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religious institutions in pakistan

religious institutions in pakistan

Christian denominations. These conflicts can be best understood through. It mostly reflects the views of the jurists of Iraq. Brown, Dave F., and Terry D. Rose. Even though religious literacy was appreciated by a few teachers, they believed that social behavior toward religion in Pakistan would not allow the teaching of religious literacy in schools: I personally like the idea of religious literacy, because it will help students to learn their religion and respect other religions as well. Imam Abu Hanifa is the founder of this school of thought. The basic idea of focusing on national cohesion and personal spirituality by ignoring sectarian differences, extremism, and sectarian violence may reflect individual understandings together with concerns about religions as forces for separation, coercion, and violence. Yasmeen, Samina. Creating a respectful religious discussion can be a worrisome prospect for most teachers due to various factors such as sectarian differences among religious beliefs, personal differences among religious beliefs, and limited knowledge about religions. The following themes were extracted from the teachers’ reflections. Personal and social attitudes toward religion were major factors in the disagreement about religious literacy: Religious literacy is not possible in schools, because it will create more conflicts than solutions. Teaching about something that they do not believe, or that they think are not applicable to their religion, would cause more conflict. Malik ibn Anas is the founder of this school of thought, which preferred to be governed by the traditions associated with the Companions of the Holy Prophet. Thus, what a Madrassa is and how does it function? The lynching case of Mashal Khan is one of many other radical incidents that happened inside a university. Second, the participants were contacted through personal relations, which may have created research bias in the findings of this research, as the sample may not have represented the opinions of the total population. Religious literacy that aims at teaching religions comprehensively, and as an essential tool for national cohesion and social responsibility, may prepare students with rich knowledge about religion and its role in everyday activities for concrete tasks of social engagement and for building a religiously literate society that understands similarities and differences in religions and beliefs. Zia-ul-Haq’s regime is considered crucial in the history of Pakistan, during which curriculum textbooks were re-written to shape Pakistani identity in relation to Islamic values. Although he accepts religious literacy in his classroom, his views reveal a situation of conflict for social cohesion and religious inclusion when people personally engage with others who have different religious beliefs. religious literacy; religious education; Pakistan; Islamic sects, Religious Radicalism and Security in South Asia, Situational Analysis: Grounded Theory after the Postmodern Turn, Political Education and Political Literacy, Religious Literacy in Policy and Practice, Religion in Britain: A Persistent Paradox, The Madrassah Challenge Militancy and Religious Education in Pakistan, Making Enemies, Creating Conflict: Pakistan’s Crises of State and Society, Cultural Literacy: What Every American Needs to Know, Faith-Based Violence and Deobandi Militancy in Pakistan, Islam, Politics and the State: The Pakistan Experience, “We are the Walking Dead” Killings of Shia Hazaras in Balochistan, Pakistan, Pakistan: Madrassahs, Extremism and the Military, Religious Education an Interpretive Approach, The Involvement of Salafism/Wahhabism in the Support and Supply of Arms to Rebel Groups around the World, Overcoming Religious Illiteracy a Cultural Studies Approach to the Study of Religion in Secondary Education, The Subtle Subversion: The State of Curricula and Textbooks in Pakistan Urdu, English, Social Studies and Civics, Educating for Intelligent Belief or Unbelief. Christian organizations. We use cookies on our website to ensure you get the best experience. I guess I have been teaching religious literacy even without knowing about it. 2010. Education practices should be stated in the education policy. In, Hoodbhoy, Pervez, and Hameed A. Nayyar. A total of 10 teachers expressed similar views about the rejection of non-Muslims in classrooms.

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