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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.

This research explores the implementation of Arabic language learning at the Maitreechit Withayattan School in Bangkok, Thailand. With a population dominated by a Muslim minority, this research aims to understand the challenges and potential for developing Arabic language education in this context. The research background reflects Thailand's uniqueness as an ASEAN country with a Muslim minority that is recognized and regulated by national law. The focus of the research is on issues of student interest, teaching methods, hidden learning goals, and the role of teachers in the learning process. The research method uses modern ethnographic studies at Maitrechit Wittaayathan School Bangkok. Research findings show that students' low interest is influenced by less innovative teaching methods and a need for more variety in learning. Hidden learning goals, which include students' political aspirations to support the position of Muslims in government, become a complex dynamic in Arabic language learning. The importance of Arabic in the government context was a significant finding, with students being taught that Arabic language skills can provide a competitive advantage in careers in the government sector. Despite challenges regarding student interest, school administrators' high enthusiasm for Arabic creates the potential for solid collaboration between education and religious identity development. Implications for Arabic language education management include the need for more exciting learning strategies, teacher training, and collaboration with external parties to increase the relevance of learning to careers. This research provides in-depth insight into the complex dynamics of Arabic language education in Muslim minority school environments in Thailand. However, it should be acknowledged that the research findings are limited to one school in Bangkok, and generalization of the findings must be done cautiously.

The article focuses on identification of students' performance to write paragraphs and the topics needed by students to be developed post global English textbooks exposure. This study aimed to investigate description of current students' performance to write paragraphs after studying a paragraph writing using Global English Textbooks and to find out the topics needed by students to be developed as teaching English textbook materials for Paragraph Writing Course. The research employed a mixed-methods approach, combining quantitative analysis of students' paragraph writing performance with qualitative interpretation into their perceptions to the use of global English textbooks as writing paragraph teaching materials. The total samples were 44 students of English Study Program, Faculty of Letters, Universitas Muslim Indonesia. To obtain information from the informants, the researchers employed questionnaires of Paragraph Writing distributed to the students through the Learning Management System (LMS) Google form. The results showed that students exhibited a wide range of proficiency levels in paragraph writing, from advanced to fundamental deficiencies, necessitating targeted support across all skill levels. Moreover, a significant proportion of students lacked confidence in their writing abilities, emphasizing the importance of tailored instruction to address uncertainties effectively. Challenges with global English textbooks, including language complexity and cultural references, exacerbated these issues. Despite the inherent benefits of paragraph writing, such as language development and critical thinking skills, some students questioned its relevance in non-native English education settings. Additionally, doubts about fundamental language aspects like vocabulary and grammar underscored the need for focused instruction in these areas. Overall, addressing these challenges required comprehensive supports and resources to enhance students' paragraph writing skills and confidence levels effectively. Meanwhile, the exploration of sixty topics provided valuable insights into students' interests and knowledge. Among them, sixteen topics emerged as notably popular, indicating a strong resonance with students. These topics ranged from personal narratives to societal issues, reflecting students' diverse values and concerns. Furthermore, themes related to self improvement and academic success garnered considerable interest, underscoring students' aspirations for growth. Even less chosen topics still demonstrated students' engagement with various aspects of interpersonal relationships and cultural identity. Moreover, the inclusion of less common topics reflected students' recognition of broader educational and patriotic ideals, albeit with less enthusiasm.

Interculturality, inclusion, and diversity are generally associated with bilingualism in countries with different sociocultural identities, but rarely with school coexistence among students hailing from different backgrounds. The present systematic review is framed in a descriptive-qualitative approach since its main objective is to provide an account of the relationship between welcoming, school coexistence, and the integration and inclusion processes in schools in countries receiving foreign migrant families. For this purpose, Web of Science, SCOPUS, EBSCO, and SCiELO databases were searched using a reference chain, and according to search results, 26 empirical studies retrieved from those databases published between 2010 and 2020 were analyzed. The main findings indicate that the inclusion process is developed through the acculturation and disciplining devices of foreign children to the dominant national logic, which marks a hierarchical difference between nationalities. They also highlight the recognition of cultural diversity under the logic of folklorization and a vision that focuses on academic achievement rather than on the particularities that cultural diversity can contribute to social relations and learning within the school.

Faith practices contribute to diverse learning areas in early years. This qualitative case study, guided by the question 'In what ways do selected Afghan refugee families implement culturally-specific practices to support the literacy development of their preschool children?', sought to explore the literacy experiences the Afghan preschool-aged children were exposed to through cultural practices. When analysing the photos, video recordings, questionnaires, interviews and observations, the importance of faith practices as literacy and identity development opportunities emerged as a key finding. The data revealed that faith or religious beliefs of Afghan refugee parents are central to maintain their culture and identity, which shape their parenting skills, provide critical learning experiences for the children and forge their bicultural identity. Furthermore, faith practices in Afghan Muslim families facilitate rich multilingual, multiscriptal and multimodal literacy as well as socialization experiences. These findings suggest the need for holistic approach in educational settings to represent diversity and support children's sense of belonging to ultimately foster their academic learning.

