Search

This study aims to examine the approach in teaching practice to "muallaf" (Muslim indigenous people: "orang asli") and the factors of attraction toward the acceptance of Islamic understanding among them. The study was conducted at the village of "muallaf orang asli" at Paya Sendayan, Temerloh Pahang, Malaysia. Design of this study are using the qualitative methods. Data were collected by observation and selected informant interviews based on purposive sampling methods. Data were analysed using the thematic methods. The results of the study found that the approach in teaching practice to "muallaf orang asli" is "syarah" (explanation) and discussion presented through storytelling, stimulation method and "talaqqi musyafahah" (face to face). Meanwhile, the results of the attraction factors toward the acceptance of teaching and learning among "muallaf orang asli" are aspect of reward, facilities, understanding and skills of teachers or educators for the socio-culture and role model shown by teachers or educators as well as the Muslim community nearby the living community. The findings of this study show that the teaching and learning of "muallaf orang asli" should be organized systematically in line with the factors of attraction in order to increase interest and earnestly.

The relation between English language teaching and religion has not been given sufficient attention. Most of the existing explorations of this relationship have tended to reify Western-biased outlooks of this phenomenon, which rightly highlight serious moral dilemmas derived from a focus on Christian evangelization, neo-imperialist dynamics attached to the spread of English, and valid questions about the quality of teaching while proselytizing (e.g. Edge, 2003; Pennycook & Coutand-Marin, 2003). This body of work, however, fails to consider other possible and multiple ways in which religious values come to bear in ELT considering, for instance, non-Western, less globalized, and less diverse contexts such as rural locales in a South American country. This paper presents an alternative outlook, drawing on a narrative study of the current state of ELT in rural Colombia. The analysis uncovers religion-informed metaphors that illuminate how the spiritual values of eight teachers intersect with their professional identities. It suggests that spirituality plays a central role in helping teachers navigate the complex sociocultural conditions of teaching English in rural areas, influencing their roles beyond language instruction.

Parallel with the growth of research on the role of religious ideologies in teachers' professional lives, the present study drew on an ecological perspective and explored how religious ideology (i.e., Islamic principles) intersected with Iranian English language teachers' agency and identity. The study was methodologically situated within a narrative inquiry methodology, and data were collected from narrative frames and semi-structured interviews. Data analyses revealed that Islamic principles intersected with teachers' agency and identity in three major ways: Islamic principles as a humiliating cult, agency-demolishing nature of ideology, and resisting Islamic ideologies. The study shows that, on the one hand, ideology can serve as a source of humiliation and harm to teachers' agencies and identities. On the other hand, teachers also influence ideology by not only showing resistance, but practicing certain instructional initiatives that raise students' awareness of the destructive nature of Islamic principles. The study concludes with implications for teachers on how to communalize their agentic initiatives so that they can construct their identities in more constructive ways.

This study aimed to i) analyse learning problems in science at boarding schools for junior high school students and ii) determine the effectiveness of science learning in the context of Islamic teachings using the science, technology, engineering, and mathematics, -religion (STEM-R) approach to improve reflective and critical thinking skills. The research method applied in this study was a sequential exploratory mixed method. The research design consisted of five stages: i) qualitative data gathering, ii) qualitative data analysis, iii) quantitative data gathering, iv) quantitative data analysis, and v) data interpretation. The subjects of this study were 192 students from boarding schools and were divided into 6 groups. The research results obtained were the school, parents, science teachers and religion teachers' vision and mission causing students to like or dislike science. An excellent teacher is viewed by students as someone who can make learning enjoyable, exhibit creativity in presenting educational material, possess the ability to motivate, link science and religion, engage in investigative activities, infuse humour, establish connections between science and everyday life, and communicate concepts effectively. Moreover, distinctions in reflective thinking and critical thinking abilities were observed between the experimental group and the control group. Learning that connects science and Islamic religion and examines STEM-R aspects is able to develop students' thinking skills.

Perceptions of program safety for youth might include such features as physical safety, psychological safety, and social-relational safety. A holistic sense of safety, or one that inclusively encompasses and integrates features of, and relations with, the ecology in which youth develop, could be engendered through programmatic designs that attend to the dynamic relations among physical, psychological, and social-relational safety. Having a better understanding of the phenomenology of safety among program participants, and how such perceptions function in youth programs would enable positive youth development (PYD) program practitioners to better align their conceptions -- that is, their "objective" definitions -- of program safety with the phenomenological experiences of youth and, in so doing, better promote PYD and thriving outcomes. The present study was informed by preliminary quantitative findings emerging from the broader Compassion International (CI) Study of PYD (Lerner et al., 2019; Tirrell et al., 2021; Tirrell, Gansert, et al., 2019; Tirrell, Geldhof, et al., 2019). As described in this article, youth who engaged in CI-supported programs in El Salvador reported feeling safe at the CI programs, but also reported feeling generally unsafe, and worrying about their safety, in the broader contexts of their lives.

