Swaine, L 2012 The false right to autonomy in education. This book offers critical insight into educational theory and practice, and as such will be key reading for policy makers and educational leaders. This article examines some of the ways that Muslim and evangelical Christian schools in England and The Netherlands deal with religious education. Abstrak Rendahnya mutu pendidikan di Indonesia sebenarnya merupakan diskusi yang telah lama ada. Accordingly the full scope of harm should be taken into account when evaluating the harm that some religious schools may do.
Journal of Muslim Minority Affairs 35 1 : 1— 16. This is a collection that reflects the international dimension of the debate in the English speaking world. Journal of Urban Economics 64 2 : 362— 372. We situate teachers' perspectives in the context of the upsurge of global interest in Islam and Islamic education and the increase in Muslims' challenges to multiculturalism and the existing education system dominated largely by Eurocentric, Hellenic-Judeo-Christian heritage and modernist values. We detail the dynamics of White poverty and exclusion before turning our attention to possible responses to these challenges.
But until now permasalahn the quality of education is also finished. Cultural Diversity and Ethnic Minority Psychology 22 4 : 552— 562. In this chapter, the author develops a pragmatic defense of critical patriotism, one that recognizes the many personal and social benefits of patriotic sentiment yet which is also infused with a passion for justice. Semua orang tentunya akan lebih suka menntut ilmu pada lembaga yang memiliki mutu yang baik. Their observations typically implicate public school teachers and schools in 1 not responding to racism and Islamophobia; 2 failing to include Muslims' historical and contemporary contributions and perspectives into the school curricula;.
The contributors provide new insights into Muslim culture and politics in countries as different as Morocco, Egypt, Pakistan, India, Indonesia, Iran, and Saudi Arabia. The book argues that as Islamic schools in Western contexts have negotiated the establishment phase they must next embrace a period of renewal. Implementasi manajemen dalam peningkatan mutu pendidikan merupakan sebuah solusi nyata yang menjadi harapan agar dapat mengelola indikator mutu pendidikan untuk saling bersinergi dalam upaya peningkatan mutu pendidikan Kata Kunci: Peningkatan Mutu, Manajemen Mutu Pendidikan Islamic education is underpinned by the inseparability of knowledge and the sacred. Ultimately, I shall argue that the state has an obligation to fund and provide oversight of all schools irrespective of their religious or non-religious character. In addition, chapters suggest ways to market schools and promote social justice in faithbased schools. From a variety of views, criteria and indicators that we can take that quality education could be improved if the school has one support from the government, 2 Leadership Principals effective, 3 Performance good teacher, 4 relevant curriculum 5 graduates quality, 6 culture and climate of effective organization, 7 the support of the community and parents.
The Political Quarterly 74 1 : 100— 115. Many philosophers argue that religious schools are guilty of indoctrinatory harm. Islamophobia, Extremism and the Domestic War on Terror. The European Convention on Human Rights guarantees freedom of education, including the opportunities to create and operate faith-based schools. Others have claimed that without reforms, Islam and the West are doomed to a clash of civilizations. Various schools take different views about how aspects of religious belief should be taught and how Christian or Muslim belief should be related to the wider curriculum of the school. Reviewing the literature on education and tolerance, the chapter proposes that schools can foster tolerance through four main pathways; through cognitive sophistication, through contact with others, through values socialisation, and through identity construction.
Verkuyten, M 2013 Justifying discrimination against Muslim immigrants: Out-group ideology and the five-step social identity model. The aim of the policy is to improve achievements among pupils who are disadvantaged because of social, economical or cultural circumstances. Tolerance has been shown to be a complex area made more confusing by a lack of consistency in how the term is used. Fekete, L 2004 Anti-Muslim racism and the European security state. Chapter Abstract There are many constructed polarities between Islam and the West. In light of the growing phenomenon of Islamic schools in the United States and Europe, this compelling study outlines whether these schools share similar traits with other religious schools, while posing new challenges to education policy.
Fricker, M 2007 Epistemic Injustice: Power and the Ethics of Knowing. Journal of Ethnic and Migration Studies 28 3 : 427— 442. Renewal relates to a purposeful synthesis of the tradition with contemporary educational practice and greater emphasis on empirical research substantiating best practices in Islamic schools. Oxford: Oxford University Press, pp. Yet, whatever the merits idealized liberal accounts of citizenship education may have in the seminar room, in this essay I argue that they are both unpersuasive and ineffectual. Predominantly pessimistic, these pronouncements implicate teachers in 1 racism and Islamophobia; 2 an unwillingness and inability to include Muslims' historical and contemporary contributions and perspectives into the existing school curricula; 3 a lowering of expectations about their Muslim students and channelling them into non-academic streams; 4 cultural and religious insensitivity; and 5 an overall lack of knowledge about Islam and Muslims.
Theory and Research in Education 2 3 : 343— 353. Clayton, M 2006 Justice and Legitimacy in Upbringing. Also, the achievements of pupils at schools in priority areas have improved more than the achievements of pupils outside the areas. Merry tackles the highly controversial issue of identity formation and the education of Muslim children in non-Muslim or even anti-Muslim cultures. This thought-provoking book is a must for the international audience of educators, policymakers, religious scholars, and philosophers interested in schooling and Islam.
Are they a good or a bad thing in a modern pluralist society? These two countries are chosen because both have religious schools which are fully funded by the state and the Netherlands, in particular, is often seen as providing an ideal environment in which private religious schools can flourish. Even though Islamic education may be seen as an attempt to revive a form of knowledge subjugated by the processes of westernization , colonization, secularization, and globalization Milligan, 2005; Zine, 2004a, 2004b , it faces major challenges and criticism. Pulinx, R, Avermaet, P, Agirdag, O 2017 Silencing linguistic diversity: The extent, the determinants and the consequences of the monolingual beliefs of Flemish teachers. Everyone will certainly prefer menntut science at an institution that has a good quality. This book acquaints the reader with contemporary challenges and opportunities in Islamic schools in the Western context with a focus on Australia. In this book, Saeeda Shah considers educational leadership from an Islamic perspective to debate theoretical positions underpinned by Islamic texts and teachings, and the resulting conceptualisations and interpretations. By contrast, these stakeholders rarely criticize Islamic schools and their Muslim teachers.
Islamic schools in the Netherlands after an era of turmoil. Callan, E 1997 Creating Citizens. Harvard Law Review 106 3 : 581— 667. Journal of Social Philosophy 34 4 : 499— 509. Muslim communities have seen schools transform and transition from a Utopian Muslim School Model to a Corporate Muslim School Model. Journal of Ethnic and Migration Studies 34 6 : 875— 894. While educational leadership literature and research have flourished in recent years, this is predominantly informed by Western ideologies, concepts, theories and practices.