jewish students. We specifically consider Jewishness--its expressions(s) of religion, race, and ethnicity--as central aspects of students' college experiences and provide considerations for engaging the complexity of Jewish identity. Drawing on findings from a large-scale national study, we further suggest that climatic features which support Jewish appreciation (e.g., space for expression; productive interfaith exchange) not only benefit Jews, but all students. We then introduce practical recommendations along three areas: affirming Jewish identity expression, providing structural and organizational supports, and uncompromisingly combating antisemitism. We close on a hopeful tone that this piece can guide and motivate efforts toward repairing college communities for Jews and their allies.

By paying attention to what Peruvian and Bolivian students in schools say about how they are seen and treated by their native-born peers, this article aims to analyze the ways in which symbolic boundaries are produced, eventually giving way to social boundaries between natives and migrants. The methodology is based on in-depth interviews with students, parents, and educators of rural and urban schools in the region of Arica y Parinacota, the northernmost region of Chile, by the borders with Peru and Bolivia. We conclude that the production of symbolic boundaries among students emerges as discourses about nationality, skin color, ethnicity, and history. Peruvian and Bolivian migrant students describe being teased by their native-born peers because of their country of origin, for being darker-skinned, for being Aymara, and for having lost the War of the Pacific (and, in the case of Bolivians, for having lost access to the coastline). Some migrant students perceive these discourses as discrimination and consider them harmful; however, many others accept them as normal school stuff -- as long as there is no physical violence. Moreover, teachers and parents do not see these interactions as problematic. The article concludes that the normalization of stigmatizing and discriminatory dynamics against migrant students complicates their inclusion in Chilean schools.

We report on the design of a close-to-practice research project situated in Southwest England exploring the relationship between developing teachers' "powerful knowledge" of inter-religious dialogue in religious education (RE) through a teacher fellowship model for RE specialists, including a specialist curriculum development programme and co-constructed evaluation of an intervention seeking to promote "warmer" community relations. This current phase of the "Shared Space" project combines insight from two existing subject-specific knowledge exchange projects--undertaken by us--with a Teacher Fellowship approach to pedagogical and curriculum knowledge development pioneered by the Historical Association, and an emerging one, "After RE." The current Shared Space project addresses two established concerns in RE that are not normally connected: (1) the lack of rigorous subject knowledge held by RE teachers in England; (2) the assumption that good RE in schools can promote community relations, a widely accepted assumption hitherto without much evidence to support it. Here we set out a justification for the project and the form it will take, based on established Shared Space principles of how best to support in-service teachers' ongoing professional development through knowledge exchange with academics, mindful of equal power relations. While appreciating aspects of the notion of "powerful knowledge" on which "theory-rich" Teacher Fellowships have been based, we cite thinking from the emerging After RE project to suggest a modified theoretical framework for our investigation which will innovate methodologically when evaluating its impact in partnership with teacher participants.

The purpose of this paper was to explore bilingual educators' perceptions of their strategies to maintain their cultural and religious identities within a multicultural society. This multiple case studies of three institutions employed semi-structured interviews and documents. The research question guides this study: What are strategies that have been utilized within the institutions, to further the aims of multicultural education? The data in this study was analyzed thematically via NVivo Qualitative data analysis. The finding of this study showed that the institutions were committed to providing a public education alongside a multicultural education -- respect for other religions, ethnicities, and cultures. These institutions have a strong commitment to their spiritual purpose and maintenance of their respective religious and cultural identities. The findings of this study have implications for the understanding of similar programs and the ways to preserve cultural and religious identities within educational contexts. Most studies of multicultural education have been conducted in public institutions resulting in little information on how ethnic institutions promote cultural and religious identities within their institutions and communities. This research contributes to the body of literature that examines the promotion of cultural and religious identities in ethnic institutions.

This research was prompted by a perceived lack of meaningful interaction between home and international students in one UK university that has a long history of internationalisation. The study sits within an interpretative paradigm, and it explores the perceptions and experiences of academics and home students. Five focus groups were held with undergraduate home students, and 19 interviews were carried out with academics, 10 interviews with home students and 2 with recent graduates. Home students report feeling that international students have a group identity from which they are excluded. This sense of exclusion and their perceptions of being marginalised in comparison to their international peers appear to lie at the heart of a lack of mixing on campus. These findings imply that academics and institutions can only bring about meaningful intercultural interaction when the different groups of students come to realise that they have shared goals and equal status, with a learning environment that embraces who they are and who they are becoming.

