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İngiltere’de İslam Eğitimi: Fırsatlar ve Tehditler

Yıl 2020, Cilt: 24 Sayı: 2, 687 - 714, 15.12.2020
https://doi.org/10.18505/cuid.703185

Öz

Araştırmamızda İngiltere’de Müslüman ailelerin, çocuklarına din eğitimi aldırma imkânlarının ne olduğunun araştırılması ve İslam eğitimi verilen kurum ya da yapıların incelenmesi amaçlanmıştır. Doküman incelemesi yöntemi benimsenen çalışmamızda, konu ile ilgili akademik kitap ve makalelerin yanı sıra istatistik kayıtları, devlet ve özel kurumlar tarafından hazırlamış çeşitli raporlar, okul müfredatları, okul denetim raporları ve kanun maddeleri ile bazı mahkeme kararları başlıca veri kaynaklarını oluşturmaktadır. İslam eğitimi ile ilgili müfredatından örnekler verilen okulların belirlenmesinde, amaçlı örnekleme türlerinden maksimum çeşitlilik örneklem kullanılmış olup, okul türlerine ilişkin mümkün oldukça farklı müfredat örneklerine yer verilmeye çalışılmıştır.
İngiltere’de okullarda din dersinin zorunlu olması ve bu dersin çoğulcu bir anlayışla verilmesi İslam dininin doğru bir şekilde tanınmasına katkı sağlama anlamında bir fırsat olarak görülebilir. İngiltere esnek bir eğitim sistemine sahiptir. Örgün ve yaygın eğitim kapsamında İslam eğitiminin yapıldığı mekânlar ve yapılar olarak Müslüman inanç okulları, tamamlayıcı okullar (medrese, mektep, cami okulu) ve ev okulu sistemini zikretmek mümkündür. Müslüman inanç okullarının, Hıristiyan veya Müslüman gibi ayırt edici dini karakterini tanımlayarak ‘devlet yardımı alan okul’ olarak açılmasına müsaade edildiği görülmektedir. Sayıları yetersiz olmakla birlikte devlet yardımı alan Müslüman okulları, örgün eğitim içerisinde İslam eğitimi yapılan okul türlerinden birisidir. Diğer taraftan Müslüman inanç okullarının, çoğunlukla ‘bağımsız okul’ kategorisinde açılmış olduğu anlaşılmaktadır. Hakkında çeşitli tartışmalar olmakla birlikte, örgün eğitim dışında medrese, mektep ya da cami okulu adı altında İslam eğitimi veren kurumların açılmasına müsaade ediliyor olması da Müslümanların yaygın din eğitimi alma imkânına sahip olması bakımından önemlidir. Müslüman inanç okullarının sayısının yetersiz olması nedeniyle çocuklarını diğer okullara gönderen aileler, çocuklarının örgün eğitim dışında İslam eğitimi almaları için ise tamamlayıcı okullar (supplementary schools) olarak da ifade edilen medrese, mektep ya da cami okulu adı verilen bu eğitim mekânlarına göndermektedirler. Buralarda Kur’an öğretimi başta olmak üzere siyer, fıkıh, İslam tarihi ile birlikte sosyal ve ahlaki değerler öğretilmektedir. Okulun zorunlu olmaması sebebiyle, çocuklarını okulun zararlı ortamından korumak isteyen ailelerin evde eğitim yapmayı tercih etme hakkına sahip olduğu görülmüştür. Bu anlamda ev okulu, Müslüman aileler için çocuklarına İslam eğitimi aldırma imkanı anlamında başka bir fırsat olarak düşünülebilir.
Bütün bu fırsatların yanı sıra söz konusu bu eğitim ortamlarında bir standardın olmaması, öğretici niteliğinin düşük olması, müfredat oluşturma çalışmalarının yetersizliği ve ortak bir müfredat benimsenmemesine de bağlı olarak öğretim materyallerinin yetersizliği önemli sorunlardır. Müslüman inanç okullarının sayısının artması ve kalitenin yükseltilebilmesinin önündeki ilk engel olarak ekonomik sınırlılıklar karşımıza çıkmaktadır. Bu durum kötü binalar, yetersiz kaynaklar, sağlık ve güvenlik standartlarının sağlanmasındaki yetersizlik, tecrübesiz yönetim ve niteliksiz öğretmenlerin istihdamına yol açarak istenilen niteliklerde eğitimin verilemesini tehdit eder duruma gelmektedir. Eğitimin niteliğini tehdit eden bir başka durum ise, bağımsız okullarda görev yapacak öğretmenlerin, Nitelikli Öğretmen Statüsü’ne (Qualified Teacher Status (QTS)) sahip olmak zorunda olmayışlarıdır. Müslüman inanç okullarına karşı olumsuz bakış açısı da İslam eğitimi imkânını tehdit eden bir unsur olarak karşımıza çıkarken, Müslüman öğrencilerin devlet okullarında çeşitli şekillerde İslamofobia’ya sıklıkla maruz kaldığı çeşitli kaynaklarda dile getirilmektedir. İngiltere’de Müslüman okulları ile terörist eylemler arasındaki ilişkiye dair herhangi bir bulgu olmamasına rağmen, geleceğin radikalleri için potansiyel yetişme alanları oldukları iddiası, İslam eğitimi alma imkânı anlamında elde edilen kazanımları tehdit eden bir durumdur.
Devlet kontrolüne girmek istemeyen medreselerin, bir şekilde belli standartlara kavuşması ve eğitim kalitesinin yükseltilmesi için bazı çalışmaların yapılması gerekli görünmektedir. Medreselerin de bağımsız Müslüman inanç okullarının bağlı olduğu Müslüman Okullar Birliği (Association of Muslim Schools) benzeri bir kurum çatısı altında toplanmaları, çeşitli işbirliği ve tecrübe paylaşımı imkânları doğurabilecektir. Ayrıca medreselerdeki öğreticilerin, yalnızca din eğitimi almış olmaları yeterli görülmemeli, çeşitli eğitim programlarına tabi tutularak pedagojik yeterlikleri geliştirilmelidir.

