Search

In 1983, Robert Cover challenged the U.S. Supreme Court's approach to conflicts between the law of the state and the religious commitments of "insular communities." Over 40 years later, Cover's call remains urgent, and is of special relevance in New York. In Brooklyn and the Lower Hudson Valley, Hasidic yeshivas with tens of thousands of students seek dispensation from state policy that requires all students to receive a basic secular education. Meanwhile, federal religious liberty jurisprudence, significantly changed since 1983, still fails to satisfyingly arbitrate between the commitments of religious communities and the law of the secular state. Part I of this Note sets the theoretical and doctrinal stage. It explains the intervention made by Professor Cover in Nomos and Narrative, outlines the free exercise maximalism of today's Supreme Court, and proposes how Cover's ideas could be used to redeem a religious liberty jurisprudence gone awry. Specifically, as part of determining when the law of the insular religious community must bend before the law of the state, Part I argues that courts should inquire into whether the state's law is paideic (world- creating) or merely regulatory. Part II applies these ideas to the pressing case study of Hasidic education in New York. It provides the reader with an overview of Hasidic education and the current legal landscape. It also cautions that current doctrine is ill-equipped to handle the dilemma. Finally, Part III encourages New York government to articulate its compulsory education law as a world-creating commitment of the state and urges the courts to recognize the legitimacy and necessity of such a claim. [ABSTRACT FROM AUTHOR]

The article focuses on the systemic injustices faced by formerly ultra-Orthodox parents, especially those who are LGBTQ+, in custody disputes over educational decision-making. It highlights the case of "Miriam," a lesbian mother who was forced out of her community and fought against a biased court system that often prioritizes religious adherence over a child's right to a secular education.

Much has been written about European Jews' attitudes toward secular studies. The Jewish Enlightenment, which began in Europe in the early eighteenth century, caused some Jews to broaden their knowledge by learning subjects such as geography and science. However, most Eastern European Jews remained loyal to the rabbinical authority. When many immigrated to the United States during the Progressive Era, they had to choose between maintaining the old approach toward secular education and learning secular subjects. Analyzing three Jewish immigrant texts, Mary Antin's The Promised Land (1912), Abraham Levinsky's The Rise of David Levinsky (1917), and Anzia Yezierska's Bread Givers (1925), this essay argues that these books present Eastern European Jewish immigrants as treating secular education similar to the European maskilim. Exploring Biblical allusions and imagery used to portray Torah learning, this paper determines that these texts sanctify nonreligious studies. Following a centuries-old heritage of learning, they glorify the knowledge obtained in American institutions. Although the protagonists feel they are betraying their tradition, they participate in establishing a Jewish American culture based on the value of studying. While these texts often praise American education, they portray a clash between American and traditional Jewish education, suggesting that disavowing one's traditional education is challenging. [ABSTRACT FROM AUTHOR]

The vast majority of Haredi schools for boys in Israel focus almost exclusively on religious studies. This study explores Haredi (Jewish ultra-Orthodox) activism aimed at promoting secular education in these schools. Data collection drew on semi-structured interviews with 20 Haredi activists. The findings compared two patterns of Haredi activism—radical and moderate—and highlighted their distinguishing features: the activists' identity, ideology, tactics, and approach towards the state. Whereas these distinctions impeded joint efforts to promote educational change, they enabled the radical activists to use contra-institutional tactics and strengthened the legitimacy of the moderate activists. In the context of religious enclave communities, different patterns of activism, based on different models of religious identity and ideology, may produce effective tailor-made solutions that are congruent with the preferences of different religious subgroups. Understanding the dynamic of Haredi activism may assist in mobilising educational rights in enclave religious communities. [ABSTRACT FROM AUTHOR]

The scientific study of religion has steered toward materiality. Herein, researchers have highlighted the intricate role of the human body and its sensorium for perceiving objects. With this trend, a text‐based approach to religion has become less prominent. However, parallel exploratory efforts have been underreported for religious education except the limited pedagogical emphasis placed on visual aspects of religious objects. Here, an attempt to olfactorize religious education is documented. Olfactorization has been documented both as a learning strategy wherein students are encouraged to form associations between scents (real or mentally imagined) and images/words and as a means of highlighting the olfactory materiality of religious objects. The means approach paired with a "cognitive ethnographic" methodology is expected to help students to reinterpret the existing meanings of object‐centered religious traditions whereas the learning strategy approach is expected to spill over to other (nonreligious) domains of learning. [ABSTRACT FROM AUTHOR]

The article offers information on the history of education in Victoria, Australian, specifically the Education Act of 1872, which aimed to provide free, compulsory, and secular education to all children between the ages of six and fifteen. Article highlights how act led to a significant increase in the number of female teachers in the profession and discriminatory practices against them.