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.

This paper answers the call for the importance of integrating the Islamic worldview into science classes. This research provides insights into science teachers' experiences of integrating science and Islam, as well as additional surveys to reveal gains in student understanding. This research consists of two stages. Study 1 used phenomenology and focused on the voice of science teachers through focus groups. This research involved five focus groups in five Islamic high schools providing information describing their experiences. Through thematic analysis techniques, several findings were obtained as follows: (1) the concept of integration emphasises more on the balance of compliance between vertical and horizontal; (2) the integration pattern places more emphasis on learning materials; and (3) in terms of benefits, this effort is focused on increasing understanding and followed by study 2 which aims to add to the evidence base by investigating the effect of integration patterns on student understanding. The results showed that there is evidence that the support of an overarching integration pattern contributes to students' understanding of the material. As a recommendation, it is necessary to strengthen integration at all stages of science learning, allowing students to take advantage of discussions in class to develop more relevant abilities.

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 study raises the unity of the topics of folklore, literature teaching materials, and character education. It aims to explore character education values in endangered Central Malay folklores as a means of internalizing literature teaching. This qualitative study used five informants who not only knew the folklores but also knew the local culture of the Central Malay community in depth. Data were collected through semistructured interviews and note-taking. The data were analyzed using a thematic approach. The research findings show that Central Malay folklore has aesthetic, humanist, ethical, and religious values that can be internalized in literature learning as a form of effort to save Central Malay folklore from extinction through education. This research is not new. However, there is little information about Central Malay folklore in Indonesia. The findings provide benefits and recommendations to researchers, educators, teachers, and policymakers to collaborate and conduct further studies to save Central Malay folklore from extinction and survive in society. In addition, the importance of this research is to increase understanding and foster students' appreciation of local literature while being able to take and practice the character values contained in Central Malay folklore. [Note: The page range (48-63) shown on the PDF is incorrect. The correct page range is 48-62.]

This research aims to analyze language patterns in hate speech found in comments on YouTube about Rohingya refugees in Thailand and Syrian refugees in Europe. Data were collected from 4,113 comments in Thai and 13,960 comments in English and appeared on a video-sharing website specifically from news clips about Rohingya refugees in Thailand during the year 2015- 2019 and news on Syrian refugees in Europe during 2013-2019. After applying critical discourse analysis theory on the data, three types of hate speech were found: 1) name calling; 2) verb phrases; and 3) modifiers. The hate speech addresses race, religion, gender, body shape, taste, potential, ability, and individual or group identity. There were five types of name-calling, namely regarding race, religion, threats, animals/evil, and being unwanted; three types of verbs, namely danger/threats, behaviors/actions, and eviction/expulsion; and two types of modifiers, namely degrading quality and degree intensity. The three sets of vocabulary equally form hate speech in Thai and in English. In both languages, refugees are portrayed as villains, devalued as unwanted, dangerous, and offensive. Modifiers are used to magnify the degree of intensity driven by the underlying emotional implications.

In light of the debates on the "feminisation of religion" that have animated historiography, during the Restoration one can distinguish two educational strategies towards the education of women. On the one hand, we can make out a symbolic system in which women, whether religious or married, fulfilled values that the male part of society seemed to deny or have forgotten. The same period, especially through the social action of the new religious congregations, saw an activity and a visibility that could not be attributed to a political dimension, but rather to a pre-political one. The relationship between women and the sacred conferred legitimacy on the reclusion of women, that is, the need for a confinement which constituted the physical and symbolic element of the continuity between the education given in monastic institutions and that of many nineteenth-century boarding schools for young women. Women's action outside the classroom belonged more to the sphere of the symbolic than to that of the useful, and, in any case, were founded on an essentially individual type of relationship.

