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THREE PRIORITIES FOR THE FUTURE OF ISLAMIC RELIGIOUS EDUCATION: FOLLOWING BEYZA BILGIN’S LINE OF THOUGHTS IN TEACHERS PROFESSIONAL LEARNING

Yıl 2020, Cilt: 23 Sayı: 58 (Din Eğitimi: Prof. Dr. Beyza Bilgin Özel Sayısı), 9 - 26, 18.11.2020
https://doi.org/10.15745/da.794729

Öz

This essay presents three essential priorities for the future of Islamic religious education (IRE) inspired by Professor Beyza Bilgin’s vision. Professor Beyza Bilgin is the pioneer of the field and the founder of religious education in Turkish academia. In her well-known book Eğitim Bilimi ve Din Eğitimi (Education Science and Religious Education) Bilgin provides sets of assumptions and assertions to be used in interpreting and explaining the process of teaching and learning religion and helps us think about the nature of religious education in new ways. Bilgin sends an invitation to the educators of Islam to challenge established practices and ways of thinking and to suggest possibilities in an integrative way. Seeking integrity when it comes to teacher training in Bilgin’s perspective is a strong process in teacher’s own understanding to meet more effectively the needs of the today’s and tomorrow’s learners. According to Bilgin, the concept of tradition is basic in religious education. Giving meaning to isolated parts of the tradition, putting them in perspective, interpreting them, linking Islamic sciences up human sciences and illuminate the message in a revealing way seem to be her main considerations which indicate the ways to shape religious education as a discipline. Following Bilgin’s line of thoughts, this essay will try to define what aspects of teacher education accomplish the benefit of integration in constructing an Islamic worldview by naming three priorities in teachers’ qualifications as competencies.

Kaynakça

  • Albrecht, F. (2007). “Islamic Religious Education in Western Europe: Models of Integration and the German Approach”. Journal of Muslim Minority Affairs. 27(2):215-39.
  • Berglund, J. (2015). Publicly Funded Islamic Education in Europe and the United States. Washington: Center for Middle East Policy.
  • Bilgin, B. (1995). Eğitim Bilimi ve Din Eğitimi. Ankara: Yeni Çizgi Yayınları.
  • Bilgin, B. (1998). “Avrupa’ya Bir Ruh Vermek: Anadolu’dan Bir Müslüman Kadın (Giving a Spirit to Europe: A Muslim Woman from Anatolia)”. Ankara Üniversitesi İlahiyat Fakültesi Dergisi. 38:37-53.
  • Binder, J., Brown, R., Zagefka, H. and Funke, F. (2009). “Does Contact Reduce Prejudice or Does Prejudice Reduce Contact? A Longitudinal Test of the Contact Hypothesis Among Majority and Minority Groups in Three European Countries”. Journal of Personality and Social Psychology. 96 (4):843-856.
  • Celeste, L., Baysu, G., Phalet, K., Meeussen, L.and Kende, J. (2019). “Can School Diversity Policies Reduce Belonging and Achievement Gaps Between Minority and Majority Youth? Multiculturalism, Colorblindness, and Assimilationism Assessed”. Personality and Social Psychology Bulletin:1-16.
  • Geertz, C. (1993). The Interpretation of Cultures. New York: Basic Books.
  • Grimmit, M. (1982). What Can I do in RE.? Hong Kong: Permanent Typesetting & Printing. Co. Ltd.
  • Groome, T. H. (2002). The Way of Shared Praxis: An Approach to Religious Education. Malmö: Prinfo/Team Offset & Media.
  • Hull, J. (2003). “Religious Education in Democratic Plural Societies: Some General Considerations”. New Methodological Approaches in Religious Education International Symposium Papers and Discussions 28-30 March 2001-İstanbul. Ankara: MEB Press:33-43.
  • Levine, C. S., Markus, H. R., Austin, M.K, Chen, E & Miller, G. E. (2019). “Students of Color Show Health Advantages When They Attend Schools That Emphasize the Value of Diversity”. PNAS. 116 (13): 6013-6018.
  • Lukens-Bulls, R. A. (1999). “Between Text and Practice: Considerations in the Anthropological Study of Islam”. Marburg Journal of Religion. 4(2):1-21.
  • Nichols, K. (1992). “Roots in Religious Education”. Priorities in Religious Education: A Model for the 1990s and Beyond. Ed. B. Watson. London: The Falmer Press:113-123.
  • Robinson, E. A. (1982). Religious Education: A Shocking Business. New Directions in Religious Education. Ed. J. Hull. England: Falmer Press:85-91.
  • Saada, N. (2018). The Theology of Islamic Education from Salafi and Liberal Perspectives. Religious Education. 113(4):406-418.
  • Sahin, A. (2018). “Critical Issues in Islamic Education Studies: Rethinking Islamic and Western Liberal Secular Values of Education”. Religions. 9 (11), 335:1-29.
  • Selcuk, M. (2012). “The Contribution of Religious Education to Democratic Culture: Challenges and Opportunities”. Commitment, Character and Citizenship: Religious Education in Liberal Democracy. Eds. A. A. Hanan & A. K. Agbaria London: Routledge:215-225.
  • Selcuk, M. (2013). “Academic Expertise, Public Knowledge, and the Identity of Islamic Religious Education”. Religious Education. 108(3):255-258.
  • Selçuk, M. C.Tosun, and R. Doğan (Eds.) (2019). Prof.Dr. Beyza Bilgin’e Armağan: Beyza Bilgin’de Din Eğitimi, Din Eğitiminde Beyza Bilgin . Ankara: Grafiker
  • Schweitzer, F. & Boschki, R. (2018). “Introduction”. Researching Religious Education: ClassroomProcesses and Outcomes. Ed. F. Schweitzer. Germany: Waxmann:8-18.
  • Ucan, D.A. & Wright, A. (2019). “Improving the Pedagogy of Islamic Religious Education through an Application of Critical Religious Education, Variation Theory and the Learning Study Model”. British Journal of Religious Education. 41 (2):202-217.
  • Veinguer, A. A., Dietz, G., Jozsa D. P., & Knauth, T. (Eds.) (2009). Introduction Islam in Education in European Countries Pedagogical Concepts and Empirical Findings Münster: Waxmann.
  • Wielzen, D., & ter Avest, I. (Eds.) (2017). Interfaith Education for All: Theoretical Perspectives and Best Practices for Transformative Action. Rotterdam: Sense Publisher.
  • Watson, B. ( Ed.). (1990). Priorities in Religious Education: A Model for 1990s and Beyond. London: The Falmer Press.