Controversy surrounding the teaching of secular education (SE) has fomented recurrent conflicts between liberal states and religious enclave communities (ECs). The current study explored Haredi (Jewish ultra-Orthodox) community-based activism aiming to promote SE in New York Hasidic schools for boys. It sheds light on how Haredi activists' discourse legitimized change within their community, following the activists' efforts to promote policy change through lobbyism, litigation, and media campaigns. The data was derived from documents, observations of social media platforms, and interviews with activists. The findings showed that the activists' discourse was disseminated in various forms to targeted audiences within the Haredi community, circumventing the religious establishment's censorship mechanisms. This discourse's content revealed interrelated facets of legitimacy: pragmatic, religious, educational, rights-based, and sociopolitical. It also combined revolutionary arguments with ideas derived from existing community tradition. The conclusions explicate the scheme of employing creative strategies, targeting different audiences, and combining various facets of legitimacy to produce counter-narratives that undermine power structures in ECs. The study's implications highlight the need for policymakers to understand the barriers Haredi activists encounter upon advocating educational change. The implications also underscore the need to integrate top-down, bottom-up, and bottom-to-bottom efforts to engender change in religious enclave schools. [ABSTRACT FROM AUTHOR]

Copyright of Prohistoria is the property of Prohistoria Ediciones and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

In recent years, many scholars have drawn a distinction between procedural and programmatic secularism. Procedural secularists seek to build communities wherein 'competing concepts of the good life' are afforded opportunities for expression. Programmatic secularists seek to limit the influence of religion within the public sphere. The 1870 Education Act created a network of Board schools across England and Wales. In accordance with the Cowper-Temple Clause, religious education in Board schools would be non-denominational in character. Students would be taught Bible passages and hymns, but would not be taught any denominationally specific aspects of Christian doctrine. This development stimulated a controversy between the defenders of non-denominational education and those who believed that state-sponsored non-denominational education threatened the existence of voluntary schools. The debates that ensued are often characterised as sectarian in nature. However, they can alternatively be seen as negotiations of the proper definition and the proper parameters of religious freedom and toleration. [ABSTRACT FROM AUTHOR]

The author reflects on his life and academic and professional career as scholar and law professor. He discusses the titles he earned and positions he held, his family background, his early childhood years in Sudan, the struggle between traditional and secular education he experienced in Sudan, his education in England and Scotland, and his literary works.

The history of American public education has generally been considered as a steady transition from religious and sectarian to secular and pluralist, with the role of science in education increasing as the role of religion decreased. This article examines a conception of the role of religion in education that does not fit this narrative, the "social religion" of theorists of moral and character education in the 1920s. Relying on ideas of religious naturalism and with an orientation toward the practical effects of religious belief, this community of scholars asserted a concept of religion that would allow it to be at the heart of the common school project, uniting all under the common morality of the social good. Influenced both by liberal Protestant humanism and the scientific worldview pervasive in education reform at the time, these character educationists' ideas remind us of the historical contingency of categories like "religious" and of the antiquity of ideas we might classify under the heading of spirituality in American culture. [ABSTRACT FROM AUTHOR]

The article focuses on history of the extent of religious sectarianism in Australia. Topics discussed include cultural and theological force in post-invasion Australian history, denominational differences in the secular and compulsory education and desire for social harmony and cohesion evolved during institutional arrangements of the colonies.

Copyright of Journal of Philosophy, Culture & Political Science is the property of Al-Farabi Kazakh National University and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Journal of Academic Social Science Studies is the property of Journal of Academic Social Science Studies and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Bylye Gody is the property of Cherkas Global University Press and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

At the time of the enactment of compulsory primary education, the Baptist minister John Clifford, along with other Evangelical pressure groups, advocated for the enforcement of State-funded secular schooling. They defended a ‘secular’ education, i.e. a curriculum infused with a broad Protestant ethos, which should be bestowed upon all children throughout Britain and its empire. For Clifford and militant Evangelicals, British Dominions offered models of State secular schooling because of the effective separation of State and Church within their realms. This article explores the militant Evangelical views on ‘secular’ education, along with the fights waged against (Roman Catholic) denominational schooling. It explores the arguments that enthusiastic Evangelical imperialists brought forward to defend their vision of the ideal Briton – a Protestant citizen free from clerical influence. It also studies the Roman Catholics’ reactions to Evangelical attacks against their separate school system, and investigates the Manitoba School Issue as a test case confronting two opposing worldviews on education, the State, and the Churches.