Academic institutions are now expected to engage in developing and assessing learning outcomes; however, responsibility outcomes, such as respect for human dignity (RFHD), can be particularly challenging. As part of our Biopsychology course and Sensation and Perception course over the past decade, we applied the scientist-educator model of learning and drew from the literature on prejudice reduction to develop our RFHD interventions, which involved face-to-face interactions with others who had sensory deficits or brain/spinal cord injuries. We iteratively created two pre-post measures to assess development of different aspects of RFHD: a Behavioral Tendencies Questionnaire and a 4-Factor RFHD Model Questionnaire. Recently, we modified the intervention and the assessments for adoption in our Class, Race, and Ethnicity in Society course. This paper reports findings from these three courses and a control course in engineering (n = 153). Findings support our two sets of hypotheses, regarding 1) the efficacy of the assessments to capture different likelihoods for interacting with others targeted by the interventions and changes over time in these factors, and 2) positive effects of the face-to-face intervention activities. This study demonstrates RFHD can be developed and assessed in a college course and provides new assessments for RFHD that are easily modified for a variety of types of others (e.g., individuals who are homeless versus blind or of a particular race).

Internationalised higher education literature draws attention to the tension between the economic returns of recruiting overseas students and the personal, social and cultural possibilities offered. This paper advances the idea that fostering cosmopolitan values might be an educational focus for internationalisation. However, it appears that the creation of higher education learning environments which promote such values, offering opportunities for students to become more interculturally aware is yet to be achieved. Drawing on the 'capability approach' of Amartya Sen and Martha Nussbaum, an 'intercultural capability set' was constructed as a means of operationalising cosmopolitan values within higher education. Analysis of data from 44 interviews with undergraduate home and international pharmacy students through the lens of capability enabled the identification of factors within the academic environment which act to promote or inhibit the development of intercultural relationships, learning and more cosmopolitan selves. Curriculum, pedagogy and assessment should be therefore examined for their potential to enhance opportunities for intercultural engagement and capability expansion, with participatory dialogue, including staff, students, university departments and stakeholders, about valued outcomes for a university education. It is argued that the capability approach provides a sound basis for operationalising and evaluating efforts to develop students with cosmopolitan values for the present and contributing as future members of society.

This article reports on meta-synthesis research that examined contemporary scholarship on global citizenship for the purpose of identifying a possible alignment with Daisaku Ikeda's views on global citizenship. Thirty relatively contemporary scholarly articles on the subject matter were examined using a qualitative meta-synthesis methodology. Ikeda's speech entitled 'Thoughts on education for global citizenship', delivered over 25 years ago at Columbia University's Teachers College, USA, contains his most frequently cited ideas on the salient conditions required for global citizenship. As Ikeda is a thoughtful and prolific author on the subject of global citizenship, there is merit in exploring the alignment of his ideas about this concept with those articulated in contemporary scholarship. Conducting a meta-synthesis through the lens of Ikeda's essential elements of global citizenship has helped to identify potentially useful contributions to the global citizenship discourse. This article highlights salient common themes of global citizenship uncovered through the meta-synthesis research, as well as providing an alternative definition of global citizenship gleaned from the findings.

Reduced international student mobility has prompted Australian universities to reframe the way they provide intercultural and international learning experiences, with less dependence on the recruitment of international students. However, many related teaching and learning approaches are often met with perceived student resistance. The aim of this article is to provide better understanding of the challenges with university internationalization by exploring students' experiences of an internationalized university through a Person-in-Context lens. The article reports on a mixed methods study that took place at a metropolitan university in Australia and utilized a quantitative questionnaire and qualitative individual interviews, both of which explored students' expectations and experiences of their internationalized university. Main findings have been applied to Volet's person-in-context adaptation of Bronfenbrenner's ecological model of human development in order to address the research question, "What influences students' experiences of an internationalized university?" Findings highlight the considerable importance students placed on intercultural interaction. This article presents the application of findings to the person-in-context model and discusses implications that can be drawn about the student experience of internationalized universities.

