M. Ed. (Inclusive Education) / Please refer to full text to view abstract

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<p>This study explores the role of education as means of creation and maintenance of religious hegemony in Iran and Turkey. In the context of this study, state-sponsored systems of mass education aim to socialize generations of children into accepting the ideology and values of the dominant groups as the normal state of affairs. Hegemony, thus, is advanced not solely by excluding oppositional forces but by moral leadership throughout the total ideological and socio-political structure.</p><p>Reviewing the notion of education in Islam and the role of the Quran and Sunna and other sources of knowledge in Islam, the study focuses on the impact of Shari'a in forming the theories of state and education in Islam. Representing two different schools of Muslim thought, Iran and Turkey have different interpretations of the state and its role in education which determines the degree of involvement and extent of authority of the political and religious leaders over education. Unity of Islam and the state in the Iranian theocratic system provides an ideologically-laden education which is rooted in one principle: training a new generation of pious, “ideologically committed Muslims”. However, the endeavors of the Turkish secular state have been focused on establishing a mass popularized secular education in order to produce nationalist citizens.</p><p>The Iranian revolution of 1979 contributed extensively to the awakening of the religious revival, calling for a shift from a Western model of social order to the one deeply rooted in Islamic beliefs and values. The close link between education and ideology in Iran is apparent from the goals set for educating the young, most of them openly political: acceptance of God's absolute authority manifested through the authority of ulama; support for the political, economic, and cultural unity of all Islamic global community (umma) and for oppressed peoples (mustaz’afin); rejection of every form of oppression, suffering, and domination. The four ideological pillars of the Islamic Republic, inseparability of religion and politics, Islamic revival, cultural revolution, and creation of a committed Muslim, have had a direct impact on Iranian education.</p><p>The “Unity of Education Act” in the Republic of Turkey placed all educational activities under strict government control by introducing a state monopoly on education. Kemalism is based on an emphasis on national and republican principles and secularism in which religion has no place and is left out of the scope of formal education. Hence, the transmission of religious knowledge from one generation to another was only possible through informal channels such as family, the small community or underground activities of religious orders. Islam, however, gradually penetrated the public life in Turkey and challenged the secularism. The goal of the Turkish national education as to unite the entire nation through a national consciousness, to think along scientific lines, and intellectually as well as worldly, leaves no place for Islamic religious education. In spite of the government's emphasis on a secular and nationalist system, Islam remains as a force, particularly in its capacity to utilize new elements required for a modern society.</p><p>Although Islam has not yet challenged the supremacy of secular education in Turkey, it expanded its influence both in formal and informal education, content and structure.</p>

This study explores the role of education as means of creation and maintenance of religious hegemony in Iran and Turkey. In the context of this study, state-sponsored systems of mass education aim to socialize generations of children into accepting the ideology and values of the dominant groups as the normal state of affairs. Hegemony, thus, is advanced not solely by excluding oppositional forces but by moral leadership throughout the total ideological and socio-political structure. Reviewing the notion of education in Islam and the role of the Quran and Sunna and other sources of knowledge in Islam, the study focuses on the impact of Shari'a in forming the theories of state and education in Islam. Representing two different schools of Muslim thought, Iran and Turkey have different interpretations of the state and its role in education which determines the degree of involvement and extent of authority of the political and religious leaders over education. Unity of Islam and the state in the Iranian theocratic system provides an ideologically-laden education which is rooted in one principle: training a new generation of pious, “ideologically committed Muslims”. However, the endeavors of the Turkish secular state have been focused on establishing a mass popularized secular education in order to produce nationalist citizens. The Iranian revolution of 1979 contributed extensively to the awakening of the religious revival, calling for a shift from a Western model of social order to the one deeply rooted in Islamic beliefs and values. The close link between education and ideology in Iran is apparent from the goals set for educating the young, most of them openly political: acceptance of God's absolute authority manifested through the authority of ulama; support for the political, economic, and cultural unity of all Islamic global community (umma) and for oppressed peoples (mustaz’afin); rejection of every form of oppression, suffering, and domination. The four ideological pillars of the Islamic Republic, inseparability of religion and politics, Islamic revival, cultural revolution, and creation of a committed Muslim, have had a direct impact on Iranian education. The “Unity of Education Act” in the Republic of Turkey placed all educational activities under strict government control by introducing a state monopoly on education. Kemalism is based on an emphasis on national and republican principles and secularism in which religion has no place and is left out of the scope of formal education. Hence, the transmission of religious knowledge from one generation to another was only possible through informal channels such as family, the small community or underground activities of religious orders. Islam, however, gradually penetrated the public life in Turkey and challenged the secularism. The goal of the Turkish national education as to unite the entire nation through a national consciousness, to think along scientific lines, and intellectually as well as worldly, leaves no place for Islamic religious education. In spite of the government's emphasis on a secular and nationalist system, Islam remains as a force, particularly in its capacity to utilize new elements required for a modern society. Although Islam has not yet challenged the supremacy of secular education in Turkey, it expanded its influence both in formal and informal education, content and structure.