State-led secular education was introduced to Ethiopia by the second half of 1900s. Some studies have looked into the development the secular education system. But the historical development of science education system was not explored. This review looked into the initiatives, achievements, and challenges in introducing and advancing science education in the 20th century. For this purpose, research reports, books, official government documents, and other relevant literature, and instructional materials released before mid 2000 were explored. Accounts of several researchers and official documents demonstrated that the various initiatives by the four subsequent regimes of Ethiopia to build relevant and quality science education system did not come up with expected results. By the dawn of the 21st century, the country was struggling to build relevant and quality science education system. Hence, this article is prepared and presented to demonstrate the critical historical challenges in putting relevant and quality science education system in place and assist policy-makers and practitioners in formulating better policy directions and developing workable science education programs and projects.

Recent debates in Israel highlight a resurfacing of the tensions between secular education and religion by assuming a clear separation between a critical attitude toward religion and the preparing of students for a life of religious obedience. Drawing on Theodor Adorno's discussion of education from the 1960's I wish to challenge this taken-for-granted assumption. I show how Adorno's famous educational appeal for "critical selfreflection" can be traced back to its theological sources. Specifically, I argue that, in Kierkegaard's theology of love, Adorno found a particular case for bringing together critique and theology that he then brought to bear on his educational position in which secular education and religion do not represent contradictory elements. Recent debates in Israel highlight a resurfacing of the tensions between secular education and religion by assuming a clear separation between a critical attitude towards religion, and the preparing of students for a life of religious obedience. Drawing on Theodor Adorno's discussion of education from the 1960's, I wish to challenge this taken-for-granted assumption. I show how Adorno's famous educational appeal for "critical self-reflection" can be traced back to its theological sources. Specifically, I argue that in Kierkegaard's theology of love, Adorno found a particular case for bringing together critique and theology that he then brought to bear on his educational position in which secular education and religion do not represent contradictory elements. [ABSTRACT FROM AUTHOR]

Arnavutköy American College published several reports-bulletinscalendar- lists-catalogs. There is not sufficient information and especially the syllabus after 1923 which is a milestone that followed by Lausanne Agreement, proclamation of The Republic of Turkey and The Law of Unification of Education. This study covers various information about the college, containing the college’s syllabus and it’s building stucture with reference to Calendar/Information Bulletin published by Zellich Brothers in Ottoman Turkish in 1925 and also both with reference and in comparison to Calendar/Information Bulletin published by Tsitouris Brothers in Ottoman Turkish in 1927 in order to draw attention to Arnavutköy American College’s system of activity and study as a missionary college in Turkey in 1925 and 1927. [ABSTRACT FROM AUTHOR]

This article considers the undercurrents of spirituality in Professor Bajčetić's approach to Stanislavski-based actor education in the apparently secular environment of communist Yugoslavia. It concentrates on the first year of the four-year programme of actor education in which students worked on themselves, exploring the question – 'Who am I?' as an actor, as a character and as a human being. Bajčetić worked for 45 years as a professor of acting at the Faculty of Dramatic Arts in Belgrade, during which time he taught generations of more than 300 students from all over the former Yugoslavia, as well as several generations of students in Norway, where he taught for ten years. The article is written from my perspective as a member of Bajčetić's last class, and based on the research I did twelve years after his retirement in 2001. I surveyed a number of his former students and interviewed Bajčetić directly in 2014. In the process of (re)discovering the Self through the construction and performance of an Other, Bajčetić insisted his students connect to the spiritual without naming it as such, in ways that could liberate both actors and audiences – as much off-stage and on. [ABSTRACT FROM AUTHOR]

Rabbi Dr Israel Porush (1907-91) was Australia's leading rabbi in the middle of the twentieth century. This article sets out his intellectual and religious biography, examines his theological positions on key questions: God and Jewish law, secular education, relations with Reform Judaism, Zionism, interfaith work and finally looks at his feelings of pessimism about the Jewish scene. [ABSTRACT FROM AUTHOR]

