scholarly journals Islamic Education and Multiculturalism: Engaging with the Canadian Experience

2014 ◽  
Vol 8 (2) ◽  
Author(s):  
Faisal Ali ◽  
Carl Bagley

Canada has a long history of immigration by diverse ethnic minority groups arriving in the hope of establishing economically successful – yet socially and culturally distinct – communities based on particular values and beliefs not necessarily shared by the ethnic majority. In recent years however the arrival of new immigrants whose values differ from the mainstream has intensified the multicultural debate, as the aspirations and needs of ideologically-motivated minorities feel current policies and institutions marginalize their values and beliefs (not dissimilar to that historically encountered by Canada‘s indigenous people). As a result of these social divergences, the secular state and orthodox religious groups often compete for the hearts and minds of children. Consequently as Muslim communities in Canada seek to protect their children and youth from perceived negative outside influences so Islamic schools have been established. Such schools face particular challenges in negotiating the tensions between their aspiration to preserve Islamic values and wider socio-political pressures to integrate into Canada‘s multicultural society as a whole. This article engages with this tension to uncover and explore the nature of Islamic education and its potentially contested relationship with Canada‘s multicultural ideals. In concluding it reflects on possible ways in which multicultural-Islamic education tensions might be ameliorated.

2021 ◽  
pp. 1-18
Author(s):  
Lauren Honig ◽  
Amy Erica Smith ◽  
Jaimie Bleck

Addressing climate change requires coordinated policy responses that incorporate the needs of the most impacted populations. Yet even communities that are greatly concerned about climate change may remain on the sidelines. We examine what stymies some citizens’ mobilization in Kenya, a country with a long history of environmental activism and high vulnerability to climate change. We foreground efficacy—a belief that one’s actions can create change—as a critical link transforming concern into action. However, that link is often missing for marginalized ethnic, socioeconomic, and religious groups. Analyzing interviews, focus groups, and survey data, we find that Muslims express much lower efficacy to address climate change than other religious groups; the gap cannot be explained by differences in science beliefs, issue concern, ethnicity, or demographics. Instead, we attribute it to understandings of marginalization vis-à-vis the Kenyan state—understandings socialized within the local institutions of Muslim communities affected by state repression.


2017 ◽  
Vol 3 (2) ◽  
pp. 65
Author(s):  
Tuti Hidayati

The dominant use of English in every field covering politic, economic, and sosial culture these days has manifested in its gaining a special position in many countries where it is not spoken. In Indonesia, it is a foreign language officially constituted as part of national education curriculum and becomes a requirement in a number of higher education and workforce entry. Yet, ELT in Indonesia faces various constraints including, but is not limited, the anxiousness to threat the purity of Bahasa Indonesia, the national language, and the worry about liberal western values embedded in English to corrupt the youngsters moral and attitudes. Interestingly, Islamic education that maintains a vital role among Indonesians has included English alongside other secular sciences and technology as part of its curriculum in its current advancement. In this regard, the paper will show how critical Islamic education role among Indonesians is, how ELT in Indonesia has developed, what challenges it experiences, and what opportunities it posseses in the context of Indonesian Islamic Education. The paper argues that Islamic education remains the choice of the Indonesian Muslim communities as long as it is able to meet the demands of living in the globalization era while keeping the Islamic values in all the learning process. It further suggests that ELT in Indonesia needs to incorporate Islamic values and show that English learning put no threats and negative influences to Indonesian culture in general and Islamic religious values in particular.


2018 ◽  
Vol 15 (1) ◽  
pp. 84-98
Author(s):  
M. Misbah

Abstract: In the course of the history of Islamic education,Islamic schools as institutions of Islamic education was not as expected. One side, in terms of religion, alumni are not able to compete with graduates of boarding schools and on the other hand, in terms of general science, can not compete with public schools. So too, madrasas in education and learning are not in line with communitlr interests, and can not solve the problems faced by society. There has been a "dehumanization" in the practice of education in madrasas. Therefore, to liberate the madrasa education from the process of "dehumanization", as well as for education in accordance with the interests of society, the madrasa education should be society-based (popular) to instilt a spirit critical of social phenomena. Therefore, the critical educational needs in the learning process, cooperation between the madrasas with the community and always do the renewal of the retigious doctrines which have been shallowed. Keywords: Modrasah, Islamic Popular Education, Critical Education.