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Islamic Education in England: Opportunities and Threats

Yıl 2020, Cilt: 24 Sayı: 2, 687 - 714, 15.12.2020
https://doi.org/10.18505/cuid.703185

Öz

Our study aimed to investigate what Muslim families in England have the opportunity to have religious education for their children and to examine the institutions or structures that provide Islamic education opportunities. Document analysis as a qualitative method was adopted in our study. Academic books and articles related to the subject, statistical records, various re-ports provided by the state and private institutions, school curricula, school inspection reports, and law articles, and some court decisions constitute the main data sources. Maximum diversi-ty sampling from the purposeful sampling types was used in determining the schools that were examined their Islamic curriculum, and it was tried to include as many different curriculum examples as possible.
The fact that religious lessons are compulsory in schools in England and that this lesson is taught with a multicultural approach can be seen as an opportunity. On the other hand, there is a flexible education system in England. Muslim faith schools, supplementary schools (madrasa, maktab, and mosque school), and the home-schooling system are places and structures where Islamic education is carried out within the scope of formal and informal education. It is seen that Muslim faith schools are allowed to be opened as 'voluntary aided schools' by defining their distinctive religious characters as Muslim. The number of ‘state-funded Muslim schools’ is very limited, but their existence carries symbolic weight as a recognition of the Muslim com-munity’s right to establish such schools. It is understood that Muslim faith schools were opened mostly in the category of ‘independent schools’. Although there are various discussions about it, it is also important for Muslims to have informal religious education, in addition to formal education; it is allowed to open schools that offer Islamic education under the name of madrasa, maktab or mosque school. Families who send their children to the community schools because of the insufficient number of Muslim faith schools send their children to madāris (singular: madrasa), makātib (singular: maktab), or mosque schools which are called as ‘supplementary schools’. Social and moral values are taught here, including the teaching of the Qur'an, as well as sīrah (the biography of the Prophet), fiqh (jurisprudence), and Islamic history.
It was understood that families who want to protect their children from the unhealthy envi-ronment of the school have the right to prefer home education, since the school is not compul-sory. In this sense, home-schooling can be considered as another opportunity for Muslim fami-lies to have their children Islamic Education.
In addition to all these opportunities, the lack of a standard in these educational structures, the unqualified teachers, the inadequacy of curriculum development studies, and as a result, lack of qualified teaching materials are important problems. Economic limitations emerge as the first obstacle to increase the number of Muslim faith schools and to improve educational quali-ty. This situation threatens the quality of education by giving rise to poor buildings, insufficient resources, insufficient health and safety standards, and inexperienced management. Another threat to the quality of education is that teachers for independent schools do not have to have Qualified Teacher Status (QTS). While negative perceptions about Muslim schools have been identified as another challenge, it is expressed in various sources that Muslim students are frequently exposed to Islamophobia in various ways in public schools. Linking mosques and Islamic education institutions to radicalization and making them a subject of discussion is another noteworthy issue. Although there is no evidence of the relationship between Muslim schools and terrorist acts in England, Muslim schools are subjected to suspicions of being po-tential breeding grounds for future extremists.
It seems necessary to take some actions for madrasahs who do not want to be under the con-trol of the state to reach certain standards and increase the quality of education. For example, Muslim supplementary schools should be united under the same roof of an association like The Association of Muslim Schools. This will help to attain certain standards, to increase the quality of education, and to create opportunities for various cooperation and sharing of experiences. Also, it should not be seen enough that the teachers in the madāris only have religious educa-tion, and their pedagogical competencies should be improved by subjecting them to various educational programs.