This paper analyses public conflicts over school policies that seek to advance Lesbian, Gay, Bisexual and Transgender (LGBT) equality. It focuses in particular on conflicts where Muslims, who protest LGBT-inclusive policies, become racialised as other to secular national/Western values. Growing attention has been paid to the secular arguments used by majority and minority religious groups to publicly counter LGBT-inclusive education. In this paper, I contend that neither contemporary arguments for, or against, LGBT-inclusive education are neatly secular, i.e., non-religious, in their public appearance. Introducing a Critical Secular approach, I contend multiple parties in such conflicts work with "strategic" secularisms. Strategic secularisms are prevailing discourses which privatise, and deprivatise (make public), aspects of minority religious and sexual identities on neo-colonial, secular Christian terms. I present a thematic analysis of 149 newspaper articles covering protests largely by Muslims against LGBT-inclusive education outside schools in Birmingham, England. The analysis shows that newspapers foregrounded discourses seeking to privatise (assert private authority over) or deprivatise (publicly surveil) Muslim religiosity. LGBT identities were also variously framed as "beliefs" to be kept private, or an essential part of the public self which must be confessed to be "free". Based on this analysis, I argue public discourse should certainly challenge queer/Muslim and secular/religious dichotomies. But more fundamentally, there is a need to cultivate education publics that refuse strategic secularisms based in neo-colonial, racialised discourses of secular Christian civilisation, and engage the losses created by the privatising and deprivatising of specific forms of minority religious and sexual identity.

Contemporary discourse on Muslims and Islam has included a reassessment of traditional educational institutions; "makatib" and "madaris." Hitherto, understanding insider aspirations and anxieties appear to be rare. To this end, the perspectives of Muslim female teachers in "makatib" (supplementary schools for Muslims, sometimes known as 'mosque schools') in England were surveyed. This original article attends to their views regarding the aims of this educational provision. Bourdieu's theory of social reproduction is used to rationalise their perspectives. The findings reveal their professional aspirations and suggestions to better the learning processes. They expose a changing phenomenon. Furthermore, through their services, they challenge stereotyped assumptions about "makatib" and their functions. The data de-mystifies the visions they hold for Muslim children and the wider society.

This article examines the relationship between the upward educational and social mobility processes of young men and women of Moroccan descent in Catalonia, Spain. Through data obtained from two ethnographic research projects and life stories, we analyse and compare the experiences of twenty-four young men and women of Moroccan descent who are attending university or in the admissions process. From an intersectional perspective, we analyse how gender, religion, ethno-racial and class-based inequalities have conditioned their pathways and their opportunities for upward educational and social mobility. These young men and women use a 'minority culture of mobility' to establish various strategies and negotiations to gain better opportunities for academic continuity and social mobility. Our findings show that the benefits of upward educational and social mobility do not necessarily reflect 'outside' but rather 'within' their ethnic group.

In this study, we analyze interview data from 17 mothers of Arabic-English multilingual families to examine their experiences of maintaining their children's Arabic language development during the COVID-19 pandemic. We were interested in exploring the challenges they faced during the pandemic and their responses to those challenges with the resources available. Following a constant comparative method, our data analysis demonstrated that four main factors have impacted Arabic-English multilingual Muslim families' language policies during the pandemic, i.e.: (1) inner-family dynamics, (2) school closures, (3) children's agency, and (4) family safety and wellbeing. Responding to those factors, participants' family language policies were guided by their commitment to Arabic as the language of Islam (i.e. performing religious practices and maintaining connection with the written Islamic heritage) and as an indispensable component of their children's ethno-religious identities. During the lockdown, when their children could not attend Arabic tutoring, mothers developed new strategies to support their children's language socialization (e.g., Halaka, more frequent family visit, online tutoring). When schools switched to online learning, their children had more time to spend at home, which most mothers used as an opportunity to have their children practice Arabic more and, in some cases, conduct daily Arabic literacy tutoring at home. All those mothers' creative responses to COVID-19 challenges were complexified by children's agency and concerns about family safety and wellbeing.

This article initiates a discussion on incorporating "religious literacy" into Saudi secondary education. It provides a preliminary understanding of the religious education context and emphasizes that religious literacy is not religious education. It examines the arguments for and against the incorporation of religious literacy in the Saudi context and suggests that religious literacy lessons could find suitability in social studies and history textbooks while embracing the "cultural studies approach." The article advocates a nuanced perspective, proposing pre-implementation steps and underscoring the importance of empirical research and open discussions to ensure a culturally inclusive stance within the Saudi educational context.

The ideological role of English, beyond its instrumental value, is reported to be immense. British colonial rule deployed English as an ideological tool which facilitated colonial subjugation and religious conversion. Connections between English and evangelism have widened in the postcolonial and globalising world, leading to labelling English as a missionary language. Acknowledging the association of English with Christianity, scholars have called for examining relationships between English and other religions such as Buddhism, Hinduism, and Islam. The relationship of English with Islam is especially complex. While its global spread has encouraged Muslims to utilise it as an Islamic language, English has also been used by the post-9/11 West for moderating Islam. How have Muslim-majority societies responded to English in this complex ideological and geopolitical terrain? How do they manage English teaching in their secular and religious streams of education? This article examines how education policymakers in Bangladesh have dealt with the imperatives of secularisation for mainstream education and de-secularisation for religious education by localising English along the line of world Englishes. Taking the perspective of language as situated practice, I illustrate how the same English language textbooks are used for different ideological goals, with educational, social, and political implications.

