A Religious Identity Curriculum Model for High School First Grade

Document Type : Original Article

Authors

1 Department of Curriculum Planning, Faculty of Psychology and Educational Sciences, Allameh tabataba'i University

2 Department of Curriculum Planning, Faculty of Psychology and Educational Sciences, Allameh Tabataba’i University

3 Department of Educational Sciences, Faculty of Humanities, Shahed University

4 Department of Philosophy, Faculty of Theology and Humanities, Imam Khomeini Educational and Research Institute

Abstract

The present analytical-inferential research sought to design a model of religious identity curriculum in the first grade of high school. The research corpus included the full text of the translation of al-Mizan interpretation, which was excluded from sampling due to the logic of its selection. The qualitative content analysis was used to analyze the data. The results showed that religious identity is an objectified Islamic culture in human beings and if we seek to design a curriculum model for it, the goals include three types of insights (knowing the circle of existence and creator, knowing the destination and ultimately, knowing the way and leaders of life, knowing oneself), tendency and action, and the content is a function of interwoven/spiral organization. In addition, "paying attention to the signs of God's Lordship in the horizons and systems of the universe, inviting self-reflection, explanation, reasoning and protest, interrogation, observation, allegory, reminder and teacher action" are among the teaching-learning methods emphasized in this model. The general evaluation approach is a "process" that, by considering religious implications and the type of special view on the intention, the student efforts, as well as using the three sides of the teacher, student and parents, identify possible shortcomings and serve learning more.

