Potential reproduction and renewal in a weekend mosque school in Canada: Educators' perspectives of learning and development

Alkouatli, Claire; Vadeboncoeur, Jennifer A.

doi:10.1016/j.lcsi.2018.04.012

Cited by 7 publications

(4 citation statements)

References 27 publications

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“…Alkouatli has begun some theoretical work exploring Islamic relational pedagogies and pedagogies of mutual engagement (2018) and some empirical work looking at teachers perspectives on pedagogical practices in Canadian mosque-schools (Alkouatli & Vadeboncoeur, 2018). This paper aims to set a foundation for this emerging field by comparatively exploring dialogic practice within halaqah in relation to established dialogic educational principles.…”

Section: What Is Halaqah? Can It Be Dialogic? What Existing Research ...mentioning

confidence: 99%

The potential of halaqah to be a transformative Islamic dialogic pedagogy

Ahmed¹

2019

The Routledge International Handbook of Research on Dialogic Education

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In an increasingly globalised world, many young people are growing up in societies that differ from their home and family cultures. This chapter explores the challenge of doubleconsciousness and multiple identities faced by young Muslims growing up in Britain. As a response to these challenges, some Muslim educators have drawn on dialogic elements in Islamic educational theories to develop dialogic practices within traditional Islamic educational formats. The aim is to empower young Muslims to reflexively and critically engage both with their faith tradition and the secular context of their daily lives. Two full-time Islamic faith schools in Britain have adapted an Islamic pedagogy known as halaqah to create a dialogic space for primary aged Muslim children. This chapter presents some findings from an empirical study of this practice. Robin Alexanders' ( 2008) dialogic principles are used to investigate learners' descriptions of halaqah, in order to evaluate whether and how halaqah functions as a transformative dialogic pedagogy. This chapter, therefore, offers one opportunity for exploring educational dialogue in non-'western' traditions, thereby informing the wider educational dialogue literature. Moreover, this chapter offers some insights into the potential for a transformation of contemporary Islamic education through the (re)introduction of dialogic theories and practices.

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Section: What Is Halaqah? Can It Be Dialogic? What Existing Research ...mentioning

confidence: 99%

The potential of halaqah to be a transformative Islamic dialogic pedagogy

Ahmed¹

2019

The Routledge International Handbook of Research on Dialogic Education

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“…They may be pivotal to how young Muslims come to make sense of themselves in relation to the communities in which they live. While development of a unique type of Islamic consciousness-taqwa-may be a primary objective of self-development (Sahin 2013), pedagogies, as forms of social practices shaping individual psychological functions, may be primary means by which this development takes place (Alkouatli and Vadeboncoeur;Daniels 2016;Vygotsky 1987).…”

Section: Discussion: Articulating Islamic Pedagogymentioning

confidence: 99%

Pedagogies in Becoming Muslim: Contemporary Insights from Islamic Traditions on Teaching, Learning, and Developing

Alkouatli

2018

Religions

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In light of calls to examine, elaborate, and improve pedagogies in teaching and learning Islam, thematic analysis was conducted on literature in English on pedagogies derived from the primary-source texts, the Qur'an and Sunnah. Three themes were constructed, each capturing a distinct pedagogic principle, to suggest an expansive framework of principled, flexible, situated, holistic, and transformative pedagogies. First, Relational Pedagogies center learning and developing in warm human relationships. Second, Pedagogies of Mutual Engagement include doing, speaking, and inquiring together in participatory processes of making meaning. Third, Pedagogies of Conscious Awareness aim to make visible purposes, reasons, and principles behind Islamic practices. These three themes were then used as sensitizing concepts in examining data gathered in a sociocultural study on Muslim educators' perspectives and practices at a mosque school in Canada. Reflections of the themes in the data-and contradictions-suggest that educators passionately but partially draw from primary-source pedagogies to inform their praxis in a pedagogic diaspora where interpretation and application vary. Further research is required to examine whether the developmental potential of these primary-source pedagogies might be optimized when they are employed together, as a balanced group, and how they might address pedagogical criticisms in teaching and learning Islam.

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“…It is important to note that NFIE, or 'Islamic supplementary education', incorporates a range of pedagogical settings, including weekday classes at institutions established by Muslim communities, Qur'an schools organised by mosques on the weekends, and private home tutoring (Akhtar, 2018;Berglund & Gent, 2019;Selim, 2018;Sözeri, 2021). Despite the public debate and academic discussions regarding its content, theory and philosophy, there has been little empirical research on the pedagogy of NFIE, particularly in the Netherlands (Alkouatli & Vadeboncoeur, 2018;Hardaker & Sabki, 2015;Sieckelinck et al, 2012). Moreover, although some studies have referred to critical thinking Pels, 2014), they did not offer a comprehensive analysis of the challenges to promoting critical thinking skills in NFIE.…”

Section: Introductionmentioning

confidence: 99%

Critical thinking and non-formal Islamic education: Perspectives from young Muslims in the Netherlands

Altinyelken

2021

Cont Islam

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Critical thinking is a highly valued skill in the twenty-first century, and its incorporation into formal school curricula as a core skill is nearly ubiquitous globally. It is considered imperative for educational quality, employability, competitiveness, and for promoting democratisation and social integration. While schools are tasked to promote critical thinking, non-formal Islamic education (NFIE) provided by mosques or by private organisations or tutors is often criticized for its emphasis on rote learning and memorisation, and for fostering an uncritical acceptance of authority. Based on interviews with 27 young adult alumni from four different Muslim communities in the Netherlands, this study seeks to explore the pedagogy of NFIE, with a focus on critical thinking. The accounts of young adults revealed that an emphasis on stimulating critical thinking was largely absent, and there were limited opportunities for interactions, questions, debating or challenging the authority of religious educators or Islamic texts. The traditional pedagogical approach, discouraging attitudes of educators and peers, lack of language proficiency, the young age of learners, and a perceived lack of need for critical deliberations were identified as key challenges. Young adults called for reforming the pedagogy of NFIE to allow for more reflexive, inquisitive and dialogical learning. Some argued that lack of critical deliberation would lead to weakness in the belief structures and faith of new generation Muslims in Europe, resulting in a sense of confusion and disorientation, and limited embodiment of Islamic principles.

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Potential reproduction and renewal in a weekend mosque school in Canada: Educators' perspectives of learning and development

Cited by 7 publications

References 27 publications

The potential of halaqah to be a transformative Islamic dialogic pedagogy

The potential of halaqah to be a transformative Islamic dialogic pedagogy

Pedagogies in Becoming Muslim: Contemporary Insights from Islamic Traditions on Teaching, Learning, and Developing

Critical thinking and non-formal Islamic education: Perspectives from young Muslims in the Netherlands

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