Societies cannot destroy the old system of faith while accepting a new religion. Human begins to transform the new belief system within the old belief system. One of the things they have to convert is the terminology of religion, which they accept. The change process of this new religious terminology can give concrete findings about the learning, adaptation, and transformation of a society to the new religion that it accepts. It takes a long time for the terminology of religion, which comes with the new religion, which is not entirely from its own language, to settle in the language of society, learning and the transformation takes place in certain stages. Determining the location of the language of the old texts in these stages will allow the dating of unspecified works and the identification of the author of the work. "Dede Korkut Stories" are important works of Turkish Language Literature. In this study, the religious terms in the Dresden and Vatican copies of "Dede Korkut Stories," which are thought to have been written after the 15th century, and the Turkistan/Turkmen Sahara copy found in 2019, were determined. I examined the determined religious linguistic terms comparatively in terms of their integration into the community language and also specify the stage at which the change and transformation of religious terminology took place.

This study aims to research the phenomena of Racism and Xenophobia in pre-school education in the context of Greek reality through the attitudes and views of teachers who are the communicators of educational practice. The radical change in the racial and religious homogeneity of Greek education in recent decades as a result of globalization and the high mobility of populations has created significant challenges in the educational scene, giving rise to the need to investigate the phenomenon. For the study, we employed a qualitative methodology. The teachers stated that issues such as xenophobia, religious differences, and the economic hardship in which many families have fallen due to the economic crisis make the phenomenon difficult, making the predictions for its development ominous.

This paper outlines the development of a new Indigenous research methodology: Indigenous Literature Re-view Methodology (ILRM). In the rejection of the idea that Western, dominant forms of research 'about' Indigenous peoples are most valid, ILRM was developed with aims to research in ways that give greater emphasis to Indigenous voices and knowledges, foregrounding Indigenous ways of being, doing and knowing. The advantages of ILRM include identifying themes as 'relevant' as opposed to 'common'. This method is based on relatedness, which is framed by Aboriginal ontology, axiology and epistemology, or ways of being, ways of doing and ways of knowing. Describing and employing ILRM to re-view Indigenous Australian boarding school literature, it was found there is a modest but robust body of research that has emerged in the past 20 years. Sixty-six written sources (i.e. journal articles, reports, theses and books) which were published in 2000 onwards and focussed on a topic of contemporary Indigenous boarding schooling were analysed. Sources that included a chapter or section on boarding as part of a publication focussed on other topics were not included in this re-view. Seven major themes emerged, including home, student experience, transitions, access, staff, health and evaluation. This paper focusses on the development and use of ILRM as an Indigenous methodology for researchers in Indigenous fields of study.

Following the 2016 U.S. presidential election, Islamophobia became increasingly visible across the U.S, impacting anyone perceived to be Muslim. Despite being named after a religion, Islamophobia is a racial ideology predominantly targeting people of Middle Eastern, North African, and South Asian (MENASA) descent. In this qualitative study, the author explores how MENASA students navigated their college campuses in the period shortly following the 2016 election through examining the ways in which MENASA-focused cultural centers provided spaces of inclusion and belonging. The findings suggest that processes of racial formation and panethnic identity formation influenced the experiences of MENASA students in this period. Students demonstrated both a clear sense of racialization outside of whiteness, and the beginnings of panethnic identity formation across groups. These findings are situated in the particular temporal context of college-aged adults who both experienced 9/11 as young children and the 2016 presidential election in early adulthood.

Background: While a theoretical association between religiosity and substance use is anticipated, there is limited empirical evidence testing this theoretical proposition among Nordic adolescents. It was anticipated that studying these substance-use correlates from a criminological perspective by employing a large sample of students could provide novel as well as specific knowledge and insights of substance use in a Nordic setting and others. Objective: This study aimed to explore the effects of organizational and subjective religiosity on substance use (cannabis and alcohol) among a large sample of Nordic middle and high school students. Method: The data were extracted from two waves of the Young in Norway (UNGDATA Vestland County) cross-sectional surveys conducted in 2017 and 2021 (N = 41,096). Three binomial logistic regression analyses were carried out separately for the samples for each year (2017 and 2021) to examine the effects of religiosity, social bonding, and rule-breaking behavior on substance use among those adolescents that completed the survey. Results: The prevalence of cannabis use (6.3% in 2017 vs. 6.6% in 2021) and binge drinking (29.7% in 2017 vs. 29.5% in 2021) did not change significantly over time. Religiosity weakly predicted cannabis use but was consistently associated with low levels of binge drinking. The introduction of social bonding variables weakly influenced the association between religiosity and substance use. Social bonding was associated with low levels of cannabis use, but it had varying effects on binge drinking. Sociodemographic variables and rule-breaking behavior were consistent over time in predicting substance use. Conclusions: Subjective and organizational religiosity exert distinct influences on adolescent substance use, with the religiosity model exhibiting a stronger predictive capacity for binge drinking compared to cannabis use over the years.