This article presents an empirical study of the use of Indigenous knowledge of the "Bulan" kite to teach the concept of "equilibrium" among Muslim students (n = 109 students) in private Islamic schools (in the southern part of Thailand). The design of the culturally responsive teaching comprising three lessons was guided by the 5E model. The study took 7 months from creating three lesson plans and a pre- and post-test until it was implemented in the physics classroom. A pre- and a post-test with 40 multiple-choice items were used to assess students' understanding of equilibrium. A hypothetical model of the construct was validated using a dichotomous Rasch model. To measure learning gains, we fixed the pre- and post-item difficulties and estimated the post-instruction person's ability. The Welch t-test was used to compare the means of pre- and post-instruction person ability. The results indicated that the Rasch model fits the data well. The hypothetical model was confirmed. The successful students showed the person measures with a statistically significant increase (p < 0.01) at the end of the intervention (M[subscript 2] = 1.061, SD[subscript 2] = 0.64) compared to the person measures before the implementation (M[subscript 1] = - 0.001, SD[subscript 1] = 0.591). The implications for learning progression of students are discussed.

There is a growing body of research examining the prejudice and discrimination experienced by Muslim youth in Canada. This article explores the narratives of feeling excluded and misunderstood articulated by 8 Canadian-born Shia Ismaili Muslim youth (aged 14-17). Drawing on a psycho-social theoretical framework, I speculate that youth utilize a "happiness defense": a term that denotes their portrayal of being a "good immigrant" or happy subject who is grateful to Canada for giving them a home. My analysis looks behind the scenery of the happiness defense to examine deeper dynamics such as discomfort, difference, and anxiety as youth seek to find a place of belonging in Canada. Underneath the happiness defense, I speculate about the anxiety of hybridity that is linked to feelings of not belonging. The implications of these findings will be helpful for policy makers, educators, community workers, and adults who work with adolescents.

Although Indonesian higher education institutions affiliated with "pesantrens" (Islamic boarding schools) have long been established and influenced the national education system, how these "pesantren"-affiliated higher education institutions (PaHEIs) may have contributed to the development of quality human resources in the predominantly Muslim country remains less known. This ethnography study explores the contribution of a PaHEI in Ponorogo, East Java, Indonesia, in preparing quality Indonesian human resources. Framed by 'post-secular turn' and universal Islamic values, document analysis, observations, and semi-structured interviews with top university management, faculty members, and students reveal how this institution has combined knowledge production and universal Islamic values to negotiate the negative stereotype of religious institutions by strategically merging secular and religious competencies as a complimentary dialogue to nurture multilingual and open-minded graduates with global orientation whilst intensively engaged in community volunteerism. The study uncovers some philosophical values and practices of "pesantren" in preparing quality human resources.

This study drew on a community of practice (CoP) perspective and examined the role of religious ideology in 10 Iranian English language teachers' identity construction. The study was situated within a narrative inquiry methodology. Data were collected from semi-structured interviews and narrative frames to capture how Islamic principles contribute to the teachers' professional practice and identity construction. Our findings revealed that religious ideology shaped the teachers' identity construction across teaching materials, institutional relationships, and tensions between the normative and personalized ideologies of the teachers. We show how religious ideology, as extended to the context of the school CoP, functions as a source of tensions for the teachers by promoting materials that clash with their internal feelings and creates detachment in their institutional relationships. Moreover, the religious ideology served as a source of marginalization, detachment from the dominant religious principles, and attachment to personal values as practical alternatives facilitating teachers' membership. We further provide implications for running professional development courses that enhance teachers' awareness of the role of religious ideology in their professional practice.

Islamophobia and anti-Muslim racism pose a unique experience, especially when one is readily identifiable as a Muslim through hijab, a head covering worn by some Muslim women. Although frequently conflated with racial identity, Muslim women are uniquely impacted by the intersection of race, gender, and religious identity. In this paper, I explore the intersection of race, gender, and religious identity in higher education through critical autoethnography. Utilizing the lenses of postcolonial feminism and critical whiteness studies, I examine my lived experiences as a visibly Muslim and racialized woman teaching at a predominantly white institution in Southern Ontario. Through this exploration, I discuss a pattern of racism and Islamophobia in the academy, and how the inadequacy of addressing incidents reinforces and reproduces racism and Islamophobia.

This paper investigates the lived experiences of three Kuwaiti women as they construct and negotiate their professional identities as Muslim English language teachers in Kuwait. Building on the paucity of research surrounding religious identity and English language teaching contexts, positioning analysis and tactics of intersubjectivity were used to examine the teachers' oral narrative accounts, highlighting the ways in which they navigate their professional teaching contexts within the underlying local religious ideologies. Findings show that while the three English language teachers share a common nationality, faith, and gender, they each engaged in different ways with their religious identities within their professional practice. The study concludes with implications for professional development and future research directions.

