Children’s moral culture in the context of the Christian-anthropological worldview

Introduction. The themes of good and evil, familiarizing the younger generation with the universal values of Good, Truth, and Beauty have been in the focus of the world pedagogical and ethical thought since ancient times, but are especially relevant in the modern era of the postmodern discrediting of all standards. The research purpose is to form a more complete theoretical understanding of the problem of the formation of children’s moral culture in the light of the Christian-anthropological worldview and the patristic doctrine of virtues. Materials and methods. The study was conducted using general scientific theoretical methods: hermeneutic analysis, generalization, synthesis, abstraction, induction and deduction, interpretation of results. Results. As a result of the study, the following definition of the phenomenon of “moral culture” in the context of the Christian-anthropological worldview was given. Moral culture is a system of moral and ethical guidelines and personality traits based on absolute moral values and Christian virtues: abstinence, chastity, mercy, meekness, joy, courage, humility, and love. Moral culture is manifested in the moral behavior and actions of a person and determined by the moral consciousness of an individual striving for self-improvement, heartfelt purity, and good deeds – through the feat of Christian life, overcoming vices and passions. Researchers come to the conclusion that the highest Christian virtue – sacrificial love for God and people – is impossible without the virtue of humility, which is considered in moral theology as a measure of holiness, the foundation of the entire structure of a person’s spiritual and moral life. Discussion and conclusion. Moral culture formation is of intimate and discrete nature, it continues throughout a person’s life, representing its highest goal and ideal. Morality cannot be formed, assimilated exclusively by external influence, it is based on the individual autonomy, the synergy of a person’s own efforts, and the action of Divine grace. Researchers conclude that moralization and moral terror are unacceptable in the formation of children’s moral culture. The research results can be taken into account in the practical activities of teachers working in Orthodox general education and weekend schools, as well as in family education.

Diaspora Policies, Consular Services and Social Protection for Latvian Citizens Abroad

This chapter shows that Latvia is a country whose diaspora policies are shaped by ethnic identity arguments that introduce some differences of treatment between two categories of individuals residing abroad: citizens and the specific category of Russian-origin “non-citizens”. We show that, because most of diaspora concentrates in Western destination countries with strong welfare states, Latvia has little incentives to act in this area. Social protection policies in Latvia are mainly related to repatriation support. Repatriation is understood as help to return for those, mainly ethnic Latvians, who left the country before 1990s. Support for recent emigrants is limited to consular support, gradual extension of opportunities to vote from abroad, language training, weekend schools. In 2018, the first pilot programme was carried out to provide information support for return migrants under the umbrella of regional development vision in Latvia.

Weekend Islamic schools in Europe: Challenges and means of development

Many educational centers for instructing Muslim children in the principles of Islam and the Arabic language have been established in Europe. These centers are called weekend schools; students attend these schools on the weekend to learn the Holy Qur’an in addition to Arabic language skills. The current study aimed to examine the nature of these schools and their instructional focuses. The study used a qualitative method for data collection and conducted interviews based on semi-open questions. A total of 26 participants were interviewed during the Annual Conference of the Islamic Organization Union in France in 2012. The results indicate that there is no detailed database that shows the total number or overall percentage of Muslim students who attend weekend schools in Europe. The results also show that the rate of enrollment is increasing. The results of the study confirm that most of the students are primary school students who attend these schools for only 3 to 4 hours every week. The findings show that these weekend schools face several challenges. The most important of these challenges are the weak qualifications of the teachers, inadequate curriculum, an inconvenient instructional environment, and other challenges that will be covered in this research. The researcher argues that the efforts exerted by mosques and Islamic centers to maintain the identity represented in the supplementary schools and classes called weekend schools are insufficient due to the numerous challenges that these schools are facing.

THE ROLE OF LIBRARIES CARE SOCIETY FOR ELEMENTARY EDUCATION IN CULTURAL DEVELOPMENT OF BARNAUL (1880s – EARLY XX CENTURY)

The study of history of cultural and educational society’s activity, as well as the way they influence the socio-cultural space of provincial towns, contributes to holistic perception of cultural development of Siberia as well as Russia in general. Some issues relating to creation and development of Barnaul Society of Care for Elementary Education and its educational activity through libraries are considered in the article. The society was founded due to the selfless work of such an outstanding public person as V. K. Shtilke. Shtilke’s initiative as well as the initiative of other members of the society contributed to the opening of schools for children and weekend schools for adults, strengthening of public education through library organization, public readings, lectures, accessible performances. The main directions, methods, forms and results of educational work identified in the course of the study have led to the conclusion about the leading role of the Society in extracurricular education in Barnaul in 1880s – the beginning of 20th century. The conclusion about the significant influence of libraries of the Society on the dissemination of book culture among the broad masses of the population is justified.

Developments in Islamic Education in the United States

This chapter describes efforts by the Muslim community in the United States to educate Muslims and the public about Islam. Historical background on the earliest forms of teaching in mosques, homes, and Islamic schools is introduced. The chapter surveys the most numerous Muslim educational institutions in the United States, namely, weekend schools and K‒12 full-time Islamic schools, analyzing issues such as the number of schools in operation, their curriculum, accreditation, physical plant, teacher certification, and funding. Other institutional developments surveyed include homeschooling, design and publication of educational media, higher education, and online education. Finally, teaching about Islam in US public schools is discussed in terms of the First Amendment guidelines, a voluntary framework for all religious curricula and standards as well as the textbooks that provide the content to which students are exposed.

Editorial

With the publication of this issue (Vol. 14, no. 4), AJISS becomes fourteenyears old. Though many years have passed, we still look forwardwith much optimism and determination to realizing the Journal’s originalgoals as stated in its first issue: “to serve as an effective bridge ofintellectual communication between various Muslim intellectuals in thecountry (USA) and beyond,. . . to serve as a medium of communicationbetween Muslims in the United States and their fellow countrymen ofdiverse faiths, . . . [and to] facilitate the ongoing dialogue and cooperationbetween “old world” Muslims and their brethren living in the West.”However, with the passage of time these goals have become focusedinto one principle: to provide a comprehensive Islamic vision that relatesIslamic principles to issues of contemporary thought and social realities.To achieve this through a genuine process of ijtihad, Muslim scholars,academicians, and professionals are required to excel in their own fieldsof specialization, to have a thorough understanding of Islamic sources,and to have a sound knowledge and acquaintance of the changing socialrealities and circumstances.The field of education, to which this issue of AJISS is dedicated, offersus a compelling challenge to our professed goals. From the beginning,we realized its importance. In the second issue of AJISS, it was pointedout that “close examination of both current and past trends in AmericanMuslim communities show the disruptive impact of public schooling onIslamic culture. Research designed to initiate an educational alternativefor Muslim communities is vital and long overdue.”What is clear now is that various alternatives should be developed atthe same time. During the last fifteen years tens of full-time Islamicschools have been established in the USA and Europe. Hundreds ofevening and weekend schools have also been established. Alternativecurricula and textbooks are needed. This is not to neglect the publicschool system where the majority of Muslim children will continue tohave their education and where stereotyped and false images of Islamand Muslims in various textbooks and library collections continue tobombard the minds of students, Muslims and non-Muslims alike. Effortsto approach local school authorities, teachers, and textbook publishers to ...