This article first describes and then proposes a practical solution to the professional dilemma between the duty of impartiality and the duty of human rights advocacy that many teachers experience when teaching and talking about politically sensitive issues with students. The article begins by presenting an analysis of the source and signification of the tension between impartiality and human rights advocacy based on evidence from research on teachers' perspectives, the conceptual literature on teaching and learning about controversial issues, and the legal and ethical framework of education. Then, drawing on scholarship on respect for students' right to freedom of religion, the article advances and defends set of basic pedagogical guidelines for teaching and talking about politically sensitive issues that permit teachers to maintain a professional stance of impartiality without abrogating their responsibility to act as human rights advocates. Key to squaring the circle between impartiality and human rights advocacy, the article argues, is for teachers to strive to remain descriptive in their treatment of politically sensitive issues and insist on high standards of reasoning and evidence while at the same time respecting students' right to an opinion, no matter how mistaken that opinion may seem.

This paper presents a literature review of science teaching approaches that seek to support equity in science classrooms, focusing on marginalization based on (i) race/ethnicity, (ii) social class/socioeconomic background, and (iii) religion. Considered were approaches that science teachers can use in science classes in secondary schools. They were analyzed and discussed against the backdrop of critical pedagogy by Paulo Freire and the educational theory by Hannah Arendt, which constitutes a novelty in science education research. The review used meta interpretation combined with systematic searches in the ERIC database. It is, thus, limited to works published in English. A total of 930 articles (2013-2021) were identified out of which 64 were fully analyzed. The analysis shows that most approaches strive to provide more equal access to the existing science knowledge and structures of the community. This corresponds to the introduction to the "old world" in a conservative interpretation of Arendt's term. I argue that in addition, it is necessary to employ a more radical interpretation of the "old world" as fundamentally plural which is done in translanguaging and grappling with racism. Further, the transformative nature of science education needs to be strengthened in terms of Freire's critical pedagogy and Arendt's concept of natality. This means allowing students to become aware of oppressive structures to induce change. Only youth participatory science, youth participatory action research, and grappling with racism explicitly aim for this. This shows that nuanced perspectives on equity in science education are needed.

This introductory chapter provides a framing of non-Christian students in higher education. It begins by providing data on the current contexts on the religious identities of college students. Additionally, the chapter examines the concept of Christian privilege and how religious discrimination is institutionalized in the organizational structures of higher education. Primarily, this chapter is a historical overview of the marginalization of non-Christian students on colleges and universities. From the time the colleges and universities were founded, Christianity has been embedded in the function and mission of higher education. This has led to the continual marginalization of non-Christian students throughout history. The chapter concludes with an overview of the volume.

Building on the previous chapters in the volume, this concluding chapter provides a practical overview of theories relating to religious diversity and organizational change to outline recommended actions for practitioners across higher education functional areas who want to create a more equitable landscape for non-Christian college students.

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.

The aim of this study is to contribute to the understanding of culturally responsive care in multicultural Early Years classrooms. Through an exploration of teachers' narratives in an Indian school, the study highlights the tools and strategies used by teachers to promote an ethic of care among a diverse student population of over 16 languages, 5 religions, and 35 ethnic communities. The study identifies three key categories of care practices: affirming and attuning, diffusing and soothing, and anchoring and building. Overall, the findings suggest that teachers employ a range of relational and aesthetic strategies to promote equality, collaborate with students in inclusive policies, and preserve marginalised cultural heritage. They also narrate folktales and mythology to reject exclusionary discipline and model peaceful responses to conflict. Finally, teachers build a shared classroom identity and cultivate students' capacities for care. This study aims to contribute to the theory and practice of an ethic of care in Early Years education and offer culturally responsive pedagogical tools for inclusive and peace-promoting classrooms.