BEYZA BİLGİN'İN DÜŞÜNCE SİSTEMİNİ İZLEMEK VE GELECEĞİN İSLAM DİN EĞİTİMİ İÇİN ÜÇ ÖNCELİKLİ ALAN

Yıl 2020, Cilt: 23 Sayı: 58 (Din Eğitimi: Prof. Dr. Beyza Bilgin Özel Sayısı), 9 - 26, 18.11.2020
https://doi.org/10.15745/da.794729

Öz

Bu yazı Türkiye’de Din Eğitimi Bilimi’nin öncü ismi Prof. Dr. Beyza Bilgin’in düşünce dünyasından yola çıkarak, öğretmen yetiştirmede geleceğin din eğitimi için üç öncelikli yetkinlik alanı önermektedir. Bilgin’in Eğitim Bilimi ve Din Eğitimi kitabı bir taraftan ilgili disiplinlerle işbirliğini esas alan bütüncül bir din eğitimi yaklaşımı sunarken aynı zamanda bir eğitim teolojisi ihtiyacına işaret eder. Eser, her türlü din eğitimi faaliyeti için alanın özelliklerine uygun davranış geliştirme ve dini hükümleri pratikte değerlendirmenin bir yetkinlik olarak öğrenilmesi ihtiyacını teorik ve pratik açıdan gözler önüne serer. Gelenek kavramı bu nedenle din eğitimini güncel olanla ilişkilendirmek açısından kilit bir öneme sahiptir. Nakil ve ona bağlı bilgileri tanımak, onların gerçekte ne demek istediğini anlamak, Bilgin’e göre din eğitimi faaliyetinin temelidir ve ancak bu sayede vahyin etkili bir biçimde öğretimi mümkündür. Elinizdeki yazı, yazarın düşünce ağına takılan ve Bilgin’in din eğitimi felsefesi içerisinde oluşturduğu özgün fikirleriyle gösterdiği hedefleri anlama ve anlamlandırma denemesidir.

