CHAPTER 19. Aid to Religious Schools

2008 ◽  
pp. 385-432
Keyword(s):  
Religious Schools

Map of Religions of Ukraine

2000 ◽  
pp. 97-99
Author(s):  
Anatolii M. Kolodnyi ◽  
Oleksandr N. Sagan
Keyword(s):  
Community Organizations ◽  
Religious Community ◽  
Religious Schools ◽  
Sunday Schools ◽  
Religious Buildings

Ukraine is a multi-confessional state, where, as of January 1, 2000, 23 543 religious community organizations, monasteries, missions, fraternities, educational establishments belonging to 90 denominations, branches, churches are officially registered. (For comparison, at the beginning of 1991, the following organizations were registered in Ukraine: 9994, 1992 - 12962, 1993 - 15017, 1994 - 14962, 1995 - 16984, 1996 - 18 111, 1997 - 19110, 1998 - 20 406, 1999 - 21 843 organizations). In their property or use, there are over 16 637 religious buildings. Confessions have opened 250 convents, 184 missions, 49 brotherhoods, 121 religious schools, 7,165 Sunday schools and catechesis offices, and 194 periodicals. Religious needs of believers are satisfied by 21 281 priests, of whom 650 are foreigners.

scholarly journals TEACHERS FOR WEEK‐DAY RELIGIOUS SCHOOLS

1916 ◽  
Vol 11 (3) ◽  
pp. 245-252
Author(s):  
Walter S. Athearn
Keyword(s):  
Religious Schools

Religious freedom and the ‘right to discriminate’ in the school admissions context: a neo-republican critique

Legal Studies ◽  
2011 ◽  
Vol 31 (4) ◽  
pp. 615-643 ◽  
Author(s):  
Eoin Daly ◽  
Tom Hickey
Keyword(s):  
Public Education ◽  
Religious Freedom ◽  
Religious Discrimination ◽  
Religious Schools ◽  
The Public ◽  
Definition Of ◽  
The Uk ◽  
The Right ◽  
Republican Theory ◽  
Faith Schools

In law and discourse, it has typically been assumed that the religious freedom of state-funded religious schools must trump any competing right to non-discrimination on grounds of belief. For example, the Irish Constitution has been interpreted as requiring the broad exemption of denominational schools from the statutory prohibition on religious discrimination in school admissions. This stance is mirrored in the UK Equality Act 2010. Thus, religious discrimination in the public education context has been rationalised with reference to a ‘liberty-equality dichotomy’, which prioritises the integrity of faith schools' ‘ethos’, as an imperative of religious freedom. We argue that this familiar conceptual dichotomy generates a novel set of absurdities in this peculiar context. We suggest that the construction of religious freedom and non-discrimination as separate and antagonistic values rests on a conceptually flawed definition of religious freedom itself, which overlooks the necessary dependence of religious freedom on non-discrimination. Furthermore, it overstates the necessity, to religious freedom, of religious schools' ‘right to discriminate’. We argue for an alternative ordering of the values of religious freedom and non-discrimination – which we locate within the neo-republican theory of freedom as non-domination.

SOCIAL STRUCTURE AND EDUCATIONAL LEVEL OF TEACHERS OF THE UZBEKISTAN SSR

2021 ◽  
Vol 4 (7) ◽  
pp. 34-43
Author(s):  
Muysin Dusaliev ◽  
Keyword(s):  
Public Education ◽  
Education System ◽  
Educational Level ◽  
Primary Schools ◽  
Current Problem ◽  
Educational Institutions ◽  
Religious Schools ◽  
Soviet Government ◽  
Public Education System ◽  
The Impact