Dealing with conflicts seems to be a great challenge in society today. But not only in society. Higher education displays an air of resoluteness with certainty and security that disguises the conflicts and the fear of conflicts in a substantial number of subjects. If not in a state of denial, higher education avoids taking up conflicts over issues, for learning. The detailed investigation of Tagore's pedagogical writings, with a focus on the importance of conflicts in education, reveals a genuine embrace of conflicts for education. Conflicts are natural and necessary for the development and change of both the individual and society and the start of a 'creative imagination' to solve the problems we face in life. Contradictions in conflicts are not incompatible incongruities that are irreconcilable and mutually exclusive, but to the contrary, in need of each other. Contradictions do not represent different worlds but are substantial parts of one world: together they form a unity. Conflicting forces are necessary to create harmony. Creativity, imagination, love, art, and critical encounters are key elements in Tagore's practical education aimed at finding similarities among people instead of emphasizing differences. Relations between people over the Identity of people. In other words, we need conflicts to become creative and imaginative human beings. The paper continues discussing conceptual and practical issues that seem necessary to get the teaching of conflicts in education off the ground. On the conceptual level, in particular our dealing with uncertainty and fear, the valuation of conflict and the need for uncertainty-researching education. On a practical level, I propose a certain teaching model, a supportive curriculum, a way of choosing genuine conflicts for education and finally, I argue for specific support and education of teachers, acknowledging the vital role teachers play in delivering the education that we need.

Background: Spirituality and spiritual support for older people with intellectual disability are deemed important, however little is known about their specific needs. This paper reports for the first time on the religious and spiritual practices of older adults with intellectual disability. Methods: A national longitudinal study examined the prevalence of spiritual practices among older people with intellectual disability in the Republic of Ireland. Results: Older people with intellectual disability seek and receive solace from religious and spiritual practices, especially if they are lonely, in poor health, distressed or bereaved. There is likely a social benefit to spiritual and religious aspects of life that would be beneficial to explore further. Conclusions: Globally more research is required and efforts should be made to ensure greater opportunities for inclusion in societal spiritual and religious activities and to more clearly determine the spiritual needs of this population.

This mixed methods research was applied and divided into two phases. In phase one, was conducted with two main objectives: 1) to study the spiritual leadership of school administrators according to the perspectives of teachers in the Bangkok Metropolitan Administration (BMA); and 2) to compare the spiritual leadership of school administrators according to the perspectives of teachers in BMA, classified by areas, school sizes, education levels, and academic standings. The samples included 370 teachers from educational school inthe BMA. Next, multi-stage random sampling was used to select teachers from the BMAas participants in this research. The research instrument for phase one was a five-point Likert scale. In phase two, was conducted with the objective of creating spiritual leadership development guidelines for school administrators under the BMA. Using purposive sampling,there was a total of nine participants, including two deputy directors, four education supervisors, Department of Education, BMA; and three school administrators, BMA. The research instrument used was structured interviews. The results of the research found that: 1) the spiritual leadership of school administrators from the perspectives of BMA teachers were at high levels overall and in each aspect; 2) the spiritual leadership of educational institution administrators from the perspectives of teachers within the BMA classified by areas, school sizes, education levels, and academic standingswere not different overall and in each aspect; and 3) approaches to the spiritual leadership development of school administrators under the BMAinclude development of knowledge and skills, forming of attitudes, and implementation.

The citizens of a nation stay healthy, happy and successful when they have holistic approach to life. Spiritual intelligence (SI) is an intelligence that transforms emotions, thoughts, body and mind of an individual and helps in developing holistic approach to life. It not only helps to discriminate between good and bad but also helps to realize one's potential and activates positive qualities. Thus, it is a powerful ability to solve problems related to personal, professional, academic, social and other aspects of life. Developing a holistic approach to life is one of the key goals of higher education and SI enables students and teachers to handle difficult situations and to live a happy life. Keeping this in mind, the objectives of the present study was to measure the level of SI of teachers and students, explore the influence of designation on SI and its dimension based on cross sectional survey design. Data was collected randomly through a self- developed SI rating scale from 1266 students and 330 teachers. The findings revealed that almost equal number of teachers and students fall in low, medium and high level of SI. Results also showed no association between the level of SI and designation of participants. It was also found that designation of participants had significant influence on some dimensions of SI. Age and level of education may be responsible for this influence and that can be explored in further research.

This study aimed to examine the effect of informal learning environments on students' academic achievement and attitude levels in the Religious Culture and Moral Knowledge (RCMK) course. The study used a pretest-posttest experimental control group, quasi-experimental design model. An academic achievement test and Religion Culture and Moral Knowledge Course Attitude Scale were used as measurement tools. The study group comprised 116 students who continued their education in a private school at 4th and 5th grades. For the comparisons of attitude scale and achievement scores, independent samples t-tests were used. Before the posttests, the experimental group students attended mosque trips organized for the "Let's Get to Know the Mosque" unit. As a result of the study, it was observed that the attitude and academic achievement levels of the experimental group students towards the RCMK course increased after the implementation. It was found that informal learning had a significant and positive-positive effect on students' attitudes towards the course, and this effect was mostly on trust, benefit, interest, and liking sub-dimensions of the attitude scale, respectively.