Author(s):  
Michael Graziano

The history of race, religion, and law in the United States is a story about who gets to be human and the relevance of human difference to political and material power. Each side in this argument marshaled a variety of scientific, theological, and intellectual arguments supporting its position. Consequently, we should not accept a simple binary in which religion either supports or obstructs processes of racialization in American history. Race and religion, rather, are co-constitutive. They have been defined and measured together since Europeans’ arrival in the western hemisphere. A focus on legal history is one way to track these developments. One of the primary contradictions in the relationship between religion and race in the U.S. legal system has been that, despite the promise of individual religious free exercise enshrined in the Constitution, dominant strands of American culture have long identified certain racial and religious groups as a threat to the security of the nation. The expansion of rights to minority groups has been, and remains, contested in American culture. “Race,” as Americans came to think about it, was encoded in laws, adjudicated in courts, enforced through government action, and conditioned everyday life. Ideas of race were closely related to religious and cultural assumptions about human nature and human origins. Much of the history of the United States, and the western hemisphere of which it is part, is linked to changing ideas about—even the emergence of—a terminology of “race,” “religion,” and related concepts.


2018 ◽  
Vol 3 (1) ◽  
Author(s):  
Mutma'inah Mutma'inah

Abstract., As the trend of the memorizing The Holly Qur’an develops in Indonesian Muslim communities, now taḥfīẓ al-qur’ān has entered and become a flagship program in formal schools, especially private Islamic schools. The majority of them are the schools with fairly expensive fees. They use taḥfīẓ al-qur’ān program to attract market interest. So there is an indication that the schools are commercializing education if they use taḥfīẓ al-Qur’ān program only to get many students. In other hand quality education requires high costs. So that not always high cost schools can be categorized as commercialization only if the financing is used to facilitate the fluency of teaching-learning process, developing infrastructure and procurement of media that support the implementation of quality education. In the context of schools with taḥfīẓ al-qur’ān program, there are several benchmarks to determine wheter commercialization has occured or not. First, measured from quality of reciting Qur’an of students, the fluency, tajwīd and makhrāj al-ḥurūf. Second, measured from quality of  memorizing Qur’an of students. Third, measured from memorized quantity that has been targeted. In order taḥfīẓ al-qur’ān to become quality program and not to commercialize, the steps that must be taken are to introduce Al-Qur’an, teach love to the Qur’an, teach adab in memorizing  Qur’an and teach the values contained in the Qur’an. While what should be avoided is prioritizing memorization quantity by ignoring the quality of reciting Qur’an, tajwīd and makhrāj al-ḥurūf and prioritizing adding memorization by ignoring repetition. Both will cause taḥfīẓ al-qur’ān program to be contra-produtive and lack from Islamic education values and only burden the students.Keywords: taḥfīẓ program, taḥfīẓ al-qur’ān and Education commercializationAbstrak., Seiring berkembangnya tren menghafal Al-Qur’an di masyarakat Muslim Indonesia, kini program taḥfīẓ al-Qur’ān telah masuk dan menjadi program unggulan di sekolah-sekolah formal khususnya sekolah-sekolah Islam swasta. Sekolah-sekolah tersebut mayoritas adalah sekolah dengan biaya pendidikan yang cukup mahal. Mereka menggunakan program taḥfīẓ al-Qur’ān untuk menarik minat pasar. Sehingga ada indikasi sekolah-sekolah tersebut melakukan komersialisai pendidikan jika manfaatkan program taḥfīẓ al-Qur’ān hanya untuk mendapatkan banyak murid. Di sisi lain pendidikan berkualitas membutuhkan biaya yang tinggi. Sehingga tidak selalu sekolah dengan biaya yang tinggi bisa  dikategorikan sebagai komersialisasi hanya jika pembiayaan tersebut digunakan untuk menfasilitasi kelancaran proses belajar-mengajar, pembangunan infrastuktur dan pengadaan media yang menunjang terselenggaranya pendidikan yang berkualitas. Dalam konteks sekolah dengan program taḥfīẓ Al-Qur’ān maka beberapa tolok ukur untuk mengetahui terjadi tidaknya komersialisasi. Pertama, dinilai dari kualitas bacaan Al-Qur’an para peserta didik, kelancaran, tajwid dan makhrojul hurufnya. Kedua, dinilai dari kualitas hafalan Al-Qur’an peserta didik. Ketiga, dinilai dari kuantitas hafalan yang ditargetkan. Agar program taḥfīẓ Al-Qur’ān berkualitas dan tidak terjadi komersialisai, langkah-langkah yang harus dilakukan adalah: mengenalkan Al-Qur’an, mengajarkan cinta Al-Qur’an, mengajarkan adab menghafal Al-Qur’an dan mengajarkan nilai-nilai yang terkandung dalam Al-Qur’an. Sedangkan yang harus dihindari adalah lebih mengutamakan kuantitas hafalan dengan mengabaikan kualitas bacaan, tajwid dan makhorijul huruf dan mengutamakan menambah dengan mengabaikan mengulang hafalan. Karena hal-hal tersebut justru menyebabkan taḥfīẓ Al-Qur’ān menjadi kontra produktif, kering dari nilai-nilai pendidikan Islami serta hanya akan membebani anak didik.Kata kunci: program taḥfīẓ, taḥfīẓ al-qur’ān dan komersialisai pendidikan