Social media networks have become a prominent role in forming social relations, especially among university students, the transmission of information, the circulation of data, and the spread of topics among students and all members of society. In addition, these networks reflect how people think, their lifestyles, and what issues they think about. Through them, we can study the prevailing behavior patterns, including the stereotypical or mental image of Syrian students in Jordan. Therefore, the current study aimed to identify the nature of the mental image of Syrian students in Jordanian universities as reflected by social media and to know the mental image in its various economic, political, and entertainment aspects that social media reflects on Syrian students. Also, the study looked at revealing patterns of social media use among students. The study followed the descriptive approach to achieve these objectives. A questionnaire was used on a sample of Jordanian university students. The results concluded that the Syrian students in Jordan live in good conditions and are treated well by the people of Jordan. Also, students in Jordanian universities do not differentiate between students according to their nationalities. Syrian students only suffer from poor material living conditions and suffer bad psychological conditions because of immigration and leaving their homelands. The material assistance provided by international organizations can significantly alleviate their suffering, and the image formed about them among the Jordanian people is a good one. Finally, Jordan did not witness any negative actions by these students. Rather, they reflected the good image of the Syrian Arab student. In light of the results, the study presented some recommendations and suggestions.

Knowledge systems and social philosophies from Indigenous communities in the Global South have long promoted non-violence through a sense of shared humanity and community building, and as such are valid counter-hegemonic alternatives to the existing colonial, Eurocentric model of knowledge production in use. This article details the contributions made by two specific Indigenous wisdom traditions -- ubuntu and Buen Vivir -- to a non-violence education teacher training programme in Chile framed within decolonial epistemologies. Using participatory workshops as a method, this study sought to offer Chilean trainee teachers a set of tools to explore issues of discrimination and exclusion and to deal with tensions arising from these issues informed by non-violent approaches. Participants read and reflected on how these wisdom traditions could contribute to their own teaching practice and later planned and facilitated a session with their peers to help them develop awareness on the principles of ubuntu and Buen Vivir. Results show paradigm shifts in three areas: individual versus collective action; their perception of human interconnectedness and of our interconnectedness with the environment; and how these perspectives could inform their teaching practice to foster greater inclusiveness.

Generational experiences create unique contextualised meanings for society. This is the case with millennials in South Africa, many of whom use social media to organise their lives and engage with issues pertinent to them, such as South Africa being a rainbow nation. Some of these millennials are history teachers who, when at work, have to teach an official history which may contradict some of their social media engagements. This motivated this article of which the aim was to identify the dominant conversations when relating to the rainbow nation among a selected group of Black millennial history teachers. In this interpretative phenomenological analysis (IPA) we used a qualitative approach in which 10 participants were involved in photo elicitation, semi-structured interviews, and focus-group discussions. Data were thematically analysed. The findings reflect millennials mainly engaged with violence, coloniality, victory, unity, and identity. The findings further suggest that the discourses were both contending and overlapping. We argue that millennial history teachers in South Africa hold different views about the rainbow nation: even though they paint the notion with predominant negativity, there is evidence of underlying positivity about it.

The importance of multiculturalism in education in general and in academic institutions for teacher training in particular, it receives a lot of attention in the academic-educational research field. Most of the studies held in Israel about teacher training accompanied by a multicultural approach as part of an educational concept discussed the distinction between the attitudes of students from different cultural groups or their achievements; Others proposed models for multicultural education or contented themselves with raising awareness of the need to design models. This study seeks to propose an interventional concept oriented to situation assessment and well planned within the framework of diverse lessons as part of a pragmatic tool -- applicable that seeks to educate for intercultural care and cultural competence. To examine these training processes, the qualitative paradigm was chosen by the activation of an action research that continued within the framework of a course called: "Education for ambassadors for a shared life" that was prepared in advance after a careful assessment of the situation and divided into structured steps. 10 female teaching students participated in the study: 6 Jewish and 4 Bedouin Muslim women, residents of the southern region of the State of Israel. The students wrote reflections and were asked to formulate a joint educational project. The results of the study emphasize the importance of learning the mutual culture as a tool that produces closeness and reducing stereotypes; Understanding the need to take mutual cultural responsibility as future teachers and citizens; Collaborative learning spaces of this type create a safe educational space for self-expression and presentation of personal and cultural identity. Cultural sublimation and a sense of belonging were also expressed. All the participants recognize the importance of the topic and the need to learn.