Intolerance attitudes are still common in school environments, and governments must dedicate efforts to building religious moderation attitudes in society. It is explained in this study that intolerance cases have not been effectively reduced by religious moderation in religious and moral education learning in public schools. A descriptive qualitative approach was applied with data sources through observations, interviews, and textbook documents. The study objectively described religious moderation content in textbooks, the time allocation of Islamic religious education (PAI) learning in schools, and the supporting activities of religious moderation in schools. The content of the textbooks on Islamic religious and moral education has not yet contained comprehensive religious moderation indicators. It can be seen from the religious indicators' classification, such as national commitment, tolerance, antiviolence, and accommodation of local culture, that less time is available for religious and moral education. Therefore, the content of religious moderation needs to be integrated into all subjects. Likewise, extracurricular activities must be activated and filled by strengthening religious moderation, including Islamic spiritual activities. The importance of the understanding of teachers on religious moderation was proven by this finding because teachers are role models for students in religious attitudes. Additionally, evaluation is needed for educational stakeholders, such as educators, curriculum, and time allocation, to reduce intolerance cases. School stakeholders can be role models for implementing religious moderation in and out of schools.

Nanyue ritual songs are traditional vocal performances that hold religious and cultural significance, they are associated with worship ceremonies dedicated to the Nanyue gods. This study explores the role of Nanyue ritual songs in promoting literacy and cultural education in Longhui County, Hunan, China. The research site, Longhui County, is known for its rich cultural heritage and unique geographical location. The study employs a qualitative research method, including fieldwork and interviews with key informants who have expertise and experience in Nanyue ritual songs. The data collected undergoes comprehensive analysis, considering the religious and social functions of the songs as well as the development they have undergone. The research findings highlight the religious function of Nanyue ritual songs in guiding worship ceremonies, facilitating communication with the divine, and creating an enchanting atmosphere. Additionally, the social function of the songs in inheritance and education, entertainment, and social interaction is emphasized. The study also discusses the development of Nanyue ritual songs, considering the impact of changes in travel modes and societal shifts. The research suggests the importance of preserving and respecting these songs as a vital part of the local cultural heritage and promoting cultural education within the community.

This study examines the legacy of ancient cultures by comparing the logical principles of Chinese and Greek mythology. Using the structural analysis method of Levi-Strauss and a narrative literature review methodology (based on a review of 69 articles), we identified seven factors, including fate, heroism, gods, nature, ethics, symbolism, and allegory. Our findings suggest that, despite cultural differences, ancient Chinese and Greek mythology share similarities that continue to influence contemporary writing. These issues have both practical and theoretical ramifications for authors, historians, and consumers interested in the connection between mythology and literature. However, this study has several shortcomings, including a lack of primary sources and an emphasis on Chinese and Greek civilizations. Future research could examine the legacies of other ancient societies as well as the impact of mythology on various literary genres. This study contributes to the ongoing discussion regarding the significance of historical and cultural legacies and their continued relevance in contemporary society.

Teacher identity is complex, dynamic, ongoing, and worthy of examination. This study examined the perceptions of preservice teachers' personal identity (e.g., gender, race, religious background, etc.) and how they influence preservice teachers' professional identity as a subject, pedagogical, and professional expert. Participants (N = 81) were preservice teachers from two different Christian-based institutions, one in Canada and one in the United States, who were completing the requirements for initial licensure. Findings from a survey measured the preservice teachers' perceptions based on two scales examining personal and professional identity. Results suggested that preservice teachers did not perceive race as impacting their personal identity as a teacher, nor did they perceive religion as an influence on their professional identity, even though they had chosen Christian institutions. However, preservice teachers did perceive teacher preparation as impacting their understanding of professionalism as they transitioned from learner to teacher in the field.

The majority of Pasifika students at the University of Otago come from other parts of New Zealand and have to adapt to studying and living in an environment that does not have a strong Pacific culture. These changes potentially affect their education experience and academic performance. Students may form social networks through religious institutions or student associations. Using a brief (10-15 minute) survey, we investigated how religiosity, social provision, and social anxiety as ethnic minorities are associated with perceived academic stress among Pasifika students in our department. We recruited 54 Pasifika students from a cohort of 101 students: 20 male, 33 female, and 1 akava'ine. Male students had higher academic stresses related to academic expectation than female students. Religiosity, social provision, and avoiding interaction with New Zealand European people were all associated with perceived academic stress in our cohort. Students preferred seeking social support from Pasifika friends and family members, and academic support from academic staff, tutorials organised by the University's Pacific Islands Centre, and friends. In conclusion, social factors are associated with academic stress of Pasifika students in the University of Otago. Institutions need to establish strong support infrastructure for ethnic minority students as they may have additional stressors which may affect their study.