Kaynakça

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  • Choudhury, Tufyal. Muslims in the UK: Policies for Engaged Citizens. New York: Open Society Institute, EU Monitoring and advocacy program, 2005.
  • Copley, Terence. Teaching Religion: Sixty Years of Religious Education in England and Wales. Exeter: University of Exeter Press, 2008.
  • DfE, Department for Education. “Gender separation in mixed schools: Non-statutory guidance” (Haziran 2018). Erişim 10 Ocak 2020. https://assets.publishing.service.gov.uk/government/uploads/system/uploads/attachment_data/file/719398/ Gender-separation-guidance.pdf
  • DfE, Department for Education vd. “Qualified Teacher Status (QTS): Qualify to Teach in Eng-land”. GOV.UK. (09 Mayıs 2016). Erişim 24 Şubat 2019. https://www.gov.uk/guidance/qualified-teacher-status-qts
  • DfE, Department for Education. “Religious education in English schools: Non-statutory guidan-ce 2010” (01 Şubat 2010). Erişim 18 Ocak 2020. https://www.gov.uk/government/publications/religious-education-guidance-in- english-schools-non-statutory-guidance-2010
  • DfE, Department for Education. “Schools, Pupils and Their Characteristics: January 2018” (28 Haziran 2018). Erişim 21 Şubat 2019. https://www.gov.uk/government/statistics/schools-pupils-and-their-characteristics- january-2018
  • DfE, Department for Education. “Schools, pupils and their characteristics: January 2019” (27 Haziran 2019). Erişim 24 Şubat 2020. https://www.gov.uk/government/statistics/schools-pupils-and-their-characteristics-january- 2019
  • DfE, Department for Education. “Types of School”. Erişim 21 Şubat 2019. https://www.gov.uk/types-of- school/faith-schools
  • DHLN, Darul Hadis Latifiyah Northwest. “Subjects”. Erişim 12 Şubat 2020. http://dhlnw.org.uk/education/subjects/
  • EGLAM, Eden Girls’ Leadership Academy Mancherster. “Curriculum”. Erişim 15 Ocak 2020. https://edengirlsmanchester.com/education/curriculm/
  • Erşahin, İsmail. “İngiltere’de Kamu Okullarındaki Din Öğretimi Programlarında Dini Çoğulcu-luk ve İslam Din Öğretimi”. Ankara: Ankara Üniversitesi, Sosyal Bilimler Enstitüsü, Doktora Tezi, 2014.
  • ESFA, Education and Skills Funding Agency. “Voluntary-Aided Schools: Capital Funding”. GOV.UK. (15 Kasım 2018). Erişim 22 Şubat 2019. https://www.gov.uk/guidance/voluntary-aided-schools-capital-funding
  • FA, Feversham Academy. “Feversham Academy RE Department”. Erişim 05 Ocak 2020. https://feversham- academy.fetrust.org.uk/seecmsfile/?id=159
  • Foster, David - Danechi, Shadi. Home Education in England. House of Common Library, 29 Temmuz 2019.
  • GOV.UK, UK Government. “Educating your child at home”. Erişim 09 Şubat 2020. https://www.gov.uk/home- education
  • GOV.UK, UK Government. "Further education courses and funding". Erişim 10 Mayıs 2020. https://www.gov.uk/further-education-courses
  • GOV.UK, UK Government. “School attendance and absence”. Erişim 14 Ocak 2020. https://www.gov.uk/school- attendance-absence/legal-action-to-enforce-school-attendance#school-attendance-order
  • GPS, Gatton Primary School. “Islamic Studies Curriculum Overview”. Erişim 05 Ocak 2020. https://www.gatton.wandsworth.sch.uk/docs/General/ISC.pdf
  • Halstead, J. Mark. “British Muslims and Education”. Muslims in the UK: Policies for Engaged Citizens. ed. Tuyfal Choudhury. New York: Open Society Institute, 2005.
  • Halstead, J. Mark. “Islamic Education in England”. Handbook of Islamic Education. ed. Holger Daun - Reza Arjmand. 855-871. International Handbooks of Religion and Education. Cham: Springer International Publishing, 2018. https://doi.org/10.1007/978-3-319-64683-1_48