Interfaith initiatives are seen as promising sites for societal change and personal transformation. However, many questions about the actual outcomes of such initiatives have remained unanswered. Therefore, a systematic review was conducted, focusing on 1) the outcomes of interfaith initiatives and 2) the methods used to evaluate these outcomes. This review analyses 47 empirical studies on interfaith initiatives. The review of the initiatives' outcomes indicates that interfaith initiatives can positively impact participants' knowledge about other worldviews, communication skills and appreciation for other worldviews. At the same time, it can be challenging for interfaith initiatives to positively impact participants' knowledge of socio-political challenges, awareness of power imbalance and privilege and behaviour as interfaith leaders. The analysis of the methods used to evaluate the impact of interfaith initiatives shows that most studies used qualitative methods. For studies using quantitative or mixed methods designs, a variety of measurement instruments were used, whereby there was little overlap or consensus regarding the concepts being used. The findings of this article will stimulate scholars to focus more on learning activities and evaluation methods that take societal learning outcomes into consideration. It emphasises the need to build on previous evaluation and research efforts.

Purpose: Educators are recognized as key agents of social change, responsible for shaping future citizens. Beyond imparting knowledge, teachers are crucial in addressing societal challenges such as sustainability, democracy and social equality. This study aims to investigate the attitudes of Jewish and Arab students toward democratic values and how they perceive their role as educators in a multicultural society. Design/methodology/approach: This study explores the attitudes of majority and minority group students in an Israeli teacher training college towards realizing democratic values and promoting shared citizenship. The sample included 382 Jewish and Arab students, who answered a questionnaire about attitudes regarding education for democracy and shared society, and their perception of their role in promoting this education. Findings: The investigation delves into students' civic perceptions, shedding light on the moderate and pluralistic stances held by both Jewish and Arab students. They advocate for cross-cultural exposure and interaction, with Jewish students demonstrating slightly more moderate views than the prevailing norms in Israeli society. Interestingly, Jewish students exhibited a willingness to engage in discussions on conflictual topics, whereas Arab students tended to avoid them. Social implications: This study underscores the potential of teacher training colleges in shaping the upcoming generation of educators as advocates of tolerance, and democracy, and promoters of a shared society. Originality/value: This research gains heightened relevance in a contemporary landscape where numerous nations, especially those comprising diverse cultures, grapple with surges of nationalism that threaten democratic values. Teacher training colleges hold the key to forging a more harmonious future by becoming beacons of transformative pedagogy. These institutions can shape a new generation of educators who are poised to catalyze authentic social change.

Purpose: This study aims to explore the perception of students from conflicted groups studying nursing together regarding the intergroup encounter. Specifically, this study focused on Jewish and Arab students in a nursing undergraduate program at an Israeli college. This study focused on the association between two factors [students' cultural intelligence (CQ) level and their satisfaction with the support provided by the college] and the degree of closeness or social interaction Arab and Jewish students experience. Design/methodology/approach: Accordingly, 362 students completed three anonymous questionnaires during December 2022, focused on (1) CQ (2) satisfaction with the academic setting and (3) experience of intergroup social interaction. Findings: The results revealed that (1) Arab students (minority group) demonstrated higher CQ than Jewish students, especially regarding awareness of cultural differences and motivation for intercultural encounters. (2) Arab students experienced the intergroup encounter with Jewish students as closer and warmer than Jewish students did. (3) Despite being a minority group in Israel, Arab students' satisfaction with the college's support was higher than that of Jewish students. (4) Satisfaction with the support provided by the college was the main factor associated with the sense of social interaction, having a higher correlation with it than the degree of CQ. Originality/value: Fostering CQ through curricula alone is insufficient in shaping intergroup experiences of students studying together in a divided society. To encourage social interaction between students in academia in divided societies, educational institutions need to ensure their students' sense of support is high.

The authors of this article describe how instructors can incorporate stratification economics (SE) into coverage of discrimination in introductory economics. SE is an economics subfield that provides a framework for understanding how collective action to maintain relative group position can create and sustain economic inequality. They illustrate how to modify Becker's employer discrimination model to incorporate collective action by identity groups and demonstrate the use of game theory to help students understand the formation and maintenance of group identity. Finally, they show how instructors can use discussion of the racial wealth gap as an opportunity for students to apply elements of the SE framework. Introducing a more relatable and relevant discussion of discrimination and inequality can deepen students' appreciation for and understanding of economic theory.

The aim of this article is to seek an answer to the following question: Do religion teachers have the opportunity to learn and develop skills in the areas necessary to support refugees from Ukraine? If so, how should this be done? To address the issue, the problem of intercultural relations was first presented in a synthetic manner, based on the perspective of the socio-political conditions that underpinned educational initiatives for the development of intercultural competence by teachers of religion. An attempt was then made to define basic concepts such as multiculturalism, interculturalism, intercultural competence and intercultural competence, as directly related to teachers of religion. The next stage of the research directly referenced practice by defining the necessary forms and specific actions in developing the intercultural competence of teachers of religion. A descriptive method, one of the qualitative methods, was applied to answer the questions posed. This method was used to assess the state of intercultural competence of religion teachers in a Polish school.