This article analyzes the aspirations of middle-income white and freed black families to achieve social recognition through ecclesiastical studies and entering the priesthood in Cartagena de Indias between 1750 and 1810. Based on primary sources from the General Archive of the Nation (Colombia), from the General Archive of Simancas, and from the Archive of the Royal Chancery of Valladolid (Spain), this article studies the creation and operation of the seminary of San Carlos Borromeo, as well as the aspirations of these families to access education in a context in which tensions and hierarchical privileges prevailed for racial and stationary reasons. It is shown how in Cartagena at the end of the Colonial period the external pressures and social conflicts opened spaces in institutions (church and militias) so that those middle sectors could position themselves, and how those institutions channeled those demands to not allow the pressures to be translated into challenges directed to the social order, negotiating a certain social mobility within institutional channels. [ABSTRACT FROM AUTHOR]

Copyright of Sociologus is the property of Duncker & Humblot GmbH and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Secular education was established excluding religion and spirituality (the latter was put in the same category as religion). But the relations between secular education and spirituality raise again a problem nowadays. There is some space for the spirituality separate from the religion in secular education. Initially (Quinet, Buisson, Jaurès), the secular education was a spiritual secular education and the republican school was a school without any religion but not without any spirituality. While differentiating the religious, the religion, the spirituality, three times can be distinguished: the times of the religion, of the post-religion, of the spirituality. In the time of spirituality today, secular education can play an important part while making space to the spirituality of infinite with the education to the sublime through the great poetic, literary and artistic works. [ABSTRACT FROM AUTHOR]

This paper provides a historical and pedagogical insight into the establishment and development of the education system in Montenegro and the progress of class teacher education. This article is based upon the research of education during the historical period of 1834-1915. Our focus was placed on 1834, when the first Primary school in Montenegro began operating. Later, in 1916, due to the occupation of Montenegro by the Austro- Hungarian monarchy in the First World War, there was a new inconsistency in the operation of schools. This paper is dominated by theoretical, historical and pedagogical analysis, with the use of sources and relevant literature as objective indicators of the development of primary education and the teaching pr ofession in Montenegro. [ABSTRACT FROM AUTHOR]

This article reconstructs the struggle for higher education of Anna (Chaja) Kluger, born into a Hasidic family in fin-de-siècle Kraków. Kluger's mother, Simcha Halberstam, was a direct descendant of R. Hayim Halberstam, the founder of the Sandz Hasidic dynasty. At the age of fifteen, after completing a prestigious primary school to which she was sent by her parents, Kluger was betrothed to a young yeshiva student and forced by her parents to abandon her studies. Being passionate about studying and determined to continue her education, Kluger fled home in 1909 and sued her parents to allow her to continue her university studies with the financial support of her father, Wolf Kluger. After a defeat in the local court, she appealed the decision to the Viennese Supreme Court and ultimately won her case. Kluger went on to earn a PhD degree in 1914 at the University of Vienna. The Kluger affair became a cause célèbre in Kraków and in Vienna, attracting much attention in the press. Among its repercussions, the article suggests, was the introduction of new norms in Orthodox Jewish society aimed at restricting secular education for Jewish women. These norms accompanied the introduction of formal religious education for girls and represented a development no less innovative for traditional Jewish society. [ABSTRACT FROM AUTHOR]

Aim. The aim is to identify a complex of objective and subjective factors which generate a special state of individual consciousness, a social ground for manifestations of terrorism. Materials and methodology. In order to solve the problems posed in the study, a set of general scientific and psychological methods was used. The method of theoretical analysis and synthesis was used in the study of scientific publications and the development of the concept of research. The methods of empirical research (questioning, interviews, observation, etc.) were used in order to obtain the most complete volume of knowledge about the investigated object. For the analysis of the empirical data of sociological surveys, were used statistical methods as the sampling method, the method of analyzing statistical series and the method of constructing a diagram. Results. The analysis of objective information and subjective assessments of monitoring public opinion shows that certain groups of Dagestanis use religion exclusively to achieve their own selfish goals, one of which is spreading their influence in the republic. Studying the problems of mechanisms of development and management of integration processes in the implementation of the innovative educational systems allows creating a favorable environment for the education of tolerance among young people. Awareness of the current social situation which determines the specificity of the development of Dagestanis' self-awareness under the influence of the ideas of radical Islam has conditioned the topic of the proposed study. Conclusion. The findings obtained can be recommended for use as preventive measures in schools as well as in secondary special and higher educational institutions. It is necessary to hold meetings, round tables, seminars, conferences and symposiums together with the leading political scientists, sociologists, political psychologists, representatives of various confessions to discuss the true goals and objectives of information and the activities of aggressive religious movements.