2020 ◽  
Vol 4 (2) ◽  
pp. 117
Author(s):  
M. Imamuddin ◽  
Isnaniah Isnaniah ◽  
Zulmuqim Zulmuqim ◽  
Syafruddin Nurdin ◽  
Andryadi Andryadi

Epistemologically, science and religion can be integrated, even must be integrated. Imam Suprayogo encourages science as an integration of religious values (Islam) with General Science or Science. The integration of Islamic Education and Mathematics Education in the learning proposed in this paper is Islamic education or Islamic values contained /presented/inherent in mathematics learning. Learning mathematics by incorporating Islamic values or teachings will help facilitate teachers in conveying mathematical concepts as well as Islamic education/Islamic values to students. This integrated mathematics learning is very compatible with the characteristics of Islamic schools/madrasah. Islamic values, help improve the formation of student character in accordance with the ideals of Islam and the nation.


AKADEMIKA ◽  
2015 ◽  
Vol 9 (2) ◽  
pp. 203-242
Author(s):  
Yulia Pramusinta

Islamic Education has both character and style having always developed from time to time dynamically. It has been proved throughout the history of madrassa (Islamic schools) ranging from the classical to modern era. In the early days before the so-called madrassa there had been several terms that serve as a process of education such as Darul Arqam, mosque and kuttab. Darul Arqam is referred to as the first educational institution in Islam. The first place of the holding of education and Prophet Muhammad (PBUH) became a teacher at this educational institution. While the lessons delivered by Prophet Muhammad are about the Islamic law and principles. Madrassa is derived from the word "darasa", and is the so-called isim makan that means the place of learning. Madrassa was established as a place of learning Islamic sciences.


Author(s):  
Zaini Tamin Abd Rohim

<p><strong>Bahasa Indonesia:</strong></p><p>Pesantren dan Politik adalah dua istilah yang penulis kaji dalam tulisan ini. Dua elemen yang berbeda, namun memiliki sinergi dalam realitas sosial dan sejarah Nusantara. Sebagai pijakan, penulis menguraikan pemikiran Hadratus Shaikh Hasyim Asy’ari tentang pendidikan Islam, pesantren dan perannya dalam kehidupan berbangsa. Dalam konteks sejarah, eksistensi pesantren dimaksudkan untuk mempertahankan nilai-nilai keislaman dengan titik berat pada pendidikan. Pesantren juga berusaha untuk mendidik para santri dengan harapan dapat menjadi orang-orang yang berwawasan luas dan mempunyai karakter. Kemudian, mereka dapat merefleksikannya dalam masyarakat. Hal ini telah diuraikan oleh Kiai Hasyim,  dalam beberapa karyanya, yang dengan jelas menegaskan bahwa tujuan pendidikan Islam tidak hanya berhenti pada tingkat kognitif saja. Lebih dari itu, tujuan pendidikan Islam – terutama di pesantren - adalah pada pengamalan terhadap ilmu yang telah diperoleh, yang disebut dengan ilmu bermanfaat <em>(‘ilm na&gt;fi’).</em> Ini menjadi keunggulan pendidikan pesantren, yang menggabungkan kecerdasan intelektual, emosional, dan spiritual, yang muaranya dapat membentuk karakter seseorang. Karakter adalah faktor penting dalam kepemimpinan, sebuah  kemampuan untuk melangkah keluar dari budaya yang ada dan memulai proses perubahan evolusioner yang lebih adaptif. Sebagai laboratorium pendidikan karakter, pesantren menjadi lumbung pembentukan karakter, baik dalam hal intelektual, sosial, dan terutama dalam hal kepemimpinan.</p><p> </p><p><strong>English:</strong></p><p>Pesantren and politics are two different terms which may have a synergy in a social reality and a history of archipelago. This study refers to the thought of Hasyim Asy’ari about Islamic education, pesantren, and its role in a national life. Historically, the existence of pesantren aims to preserve Islamic values especially on education and to educate students to be well-knowledged people who are capable of using their knowledge in society and have a noble character. Some studies by Hasyim Asy’ari explain that the goal of Islamic education does not merely bring out education outcome on the cognitive level, but also on the practice level where students can make use of knowledge they have learned or so-called useful knowledge <em>(‘ilm na&gt;fi’)</em><em>.</em> These aforesaid goal becomes the pesantren’s priority which combines intellectual, emotional, and spiritual skills to build a students’ character. Character is a prominent factor in leadership, an ability to step out of the existing culture and make an evolutionary change which is far adaptive. Hence, since Pesantren is valued as a hub of character education, it plays a role to build students’ character either intellectual and social abilities or leadership skills.</p>


2021 ◽  
Vol 21 (1) ◽  
pp. 317-337
Author(s):  
Zvika Orr ◽  
Tehila Erblich ◽  
Shifra Unger ◽  
Osnat Barnea ◽  
Moshe Weinstein ◽  
...  

