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The creation of a secular education system was one of the great social experiments designed to break down religious intolerance within society. One element of this design was administrative, involving the creation of non-denominational schools, and another element involved a centralised curriculum. In this collection of essays, political philosophers, lawyers, sociologists, theologians and educators explore the role of state schools in promoting tolerance within 21st century multicultural, religiously pluralistic societies. How may different models of liberalism in the secular state have different outcomes in relation to religious tolerance in the education system? Does a state education system have a role in teaching values such as tolerance, and if so, how is this best achieved? How are epistemology and truth connected with tolerance? How does the ideal of a ‘value free’ secular education mask the values that the secular state teaches? The essays are written from both theoretical and practical perspectives and engage with each other directly to address one of the significant issues of our day. This is the fourth volume arising from a series of conferences on the theme of ‘Negotiating the Sacred’. Previous volumes have included /Blasphemy and Sacrilege in a Multicultural Society; Blasphemy and Sacrilege in the Arts; and Medicine, Religion and the Body.
An intimate cross-country look at the new debate over religion in the public schools A suburban Boston school unwittingly started a firestorm of controversy over a sixth-grade field trip. The class was visiting a mosque to learn about world religions when a handful of boys, unnoticed by their teachers, joined the line of worshippers and acted out the motions of the Muslim call to prayer. A video of the prayer went viral with the title “Wellesley, Massachusetts Public School Students Learn to Pray to Allah.” Charges flew that the school exposed the children to Muslims who intended to convert American schoolchildren. Wellesley school officials defended the course, but also acknowledged the delicate dance teachers must perform when dealing with religion in the classroom. Courts long ago banned public school teachers from preaching of any kind. But the question remains: How much should schools teach about the world’s religions? Answering that question in recent decades has pitted schools against their communities. Veteran education journalist Linda K. Wertheimer spent months with that class, and traveled to other communities around the nation, listening to voices on all sides of the controversy, including those of clergy, teachers, children, and parents who are Muslim, Jewish, Christian, Sikh, or atheist. In Lumberton, Texas, nearly a hundred people filled a school-board meeting to protest a teacher’s dress-up exercise that allowed freshman girls to try on a burka as part of a lesson on Islam. In Wichita, Kansas, a Messianic Jewish family’s opposition to a bulletin-board display about Islam in an elementary school led to such upheaval that the school had to hire extra security. Across the country, parents have requested that their children be excused from lessons on Hinduism and Judaism out of fear they will shy away from their own faiths. But in Modesto, a city in the heart of California’s Bible Belt, teachers have avoided problems since 2000, when the school system began requiring all high school freshmen to take a world religions course. Students receive comprehensive lessons on the three major world religions, as well as on Sikhism, Hinduism, Buddhism, and often Shintoism, Taoism, and Confucianism. One Pentecostal Christian girl, terrified by “idols,” including a six-inch gold Buddha, learned to be comfortable with other students’ beliefs. Wertheimer’s fascinating investigation, which includes a return to her rural Ohio school, which once ran weekly Christian Bible classes, reveals a public education system struggling to find the right path forward and offers a promising roadmap for raising a new generation of religiously literate Americans.
The book addresses issues related to the education of ethnic minority individuals in the multilingual Asian region. It features recent research and practices of scholars aiming to rethink educational policy and practice surrounding the education of ethnic minority students with a variety of language scenarios in Hong Kong and other Asian contexts. It documents how ethnicity and inequality are played out at policy, school, and individual levels, and how these affect the education of ethnic minorities in their host societies. Using a range of methods, from surveys to interviews and document analysis, this book describes the links between language, identity and educational inequality related to ethnic minorities in Asian contexts.
This edition covers the basics of multicultural education, making it easy for instructors to assign as a main text or use in conjunction with other books. The author gives special attention to the psycho-social dimensions of teaching culturally diverse populations.
Don't panic - I'm Islamic! Amal is a 16-year-old Melbourne teen with all the usual obsessions about boys, chocolate and Cosmo magazine. She's also a Muslim, struggling to honour the Islamic faith in a society that doesn't understand it. The story of her decision to "shawl up" is funny, surprising and touching by turns.
This text offers a critical view of approaches to the treatment of different religions in contemporary education, in order to devise approaches to teaching and learning and to formulate policies and procedures that are fair and just to all.
The major findings of this report are that the content of Pakistani public school textbooks related to non-Islamic faiths and non-Muslims continue to teach bias, distrust, and inferiority. Moreover, the textbooks portray non-Muslim citizens of Pakistan as sympathetic towards its perceived enemies: Pakistani Christians as Westerners or equal to British colonial oppressors, and Pakistani Hindus as Indians, the arch enemy of Pakistan. These perceptions predispose students early on that the non-Muslim population of Pakistan are outsiders and unpatriotic. These grossly generalized and stereotypical portrayals of religious minority communities signal that they are untrustworthy, religiously inferior, and ideologically scheming and intolerant. These messages are reinforced by the absence of deeper content addressing the complexity of religions, the rights of religious minorities, and the positive contributions of religious minorities in the development and protection of Pakistan.