The purpose of this article is to investigate the perception of teachers on tolerance and the way in which tolerance can be taught in education institutions. It is based on interviews with 152 teachers from 28 high schools in four cities (Batu, Jember, Lamongan, and Nganjuk) in East Java, Indonesia, as well as Focus Group Discussion (FGD) with high school principals, teachers, and representatives from the Office of Education in the city of Surabaya. While our findings confirm the previous studies about the role of teachers in shaping students' approach to diversity, we put forth an argument that the concept of tolerance has not been whole-heartedly embraced by Indonesian teachers. The absence of interreligious learning renders questionable the effectiveness of cultivating tolerance in a multi-religious Indonesia. The first part of the article offers a theoretical discussion on the link between education and tolerance. In the second part, our findings will be presented, including teachers' view of tolerance, the way tolerance is taught, and various strategies develop to prevent intolerance. The final part discusses the findings within a broader context of religious literacy and citizenship education.

This study, based on the Interfaith Diversity Experiences and Attitudes Longitudinal Survey (IDEALS), examined pathways to pluralism orientation among more than 5,700 students who attended 118 U.S. colleges and universities between 2015 and 2019. Grounded in Critical Religious Pluralism Theory (CRPT), the analysis elevated the role of identities and contexts in pluralism progression, maintenance, and decline, illuminating the importance of climate, culture, support, and interfaith engagement in college students' pluralism development. Implications are discussed to guide educators committed to advancing justice, equity, and social change in higher education and beyond.

This case study examines women's experiences with religious, secular, and spiritual (RSS) diversity and interfaith engagement in three higher education institutions. The findings underscored the potential for interfaith spaces on campus to serve as platforms for women's activism and leadership, but women's experiences within these spaces were far from uniform. This study contributes to the existing literature by offering a nuanced exploration of women's experiences with RSS diversity and interfaith engagement on campus.

Early childhood Jewish education provides an opportune moment to teach about race and Black-Jewish relations as young children grapple with concepts like justice. This article argues that picture books containing interactions between Black and Jewish characters or a Black Jewish character are a powerful pedagogical tool for this purpose. We created the first inventory of picture books that contain these characters, finding 188 of them which we believe can be invaluable in introducing the vital topic of race and racism to young children in early childhood Jewish classrooms through the historically important lenses of Black-Jewish relations and Black Jewish individuals.

This article proposes the notion of 'worldliness' as a necessary companion to the Religion and Worldviews curriculum. We posit that an understanding of 'worldliness', grounded in empirical research, in which the individual negotiates commitments to one's home (filial) and host (affilial) communities, is pedagogically relevant and heuristically beneficial to the lens of the worldview paradigm proposed for Religious Education (RE). We draw on the analysis and synthesis of an earlier ethnographic study, in which 'worldliness' was found to be a socio- and religio-cultural practice whereby diasporic youth navigate complex identities and affiliations. We argue that 1) a pedagogical approach to a worldviews curriculum calls for an understanding of 'worldliness' as a framework for making sense of agency in the construction of one's own worldview; 2) 'worldliness' is a site for RE pedagogical exploration to counter the power imbalance of the dominant affiliative over the filial, and 3) this needs to be made explicit in RE pedagogy.

Muslims may not experience integration or assimilation in European countries, as they have certain values regarding hijab, eating restrictions, and lifestyle. They may therefore face more challenges than other migrants. With the insight that religiosity may have an impact on migrants' national and/or ethnic identities, we look at the role of religion in acculturation. The study investigated emerging patterns and challenges in sociocultural adaptation processes, including host-community interactions with (Iranian) migrants and Iranian international PhD students' future intentions. Positive evaluations of the attitudes of Spaniards towards Iranians are thought to improve the drive to seek out intergroup contact and facilitate integration or assimilation in Spain. The paper's key finding is that religion has an impact on Iranian international students. It is possible to imagine religion as a unifying factor that binds many migrant populations under a single ethnic identity. When regarded as a threat to the migrants' ethnic identity, it also appears to create social distance between the migrants and the local population. The results of this study can be used to address factors that threaten successful acculturation and boost those that encourage sociocultural adaptation and learning the local language.

