‘Like a Bridge over Troubled Water’: Reforming the Education of Muslim Minority Children in Greece

2016 ◽  
pp. 311-334
2019 ◽  
Vol 8 (6) ◽  
pp. 150
Author(s):  
Maria Dimasi ◽  
Stella Theologou

The Muslim minority in Thrace is a heterogeneous group of people regarding their cultural and linguistic identities. It consists of Muslims of Turkish origin who speak Turkish as their mother tongue, of Pomaks, who speak Pomak, and of Roma, who speak Romani. Their educational-linguistic situation is fraught with long-lasting problems, which are attributed to the inherent characteristics of ‘Minority Εducation’, a term used to describe a specific group of primary and secondary schools, situated exclusively in the area of Thrace, that operates under a special regime, as stipulated in legal instruments of international law and bilateral agreements, and can be attended only by Muslim minority children. Extensive research over the years has shown that there are serious impediments in these students learning Greek as an L2, even after the implementation of the Project for Reform in the Education of Muslim Children (PEM) and the additional educational material that targeted this particular religious minority. The results show that most of these students do not achieve a language level of A2 in Greek and, thus, exhibit low school performance. Similar results have been recorded in research papers concerning learning English as a FL, which is a compulsory school subject, by Muslim minority students in both public and minority primary schools. These students also fail to achieve the foreign language attainment level set in the school curriculum. The present paper seeks to outline the unchartered causes of this situation, delve into the language situation of Muslim students and suggest possible and viable solutions.


2006 ◽  
Author(s):  
Julie N. Germann ◽  
Daniel S. Kirschenbaum ◽  
Barry H. Rich

1971 ◽  
Author(s):  
Thomas R. Owens ◽  
John F. Greene ◽  
Perry Zirkel ◽  
Richard Gustafson ◽  
Charles Bustamante ◽  
...  

2017 ◽  
Vol 10 (2) ◽  
pp. 157-177
Author(s):  
Egdūnas Račius

Muslim presence in Lithuania, though already addressed from many angles, has not hitherto been approached from either the perspective of the social contract theories or of the compliance with Muslim jurisprudence. The author argues that through choice of non-Muslim Grand Duchy of Lithuania as their adopted Motherland, Muslim Tatars effectively entered into a unique (yet, from the point of Hanafi fiqh, arguably Islamically valid) social contract with the non-Muslim state and society. The article follows the development of this social contract since its inception in the fourteenth century all the way into the nation-state of Lithuania that emerged in the beginning of the twentieth century and continues until the present. The epitome of the social contract under investigation is the official granting in 1995 to Muslim Tatars of a status of one of the nine traditional faiths in Lithuania with all the ensuing political, legal and social consequences for both the Muslim minority and the state.


1994 ◽  
Vol 11 (2) ◽  
pp. 223-244
Author(s):  
Kathleen M. Moore

The purpose of this paper is to examine the curtent debates within theAmerican Muslim community regatding the expression of Muslim religiouscommitment in American life. The size of the community is nowestimated to exceed four million (Stone 1991), and the numlxx of Muslimimmigrants entering the United Stab has more than doubled since 1960.During the same period, the number of American converts to Islam hasalso risen. Both the growth of the Muslim community in mxent yeas, inthe United Stab and worldwide, and the increasing number of Muslimsin "diaspora" as Muslim labor migration continues, which has resulted ina heightened sense of "minority" status among Muslims (Haddad 1991),have raised many crucial questions concerning religious expression:Should Muslims remain marginal to secular power relations in accordancewith the teachings of classical Islam or adopt a strategy of assimilationwhich, in the American context, includes the p d t of claims to equalprotection under civil law? What happens to a religious community, suchas the Muslim community, as it develops the institutional organization itneeds to preserve its identity in a non-Islamic society? Can it still remainopen to the sowe of inspiration and spiritual guidance located in the foldof the Islamic world? Or does the locus of authority shift? Changingcircumstances require adaptation, and yet that adaptation involves the riskof losing the connection to the heatt of the original insight and cultm.Conflicting tesponses to these and related questions raise issues ofself-representation and lifwle. The resulting theological and ideologicaldebates within the Muslim community itself provide and refine variousmodels for Muslim minority life in a non-Islamic envimnment. They alsoillustrate the tension between alienation and integration ...


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