Between secular education and Islamic philosophy: the approach and achievements of Fethullah Gülen’s followers in Azerbaijan

Millennialization of Islamic Education Based on Neuroscience in the Third Generation University in Yogyakarta Indonesia

“…In addition, Syarinaldi suggested that innovation is indicated by the attainment of Intellectual Property Rights (Syafrinaldi, 2012). Islamic education in that region is still under the prolonged dichotomy of science (religion against secularism) (Balci, 2013).…”

Civic Dominion: Nation-Building in Post-Soviet Azerbaijan over 25 Years of Independence

“…Each of these languages was associated with different realms of civic and educational activity, although neither is as structurally embedded as Russian. Turkish-language linkages have been associated with the activities of Turkish businesses and, until 2016, a largely non-governmental educational network (Ismayilov 2016; Balci 2013). English-language linkages have been associated with the neo-liberal civil society sphere of Western-funded NGOs, the foreign policy milieu, and educational institutions with an internationalist outlook, such as the Azerbaijani Diplomatic Academy.…”

“…A third vector of civic nation-building entails a complex process of the mutual embedding of Azerbaijani multiculturalism and multiple globalizing frames drawing on Azerbaijan’s membership of plural worlds: Middle Eastern (Iranian, Turkic, Muslim), Western (European, secular, cosmopolitan), and Eurasian (Russian-speaking, post-Soviet, Caspian). This parallel construction of Azerbaijan as both host and friend to all major world cultures and religions is enacted across diverse domestic settings, notably elite promotion of diverse geo-cultural discourses: Azerbaijan’s hosting of the World Forum on Intercultural Dialogue or the “Baku Process” after 2008, the holding of high-visibility international events (such as the Eurovision Song Contest, European Games and Islamic Games in 2012, 2015, and 2017 respectively), the advent and encouragement of Western-style consumerism in the Absheron peninsula, the establishment of international traditions of higher education in the country, toleration (albeit declining) of a Western-funded neo-liberal civil society, the embrace of Turkish popular culture and toleration of Turkish-sponsored mosques, the enduring status of Russian within parts of the elite, and many others (Ismayilov 2012, 2015 2016; Ismayilov and Tkacik 2009; see also Balci 2013, Militz 2016). The melding of different, counterpoised worlds is evident in numerous discursive and visual dichotomies in the oil windfall era, ranging from elite affirmations of apparently contradictory moralities (Ismayilov 2015, 7) and architectural juxtapositions of the new Flame Towers and Baku’s old town, to formulas advocating Azerbaijan as bridge absorbing the values of both European and Islamic civilizations 15 and marketing the country as the “European charm of the Orient.” Spectacular new architecture and mega-events mapped onto urban landscapes dissolve the differences between downtown Baku and developmentally distant hinterlands of the republic.…”

Integration of Noble Moral Values in Indonesian Language Learning Materials to Foster Student Language Politeness in Ad-Dimyati Bandung Integrated Vocational School (SMK Terpadu)

“…The sharp dichotomy between secular and religious scholarship (Yinger, 1967) has broad implications for educational aspects in the Muslim community (Stambach et al, 2011), both concerning the way people view science and education, educational institutions, educational curricula, and people's behavior. In practice there is a distortion between the ideals of national education and the social reality that occurs (Balci, 2013).…”