This article presents findings from an exemplary case that highlighted some opportunities and challenges one evangelical institution faced when trying to promote interfaith learning and development in its students, despite the absence of formal interfaith practices on campus. The case study, which included an evangelical institution with little to no formal interfaith practice, was conducted as part of the Interfaith Diversity Experiences and Attitudes Longitudinal Survey (IDEALS), a mixed-methods project designed to capture information on the collegiate conditions and educational practices that spur interfaith learning and development. The university was identified as exemplary in that its students empirically demonstrated interfaith learning gains during their first year in college. Results center the importance of the classroom for its role in building the type of trust that allows students to struggle religiously and spiritually. Recommendations for considering interfaith work at evangelical institutions are provided. Among these recommendations are to locate and institutionalize interfaith practices within articulations and expressions of the institutional mission, logic, framework, and language and improve practices that help students develop interfaith sensibilities.

Ideological diversity, or the "honest consideration of multiple views, often competing for claims that privileges a vigorous or spirited debate of ideologically different ideas which are to be judged on their logical soundness and intellectual merit" (Von Bergen & Bressler, 2017, p. 26), is a growing research interest in the higher education field in recent years. However, minimal research has explored ideological diversity within peer interactions and friend groups, or within the Christian college setting. This exploratory, qualitative, symbolic interactionist study therefore sought to address the following research questions: (1) "How do college students at a Christian university develop and maintain ideologically diverse friend groups?" and (2) "What are the perceived outcomes of such friendships?" Findings from interviews with 11 undergraduate students from shared friend groups at a single Christian university revealed how college students become members of ideologically diverse friend groups (IDFGs), how students engaged in conflict within such friend groups, and whether students in IDFGs can influence the student experience in a manner that promotes the field's aspirations for holistic education (Chambliss & Takacs, 2014; Denson et al., 2017). Our analysis ultimately affirms that IDFGs are meaningful for student development and the overall student experience. Consequently, we conclude this article by providing insights for how Christian higher education professionals might support initiatives and spaces that promote IDFGs on their own campuses.

The aim of this review was to systematically examine interventions in preschools that promote social inclusion of children with immigrant and ethnic minority backgrounds. This systematic review was performed in accordance with the Preferred Reporting Items for Systematic Reviews and Meta-Analyses (PRISMA) statement. By a comprehensive literature search of relevant peer-reviewed articles in three databases, seven studies were selected as eligible in line with the a priori defined inclusion criteria. Data across included studies were synthesised using thematic analysis. Four prominent themes emerged from the studies: (a) a strength-based approach, not a deficit-based one; (b) involvement of family and the larger community; (c) importance of cultural brokerage; and (d) importance of intergroup contact to reduce prejudice, discrimination and improve social relations. The review highlights the paucity of interventions that promote the social inclusion of immigrant and ethnic background children in preschools. It also suggests that parent and community-based interventions can positively increase social inclusion amongst immigrant and native children. Additional well-designed interventions are needed to better understand and identify effective interventions targeting social inclusion of preschool-age children with immigrant and ethnic minority backgrounds.

Recent global reckonings with structural racism and histories of colonialism, slavery, and genocide continue to raise questions about how educators should engage students in questions of historical responsibility for difficult pasts. Recent educational scholarship has explored this issue largely through the lens of concepts such as collective guilt and complicity. This article re-evaluates the concepts of guilt, complicity, and historical responsibility in relation to teaching and learning difficult histories and group identity. Michael Rothberg's concept of "the implicated subject" is offered an as alternative approach for thinking about historical responsibility. The article argues for the development of a pedagogy of 'complex implication' and 'differentiated solidarity' which provides a more nuanced, intersectional, and multidirectional way to teach and learn about interlocking histories of suffering and injustice.

The current study examined a unique uninational intervention program, conducted separately for Jewish and Arab adolescents, with the aim of cultivating emotional intelligence skills and empathy. 287 adolescents aged 16-17 (115 Jews and 172 Arabs) participated in the program and the study to assess its initial effects. All participants completed self-administered questionnaires; the researcher conducted observations and focus groups. For the Arab participants, the findings showed an improvement in emotional intelligence, empathy towards Arabs and Jews, and relationships with Israeli Jews. Among the Jewish participants, although no statistically significant change in emotional intelligence was observed, there were positive changes in empathy, as well as relationships with Israeli Arabs. The degree of improvement was stronger among Arab participants.