طراحی مدل تربیت دینی در مدارس
منظور از مدل تغییراتی است که مؤسس مدارس اسلامی در مدل تربیتی و آموزشی ایجاد می‌کنند که با تغییرات اسلامی هماهنگی باشد. در واقع در این مدارس برنامه‌ِ آموزشی و درسی از نظام دولتی گرفته می‌شود ولی مؤسسان مدارس این مدل را بازسازی می‌کنند.
چالش‌هایی که یک مدیر با آن مواجه است و به دنبال پاسخ آن است:
Distinguishing Characteristics of an Islamic Model for Values Based Education
Attaching importance to ethics and moral education is not unique to Islam and Muslim communities. Experience has shown that human beings, be they committed to divine religion or not, have always needed moral education even in the modern and post-modern periods. Hence, one of the expectations that one has from an educational system is to have a policy and a plan for moral education. This has been an expectation from education throughout human history. Perhaps it can be said that in the era of post-modern scientific and technological advancement the necessity of, and the need for, moral action that would make life meaningful, are increasingly felt more than ever before. On this basis thinkers, policymakers and educationists have continually paid plenty of attention to theorisation in the field of theoretical paradigms and designing executable models in schools and educational institutions.
Considering the universal nature of morality however, the following question may arise:
What would be the necessity of designing religious and Islamic models of character education in addition to other designed models in the secular world, and essentially what would be distinguishing characteristics of Islamic model of education?
This paper attempts to explore the distinguishing characteristics of the Islamic model at different levels by alluding to a comparative approach to epistemological, ontological and anthropological foundations of religious and non-religious models in this field.
The conclusions of this research show that the Islamic model of moral education is a Tawhidi model which is not entirely imbued with secular and relativist trends; it is more comprehensive, takes into account wider vistas and is much more in-depth. Apart from Foundational difference, the paper also will delve into some of methodological and cultural differentiations between the two approaches.
It goes without saying that I don’t intend to ignore the shared and universal human values when I refer to the distinguishing features of a religious model.
Ethics Based Pedagogy – Theoretical
Framework and Key Principles Behind its Integration into Mainstream Education
with an Overview of the Models Developed by the Jubilee Centre
for Character Education - University of Birmingham and University of
Leeds Department of Education
Character Education is a concept that is as old as the child pedagogy itself and as such has been emphasized on by all religious and humanists’ traditions. These specifically outline a very detailed set of ethical virtues coupled with the structural framework of perpetual self-discipline which serve as a guiding principle on the path of bringing up a human being.
The contemporary take on the character education deals with a question whether the ethical qualities such as for example courage, patience and self-discipline are a result of innate disposition or if they can be cultivated, and taught as a part of lifelong learning process that aims to improve the overall quality of the society which choses to live by a set of defined ethical standards. Some may argue that in a today’s contemporary society of the west with its secular, liberal, materialistic outlook and the near collapse of family and religious structure the need for the ethical pedagogy is more important than ever. Whatever the case might be the UK education system has attempted to provide through the school curriculum a set of moral guidance and character building tools and packages to be delivered through the compulsory course of study. One of the modules of this specifically designed course is concerned with the citizenship and defining the role and a position of the youth in its interactions with the wider society. Given the contemporary challenges of security, globalization, social justice etc. developing young citizens characters through a set of defined and commonly accepted human core values is considered as one of the educational priorities. The primary focus of this paper will be the analysis of the programs and efforts which are most extensively researched, tested and which are directed toward helping children develop positive character traits in order to fulfil their maximum character development potential. The models we propose to evaluate are relatively recent developments coming from a multidisciplinary research centre for character and ethics in education – The Jubilee Centre based at the university of Birmingham, the University of Leeds Department of Education which is developing a pilot project based on a follow up from the previous work on delivering character education in schools through a dedicated literary curriculum of Jubilee Centre and more commercialized programmes of The Value Based Education and Human Values Foundation. Given that these programmes have run in educational settings for a number of years now we would like to evaluate how successful were they in engaging and influencing the society and what impact if any they had. The models appear to have had a significant academic output in terms of publications and research they have generated and it would be interesting to assess what tangible effect has that produced. The common core of the programmes is based on universally shared human values given the research backed conclusion that for a multiculturally diverse secular society where religiosity is of secondary importance these can be considered as most crucial predictors of a successful ethical pedagogical interventions. We will therefore assess the basis on which these are selected, for various models and what are the similarities and differences of the implementation process in the context of their underlaying philosophy be it an Aristotelian pedagogical ethics of Jubilee model or Christian Cardinal Virtues of Leeds University.
