Diasporada Din Eğitimi Kurumlarının Yapısı ve İşlevi: Avustralya Örneği

Yıl 2025, Sayı: 20, 389 - 423, 31.12.2025

Abdulhalim İnam

https://doi.org/10.53112/tudear.1806555

Öz

Bu makale, Avustralya’daki Müslüman diasporada din eğitiminin kurumsal ve toplumsal çerçevesini betimleyici bir yaklaşımla inceler. Çalışma, literatür taraması ve resmî istatistik/doküman analizi yoluyla üç ekseni bir araya getirir: (i) Müslüman varlığının tarihsel arka planı ve demografik görünüm; (ii) devlet-din ilişkileri, laiklik ve eğitim yönetişimi; (iii) resmî (İslami kolejler) ve gayriresmî (cami/hafta sonu okulları) din eğitimi pratikleri. Çalışma, Stuart Hall’un diaspora kimliği ve Charles Taylor’ın tanınma politikası teorileri ekseninde, din eğitimi kurumlarını pedagojik işlevlerinin ötesinde birer ‘kimlik inşa sahası’ olarak analiz etmektedir. Bulgular, çokkültürlülük politikaları ve merkezi/eyalet düzeyindeki düzenlemeler çerçevesinde İslami kolejlerin düzenli biçimde büyüdüğünü; ailelerin kimlik aktarımı, güvenli okul iklimi ve akademik beklentiler nedeniyle bu kurumları tercih ettiğini göstermektedir. Buna karşılık, dinî okulların istihdam ve ayrımcılık muafiyetleri etrafındaki hukuki tartışmalar, finansman modeli (SRS/ “Gonski” yaklaşımı) ve medya söylemleri, alanın süreğen gerilimlerini beslemektedir. Gayriresmî din eğitimi ise topluluk bağlarını ve Kur’an öğrenimini desteklemekte; fakat müfredat standardizasyonu, öğretici niteliği ve kapsayıcılık bakımından eşitsiz bir tablo sunmaktadır. Sonuç olarak Avustralya örneği, din eğitiminin diasporik koşullarda kimliğin sürdürülmesi, toplumsal aidiyet ve yurttaşlık yetkinlikleri ile iç içe ilerlediğini; alanın daha tutarlı veri üretimi ve uygulama-politika arayüzünde karşılaştırmalı araştırmalara ihtiyaç duyduğunu göstermektedir.

Anahtar Kelimeler

din eğitimi , diaspora , İslami kolejler , hafta sonu okulları , çokkültürlülük , Avustralya Müslümanları

Structure and Function of Religious Education Institutions in the Diaspora: The Australian Case

Öz

This article examines the institutional and social framework of religious education in the Muslim diaspora in Australia with a descriptive approach. The study combines a literature review with analysis of official statistics and documents along three axes: (i) the historical background and demographic profile of Muslims; (ii) state-religion relations, secularism, and education governance; and (iii) formal (Islamic colleges) and non-formal (mosque/weekend schools, maktab programs) practices of religious education. The findings show steady growth of Islamic colleges within multicultural policies and federal/state regulations. Families prefer these schools for identity transmission, a safe school climate, and academic expectations. However, legal debates on employment and anti-discrimination exemptions for faith schools, the funding model (SRS/Gonski), and media narratives keep the field under constant tension. Non-formal religious education supports community ties and Qur’an learning, but remains uneven in curriculum standardization, teacher qualifications, and inclusiveness. In sum, the Australian case indicates that religious education in diasporic settings is closely linked to the maintenance of identity, social belonging, and civic competences, and that the field needs more consistent data and comparative research at the practice-policy interface.

Anahtar Kelimeler

religious education , diaspora , Islamic colleges , weekend schools , multiculturalism , Australian Muslims

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