This study investigates the challenges and opportunities of using the Aboriginal principles of “Respect,” “Reciprocity,” “Relationship,” and “Responsibility” (known as the “4 R’s”), Seventh Generation Stewardship, and an Aboriginal circle of giving and receiving, to teach Muslim students in one Islamic elementary school setting about environmental stewardship. The research tracked the thoughts and emotional connections of students as they undertook to establish the Aboriginal circle of giving and receiving, with plants they planted for their science unit. Through lessons and practices around the 4 R’s, the majority of students demonstrated an increased emotional attachment to the plants in their respective circles, which was documented in journals. While establishing these practices, the students expressed a heightened awareness of the various ways in which they may enhance the practice of environmental stewardship mandated in traditional Islamic texts.

This study investigates the challenges and opportunities of using the Aboriginal principles of “Respect,” “Reciprocity,” “Relationship,” and “Responsibility” (known as the “4 R’s”), Seventh Generation Stewardship, and an Aboriginal circle of giving and receiving, to teach Muslim students in one Islamic elementary school setting about environmental stewardship. The research tracked the thoughts and emotional connections of students as they undertook to establish the Aboriginal circle of giving and receiving, with plants they planted for their science unit. Through lessons and practices around the 4 R’s, the majority of students demonstrated an increased emotional attachment to the plants in their respective circles, which was documented in journals. While establishing these practices, the students expressed a heightened awareness of the various ways in which they may enhance the practice of environmental stewardship mandated in traditional Islamic texts.

In recent years, madrassahs and their education systems in many developing countries - and specifically in Pakistan - have attracted much attention from researchers and policymakers at the local and international level. The main focus has been on the reform of madrassahs, their political activism and, more specifically, studies which attempted to investigate their alleged links with militancy. Moreover, madrassah education has been questioned for its relevance to the contemporary needs of individuals and societies. However, despite focusing on many dimensions of madrassahs, few studies have tried to understand madrassah education within the economic, socio-religious and cultural context of Pakistan. A number of publications have reached generalised conclusions about the madrassah education system in Pakistan. Inspired by this, and by adopting qualitative research methods, this study focused on two main research questions:(a) Why do people prefer a madrassah education and what type of factors shape their preference? (b) What are the socio-economic impacts of a madrassah education on individuals and at community level? Researcher conducted a field study of more than six months in the Chach (Attock) region of Pakistan. Different students, parents, madrassah teachers and key informants were interviewed to collect required informations. The findings of the study revealed that different economic backgrounds, parental religious interests, individuals' personal religious interests, and social norms and cultural values shape preferences for a madrassah education. Moreover, this study also revealed that there exist various socio-economic impacts of a madrassah education on individuals and at community level. However, a madrassah education has often caused conflict in communities. The study shows that while a madrassah education creates barriers to achieving modern skills and incomes, its social benefits are valuable for those living within socio-cultural constraints in rural areas. Specifically, it enhances the social status and agency of women. The study also shows that madrassah education is an opportunity for those who otherwise would have no other option to study. This study concludes that there is a need to re-think madrassah education within the economic, social, cultural and religious context of Pakistan. This study has practical implications for practitioners, madrassahs and researchers, and it also suggests further research related to madrassah education.

This study which focusses on a coastal Swahili society, examines the economic, political and social evolution of the Tangan Muslim community through the various phases of its history. The study pays specific attention to the role played by religious leaders, whether as competitors, or simply as madrasa teachers in a community with a tradition of Islamic scholarship. At the macro-level, the relationship between various Muslim organizations and the state also receives our scrutiny. This is done through analysis of the educational system and its structuring of the social order. Finally, we assess the views of the Tangan religious leadership regarding religion and society against a general discussion of intra-religious issues and political developments in the country, thereby achieving a better understanding of Islam in contemporary Tanzania.

By combining a descriptive meihod with a comparative one, this thesis attempts to understand the ideas of method of Muslim learning as illustrated in a medieval Muslim treatise, Ta'lim al-Muta'allim Tariq al-Ta'allum (Instruction of the Student: the Method of Learning), of Burhan al-Din al-Zarnuji (flourished circa 620/1223). It is apparent throughout the present study that the method of Muslim learning is not simply a technique by which a student seeks to deal, in an appropriate manner, with any academic assignment, but rather, an approach, the very heart of which rests on the problem of ethics, which brings a student into a situation where he maintains his commitment to God, his respect to his teacher, and his invigorated desire in the search for knowledge. The fundamental reason for such an approach to learning is that knowledge ('ilm) in Islam is placed in a religiously special position in that it is recognized as derived from God and given by Him for the nobility of human beings, so that the search for knowledge is a part of the Muslim's religious manifestations of submission to God ('ibadah li-Allah).

This work analyzes the methods the Mamluk Sultanate (1250--1517) used to train and educate its military and religious elite. Three separate classes of people are examined: the Mamluks, the religious elite (' ulama') and finally the children of the Mamluks (awlad al-nas). It is demonstrated that in order for the Mamluk Sultanate to function properly, both military and religious scholarship were needed. During the Mamluk period, these methods of training and education were not applied in a uniform manner.