This article sheds light on the registers of violence through which people from marginalised groups--especially non-normative or minoritised collectivities of gender, sex and religion--are constructed as outsiders in science higher education in India. Further, this article delineates the production and construction of a 'normal' sex/gender in a science classroom as distinct from a 'biological' sex/gender. Towards these goals, this article uses autobiographical narratives of a Muslim intersex transgender (trans) individual pursuing their masters in a science institution in Bengaluru, India, which it analyses using sociology of science and psychoanalytic lenses to articulate these mechanisms as the construction of the 'epistemological deviant' and the employment of 'epistemic abjection'.

The central focus of this study is the perceived frequency and consequences of ethnic microaggressions. Research in this area of adolescent literature on ethnic discrimination is underdeveloped. Evidence showing that microaggressions are not interchangeable with blatant forms of discrimination and can have a severe negative impact on well-being is scarce. This study focuses on (a) three subdimensions of microaggressions (denial of ethnic reality, emphasis on differences, and negative treatment, (b) differences in frequency based on Muslim affiliation, country of origin, and generational status, (c) the relationship of microaggressions with self-esteem and sense of academic futility, and (d) the protective role of teachers. We use a dataset of 2,763 students of immigrant descent from 64 Belgian secondary schools. The results show that a denial of ethnic reality and negative treatment are related to less self-esteem and more academic futility. The opposite is true for emphasis on differences.

This paper analyses the Chinese party-state's production of visual racism towards Uyghurs as a discursive foundation for its ethnic policy, as globally reproduced and disseminated by non-state actors. The paper draws from theoretical literature on the relationship between visual politics and affect, stressing the need for visual literacy to reflect on how images emotionally affect audiences' identities and insecurities. It focuses this analysis on education texts in China's post-2012 'de-extremification' and 're-education' campaigns, specifically on how images tell stories about life-or-death security issues that define Chinese identity. Chinese education about Uyghurs tends to frame Uyghur identities as racialised, culturally external existential threats to be defeated by state violence or teaching them to be Chinese. However, Uyghurs' own visibility strategies in global advocacy counter the party-state's imagery by centring their lives and experiences. The article shows how these strategies can be used as resources for teaching about Chinese politics and society.

Global science is set to experience different times in the 2020s. China surpasses the USA in terms of the number of scientific papers in 2020 in most scientific databases. This scenario is expected to have implications not only in East Asia but also beyond the region. Against this backdrop, this paper investigates the scientific influence of the US-China competition on six major Muslim-majority science systems. Multiple data sources are used to collect data for the bibliometric analyses, which include the trend analysis of collaboration patterns, discipline-based collaborations, authorship patterns for responsibility in collaborations, and citation premium of collaborations with the USA versus China. All the analyses consistently demonstrate that the USA is losing its scientific influence on the selected Muslim-majority science systems to China. Analysis results indicate an astonishing increase in collaborations with China-based scientists in the last decade. Half of the selected Muslim-majority science systems collaborate more with China-based scientists, whereas the other half collaborate more with the USA in 2021, indicating a fifty-fifty split. The collaborations with China-based authors garner higher citation premiums for the selected Muslim-majority science systems than the collaborations with the USA.

After the reformation era in 1998, Islamic education, either Pesantren or Madrasah, has witnessed significant growth. Unlike during the Dutch, Soekarno, and Soeharto eras, when Islamic education remained marginalized, Indonesia recently houses the biggest Islamic education system where thousands of Pesantren become homes to Muslim children. Nonetheless, the fall of the later regime in 1998 has hitherto marked the prominence of Pesantren education nationwide along with the rise of Salafi-based Pesantren. This article aimed to discover three novel ultra-conservative variants of Salafi-based Pesantren and their contestation against other Islamic organizations promoting social tension and prejudice. Therefore, using a qualitative research method, the study's main aim is to identify how Islamic school institutions develop influenced by the movement of Islamic groups in Indonesia, specifically Islamic boarding schools. In doing so, this study interviewed 190 informants from 39 of 8 provinces. This study unveiled three Salafi-based Pesantren variants: Salafi jihadis, Salafi Wahabi, and Salafi Haraki. These three variants of Salafi gained little attention from previous studies.

This research aimed at improving sexual education in a society where it is held as a taboo. The study explored parents' and teachers' views and practices related to sex education. Thirty individual interviews were conducted among twenty parents and ten teachers using a convenient sampling approach. We developed the "Views & Practices in Sex Education" (VPSE) questionnaire to collect data that were thematically analyzed. Most parents and teachers had inadequate knowledge of sex education and viewed it as touch forms, taking a ritual bath, and hijab/veiling. The parents unlike teachers opposed sex education at schools. The participants were more concerned about the risks than the benefits of sexual education. We recommend a gradual societal change through mobilizing social and electronic media, religious scholars, counseling psychologists, educators, and government authorities.

Ontario education policy articulates an explicit commitment to equity and inclusion for increasingly diverse classrooms. Despite policy commitments, when equity and inclusion intersect with religion, enactments remain underwhelming. This paper draws on the voices of 30 Ontario public school educators, all of whom self-identify as Muslim, to share the ways they affect and have been affected in attempting to enact a responsive pedagogy for faith-centred learners. Through the use of dialogic portraits in two different school boards, the voices of Muslim educators express consistent sentiments of responsibility to advocate for basic religious accommodations while at the same time needing to tread carefully with anything to do with religion in order to not be marginalised by colleagues. Participants in this study reinforce the need for more robust conceptions of equity and inclusion that consider the complexities of the religious identities of learners and educators in public education.

