Qur’anic Education And Non-Confessional Re: An Intercultural Perspective

Yıl 2020, Sayı: 11, 252 - 266, 30.06.2020

Jenny Berglund Bill Gent Çevirmen: Mehmet Göksu

Öz

This article focuses on the reported experiences of Muslim students that regularly shift between Muslim ‘supplementary education’ (including its traditional confessional focus on learning to read Arabic and then memorise and recite the Qur’an) and mainstream school education (including its‘ inclusive ’form of religious education’). The aim has been to better comprehend how these students make sense of this dual educational experience while negotiating the knowledge, skills, and values that are taught to them by two often seemingly disparate institutions. A further aim is to place our findings within the growing field of intercultural education. Though both types of education are often thought to be distinct and oppositional –the former as non-confessional and ‘modern’, the latter as confessional and ‘outmoded’– both English and Swedish students were able to identify a degree of symbiosis between the two, particularly in relation to the process of memorisation. Thus, it became increasingly clear to the researchers that Muslim student reflection on their participation in both traditions of education had an intercultural dimension in the sense of encouraging dialogue and discussion across educational cultures prompting new knowledge and understanding. This article lays out some of the evidence for this conclusion.

Anahtar Kelimeler

Qur’an, supplementary education, memorisation, symbiosis

Kur’an Eğitimi ve Doktriner Olmayan [Laik] Din Eğitimi: Kültürler Arası Bir Bakış

Öz

Bu makale, Müslümanların “destekleyici eğitim” (Arapça'yı okumayı ve ardından Kuran'ı ezberlemeyi ve okutmayı temel alan geleneksel -hafızlık- eğitimi) ile Müslüman öğrencilerin Kuran'ı ezberleyip okudukları ve temel eğitiminin içinde var olan din eğitimine odaklanmaktadır. Amaç, bu iki eğitim deneyimini öğrencilerin nasıl algıladıklarını daha iyi kavramak ve aynı zamanda iki farklı kurum tarafından kendilerine öğretilen bilgi, beceri ve değerleri müzakere etmektir. Diğer bir amaç da bulgularımızı gelişen kültürlerarası eğitim alanlarına yerleştirmektir. Ezberleme süreci ile ilgili olarak her iki eğitim türünün de genellikle farklı ve birbirine muhalif olduğu düşünülse de- önceki dindışı ve “modern”, sonraki ise dinî ve “modası geçmiş” olarak- hem İngiliz hem de İsveçli öğrenciler tarafından, ikisi arasında bir dereceye kadar bir ortak alan tanımlayabilmişlerdir. Bu nedenle Müslüman öğrencilerin, her iki eğitim geleneğine katılımları hakkındaki düşüncelerinin, yeni bilgi ve anlayışı teşvik eden eğitim kültürleri arasındaki diyalogu ve tartışmayı teşvik etme anlamında kültürlerarası bir boyuta sahip olduğu araştırmacılar için giderek daha belirgin hale gelmiştir. Bu makale, bu sonuca yönelik kanıtlardan bazılarını ortaya koymaktadır.

Anahtar Kelimeler

Kur`an, tamamlayıcı eğitim, ezber, ortak yaşam

Kaynakça

• Berglund, J. 2015. Publicly Funded Islamic Education in Europe and the United States. Washington: Brookings Institution. Berglund, J. 2017. “ Secular Normativity and the Religi fi cation of Muslims in Swedish Public Schooling. ” Oxford Review of Education 43: 5. doi:10.1080/03054985.2017.1352349.
• Cherti, M., and L. Bradley. 2011. Inside Madsassas: Understanding and Engaging with British-Muslim Faith Supplementary Schools. London: Institute for Public Policy Research.
• Cole, M. I. 2008. Every Muslim Child Matters: Practical Guidance for Schools and Children ’ s Services. Stoke on Trent: Trentham.Council of Europe. 2017. “ Adult Migrants: Integration and Education. ” https://rm.coe.int/ 1680306f0b
• Gent, B. 2011. “ The World of the British Hifz Class Student: Observations, Findings and Implications for Education and Further Research. ” British Journal of Religious Education 33 (1): 3 – 15. doi:10.1080/01416200.2011.523516.
• Gent, B. 2016. “ The Hidden Olympians: The Role of Hu ff az in the English Muslim Community. ” Contemporary Islam: Dynamics of Muslim Life 10 (1): 17 – 34. doi:10.1007/s11562-014-0321-z.
• Gent, B. 2018. Muslim Supplementary Classes & Their Place in the Wider Learning Community: A Redbridge-Based Study. Manchester: Beacon Books.
• Gilliat-Ray, S. 2010. Muslims in Britain: An Introduction. Cambridge UK: Cambridge University Press.
• Lewis, P., and S. Hamid. 2018. British Muslims: New Directions in Islamic Thought, Creativity and Activism. Edinburgh: Edinburgh University Press.
• Mandaville, P. 2007. “ Islamic Education in Britain: Approaches to Religious Knowledge. ” In Schooling Islam: The Culture and Politics of Modern Muslim Education, edited by R. W. Hefner and M. Q. Zaman, 224 – 241. New Jersey: Princton Univeristy Press.
• Mårtensson, U. 2014. “ Introduction: ‘ Public Islam ’ and the Nordic Welfare State: Changing Realities? ” Tidskrift för Islamforskning 8 (1): 4 – 56. doi:10.7146/tifo.v8i1.25322. Modood, T. 2010. Still Not Easy Being British: Struggles for a Multicultural Citizenship. Edinburgh: Trentham Books Limited.
• Moosa, E. 2015. What Is a Madrassa? Edinburgh: Edinburgh University Press.
• Nawaz, N., and S. F. Janhangir. 2015. “ Effects of Memorising Qur ’ an by Heart (Hifz) on Later Academic Achievement. ” Journal of Islamic Studies and Culture 3 (1): 58 – 64. doi:10.15640/ jisc.v3n1a8.
• Pew Research Center. 2017. “ Five Facts about the Muslim Population in Europe. ” http://www. pewresearch.org / fact-tank/2017/11/29/5-facts-about-the-muslim-population-in-europe/
• Rosowsky, A. 2008. Heavenly Readings: Liturgical Literacy in a Multilingual Context. Bristol: Multilingual Matters.
• Rosowsky, A. 2016. “ Heavenly Entextualisations: The Acquisition & Performance of Classical Religious Texts. ” In Navigating Languages, Literacies & Identities: Religion in Young Lives, edited by V. Lytra, D. Volk, and E. Gregory, 139 – 162. London: Routledge.
• Street, B. V. 2013. Social Literacies: Critical Approaches to Literacy in Development, Ethnography, and Education. Abingdon: Routledge.
• UNESCO. 2011. Investing in Cultural Diversity & Intercultural Dialogue: UNESCO World Report executive summary. http://unesdoc.unesco.org/images/0018/001847/184755e.pdf.