Religious Instruction for Students with Autism in an Inclusive Primary School

This study describes religious instruction for students with autism conveyed by classroom teachers, Islamic Education teachers, shadow teachers, and parents through a mentoring program in school and family environments. This qualitative phenomenological study was carried out in an inclusive primary school in Surakarta, Central Java, Indonesia. Five students with autism and their parents, five classroom teachers, five shadow teachers, and three Islamic Education teachers were involved in this study. Data were collected through in-depth interviews, participant observation, documentation, and focus group discussions (FGDs). They were analyzed using interpretative phenomenological analysis and an interactive approach. This study reveals that optimal outcomes of religious instruction entail collaboration among Islamic Education teachers, classroom teachers, shadow teachers, and parents with the assistance of psychologists, counsellors, therapists, pedagogues, and school policies. Such collaboration is particularly required in the implementation of an adaptive curriculum, lesson plans, learning implementation, evaluation, mentoring and the habituation of worship. The modification of learning methods, media, and evaluation is also required.

The Biblical Dimension of Religious Instruction in Poland

The article concerns the issue of religious instruction in Polish state schools, especially its inspiration from the Bible as the primary source of the transmission of faith. When religious education classes were introduced in schools, a confessional model of their performance was adopted, thus leading to establishing closer ties with churches and religious associations as well as developing personal faith. The methodology of my research was based on analysing the current anchoring of the teaching of religion in the Polish state law and the guidelines of the Catholic Church. Next, the 2018 Core Curriculum for the Catechesis of the Catholic Church in Poland, related to the reform of the Polish education system and the completely new situation resulting from the liquidation of the junior high school stage of education, was used to show biblical guidelines for religious instruction and a set of methodological tools that guarantee its effectiveness. Confessional religion classes are currently organized in all government-run schools in Poland, and according to recent statistical data they significantly contribute to their better functioning. Consequently, there is a need to appeal for the continuation of religious education in schools and its modification based on multimedia technology, and there is a necessity to overcome the tendency to remove classes of religion from Polish public schools.

Religious education in the state primary schools

This thesis is firstly a factual survey of the actual extent of religious activities in the state primary schools today and of the laws and other regulations affecting these activities, and secondly, it is an attempt to evaluate the arguments for and against religious instruction put forward by the various interested bodies. It is undertaken at a time wnen there is considerable interest in the question of religion in schools due to the continuing claims of some for state aid to demoninational schools.

Religious education in the state primary schools

This thesis is firstly a factual survey of the actual extent of religious activities in the state primary schools today and of the laws and other regulations affecting these activities, and secondly, it is an attempt to evaluate the arguments for and against religious instruction put forward by the various interested bodies. It is undertaken at a time wnen there is considerable interest in the question of religion in schools due to the continuing claims of some for state aid to demoninational schools.

Legal Counseling On Civil Rights Due To Marriage Different Religions In Ogan Ilir Regency – South Sumatra Province

Interfaith marriage is a marriage bond between a man and a woman who have different beliefs and religions. In principle, interfaith marriages are prohibited by every religious teaching. Every religious instruction requires a marriage bond to be carried out in a bond of the same faith (one religion). Based on Article 2 paragraph (1) of Law Number 1 of 1974 concerning Marriage, it is explained that a marriage is considered valid if it is carried out according to their respective religions and beliefs. Legal problems arise due to interfaith marriages, including the validity of marriages that give rise to rights and obligations between husband and wife and children's status due to interfaith marriages on their inheritance rights. Interfaith marriages occur in society but are usually covered up. In the case of interfaith marriages in Ogan Ilir Regency, our Community Service Team, Faculty of Law, Sjakhyakirti University conducted legal counseling to understand the legal consequences of interfaith marriages, especially regarding the validity of marriages, child status, and inheritance.

A Review of Religious Education in Malaysia and Thailand

Every country has a unique educational system to offer its citizens. The Ministry of Education and the Ministry of Higher Education are responsible for overseeing education in Malaysia. Since Malaysia is an Islamic country, the majority of religious education in the country is centered on Islam. In Malaysia, on the other hand, Tahfiz education is the most widely practiced. In contrast to Thailand, Thai Buddhist temples have surpassed all other institutions of learning as the primary source of religious instruction for the vast majority of the populace. Both religious education in these countries has developed in recent years, becoming more systematic and gaining in popularity. Hence, this article will review the religious education practices in Malaysia as well as Thailand.

Evaluasi Terhadap Implementasi Pendidikan Kristiani dalam Konteks Gereja Kristen Sumba Jemaat Uma Manu

The church has the task of teaching the member of the congregation through Christian Education. Christian Education includes all teaching and learning activities in the church with the aim that members of the congregation can know God and through that knowledge, they can experience life renewal. The implementation of Christian Education must take into account the context in which the church lives. The approaching model in Christian Religious Education helps the church to carry out its duties according to the context. This article focuses on the description and analysis of the implementation of the Christian Religious Education approach model in the Christian Church of Sumba, Congregation Uma Manu and offers a Christian Education strategy that is appropriate to the context of the congregation. By using a qualitative approach in research through observation and in-depth interviews, it is concluded that the implementation of Christian Education with a religious instruction approach is appropriate for the context of this congregation, but strategic efforts are needed in its implementation.AbstrakGereja memiliki tugas melakukan pengajaran kepada warganya melalui Pendi-dikan Kristiani (PK). PK mencakup semua aktifitas belajar mengajar dalam gereja dengan tujuan agar warga jemaat dapat mengenal Allah dan melalui pengenalan itu, mereka dapat mengalami pembaruan hidup. Implementasi PK oleh gereja haruslah memperhatikan konteks di mana gereja itu hidup. Model pendekatan dalam PK menolong gereja untuk melakukan tugasnya sesuai dengan konteks. Artikel ini berfokus pada deskripsi dan analisa terhadap implementasi model pendekatan PK dalam Gereja Kristen Sumba Jemaat Uma Manu dan menawarkan strategi PK yang sesuai dengan konteks jemaat. Dengan meng-gunakan pendekatan kualitatif dalam penelitian melalui observasi dan wawancara mendalam disimpulkan bahwa implementasi PAK dengan pendekatan instruksi religius su-dah tepat bagi konteks jemaat ini, namun perlu adanya upaya strategis dalam penera-pannya.

Co(s)mic Vision

The Bhagavata Purana (BhP) is a popular sacred Sanskrit text characterized by its devotion for Krsna and the many narratives concerning him and his incarnations. These narratives have an edifying quality. A great number of them bring their point across through the use of humour. Though the comic tradition of India has been covered by scholars, such studies primarily discuss the performing arts. I argue that there is a strong presence of humour in the BhP, and that this humour communicates a playful attitude which has a prominent place in the overall religiosity of the BhP, thus communicating a worldview I term the co(s)mic vision. This study contributes to the discussion on the ludic dimensions of religious traditions and indicates how religious discourse is established through the entertaining and edifying effects of humour. Narrative is used as an entertaining alternative to religious instruction as exhortation, theological assertion, or propositional excursuses.