Kaynakça

  • Albrecht, F. (2007). “Islamic Religious Education in Western Europe: Models of Integration and the German Approach”. Journal of Muslim Minority Affairs. 27(2):215-39.
  • Berglund, J. (2015). Publicly Funded Islamic Education in Europe and the United States. Washington: Center for Middle East Policy.
  • Bilgin, B. (1995). Eğitim Bilimi ve Din Eğitimi. Ankara: Yeni Çizgi Yayınları.
  • Bilgin, B. (1998). “Avrupa’ya Bir Ruh Vermek: Anadolu’dan Bir Müslüman Kadın (Giving a Spirit to Europe: A Muslim Woman from Anatolia)”. Ankara Üniversitesi İlahiyat Fakültesi Dergisi. 38:37-53.
  • Binder, J., Brown, R., Zagefka, H. and Funke, F. (2009). “Does Contact Reduce Prejudice or Does Prejudice Reduce Contact? A Longitudinal Test of the Contact Hypothesis Among Majority and Minority Groups in Three European Countries”. Journal of Personality and Social Psychology. 96 (4):843-856.
  • Celeste, L., Baysu, G., Phalet, K., Meeussen, L.and Kende, J. (2019). “Can School Diversity Policies Reduce Belonging and Achievement Gaps Between Minority and Majority Youth? Multiculturalism, Colorblindness, and Assimilationism Assessed”. Personality and Social Psychology Bulletin:1-16.
  • Geertz, C. (1993). The Interpretation of Cultures. New York: Basic Books.
  • Grimmit, M. (1982). What Can I do in RE.? Hong Kong: Permanent Typesetting & Printing. Co. Ltd.
  • Groome, T. H. (2002). The Way of Shared Praxis: An Approach to Religious Education. Malmö: Prinfo/Team Offset & Media.
  • Hull, J. (2003). “Religious Education in Democratic Plural Societies: Some General Considerations”. New Methodological Approaches in Religious Education International Symposium Papers and Discussions 28-30 March 2001-İstanbul. Ankara: MEB Press:33-43.
  • Levine, C. S., Markus, H. R., Austin, M.K, Chen, E & Miller, G. E. (2019). “Students of Color Show Health Advantages When They Attend Schools That Emphasize the Value of Diversity”. PNAS. 116 (13): 6013-6018.
  • Lukens-Bulls, R. A. (1999). “Between Text and Practice: Considerations in the Anthropological Study of Islam”. Marburg Journal of Religion. 4(2):1-21.
  • Nichols, K. (1992). “Roots in Religious Education”. Priorities in Religious Education: A Model for the 1990s and Beyond. Ed. B. Watson. London: The Falmer Press:113-123.
  • Robinson, E. A. (1982). Religious Education: A Shocking Business. New Directions in Religious Education. Ed. J. Hull. England: Falmer Press:85-91.
  • Saada, N. (2018). The Theology of Islamic Education from Salafi and Liberal Perspectives. Religious Education. 113(4):406-418.
  • Sahin, A. (2018). “Critical Issues in Islamic Education Studies: Rethinking Islamic and Western Liberal Secular Values of Education”. Religions. 9 (11), 335:1-29.
  • Selcuk, M. (2012). “The Contribution of Religious Education to Democratic Culture: Challenges and Opportunities”. Commitment, Character and Citizenship: Religious Education in Liberal Democracy. Eds. A. A. Hanan & A. K. Agbaria London: Routledge:215-225.
  • Selcuk, M. (2013). “Academic Expertise, Public Knowledge, and the Identity of Islamic Religious Education”. Religious Education. 108(3):255-258.
  • Selçuk, M. C.Tosun, and R. Doğan (Eds.) (2019). Prof.Dr. Beyza Bilgin’e Armağan: Beyza Bilgin’de Din Eğitimi, Din Eğitiminde Beyza Bilgin . Ankara: Grafiker
  • Schweitzer, F. & Boschki, R. (2018). “Introduction”. Researching Religious Education: ClassroomProcesses and Outcomes. Ed. F. Schweitzer. Germany: Waxmann:8-18.
  • Ucan, D.A. & Wright, A. (2019). “Improving the Pedagogy of Islamic Religious Education through an Application of Critical Religious Education, Variation Theory and the Learning Study Model”. British Journal of Religious Education. 41 (2):202-217.
  • Veinguer, A. A., Dietz, G., Jozsa D. P., & Knauth, T. (Eds.) (2009). Introduction Islam in Education in European Countries Pedagogical Concepts and Empirical Findings Münster: Waxmann.
  • Wielzen, D., & ter Avest, I. (Eds.) (2017). Interfaith Education for All: Theoretical Perspectives and Best Practices for Transformative Action. Rotterdam: Sense Publisher.
  • Watson, B. ( Ed.). (1990). Priorities in Religious Education: A Model for 1990s and Beyond. London: The Falmer Press.
Toplam 24 adet kaynakça vardır.

Ayrıntılar

Birincil Dil İngilizce
Bölüm Makaleler
Yazarlar

Mualla Selçuk 0000-0001-8900-5016

Yayımlanma Tarihi 18 Kasım 2020
Yayımlandığı Sayı Yıl 2020 Cilt: 23 Sayı: 58 (Din Eğitimi: Prof. Dr. Beyza Bilgin Özel Sayısı)

Kaynak Göster

ISNAD Selçuk, Mualla. “THREE PRIORITIES FOR THE FUTURE OF ISLAMIC RELIGIOUS EDUCATION: FOLLOWING BEYZA BILGIN’S LINE OF THOUGHTS IN TEACHERS PROFESSIONAL LEARNING”. Dini Araştırmalar 23/58 (Din Eğitimi: Prof. Dr. Beyza Bilgin Özel Sayısı) (Kasım 2020), 9-26. https://doi.org/10.15745/da.794729.