Hermeneutical religious positions among Muslim educators vary in flexibility and openness to critical thought. Those within a school community may disagree on how Islam should be interpreted and practiced. In the light of this, who determines which expressions of the faith are acceptable in particular locations, and how? And what messages do these processes send to students? Based on 18 months of ethnographic research at a K-12 Islamic school in the midwestern United States, this paper describes conflict-ridden instances in which school faculty subtly communicated interpretive norms through implication or example. These demonstrate select ways that distinct approaches to Islam were constructed and contested within the community.

This article examines the lives and family relationships of young women of Moroccan descent in Catalonia, Spain. Based on ethnographic research and life stories, we have found that access to Higher Education has led these young women to a feminist interpretation of the "Qur'an." This interpretation allows them to identify as Muslim women while refuting traditional gender roles. The young women surveyed argue that the bases of gender equity can be found in the "Qur'an," but are hidden behind misinterpretations that put the role of women in a disadvantaged position with regard to men. Our study evidences that through this reformulation of Islam, in conjunction with a successful academic pathway, they have started to gain a position of authority and recognition within their families, leading to changes in their family roles and relationships.

Purpose: The Samuel Paty murder has generated a great response from the professional community and the world of education and schools in Europe and worldwide. In a unique way, civic educators expressed horror, sorrow, and solidarity with the family and with their French colleagues. The article is dedicated to Samuel Paty and the question of whether and how we as a community of international civic educators can learn from this terrible event. Design/methodology/approach: The article presents a case reconstruction using press and public documents attempting to disentangle the actors' positions, their stated intentions and contexts, and the following political intricacies of the case. Findings: The murder of Samuel Paty provoked a series of educational policy reactions that have paradoxical effects on civic education in schools, seen its intentions of political-social inclusion into a citizenship model. The case analysis documents the pitfalls of the instrumentalization of civic education for the securitization of societies.

The DepEd Order No. 41, s. 2017 catapulted the implementation of the Arabic Language and Islamic Values Education (ALIVE) Program. However, since its inception, there is a dearth of professional literature on a coherent sociological understanding of Muslim education in the Philippines. This paper aims to provide an understanding of the implementation challenges of the ALIVE program employing sociological perspectives. The study utilized a qualitative research method anchored on Case Study Research Model. Five ALIVE implementers in Metro Manila were part of the research participants. A thematic analysis was initiated and triangulation of data was employed from relevant data sources. The analysis results showed several challenges faced by the select ALIVE schools: The intended curriculum lacks appreciation of the approaches and evaluation of student learning. The scarcity of learning spaces was evident. In teaching, most of the "Asatidz" or Madrasah teachers require enhancement of their pedagogical competence. The cultural variance among Muslims is still evident, especially in non-Muslim communities. The findings indicate that there is a need to create deliberate plans to achieve the intended learning outcomes of the ALIVE Program. Given the various gaps and challenges identified in this study, there is a necessity to evaluate the program at the grassroots. In conclusion, maximizing and strengthening the participation of the various stakeholders and different sectors in society is imperative in the development and sustainability of Muslim education programs in the Philippines.

Purpose: The purpose of this study was to determine the relationship between trust, professional learning community, and self-efficacy. Methodology: This study used a quantitative approach via a survey that consisted of 47 items to collect relevant data. This survey included 112 primary schools with 642 Malaysian Islamic education teachers. A multilevel analysis was carried out to investigate the effect of group level variables (trust and professional learning community) towards the individual level variable (self-efficacy). Whereas, the mediator test used the Monte Carlo bootstrapping method. Findings: Findings of the study suggests that the professional learning community mediates the relationship between trust and self-efficacy. Significance: The results of this study showed that the professional learning community is the most important element in determining teacher self-efficacy. The outcomes of this study should also assist administrators in maintaining the professional learning community in schools so that it can work more efficiently and effectively

Muslims face racism based on their racialized religious identities, yet few address their experiences through critical race theory or campus racial climate. This paper addresses how religious students rate institutional commitments to campus diversity when considering racial and religious respect. This study examines undergraduate experience surveys across nine campuses and a Muslim student photovoice project through a mixed-methods design. I argue that racial and religious respect derived from interpersonal, discursive, and material sources influence Muslim students' perceptions of institutional commitment to diversity. I introduce racial-religious decoupling to refer to how the separation of race and religion as distinct social experiences hinders campus commitments to diversity, equity, and inclusion for addressing anti-Muslim racism and intersections of race and religion. This study uses critical race theory to demonstrate how hegemonic Whiteness embedded in higher education includes Christian normativity, which racializes non-Christians as outsiders who have to justify their needs and resources for their communities.

The Holy Qur'an, as an oral revelation by Allah to Prophet Muhammad through Gabriel, is a conveyance of the message of Almighty Allah to humanity. It takes the form of monologic argumentation which is the fountainhead of divine orientation for Muslims. Yet, the Qur'an, sometimes, offers detailed accounts of historical events and narratives in the form of dialogues. The present study carries out research to examine how Allah's message is pragmatically structured as monologic and dialogic argumentation, by outlining the argumentative strategies exploited to convey the intended message. To achieve these aims, the relevant literature was surveyed and a qualitative analysis was conducted by means of a model adopted for this purpose. This kind of research is characterized by following certain procedures which pragmatically aim at finding out the pragmatic characteristics which are peculiar to the divine verses of the holy Qur'an.