  • Hammad, Waheed - Shah, Saeeda. “Leading Faith Schools in a Secular Society: Challenges Fa-cing Head Teachers of Muslim Schools in the United Kingdom”. Educational Manage-ment Administration & Leadership 47/6 (Kasım 2019), 943-959. https://doi.org/10.1177/1741143218775429
  • Hayer, Sukhi. “Call for More Checks on Madrassas”. BBC News (14 Ekim 2009). http://news.bbc.co.uk/2/hi/uk_news/education/8305318.stm
  • Hendek, Abdurrahman. “İngiltere’de Müslüman Ailelerin Ev Okulu Tecrübeleri ve Türkiye’de Ev Okulunun İmkânı”. Değerler Eğitimi Dergisi 17/38 (2019), 71-104. https://doi.org/10.34234/ded.407335
  • HKKGS, Hazrat Khadijatul Kubra Girls School & Madrasah. “Curriculum”. Erişim 10 Şubat 2020. http://hkkgschool.com/courses.html
  • HMG, HM Government. The United Kingdom’s strategy for countering international terrorism. London: Stationery Office, 2009.
  • Hoque, Aminul. British-Islamic Identity: Third-Generation Bangladeshis from East London. London: Institute of Education Press, 2015.
  • KMI, Keep Mosques Indipendent. “Mosques / Organisations Signatories”. Erişim 23 Aralık 2019. http://keepmosquesindependent.org/#signatories
  • MAB, Muslim Association of Britain. “Islamic Education”. Muslim Association of Britain. Erişim 21 Şubat 2019. https://www.mabonline.net/islamic-education/
  • Merriam, Sharan B. Nitel Araştırma: Desen ve Uygulama İçin Rehber. çev. Selahattin Turan. Ankara: Nobel Yayınları, 2013.
  • Mogra, Imran. “Moral Education in the Makātib of Britain: A Review of Curriculum Materials”. Journal of Moral Education 36/3 (Eylül 2007), 387-398. https://doi.org/10.1080/03057240701553354
  • Mogra, Imran. “Teachers and Teaching: A Contemporary Muslim Understanding”. Religious Education 105/3 (19 Mayıs 2010), 317-329. https://doi.org/10.1080/00344081003772089
  • NSN, New Schools Network. “Comparison of different types of school-A guide to schools in England”. New
  • Schools Network, 2015. New Schools Network. Erişim 24 Şubat 2019. https://www.newschoolsnetwork.org/sites/default/files/files/pdf/Differences%20across%20school%20types.pdf
  • Okumuşlar, Muhiddin. “Çok Kültürlü Toplumlarda ‘Din Hakkında Öğrenme’ ve ‘Dinden Öğren-me’ Modeli”. Marife 7/2 (2007), 251-264.
  • Osmanoğlu, Cemil. ‘Ortaöğretim Din Kültürü ve Ahlak Bilgisi Ders Kitaplarında Hoşgörü ve Birlikte Yaşama Kültürü’. ERUİFD 2/15 (2012), 55–78.
  • ONS, Office for National Statistics. “Annual Population Survey Data for England, Wales and selected Local Authorities showing total population, and those who reported their reli-gion as Muslim for the periods 2015 and 2016” (01 Kasım 2017). Erişim 21 Şubat 2019. https://www.ons.gov.uk/peoplepopulationandcommunity/populationandmigration/populationestima-tes/adhocs/007691annualpopulationsurveydataforenglandwalesandselectedlocalauthoritiesshowingtotalpopulationandthosewhoreportedtheirreligionas-muslimfortheperiods2015and2016
  • ONS, Office for National Statistics. “CT0291_2011 Census - Sex by age by religion - England and Wales” (14 Ekim 2014). Erişim 04 Ocak 2020. https://www.ons.gov.uk/peoplepopulationandcommunity/culturalidentity/religion/adhocs/003311ct02912011censussexbyagebyreligionenglandandwales
  • ONS, Office for National Statistics. “Ethnicity and religion by age” (10 Eylül 2015). Erişim 04 Ocak 2020. https://www.ons.gov.uk/aboutus/transparencyandgovernance/freedomofinformationfoi/ethnicityandreligionbyage
  • ONS, Office for National Statistics. “How religion has changed in England and Wales” (04 Hazi-ran 2015). Erişim 24 Şubat 2019. https://www.ons.gov.uk/peoplepopulationandcommunity/culturalidentity/religion/articles/howreligionhaschangedinenglandandwales/2015-06-04
