Suchergebnisse

Democracy here is not democratization as governance system,but democracy as spirit confession to the plural reality, including in Islamicstudies. Truly, undeniable that indoctrination approach have to beused in Islamic studies because with this approach Islamic values whichhave been believed the truth can be inculcated, so that every Moslem canlive as according to this values. It doesn't mean that democratic approachmodel which emphasize at the process and reasoning cannot be appliedin Islamic studies. Herewith, Islamic studies traditions will always criticalanalyzed, so that will protected from intellectual saturation process (intellectualsuicide). With democracy principle, pesantren as entrance ofIslamic education system shall be always open to apply the good democratizationideas, in leadership style, even more in Islamic studies.

Democracy here is not democratization as governance system,but democracy as spirit confession to the plural reality, including in Islamicstudies. Truly, undeniable that indoctrination approach have to beused in Islamic studies because with this approach Islamic values whichhave been believed the truth can be inculcated, so that every Moslem canlive as according to this values. It doesn't mean that democratic approachmodel which emphasize at the process and reasoning cannot be appliedin Islamic studies. Herewith, Islamic studies traditions will always criticalanalyzed, so that will protected from intellectual saturation process (intellectualsuicide). With democracy principle, pesantren as entrance ofIslamic education system shall be always open to apply the good democratizationideas, in leadership style, even more in Islamic studies.

Teaching religious and cultural diversities would possibly be one of the greatest challenges to teachers of Islamic in Southern Thai Islamic schools due to the strong Islamic ideology they hold, lack of proper training for their professional growth, and the ongoing ethno-political conflict in the area. This paper explores how such a challenge has been faced. It particularly describes the teaching process of Islamic studies in Thai Islamic schools and explores opportunities within it for promoting religious and cultural diversities. We also look into possible opportunities for Islamic teachers to teach and students to learn about the diverse reality of society. We found that the deliveries of Islamic fell squarely within the concept of teaching into religion using a heavy confessional approach. Indoctrination with a little encouragement of critical thinking was common in Islamic classes. The presentation of other faiths and cultures was designed to explore their weaknesses and fallacies from a single believed-Islamic perspective.[Pengajaran keragaman budaya dan agama merupakan sebuah tantangan besar bagi guru pendidikan keislaman pada sekolah di Thailand Selatan, seiring dengan pemahaman keislaman mereka yang kuat, kesenjangan tingkat perkembangan profesionalitas, dan konflik politik etnik di daerah tersebut. Tulisan ini mengetengahkan persoalan yang mereka hadapi, khususnya deskripsi proses pengajaran studi keislaman di sekolah Islam lokal dan peluang dalam promosi keragaman budaya dan agama. Tulisan ini juga melihat kemungkinan peluang bagi guru agama Islam dan anak didiknya untuk saling belajar dari realitas keragaman dalam masyarakat. Kami menemukan bahwa menyampaikan pengetahuan keislaman harus tepat dengan konsep pengajaran bagi pemeluk agamanya menggunakan pendekatan keyakinan yang lurus. Indoktrinasi dengan sedikit dorongan pemikiran kritis merupakan kewajaran dalam kelas agama. Presentasi agama dan budaya lain didesain untuk eksplorasi kekurangan dan kesalahan dari perspektif yang monolitik.]

The paper aim is to describe Values of Multicultural Islamic Education In Islamic Studies at High School. . This study uses the qualitative approach and library research. The result showed that The values of multicultural Islamic education are reflected in PAI subject matter in the 2013 curriculum, including democracy, tolerance, Democratic Values, (humanist/ humanity) Pluralist (diversity), justice.

Although muslims make up less than two percent of South Africa's total population, they are a well-established community with high visibility. In 1994 South Africans will celebrate 300 years of Islam in South Africa. The introduction of Islam to South Africa is usually attributed to Sheikh Yusuf, a Macasser prince exiled to South Africa for leading resistance against Dutch colonization in Malaysia. But the first Muslims in South Africa were actually slaves, imported by the Dutch colonists to the Cape mainly from India, the Indonesian archipelago, Malaya and Sri Lanka beginning in 1667. The Cape Muslim community, popularly but inaccurately known as "Malays" and known under the apartheid system as "Coloureds," therefore, is the oldest Muslim community in South Africa. The other significant Muslim community in South Africa was established over 100 years later by northern Indian indentured laborers and tradespeople, a minority of whom were Muslims. The majority of South African Indian Muslims now live in Natal and Transvaal. Indians were classified as "Asians" or "Asiatics" by the apartheid system. The third ethnically identifiable group of Muslims in South Africa were classified as "African" or "Black" by the South African government. The majority of Black Muslims are converts or descendants of converts. Of the entire Muslim population of South Africa, some 49% are "Coloureds," nearly 47% are "Asians," and although statistics regarding "Africans" are generally unreliable, it is estimated that they comprise less than four percent of the Muslim population. Less than one percent of the Muslim population is "White."