The programmes use distinct sets of primary application tools consisting of specifically developed teacher resources, guided assessments and training material as well as academic subjects enriched curriculum that reinforces learning of virtue ethics and attempts to overcome the fragmentation that is quite often encountered in the multiple fields of knowledge. The necessity for a continuous teacher development and training has been recognized and accommodated for through the development of the online based distance learning master programmes and teacher inset training days carried out in school settings. Finally, the paper will assess how successful was each of the programmes in bridging the gap between academe and the school community by evaluating its performance in various Independent/Mainstream/Faith schools that serve as Beacon educational examples. We will discuss how various schools approached delivery of character education with a particular emphasis on the similarities and differences in the approach between them. We will conclude the paper by having a brief overview of similar interventions internationally and look at the specific examples of models and programmes developed by various Centres for ethics research across the world.
Practical Applications of Academic Abstract
Concepts in Character Education and
Comparative Analysis of the Worked Samples Designed for a Whole Spectrum Curriculum to Cover Primary to Highs School Range
The models of Character Education that are available to us provide clearly defined, coherent educational plans to assist teachers concerned with the developments of ethics of their students. Researchers in this field have studied whether and at what age is a child cognitively mature to be able to grasp ethical concepts that are delivered to them and have come up with an age specific tailored programme of delivery which we hope to present in this paper.
That character can be caught and taught is an important paradigm of these models which is translated into practice through a specifically set out operational objectives in the format of pedagogical plans and carefully thought out lesson plans. As already mentioned briefly in the Talk 1 we will in more detail evaluate the keystones of the models we researched in most details namely The Jubilee Centre based at the university of Birmingham, the University of Leeds Department of Education and more commercialized programmes of The Value Based Education and Human Values Foundation.
The stated goals of the Jubilee Centre are promoting, building and strengthening character virtues in the contexts of the family, school, community, university, professions, voluntary organizations and the wider workplace. According to the Centre research the character is constituted by the virtues, such as courage, justice, honesty, compassion, self-discipline, gratitude, generosity and humility and these are critical to individual excellence. They contribute to societal flourishing, can be exercised within all human context and are educable. From theory this is put into practice through a specifically designed primary and secondary study programmes, and we will for the purpose of this paper assess them in more detail. This will cover how different sets of the virtues are delivered throughout the year and across different age ranges, what are the guided activities, and who are the role models used to emulate the behaviour if applicable. The paper will also assess the curriculum enrichment initiatives across a selection of academic subjects as well as supplementary and intervention programmes which are delivered to further reaffirm and develop the understanding of the character virtue ethics and to target young people that might have missed out on the ethic education in the past.
This paper will attempt to make a comparative analysis between the Knightly Virtues literacy package developed by the Jubilee and another similar literacy pilot project developed by Leeds University -Narnian Values. This programme has been designed with Christian Cardinal Virtues as its backbone and as such is more suited for the Faith Schools set up. Finally, the paper will look at commercial packages of Value based Education (VbE) and Human Foundation for Values (HVF) and the teacher resource material associated with it.
The VbE programme emphasises on the development of universal narrative of ethics vocabulary. This is achieved through seven core components which consist of modelling of positive values by adults, the Inner Curriculum of thoughts, feelings and emotions, reflective practices with links to interpersonal neurobiology, the creation of a VbE atmosphere, both physical and emotional, the development of a VbE curriculum and its links to the wider curriculum, the development of quality leadership and the comprehensive development of an ethical vocabulary.
Finally, we will evaluate teaching resources of HVF which is another non-denominational supplier of transformational values-themed education developed for the purpose of encouraging, promoting and developing human values in young people. The HVF have developed their SPIES program to help students enrich and nurture their life essential skills through Spiritual, Physical, Intellectual, Emotional and Social components.
The emphasis throughout the paper will be made on several key aspects:
1. How is the programme translated from theory to practice?
2. What are the specific pedagogical tools that are available for each of the programmes?
3. Is there evidence that they work or that schools find them useful?
4. What are the similarities in the design of the programme specific tools
What are the differences between the tools and do they add to the strength or the weakness of the programme (based of course on our limited knowledge and experience of these models)
The use of 21st century media tools to develop excellence in cultural creative educational content and resources for the promotion of moral education.
The Prophetic dream would undoubtedly have included the establishment of a modern media rooted in Islamic morality and ethics - one which promoted love, kindness, honesty, chivalry, nobility, generosity etc. Indeed an ethical spiritually based media would arguably be naturally hard-wired to negate the vices that have consistently hampered humanity's holistic moral evolution.
This paper will explore how Islamic virtue ethics can better inform the global media about its responsibility to provide a more morally sound content output.