Keywords


A Group of Authors. (2006). Shiite Culture. Qom: Zamzam Hedayat. (In Persian).
Abedi, F. (2016). Evaluation of Religious Education Curriculum: Review of Textbooks, Opinions of Teachers, Administrators and Educators and High School Students. Ph.D Thesis. Faculty of Psychology and Educational Sciences, Al-Zahra University. (In Persian).
Ahadi, H, Jomheri, F. (2015). Developmental Psychology: Adolescence, Adulthood (Early, Middle, Late). Tehran: Ayandeh Derakhshan. (In Persian).
Amani, R. (2011). Investigating the Educational Status of Allegory in the Qur’ān. Master Thesis, Faculty of Psychology and Educational Sciences, Allameh Tabataba'i University. (In Persian).
 Amini, M, Yazdkhasti, A, Jafari Harandi, R. (2012). A Survey on the Identity Situation in Secondary Level Rethinking on Functions of Educational System. Quarterly Journal of Family and Research. 9(2),7-34. (In Persian).
Bruner, J. S. (1960 ). The Process of Education. Cambridge MA, Harvard University Press.
Conrad, F. Toepfer, J. (1992). Curriculum For Identity: A Middle Level Educational Obligation. Middle School Journal, 23(3), 3-10.
Daneshgar, S, Mirshahjafari, E, Liaghatdar, M, J. (2004). Vulnerability of Religious Education and its Educational Contexts. Journal of Knowledge and Research in Educational Sciences, 1(3), 33-52. (In Persian).
Dehkhoda, A. A (1981). Dictionary. Tehran: University of Tehran. (In Persian).
Delva, J. Andrade, F. H. Sanhueza, G. Han, Y. (2013). Associations of Maternal and Adolescent Religiosity and Spirituality with Adolescent Alcohol use in Chile. Journal of Implications for social work practice, 58(2), 249-260.
Document of Fundamental Change in Education. (1390). Tehran: Supreme Council of the Cultural Revolution. (In Persian).
Drew, C. (2020). Bruner’s Spiral Curriculum, The 3 Key Principles. https://helpfulprofessor.com/spiral-curriculum/
Eivazi, M. R. (2001). Religious Identity and its Challenges. Journal of Research Quarterly, 6(3), 179-208. (In Persian).
Ensafpour. G. R. (2005). Persian Culture. Tehran: Zavar. (In Persian).
Fallah M. J. (2019). The Typology of the Question and Answer Method and its Application to Answering Belief Issues from the Quran's Perspective. Journal of Andishe-Novin-E-Din,15 (59), 89-102. (In Persian).
Fanhao, N. (2019). Religion and Youth Educational Aspirations: A Multilevel Approach. Journal of Beliefs & Values, 40(1), 88-103.
Fathi Vajargah, K. (2017). Principles and Concepts of Curriculum Planning. Tehran: Bal. (In Persian).
Fogarty, R. (1991). The Mindful School: How to Integrate the Curriculum. Palatine, IL: Skylight Publishing, Inc.
Ghazali, M. (1982). Ehya Olum al-Din. Beirut Dar Al-Maarefa. (In Arabic).
Halimi Jolodar, H, Patyar, E. (2015). Satisfying Targeting in Education by Emphasis on Ibrahim Story in Qur’ān. Journal of Qur'anic Knowledge, 5(4), 7-30. (In Persian).
Hattie, J, Timperley, H. (2007). The Power of Feedback. Joiurnal of Review of Educational Research. 77(1), 81-112.
Heidari, A, Ramezani Baseri, A. (2015). Internet, Satellite Programs and Religious Identity(Case Study of Hgigh School Students in Marvdasht). Journal of Sociology of Education, 1(4), 7-35. (In Persian).
Hooman, H. A. (1996). Field of Evaluation of Educational Programs. Tehran: Parsa. (In Persian).
Howard, J. (2012). The Spiral Curriculum, Research into Practice. Education Partnerships Inc.
Ibn Manzur, M. (1998). Lisān al-ʿArab. Beirut: Dar Sader. (In Arabic).
Islamian, H. (2018). The Study of the Influence of two Factors of Concentration and Recognition in the Structure of the Education System on Religious Education of Students. Biennial Journal Educational Science from Islamic Point of View, 6(1), 141-155. (In Persian).
Kalbali, I. (2006). Investigating Emotions from the Perspective of Late Western Philosophers and Islamic Thinkers with Emphasis on Hume and Ghazali and Extracting Its Educational Implications. Ph.D Thesis. Faculty of Psychology and Educational Sciences, Kharazmi University. (In Persian).
Khaskhanova, M, T, Vereshchagina, M, V. (2019). The Types of Religious Identity of Chechen Students. Journal of Education and Science, 21(9), 80-97.
Khavari, A. (2008). Integration Approach: a Strategy for Today's School Curriculum, Journal of Efficient schools, 2(2), 75-77. (In Persian).
Kulayni, M. Y. (1990). Usul al-Kafi. Tehran: Islamic Texts Institute. (In Arabic).
Krakowski, M. (2017). Developing and Transmitting Religious Identity: Curriculum and Pedagogy in Modern Orthodox Jewish Schools. Journal of Contemporary Jewry, 37(3), 433-456.
Lohani, V, K, Mallikarjunan, K, Wolfe, M, L, Wildman, T, Connor, J, Muffo, J, Chang, M. (2005). Work in Progress-Spiral Approach to Curriculum to Reformulate Engineering Curriculum. In Proceedings Frontiers in Education 35th Annual Conference. IEEE.
Lotfabadi, H. (2002). Psychology of Value and Religious Moral Development in Adolescence and Youth (Part II). Journal of Humanities Methodology, 8(31), 4-35. (In Persian).