The article highlights the problems and needs of the population for education as a result of the concentration of the Soviet government on the formation of a public education system in the spirit of its socialist ideas by creating new Soviet schools and increasing their number.In November 1918,the Soviet government of Turkestan decided to separate church from state and school from church. Although the existing private old religious schools were not completely banned by this decision, the creation of new Soviet schools and the increase in their number became more and more important. It is clear that this is a sign that the system is completely politicized. The schools were divided into two levels: the first level educational institutions included the first three classes, and the second level consisted of four classes. There was also a high school with three classes. Under the conditions of that time, more primary schools were opened in the country.This article discusses the current problem in the Soviet-era public education system under the Soviet government from 1994 to 1991, as well as the impact of this problem on today's education system

Kepemimpinan Spiritual Kepala Sekolah dalam Menanamkan Budaya Religius di Sekolah Dasar Negeri Jurangsapi 1, Tapen, Bondowoso

2020 ◽  
Vol 1 (1) ◽  
pp. 53-62
Author(s):  
Mokhamad Yaurizqika Hadi ◽  
Nur Ittihadatul Ummah
Keyword(s):  
Primary Schools ◽  
Participant Observation ◽  
Spiritual Leadership ◽  
Religious Culture ◽  
Religious Schools ◽  
Religious Activities ◽  
Structured Interviews ◽  
Spiritual Leader ◽  
Stake Holder ◽  
School Standard

This study discusses the Principal's Spiritual Leadership in Instilling Religious Culture in Jurangsapi 1 Elementary School, Tapen District, Bondowoso Regency. The principal is one of the important factors that determines school success because the principal is a vital organ in the school ecosystem, especially in public primary schools that have fewer religious activities than religious or religious schools so it needs to be balanced with the inculcation of religious culture so that religious values ​​remain embedded in students. This study aims to determine: (1) Principal's spiritual leadership in vision aspects in instilling religious culture (2) Principal's spiritual leadership in altruistic love in instilling religious culture (3) Principal's spiritual leadership in hope (aspects hope) in instilling religious culture. Data collection techniques using semi-participant observation, semi-structured interviews and documentation. Analysis of the data used is the qualitative data analysis of Milles and Huberman's interactive models, while the validity of the data used is the triangulation of sources and techniques. The results of this study indicate that: (1) Principal's Spiritual Leadership in the Aspect of Vision in Embedding Religious Culture ie the principal as a spiritual leader in instilling religious culture shows a vision of a strong spiritual leadership by involving all school stakeholders , defines the purpose of the school as the ideals of the principal, as well as encouraging expectations in a superior school standard, namely state primary schools with religious nuances. (2) Principal's Spiritual Leadership in the Altruistic Love Aspect in Instilling Religious Culture, namely the Principal as a spiritual leader promotes altruistic love (3) The Principal's Spiritual Leadership in the Hope Aspect (Instilling) in Instilling Religious Culture. The principal as a spiritual leader in realizing his ideals shows strong expectations. Penelitian ini membahas tentang Kepemimpinan Spiritual Kepala Sekolah dalam Menanamkan Budaya Religius di Sekolah Dasar Negeri Jurangsapi 1 Kecamatan Tapen Kabupaten Bondowoso. Kepala sekolah merupakan salah satu faktor penting yang menentukan keberhasilan sekolah karena kepala sekolah adalah organ vital dalam ekosistem sekolah, terlebih pada sekolah dasar negeri yang memiliki kegiatan agama lebih sedikit dibanding sekolah agama atau keagamaan sehingga perlu diimbangi dengan penanaman budaya religius agar nilai-nilai agama tetap tertanam pada diri peserta didik. Penelitian ini bertujuan untuk mengetahui: (1) Kepemimpinan spiritual kepala sekolah aspek visi (vision) dalam menanamkan budaya religius (2) Kepemimpinan spiritual kepala sekolah aspek cinta altruistik (altruistic love) dalam menanamkan budaya religius (3) Kepemimpinan spiritual kepala sekolah aspek harapan (hope) dalam menanamkan budaya religius. Teknik pengumpulan data menggunakan jenis observasi semi partisipan, wawancara semi terstruktur dan dokumentasi. Analisis data yang digunakan yaitu analisis data kualitatif model interaktif Milles dan Huberman, sedangakan keabsahan data yang digunakan adalah triangulasi sumber dan teknik. Hasil dari penelitian ini menunjukan bahwa : (1) Kepemimpinan Spiritual Kepala Sekolah pada Aspek Visi (vision) dalam Menanamkan Budaya Religius yakni kepala sekolah sebagai pemimpin spiritual dalam menanamkan budaya religius menunjukan visi (vision) kepemimpinan spiritual yang kuat dengan mengikut sertakan seluruh stake holder sekolah, mendefinisikan tujuan sekolah sebagai cita-cita kepala sekolah, serta mendorong harapan pada standart sekolah yang unggul yaitu sekolah dasar negeri yang bernuansa religius. (2) Kepemimpinan Spiritual Kepala Sekolah pada Aspek Cinta Altruistik (altruistic love) dalam Menanamkan Budaya Religius yakni Kepala sekolah sebagai pemimpin spiritual mengedepankan cinta altruistik (3) Kepemimpinan Spiritual Kepala Sekolah pada Aspek Harapan (hope) dalam Menanamkan Budaya Religius. Kepala sekolah sebagai pemimpin spiritual dalam mewujudkan cita-citanya menunjukan harapan yang kuat. Kata Kunci: kepemimpinan spiritual kepala sekolah, budaya religious, sekolah dasar