The moral education of mankind can now be done through online multimedia portals, video tutorials, YouTube uploads, Facebook live streams, Twitter tweets, Instagram pictures, graphic novels, e-flyers – the possibilities seem endless. But how well have Muslims harnessed these opportunities? Is sufficient investment going into the Muslim intellectual and creative capital in the West to produce the excellence in Islamic narrative content required by the emerging generations – Muslim or non-Muslim? This presentation will also explore some successes and failures of moral media education in Britain.
The Western media is no longer neatly contained in places like Fleet Street in London. We are all potential media outfits now – anyone with literacy skills and a computer has an ability to publish their thoughts to the world – even more imperative then that ethical media practice should be taught in schools and madrasa’s perhaps? The debate about media ethics is about questions of right and wrong, good and evil, so if we're talking about media ethics, we need to look not only to the behaviour we expect of others, but also to what we expect of ourselves - parenting and the moral media education at home are therefore arguably equally as important to consider as kids are in their rooms being ethically educated or miseducated on their mobile phones.
Lies, seduction, persuasion, flattery, and hypocrisy have always attended public life; alternative facts, propaganda and fake news have been part of the feedstock of humanity for centuries but in todays age an unprecedented information explosion has been unleashed. As with all human intellectual creative evolution the ethical or moral use of the information on offer will dictate whether this manifestation of our 'progress' will be a 'trick or treat'.
This paper will also explore whether the moral relativism of the West puts it at a fundamental disadvantage in confronting the plethora of ethical challenges presented by modern technology, as compared to the incisive clarity potentially offered by Prophetic morality. The bigger question though is perhaps whether Muslims and their institutions are ready to contribute to shaping humanity's moral future across the media, and if they are already doing it- how so?
So what is the truth of morality in the Western media and is ethical education even an objective for it? Everything is connected and the levers of power, including the biggest corporate media groups such as Rupert Murdochs Newscorp, Disney and even the BBC are arguably overtly or subtley controlled by a minority that can be termed the ‘Structural Elite’. It is not a conspiracy (although there are many conspiracies within the political economy and the media) but the evolution of a confluence of interests coalescing into a sophisticated hierarchical management which uses the mainstream western media in particular to educate, shape opinion, promote policy and often also to drive immoral cultural narratives.
We shall also analyse how the so-called Dark Net with its lack of moral regulation is eroding healthy social institutions such as the family and community with a deluge of pornography, violence, and paedophilia. The Dark Net phenomena we argue demonstrates a new level of hedonism which threatens to consume humanity on a global level.
Rapid advances in media-related use of artificial intelligence are also presenting huge challenges to society with moral debates and legislation often failing to keep pace with the corporations driving and funding them - profit of course being far more important than ethics for their investors. How can Islamic virtue ethics contribute to managing the AI media which is already seeing robots writing and producing news? A Muslim lead on the moral education of 21st century humanity is more vital than ever before – are we ready to deliver it?
Faith, the Foundation of Values
Are values desirable by themselves or do they become desirable when they are within a specific context? Are such values as telling the truth, being organised, helping others or other individual or social values desirable in themselves or they become desirable when they are connected to the religious environment? This has been a long-standing question in the discussion about the relationship between religion and ethics.
In the Western humanist environment, there is a serious drive to attach an independent identity to values and extricate them from the religious conduit which contains these values. Examples of such attempts at theorisation include discussion of such topics as ‘ethics independent from religion’ in the discussions on moral values, ‘human beings as the main factor determining/defining values’, ‘social acceptance/satisfaction* rather than divine acceptance/satisfaction*. There are even discussions on such topics as ‘religions without religion’ and ‘Christianity without Christ’.
Re-Understanding Lady Fatimah's Educational Tradition: Her Typical Values Education in the Case of Hasanain
Having in mind the pedagogy of hope, in this paper I have endeavoured to discover snaps of Fatimi paradigm in the realm of values education. Qualitative research & content analysis of the holy Qur'an and Islamic narrations stand as my research methodology for the above-mentioned topic. My research focus has targeted the special case of Hasanain in terms of values education. The Islamic value of maternity, psychology of colours in values education, values education in the field of emotional and affective training, hidden curriculum, nutrition, parental justification, appreciating good characters in children, habituating children into discipline & taking turns, fair and value judgements among children, values education through practice, and creating commitment to Tasbih Fatimah are few aspects which are touched upon in this research project. In my further investigations, I hope to explore more dimensions of Fatimi values education. I assume that this paper could stand as an avenue into new horizons of Fatimi values education.
ساعت 8 تا 12:30نشست علمی وارائه مقاله:
ازایران:دکتر شاملی و دکتر زارعان
ازانگلستان:Mohsin Abbas ،Nermina Lamadema ،Nazir Moosa وIsa Jahangir
ساعت 12:30:دیدار باآیت الله جوادی آملی
ساعت 19:دیدار باآیت الله سبحانی