This article examined trends in Islamic education and finance publications using bibliometric analysis. The authors used co-citation and co-word analysis to examine 449 Islamic education and finance studies from Scopus database. In the co-citation analysis, 10 themes in Islamic education and finance were identified. After that, co-word analysis is used to understand and identify each research theme's potential future research directions. The results showed that per year the average publication of articles was 2.65. There has been extensive research on this topic in the United States (US) and the United Kingdom (UK), and the most popped-up keywords are 'education', 'finance education', 'banking education' and very limited 'Islamic finance education'. Further research can be developed using Islamic jurisprudence education, Islamic insurance education, Islamic capital market education, "zakat" education and "waqf" as keywords. In addition, the study offers a visualization map of theme patterns for future studies to create educational fields for Islamic banking and finance education, particularly in Muslim-majority nations like Indonesia, Malaysia, and the Middle East. This research contributes as a foundation for further research in enriching and developing knowledge about Islamic education and finance, especially in majority countries.

In the study reported on here we examined the potential mediating role of perceived stress in the association between dispositional mindfulness and academic burnout among Muslim students. Seven hundred and seventy-five Yemeni university students were enlisted to complete the Maslach Burnout Inventory-Student Survey (MBI-SS), the Perceived Stress Scale (PSS), and the Mindful Attention Awareness Scale (MAAS). The results show that dispositional mindfulness was negatively correlated with perceived stress, emotional exhaustion, cynicism, and reduced academic efficacy. Moreover, perceived stress was positively related to emotional exhaustion, cynicism, and reduced academic efficacy. Structural equation modeling revealed that the mediation model fit the data well. That is, perceived stress partly mediated the dispositional mindfulness-burnout association. We found that dispositional mindfulness could predict academic burnout among Muslim students, and perceived stress may be one of the underlying factors of this association.

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.

Despite the growing concerns of research discussing transcreation in translation studies from various perspectives, little empirical evidence reported the transcreation in Quranic translation as a religious sacred text. To fill this void, the present study aims to elucidate Qur'an translation in Indonesia from the perspective of trancreation and critical discourse analysis. The data were collected via observation of translations of Quranic verses which contain transcreation. The findings suggest that Quranic translation as a religious sacred text encompasses extensive transcreation. It took the form of words, phrases, and clauses--units used to create a discourse in upholding Islamic law and exclusivism in Indonesia. The discourse of Sharia law enforcement was attributed to situational, institutional, and social factors. This empirical study implies that transcreation in the sacred text is unavoidable due to the translators' ideology and socio-cultural background differences and creates a metanarrative on the importance of mutual respect, tolerance, and interfaith dialogue.

Students from marginalized religious backgrounds face myriad challenges on college and university campuses, and negative effects are especially pronounced for Muslim students. Wearing hijab can put college students at a greater risk of marginalization amidst a climate of Islamophobia. Although there is a growing body of research on Muslim college student experiences, there is a more limited exploration of hijabi students' experiences. In this exploratory online survey study (n=41), we sought to understand experiences of belonging and Islamophobia among hijabi Muslim students across the United States. We adopted a critical quantitative approach, specifically interested in the connection of hijabi students' sense of belonging, social adjustment, and experiences of microaggressions to their adherence to the Islamic dress code, membership in a Muslim student organization (MSA), and identifying with a minoritized racial group. We found that more modest dress was associated with lower perceived support from peers and faculty, while reported microaggressions were negatively related to faculty empathy. The strongest effects were involvement in MSA on social adjustment, and having a white identity on perceived faculty support. This study contributes to our understanding of the role of student affairs professionals, faculty, and higher education administrators in supporting hijabi students to succeed as their whole authentic selves.

Education is one of the most important factors in producing human resources. University education can be influenced by many factors that affect students' quality of academic performance. The main focus of this study is identifying the influencing factors that are significantly associated with the academic performance of universities students. Data were extracted from the various departments of two public universities. Data analysis by Contingency and logistic regression were used to identify the determinants of academic performance of the students. Among the students, 56.8% were male and 43.2% were female most of them are Muslims and unmarried. 75.1% of students came from rural areas, only 15% of students' mothers were higher educated and 65% of student's family status was middle class. Higher educated mother, HSC and SSC results, admitted to an expected university, admitted present department by their own choice, study environment in the department and use of the internet had significant effects on the results of 1st year of the students. The findings concluded that increase and improve students' academic performance are some crucial steps regarding securing admission first choice of the department and advising about peer influence should be taken into consideration.