Best practice guidelines for psychologists working with lesbian, gay, bisexual, transgender, intersex, and queer+ (LGBTIQ+) people and position statements against "conversion therapies" have been published internationally. These call for professional psychologist education to develop competence for work with this community, but studies show variability and lack of inclusion of LGBTIQ+ content in professional programmes in higher education institutions. A critical narrative review examined approaches to the inclusion of LGBTIQ+ concerns in the education of psychologists. A systematic literature search identified 33 papers for review. Synthesis of findings highlighted benefits and challenges of the cultural competence approach to LGBTQ+ curricular inclusion; a contested pedagogic space relating to religious belief, homophobia, and sexualities; a shift in psychology to include resilience-based frameworks of sexuality and gender diversity; and finally disaggregation of the LGBTQ+ umbrella with emergence of transgender and gender diversity focused research. Lack of research relating to people with intersex variations and the need for LGBTIQ+ representation/voices in this research area were evidenced.

This research aims to describe the lesson plan and the application of multicultural values learning through Pancasila and Civics Education subject at elementary schools. Multicultural education is important and should be provided in elementary schools as the multicultural education module can help students be more open to skin color, religion, ethnicity, race, language, and other differences. Pancasila and Civics Education also educate students about character; therefore, this subject is beneficial for teaching multicultural values. This research adopts a qualitative approach using a content analysis method. There are six lesson plan documents that were analyzed from three elementary schools in Jakarta. In addition, the participants consisted of 35 teachers, head teachers, and students at an elementary school. The study used document analysis as the main sources and in addition, interviews and observations were used to enrich the data collection. The study findings revealed that the lesson plan on multicultural education is found in elementary school students in the fourth grade of the first semester. The theme of multicultural learning is the beauty of diversity, with the sub-theme being the diversity of Indonesia. The purpose of learning is to make students understand the diversity of ethnic groups in Indonesia. Meanwhile, the case studies taught are about the Minang community in West Sumatra. This research has implications that multicultural learning needs to be taught to elementary school students.

This article reports a local study of the presence of history as a subject in the kindergartens of Kristiansand, a municipality in southern Norway. There is no syllabus for history in the national curriculum; nevertheless, the research sought to find historical content in the kindergartens. The research method was informed by a precept of history didactics, namely that history is everywhere. Using this observation, tentative categories for content likely to feature history were formulated, and then searched for in the individual yearly plans of the kindergartens. This was supplemented by interviews. It is concluded that, in accordance with the national curriculum, history in the kindergartens is a local affair. It emerges especially through local history, visits to museums, and projects with historical features. This research was not designed to determine whether learning outcomes in history are achieved, nor to consider kindergartens outside Kristiansand. However, it references a corpus of literature on history in Norwegian kindergartens, and interacts with it. The conclusion about the presence of the subject is the same as was found for another city, Trondheim, in research by others. For international readers, the article also argues that in principle it is possible for young children to learn history orally and informally.

Public school superintendents face wide-ranging pressures and would benefit from improved understanding of ways to manage stress. This quantitative study used the theoretical framework of Transformational Leadership to investigate whether the presence or absence of faith practices resulted in better stress management for superintendents, and whether the presence or absence of faith practices correlated with other demographic factors. No statistically significant associations were observed between degree of religious practice and degree of stress management for overall scores or for combinations of demographic characteristics. This study generally supported findings from related research which showed that many superintendents engage in religious practices; however, little evidence supported the efficacy of those practices on stress management. More research is needed to better identify which, if any, stress management strategies are of value for superintendents.

It is often argued, rightly, that critical thinking is a necessary condition for democracy. This essay looks at the other side of that relationship, how certain democratic conditions are necessary for critical thinking to flourish. In turn, this dynamic, interactive account of democratic culture, institutions, and dispositions has implications for how we think about critical thinking itself.