Lotfabadi, H. (2009). Developmental Psychology 2. Tehran: Samt. (In Persian).
Mesbah Yazdi, M. T. (1393). Manifestations of Lnowledge and Love of God. Journal of Marifat, 23(1), 5-12. (In Persian).
Mohammadi Reyshahri, M. (2010). Encyclopedia of Amir al-Mo'menin (AS) Based on Quran, Hadith and History. Qom: Dar al-Hadith. (In Persian).
Mohammadshahi, F. (2006).The Place and Meanings of Interrogation in the Qur'an. Master Thesis. Faculty of Principles of Religion. (In Persian).
Moradi, R. (2017). Identification and Mission of Education. Tehran: Sedaye Moalem. (In Persian).
Moulin, D. P. J (2013). Negotiating and Constructing Religious Identities in English Secondary Schools: a Study of the Reported Experiences of Adolescent Christians, Jews, and Muslims. Doctoral dissertation, University of Oxford.
Mousavinasab, M, R. (2007). Faith and its Effect on the Principles of Behavior. Journal of Marifat, 15(5), 55-64. (In Persian).
Neilsen, R, Arber, R, Weinmann, M. (2017). Re-Imagining Asian Religious Identity: Towards a Critical Pedagogy of Religion and Race in Australian Schools. Journal of Science Education, (49): 1-15.
Nouri, H. (1987). Mostadrak al-Vasael va Mostanbat al-Masael. Qom: Al al-Bayat Institute. (In Arabic).
Nowzari, M. (2009). A Description and Evaluation of the Cognitive Approach to Religious Development. Journal of Islam and Educational Research, 1(2), 149-168. (In Persian).
Objectives of the study courses of the formal public education system of the Islamic Republic of Iran. (2018). Approved for the 952 session of the High Council of Education. Tehran: High Council of Education. (In Persian).
Phalet, K, Baysu, G, Verkuyten, M. (2010). Political Mobilization of Dutch Muslims: Religious Identity Salience, Goal Framing, and Normative Constraints. Journal of Social Issues, 66(4), 759-779.
Qasemzadeh, H. (1999). Cognition and Emotion. Tehran: Farhangan. (In Persian).
Rastgo, M, Arab, Z, Bayanfar, F. (2018). Investigating the Effective Factors in Promoting the Religious Identity of First Level High School Students (Case study of Dehdasht Education). Journal of New Advances in Psychology, Training and Education, 1(1), 68-82. (In Persian).
Reber, A. S, Reber, E, Allen, R. (1986). Penguin Dictionary of Psychology. Viking Adult.
Rhman Setayesh, M. K, Mohseni, F. (2010). Utilization of Parables as a Training Method in the Qur’ān and Psychology with an Emphasis on Contemporary Shiite Interpretations (Nemuneh, Almyzan-fi-Tafsir-al- Qur’ān, and Rahnama), Journal of Minhaj, 16(1), 49-74. (In Persian).
Rissanen, I. (2014). Developing Religious Identities of Muslim Students in the Classroom: A Case Study from Finland. Journal of Religious Education, 36(2), 123-138.
Roshanaei, A. (2017). A Study of the Philosophy of Religious Identity Among Adolescents. Master Thesis, Faculty of Psychology and Educational Sciences, Allameh Tabataba'i University. (In Persian).
Safaei Haeri, A. (2012). Responsibility and Construction. Qom: Laylat al-Qadr. (In Persian).
Sajjadi, E. (2012). The Qur’ān and the Moral Value of Emotions and Sentiments. Journal of Qur'anic Researches, 17(4), 20-43. (In Persian).
Savin-Baden, M, Major, C H. (2004). Foundations of Problem-Based Learning. Maidenhead, UK: Society for Research into Higher Education and Open University Press.
Smith, M, C. (2016). What is the Meaning of "Spiraling Curriculum"?. https://www.quora.com/What-is-the-meaning-of-spiraling-curriculum
Tabataba'i, M. H. (2007). Almyzan-fi-Tafsir-al- Qur’ān. Translated by Mohammad Baqer Mousavi Hamedani. Qom: Computer Research Center for Islamic Sciences. (In Persian).
Tabataba'i, M. H. (2010). Translation and Final Nahayat al - Hekma. By the efforts of Mohsen Dehghani. Qom: Baghe Ketab. (In Persian).
Taghavinejad, H. (2014). Content Analysis of the Payam Aseman Curriculum in the First Secondary School Based on Attention to the Components of Moral Intelligence. Master Thesis of the Faculty of Educational Sciences and Psychology, Islamic Azad University, Marvdasht Branch. (In Persian).
Visser-Vogel, E, Westerink, J, Janneke, D K, Barnard, M, Bakker, C. (2012). Developing a Framework for Research on Religious Identity Development of Highly Committed Adolescents, Journal of Religious Education, 107(2), 108-121.
Wang, T, J. (2012). Religious Identity Formation Among Adolescents: The Role of Religious Secondary Schools. International Christian Community of Teacher Educators Journal, 7(2), 1-5.
Williams, K. (1999). Faith and the Nation: Education and Religious Identity in the Republic of Ireland. British Journal of Educational Studies banner, 47(4), 317-331.
Woodward, R. (2019). The Spiral Curriculum in Higher Education: Analysis in Pedagogic Context and a Business Studies Application. e-Journal of Business Education & Scholarship of Teaching, 13(3), 14-26.