scholarly journals Gender Attitudes in Religious Schools: A Comparative Study of Religious and Secular Private Schools in Guatemala

Religions ◽  
2018 ◽  
Vol 9 (7) ◽  
pp. 219 ◽  
Author(s):  
Darin Mather
Keyword(s):  
Private Schools ◽  
Religious Beliefs ◽  
Latent Class ◽  
Catholic School ◽  
Gender Attitudes ◽  
Religious Schools ◽  
School Students ◽  
And Gender ◽  
Using Data ◽  
Insight Into

This study assesses the effect that private religious schools have on gender attitudes in students. Using data collected from twenty-one private schools in Guatemala, gender attitudes are assessed using latent class analysis. The results indicate that students’ gender attitudes can be categorized into three distinct profiles. These are non-egalitarian, publicly egalitarian, and generally egalitarian. Subsequent analysis reveals that religious schools and specific religious beliefs are correlated with different gender attitude profiles. For instance, Catholic school students are more likely to be generally egalitarian than students in evangelical or secular schools, and biblical literalists are most likely to be publicly egalitarian. Overall, this research highlights the need to develop new conceptual models to provide more accurate and nuanced descriptions of gender attitudes. It also provides new insight into correlations between religious schools and religious beliefs and gender attitudes formation.

scholarly journals The Extension of Cultural Dominance in Iran with the Establishment of New Schools in Ghajar Period

2016 ◽  
Vol 9 (5) ◽  
pp. 173
Author(s):  
Mohammad Piri
Keyword(s):  
19Th Century ◽  
National Culture ◽  
Religious Schools ◽  
New Schools ◽  
Social Crisis ◽  
Trend Study ◽  
The World ◽  
Cultural Dominance ◽  
Different Parts

<p class="apa">Since the beginning of 19th century, England for political reasons tried to make relations with Iran. Englishmen besides political tricks tried to establish their trace in Iran society by cultural permeation. European religious commissions who proceeded in different parts of the world since 19th century, though apparently had religious motivations, but they actually became grader of colonization. The aim of this text is to determine quality of establishing such schools and their function in extension of England s permeation which is performed with trend study and documentary methods and by using the content of itineraries, memories and other firsthand resources. This study showed: religious schools were a way of cultural permeation of England in Iran in Ghajar period. These schools not only by training Iranian teenagers in western method made them strange with their national culture and in some cases utilized graduates of these schools for their own objectives, but also, sometimes in competition with each other effected on creating social crisis.</p>

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