This article examines English language teaching (ELT) policy, textbooks, and pedagogy in the neo-nationalist era that followed 9/11 in Muslim-majority Bangladesh. Informed by the Douglas Fir Group's transdisciplinary framework of second language learning, the examination substantiates the ideologies of "economization," "de-Islamization" and "awamization," which coalesce into the overarching ideology of "secularization" of ELT as a response to the global war on terror and the rise of neo-nationalism in South Asia. This secular response to forces and developments in global, regional, and local contexts marks the distinctiveness of Bangladeshi ELT compared with other Muslim societies, which have sought to develop students' awareness of religious and cultural values while teaching English. The secularization of ELT can be explained by the rise of Hindutva nationalism in India and the latter's influence on the ruling Bangladesh Awami League government which has been in power for over 14 years. The article attests to the complex, multilayered ELT ideology shaped by local, regional, and global forces and interests, suggesting the formation of a national/social imaginary that seeks alliance with secular Muslims and non-Muslim communities at home and in the region and excludes practicing Muslims in both contexts.

The southernmost Thailand insurgency has increased violence since the early 2000s. It is a cause of learning loss and psychological stress among students, primarily Muslims. Having been exposed to unrest for a long time, students lack confidence and lose interest in learning many subjects, including physics. Culturally responsive teaching can provide a solution by searching for and using funds of knowledge embodied in physics concepts to facilitate meaningful learning and to build pride in their cultural identity. The present study aims to search for funds of knowledge that embody physics concepts to exemplify culturally responsive physics education. The study employs ethnography in which provincial culturalists and a curator of a local museum were interviewed in-depth, and the researcher immersed in and conducted observations of the creation of Bulan kites with local experts for an extended period of time. Meanings in the qualitative data were discerned using narrative analysis. The results indicate three assertions, as follows: (1) There are cultural artifacts in the southernmost provinces of Thailand that have the potential to be used in physics education. (2) The outsiders' appreciation of cultural artifacts causes the local community and students to begin to value their own funds of knowledge. (3) Unrest has caused misunderstandings among non-Muslim Thais, which can be resolved using cultural artifacts and the stories behind them.

Character education is an educational concept to form and foster a Muslim personality as a whole ("syumuliyah"). This literature study aimed to determine the implementation of character education and supporting and inhibiting factors for the implementation of character education in formal schools in Indonesia. Data analysis techniques by means of data reduction, data display, and conclusion. Based on research findings, the trend of implementing character education in Indonesian formal schools has the same spirit in the content of character education. In formal schools with the status of public schools, the implementation of character education follows government regulations as stated in the Strengthening of Character Education (SCE), which is an implication of Islamic teachings. As for formal schools with private status on an Islamic basis, character education tends to be oriented towards cultivating "akhlakul karimah" (moral education) combined with government regulations. The implications of this research lead to the cultivation of character values that are embedded in social attitudes and spiritual attitudes as provisions for students' daily lives. The supporting and inhibiting factors for the implementation of character education are also discussed.

An effective learning process must be organized in a focus. Focus is the focal point of competency targets. The study examines the effect of Imitation, Creation, and Origination as a focus learning by using Encore software to musicality and creativity of Nasheed groups, which currently spreads all over Indonesia. It is important to know about the effect because popularity of Nasheed groups has not been matched by the quality of playing music adequately. By providing Encore software, it is expected that Nasheed groups could satisfy their fans. This research is an experiment research with Pre-test-Post-test Control Group randomized design. The factorial design is applied 4 x 3 factorial design. Three kinds of treatments were given to the experiment Nasheed groups. Imitation treatment was provided for beginner, creation treatment for semi-professional, and originality treatment for professional Nasheed group. Control group was given conventional learning. The sampling technique employed stratified random sampling with 26 groups which involved 262 munsyid (Nasheed player) which were divided into 131 experimental and 131 control groups. The effect of Encore software was analysed through MANCOVA analysis. The result of the research shows that the use of Encore technology could improve musicality and creativity for Nasheed group. This is indicated by the Pilae's trace value of 0.004 at 0.05% significance. However, based on multivariate analysis, the learning focus did not significantly affect creativity.

This mixed method study examines the leadership characteristics of Muslim school leaders in a multicultural context and studied the confirmatory factor analysis of leadership characteristics among Muslim school leaders. Using sequential explanatory approach, this research is divided in two phases. The first phase was a qualitative research and gathered data from semi-structured in-depth interviews and group discussions with 15 key informants, including administrators, teachers and parent representatives from a model Muslim school in a multicultural context in Thailand. The combined-level triangulation technique method was used to validate the data and the qualitative data was analyzed through content analysis. The second phase was a quantitative research that conducted secondary confirmatory factor analysis (CFA) through a questionnaire created the results from phase one. One hundred and sixty questionnaires were retrieved from school administrators, teachers and parents at four Muslim schools in a multicultural context in Thailand. The results of this study found that there were five leadership characteristics for Muslim school leaders in a multicultural context, including gentleness, justice, flexibility, tolerance, and interpersonal relationships. The five characteristics of Muslim school leaders in a multicultural context were in harmony with the empirical data with factor loading scores between 0.83-0.96 and a factor loading matrix between 0.68-0.86. The results demonstrated that the item corresponded with the empirical data and the five factors of leadership characteristics can be utilized for training school leaders in a multicultural context in Thailand.