Abstract. To work effectively, emergency management systems that deal with earthquake threats must consider the needs of religious minority groups. Studies regarding earthquake preparedness among marginalized social–cultural groups can highlight ways to improve it. Recently, some research has focused on the effect of religion on earthquake preparedness. However, very few studies have connected the two and examined earthquake preparedness among religious groups that are also a social–cultural minority in relation to the authorities. This study examines the effects of religious beliefs and customs on earthquake preparedness among the Jewish ultra-Orthodox community in Israel, a significant religious minority with unique social, cultural, and economic characteristics. Data were obtained using mixed methods including a survey, in-depth interviews, and focus groups. Results demonstrated that the majority of the community had a low level of hazard knowledge and a high level of disbelief that a devastating earthquake would occur in their area in the near future. This is despite a long-documented history of earthquakes that devastated the Levant and, in particular, dwelling locations for this community. Low exposure to media, insularity of educational institutions, and suspicion toward state authorities were shown to hinder preparedness, while strong social capital improved it. This research is unique for it studies a religious group that is also a cultural minority, which, therefore, requires special adaptations. Some of the recommended adaptations include receiving support from religious leaders, publishing preparation guidelines in proper settings, working with civilian organizations that are seen as legitimate by the religious communities, and adapting technologies and information to be religiously appropriate. To conclude, this research offers a perspective on the complex reality of hazard preparedness in a religiously diverse country. The conclusions are applicable to other countries and natural hazards.


Author(s):  
Zaini Tamin Abd Rohim

<p><strong>Bahasa Indonesia:</strong></p><p>Pesantren dan Politik adalah dua istilah yang penulis kaji dalam tulisan ini. Dua elemen yang berbeda, namun memiliki sinergi dalam realitas sosial dan sejarah Nusantara. Sebagai pijakan, penulis menguraikan pemikiran Hadratus Shaikh Hasyim Asy’ari tentang pendidikan Islam, pesantren dan perannya dalam kehidupan berbangsa. Dalam konteks sejarah, eksistensi pesantren dimaksudkan untuk mempertahankan nilai-nilai keislaman dengan titik berat pada pendidikan. Pesantren juga berusaha untuk mendidik para santri dengan harapan dapat menjadi orang-orang yang berwawasan luas dan mempunyai karakter. Kemudian, mereka dapat merefleksikannya dalam masyarakat. Hal ini telah diuraikan oleh Kiai Hasyim,  dalam beberapa karyanya, yang dengan jelas menegaskan bahwa tujuan pendidikan Islam tidak hanya berhenti pada tingkat kognitif saja. Lebih dari itu, tujuan pendidikan Islam – terutama di pesantren - adalah pada pengamalan terhadap ilmu yang telah diperoleh, yang disebut dengan ilmu bermanfaat <em>(‘ilm na&gt;fi’).</em> Ini menjadi keunggulan pendidikan pesantren, yang menggabungkan kecerdasan intelektual, emosional, dan spiritual, yang muaranya dapat membentuk karakter seseorang. Karakter adalah faktor penting dalam kepemimpinan, sebuah  kemampuan untuk melangkah keluar dari budaya yang ada dan memulai proses perubahan evolusioner yang lebih adaptif. Sebagai laboratorium pendidikan karakter, pesantren menjadi lumbung pembentukan karakter, baik dalam hal intelektual, sosial, dan terutama dalam hal kepemimpinan.</p><p> </p><p><strong>English:</strong></p><p>Pesantren and politics are two different terms which may have a synergy in a social reality and a history of archipelago. This study refers to the thought of Hasyim Asy’ari about Islamic education, pesantren, and its role in a national life. Historically, the existence of pesantren aims to preserve Islamic values especially on education and to educate students to be well-knowledged people who are capable of using their knowledge in society and have a noble character. Some studies by Hasyim Asy’ari explain that the goal of Islamic education does not merely bring out education outcome on the cognitive level, but also on the practice level where students can make use of knowledge they have learned or so-called useful knowledge <em>(‘ilm na&gt;fi’)</em><em>.</em> These aforesaid goal becomes the pesantren’s priority which combines intellectual, emotional, and spiritual skills to build a students’ character. Character is a prominent factor in leadership, an ability to step out of the existing culture and make an evolutionary change which is far adaptive. Hence, since Pesantren is valued as a hub of character education, it plays a role to build students’ character either intellectual and social abilities or leadership skills.</p>


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