  • ONS, Office for National Statistics. “Religion in England and Wales 2011” (11 Aralık 2012). Erişim 21 Şubat 2019. https://www.ons.gov.uk/peoplepopulationandcommunity/culturalidentity/religion/articles/religioninenglandandwales2011/2012-12-11
  • Oruç, Cemil. “İngiltere’de Okul Öncesi ve İlköğretim Okullarında Resmî Din Eğitimi: ‘Müslüman Okulu’ Örneği”. Talim: Journal of Education in Muslim Societies and Communities 1/1 (2017), 55-87. http://dx.doi.org/10.12738/talim.2017.1.0002
  • OSB, The Olive School Bolton. “Curriculum”. Erişim 18 Ocak 2020. https://olivebolton.com/education/curriculum/
  • Ouseley, Herman - Garrat, Martin. Community pride not prejudice – making diversity work in Bradford. Bradford: Bradford Vision, 2001.
  • Özcan, Azmi. ‘Dârülulûm’. Türkiye Diyanet Vakfı İslam Ansiklopedisi. 8/555. İstanbul: Türkiye Diyanet Vakfı Yayınları, 1993.
  • Panjwani, Farid. ‘Faith-Schools and the Religious Other: The Case of Muslim Schools’. Internati-onal Handbook of Learning, Teaching and Leading in Faith-Based Schools. ed. Judith D. Chapman et al. New York and London: Springer, 2014.
  • Parker-Jenkins, Marie. ‘Identity, Belief and Cultural Sustainability: A Case- Study of the Expe-riences of Jewish and Muslim Schools in the UK’. International Handbook of Learning, Teaching and Leading in Faith-Based Schools. ed. Judith D. Chapman et al. New York and London: Springer, 2014.
  • PMGHS, Preston Muslim Girls High School. “PMGHS Curriculum Plan”. Erişim 05 Ocak 2020. https://pmghs.com/curriculum/
  • QCA, Qualifications and Curriculum Authority. Religious Education: The Non-Statutory Natio-nal Framework. London: Qualifications and Curriculum Authority, 2004.
  • RCJ, Royal Courts of Justice. The Interim Executive Board of Al-Hijrah School judgment, The Interim Executive Board of Al-Hijrah School judgment (Kanun No. C1/2016/4313). K. C1/2016/4313 (Royal Courts of Justice 13 Ekim 2017). Erişim 02 Mart 2019. https://www.judiciary.uk/wp-content/uploads/2017/10/interim-executive-board-of- al-hijrah-school-20171013a.pdf
  • Rothermel, Paula. “Can We Classify Motives for Home Education?” Evaluation & Research in Education 17/2-3 (15 Mayıs 2003), 74-89. https://doi.org/10.1080/09500790308668293
  • Sahin, Abdullah. New Directions in Islamic Education: Pedagogy and Identity Formation. Lei-cestershire: Kube, 2013.
  • Scott-Baumann, Alison - Cheruvallil-Contractor, Sariya. Islamic education in Britain: new plu-ralist paradigms. , London ; New York: Bloomsbury Academic, 2015.
  • Shah, Saeeda. “Muslim Schools in Secular Societies: Persistence or Resistance!” British Journal of Religious Education 34/1 (Ocak 2012), 51-65. https://doi.org/10.1080/01416200.2011.601897
  • TIBHS, Tauheedul Islam Boys’ High School. “Curriculum”. Erişim 29 Ocak 2020. https://tibhs.com/education/curriculum
  • Yıldırım, Ali - Şimşek, Hasan. Sosyal Bilimlerde Nitel Araştırma Yöntemleri. Ankara: Seçkin Yayıncılık, 9. Basım, 2013.
Toplam 70 adet kaynakça vardır.

Ayrıntılar

Birincil Dil Türkçe
Konular Din Araştırmaları
Bölüm Araştırma Makaleleri
Yazarlar

İrfan Erdoğan 0000-0002-2452-1252

Yayımlanma Tarihi 15 Aralık 2020
Gönderilme Tarihi 13 Mart 2020
Yayımlandığı Sayı Yıl 2020Cilt: 24 Sayı: 2

Kaynak Göster

ISNAD Erdoğan, İrfan. “İngiltere’de İslam Eğitimi: Fırsatlar Ve Tehditler”. Cumhuriyet İlahiyat Dergisi 24/2 (Aralık 2020), 687-714. https://doi.org/10.18505/cuid.703185.

Cumhuriyet İlahiyat Dergisi Creative Commons Atıf-GayriTicari 4.0 Uluslararası Lisansı (CC BY NC) ile lisanslanmıştır.