The Prevent Duty requires universities in the United Kingdom to identify and report students who might be seen as 'vulnerable' to radicalisation. Since its introduction in 2015, the duty has been subject to increasing empirical research in the education sector. However, there has been limited research that specifically explores Muslim students' perceptions of Prevent in British universities. This paper directly addresses this gap in research by drawing upon the qualitative experiences of 25 university students who self-identified as 'British Muslims'. Individual, semi-structured interviews were transcribed and analysed using Thematic Analysis. The findings demonstrate the securitisation of higher education and 'policing' of Muslim students. The paper draws on Pantazis and Pemberton's use of the 'new suspect community' thesis in order to examine participants' views and experiences. When analysing the data, three particular themes are especially prominent: as a tool of 'surveillance', Prevent hampers freedom of speech, threatens student activism and forces Muslim students to hide their Muslim identity to avoid being labelled as 'radical' or 'vulnerable' to terrorism. It will be concluded that the 'surveillance' function of Prevent is problematic on the grounds that it renders universities 'modern-day panopticons'.

So far research on school choice sets (decision about choosing a school from an available set of schools) has primarily regarded parents as key actors. Moving beyond, this article emphasises that children are important actors as they inform parental decisions to co-produce certain choice sets. This article foregrounds how school-going Muslim children's experiences interact with their families to produce school choices across public and private schools in Bangalore, India, while accounting for their marginalisation at the intersections of religion, class and gender. Data were collected from 4 school sites using 21 focus group discussions with 190 children and in-depth interviews with 56 children, 14 teachers and 3 parents and analysed using an intersectional framework. Our findings suggest that factors like heterogeneities in social class, differential levels of religious discrimination/exclusion in schools and a need to protect their faith through education and the complex overlap between these were crucial in shaping choices.

This research aims to design and develop a mobile-learning training kit for assessing the depression risk of elderly Muslims using the spiritual dimension of human security. In this research, we compare the achievements before and after the training of village health volunteers using mobile-learning training kits in a simple, random way. The sample is divided into two groups: a sample of 30 individuals is used to determine the performance and the academic achievement of the mobile-learning training kit. In addition, 33 other people are used to assess user satisfaction with the mobile learning training kit. The research indicates that the design and development of the training kits involving digital storytelling are characterized by two languages: Thai and Malay, consisting of 4 modules, with an efficiency of 81.56. In terms of achievement in a series of training sessions using the mobile-learning training kit, it was found that after training, the results were statistically significantly higher than before training at 0.05 and that the users' satisfaction with the training kit was extremely high.

This research aims to examine the factors that contribute to the success of empowering Muslim communities in West Java Province's poorest neighborhoods through religious education, halal food security, and socio-religious resilience. Quantitative research techniques, specifically survey research, are employed here. A questionnaire was used to collect information from 185 people who were selected at random using a proportional sampling formula. Smart-PLS 3.0 was used to perform the statistical analysis. The study's findings suggest that the effectiveness of government and private-sector efforts to empower Muslim communities is impacted by the level of religious education given to the Muslim community, both in terms of broad-brush religious education and more specialized forms of education. A well-planned halal food security program has a higher chance of successfully empowering Muslims. A Muslim community's ability to empower itself is heavily influenced by the degree to which its members feel socially and religiously safe. Muslim community empowerment programs are carried out by the government, private institutions (NGOs and companies), and campuses; they are significantly influenced by religious education and life skills education, halal food security, and social-religion security.

Recognizing the position and validity of science in understanding religion has led to very diverse algorithms in the Islamic world. It must be admitted that before the fourteenth century, there were no views on the confrontation of or separation of the realm of science and religion. Although after the nineteenth century, the advent of modernist discourse in the Islamic world's cultural, social, and political programs and methods set the grounds for a dialectic path on the connection between religion and science. In this regard, Muslim thinkers have given distinct responses to Western modernization, such as agreeing, rejecting, or transforming this claim according to Islamic attitudes. This article seeks to conduct a theoretical interpretation and investigation of the foundations and arguments of two Muslim thinkers, Syed Muhammad Naquib Al-Attas and Pervez Amirali Hoodbhoy with "functionalism" and "symbolism" approaches to science. These two thinkers have paid special attention to religion, science, and modern technology, while they have different fundamental views on the relationship between science and religion.

English for Islamic Studies is taught as the general subject in the State Islamic Institute of Palopo. Therefore, the researchers aimed to develop valid English materials for learners of the Islamic education study program. The researchers applied the 4-D model by Thiagarajan et al. It consists of four stages namely, defining, designing, developing and disseminating. There were 68 learners who answered a questionnaire for needing analysis, 23 learners involved in the field tryout, and three lecturers assessed and reviewed the product. Questionnaires and field notes were used as the research instruments. The obtained data were analyzed qualitatively and quantitatively. The researchers created English materials in the form of a textbook in which it consists of ten units. The topics are 5 pillars of Islam, 6 pillars of faith, daily life of a Muslim, Islamic figure, ulul azmi, Amal Ma'ruf Nahi Munkar, halal and haram, Islamic education in Indonesia, Muslim generation, and religious moderation. The data gathered during the trial period revealed that the textbook was suitable to learning process, met the learners' needs, and it was well-received by the learners. They were engaged, motivated, and excited to complete the activities outlined in the textbook. Therefore, the textbook can be used by lecturers and learners in Indonesia as a learning medium.