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 purpose of this study was to identify how newspaper headlines framed the COVID-19 infodemic in Indonesia. This study collected headlines from Republika.co.id, an influential national online mass media with a wide coverage of news readers. Data were collected by tracing news portals directly about the COVID-19 infodemic published from January 1 to March 31, 2021. This study used framing analysis to classify the news frames displayed on Covid 19 news titles in Indonesian newspapers. The results showed that there were 1,831 headlines framing the Covid 19 infodemic in the Republika.co.id newspaper in Indonesia. There are at least five frames used for COVID-19, they were (1) public health, (2) policy, (3) economic, (4) political, and (5) cultural and religious. The public health frame uses approximately 79.14 percent of the total news, which focused on the causes, effects, spread, and number of victims, as well as measures to overcome the COVID-19 outbreak. This frame showed the trend of news that still revolves around the development of the number of COVID-19 patients to news about COVID-19 vaccinations carried out throughout Indonesia, and represents the government's efforts to ensure public health and reduce public concerns about the COVID-19 pandemic. Implications for research and practice included recognizing the impact of media framing on public perceptions and responses during the pandemic, and recommendations involved collaborative efforts between policymakers and media to develop effective communication strategies and media literacy programs to combat misinformation. Limitations includes the focus on a single media source, necessitating broader media analysis for comprehensive insights.

Drawing on transformative, critical, and culturally responsive and sustaining traditions of pedagogy and instructional design, we present a technology-focused framework for decentering normative forces along the lines of race, ethnicity, class, language, religion, ability, sex, and gender in online higher education learning spaces that honors each participant for who they are with respect to their identity markers and their intersectional community memberships to promote inclusion and belonging. These normative forces--which simultaneously crowd out and make hypervisible diverse identities--predispose the ends and processes of teaching and learning and structure the nature of academic disciplines. This is particularly apparent online where engagement is decoupled from traditional anchors of relationships and influenced by difference-blind neoliberal perspectives. In response, we provide a framework for inclusion and belonging along two vectors. The first vector is a critical design process inspired by backward design principles: inquiring, translating, activating, and reflecting. The second is a set of inclusive considerations grounded in culturally relevant and responsive pedagogy and the Universal Design for Learning framework: asset-based frames, authentic multiple modes, and mixed mirrors and windows. This process includes an opportunity to interrogate the role of technology as a mediator of learning and teaching for belonging. We further assert that the instructor also needs to engage in identity work to interrogate their positionality in online environments with respect to not only observable and cultural identity markers but also academic disciplinary identity. To illustrate our framework, we provide reflections on the design and enactment of online and technology-rich activity structures that promote inclusion and belonging.

Hindu sacred scriptures are a rich interweave of cosmological revelation that is embedded in melopoeia (melodic poetry) and sung in designated meters during rituals, liturgical services, festivals, and personal prayers. Revelation is conveyed through enigmatic dialogues, debates, parables, anecdotes, legends, and narratives. These occur between mendicants and saints, kings and mystics, and sometimes fables that include the natural world. These narrative accounts appeal to the young and the old and influence the body-mind-sense complex. A growing body of evidence attests to the positive effects of music and storytelling in the classroom setting. Drawing from these data and Hindu understandings of sacred mantric sound and storytelling, I discuss my experiments with musical frameworks and storytelling in my classes at the Graduate Theological Union, the Jesuit School of Theology of Santa Clara University, and Starr King School for the Ministry in California. I contend that the incorporation of parables, tales, legends, and narratives within a musical melodic framework, as is used in Hindu texts, is an effective means of imparting Hindu-Christian theological education.

This piece is about the value of decolonization for teaching and doing science-engaged theology. I argue that decolonization should be seen as a useful tool that helps students, teachers, and scholars to re-imagine the modern distinction between science and theology/religion.

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.

Higher education in the 2020s remains deeply divided on the role of religion, or what the Council on the Advancement of Standards (CAS) in 2023 describes as "religious, secular, and spiritual identities." In two previous articles in this Journal, one 2010 article by the late Peter Magolda and one in 2014 by Perry Glanzer, detail the ways in which students and the student groups themselves should be considered in relationship with their institutions. However, ten years after those arguments, questions of how religious leadership should relate to and interact with the institution still remain. The ways in which institutions are utilizing critical religious pluralism theory are at the forefront of three relationship-minded considerations the authors wish to highlight. Initially, understanding the relationships requires reexamination of the ways interpretations of the First Amendment affect public and the private university settings for religious life. This article explores the relevance of professionalizing the relationship between religious leaders and the institution, the ways in which such a relationship can support stability of the religious communities themselves, and the importance of progressive Christian groups as a part of a more religiously diverse campus's pluralistic religious and spiritual ethos. The gaps in Magolda and Glanzer's arguments, plus the emergence of critical religious pluralism theory, offers new opportunities to consider higher education policies and practices related to "religious, secular, and spiritual" identities.

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.