2013
DOI: 10.1111/aeq.12038
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Pedagogies of Affection: The Role of Exemplariness and Emulation in Learning Processes—Extracurricular Islamic Education in the Fethullah Gülen Community in Istanbul

Abstract: Based on a fieldwork experience of cohabitation within Gülen community's housing system, the article analyzes the way older students act as both role models and sympathetic guides for younger students’ spiritual maturation process. In contrast to some recent learning theories that emphasize the active role of apprentices, the focus here is on educators’ specific pedagogical interventions through guidance and emulation, and the role these play in young people's learning processes, particularly within religious … Show more

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Cited by 31 publications
(14 citation statements)
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“…They aim towards integrated human development in transformation of the whole person in society: "As a teacher, Muhammad tended to the psychological, moral, social, spiritual, and faith-related aspects of his students in particular and community in general" (Mogra 2010, p. 327). Despite recent literature privileging either student-centered pedagogies (Tan and Abbas 2009) or educator-centered pedagogies (Vicini 2013) in Muslim educational contexts, the analysis presented here suggests that primary-source pedagogies favor neither the student nor the educator but the relationship between the two. Muhammad's pedagogies, partially through their variety, suggest that he considered his students as neither passive recipients of information, to be filled, nor independent explorers, left to figure things out alone, which theorists have suggested can lead to the formation of immature concepts and neglect the development of important skills (Kozulin 2003).…”
Section: Discussion: Articulating Islamic Pedagogycontrasting
confidence: 70%
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“…They aim towards integrated human development in transformation of the whole person in society: "As a teacher, Muhammad tended to the psychological, moral, social, spiritual, and faith-related aspects of his students in particular and community in general" (Mogra 2010, p. 327). Despite recent literature privileging either student-centered pedagogies (Tan and Abbas 2009) or educator-centered pedagogies (Vicini 2013) in Muslim educational contexts, the analysis presented here suggests that primary-source pedagogies favor neither the student nor the educator but the relationship between the two. Muhammad's pedagogies, partially through their variety, suggest that he considered his students as neither passive recipients of information, to be filled, nor independent explorers, left to figure things out alone, which theorists have suggested can lead to the formation of immature concepts and neglect the development of important skills (Kozulin 2003).…”
Section: Discussion: Articulating Islamic Pedagogycontrasting
confidence: 70%
“…Based on these studies, he concluded that most current pedagogies in diverse Islamic educational settings, in both Muslim-minority and majority contexts, appear to lead to "foreclosed" faith formations (Sahin 2013, p. 144). Vicini (2013) conducted an ethnographic study in Turkey, in a Gülen community, where male high-school students prepared for exams while living in the houses of older university students, who acted as role models for younger boys in an academic and spiritual maturation process. Vicini (2013, p. 396) showed how the pedagogical method of exemplariness in the older students, rooted in Islamic traditions, worked through "pedagogies of affection" in structuring learning processes, inspiring emulation, and shaping development.…”
Section: Pedagogy In Teaching and Learning Islammentioning
confidence: 99%
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“…At the Enrichment Center, these “implicit pedagogical processes” (Vicini , 382) seemed to be at work through three layers of familiar “wrappings” for the activities in which the children engaged: the first layer was reflected in the external surroundings, the second was expressed in practicing the children's religious way of life, and the third related to the children's cultural roots of the past that were brought into the Enrichment Center and served as a background for some of the activities.…”
Section: Three Layers Of Haredi “Wrappings”mentioning
confidence: 99%
“…Thus, through the first layer of “wrappings,” the children were surrounded by familiar Haredi staff members who dressed like the adults in their lives, engaged in the cultural discourse familiar to them, and provided them with the second layer of familiarity, namely, the milieu in which the children's religious way of life could be practiced when necessary. In this regard, the “implicit pedagogical” processes were “embodied by educators themselves” (Vicini , 82).…”
Section: Familiarity Of the External Environmentmentioning
confidence: 99%