Introduction: The entry of theology into the educational sphere of modern Russia should already be considered as an accomplished fact, the fact is both academic and legal. Theology is included in the nomenclature of specialties of academic scientists of the Russian Federation, the passport of a scientific specialty is approved, in particular, "Orthodox Theology" (specialty code: 26.00.01), the work is in progress to open the corresponding dissertation council. In 48 higher educational institutions of the country, structural subdivisions of higher education institutions were opened, aimed at implementing teaching in this area.A preliminary analysis of the existing master’s degree programs in theology showed that most of them are aimed at training theologians, religious scholars, art historians, experts, educators, teachers, counselors, social specialists, church officials, etc.This article substantiates the relevance of introducing an alternative master's degree program in theology, developed at the Department of Philosophy and Theology at Minin University. The peculiarity of the program is that it does not give up the specifics of religious studies and the philosophy of religion that should be present in theological education, being its base. It is aimed at developing undergraduate competencies of research activities based on fundamental theological knowledge, the level and content of which is set by the development of science and technology of modern society. In addition, the program provides for the solution of three main problems caused by contradictions in the culture of the modern information society: 1) formation of the axiological subsystem of the culture of the modern young scientist based on traditional Christian values; 2) training of theologians who are able to participate in the development and teaching of theological disciplines at various levels and forms of education (supplementary, vocational, continuous, etc.); 3) integration of secular and religious education based on the research activities of the university.Materials and methods: in the course of writing the article, empirical and theoretical methods of research on these problems were used, in particular: a dialysis method, a synthesis of practical learning experience, an analysis of educational and methodical and scientific literature, a method of historical comparison, a prognostic method.Results: an analysis of existing master's degree programs in theology revealed that it is necessary to develop concepts for this type of education based on the integration of secular and religious education, rather than pushing out one another. The proposed model of the Master’s degree program in Theology and the “Orthodox Theology” training profile, which has been introduced at Minin University since 2019, is built on this principle. Its introduction is relevant because it is aimed at solving the main problems caused by the contradictions of modern information culture in society.Discussion and conclusions: taking into consideration the development trends of Russian society in general and the sphere of domestic education in particular, the tendencies to an ever greater “turn” in the direction of traditional religious values can be traced. In this regard, the Russian pedagogical community is experiencing the need to train qualified personnel who professionally combine pedagogical methods and research competencies related to theological issues. It is necessary to continue working to increase the number of specialists, in particular, at the level of the magistracy, who are able not only to orient themselves in the basics of world religions, but also to professionally train these competencies the future young teachers who are able to instill in the younger generation basic moral values, to conduct promising research and development educational activities that meet the requirements of the information society.

The article informs about rise of confessional private universities in Argentina, with a demand from the Catholic Church or an opportunity for linked perspectives the study of the socio-political context and the dichotomy of secular or confessional education. Topics include different sectors of Catholicism on the creation of private universities and Ecclesiastical Hierarchy; and private initiative can create its own higher-level institutions and fight against school secularism.

Copyright of Hileya: Scientific Bulletin / Gileya is the property of GILEYA Publishing and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

In the Xinjiang Uyghur Autonomous Region (People's Republic of China), history is taught according to Chinese nationalistic guidelines and the history of ethnic groups is built around their relationships with the Han majority. In this context of historical hegemony, the paper examines a series of books for Uyghur children on famous historical characters in order to understand how young generations' ethnic consciousness can be shaped. The analysis identifies some trends of the Uyghur ethnic discourse transmitted to children (connections with the history of Central Asia and the Middle East, the focus on elements of identification such as Islam and muqams), as well as the presence of a Chinese paradigm that supports progress, secular education, and the standardization of folklore. Furthermore, the article aims to identify how much leeway is given to the development of a counter-discourse, particularly in the transmission of historical and cultural heritage to the younger generations. [ABSTRACT FROM AUTHOR]

Copyright of Education et Societes is the property of INRP and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The article analyzes the relevance of cultural values of religion in the system of world secular education on the example of European countries and the United States based on a study of the Constitutions of these states and other basic documents in the field of school education. The study shows that in modern democratic states, where constitutionally enshrined, there are two main systems of religious education: compulsory (Germany, Norway, Greece, Belgium. Denmark, Finland, etc.) and optional (USA, France, etc.), religious Education is considered necessary for several reasons. The first is the proclaimed freedom of conscience and education, the other is the adoption by the state of measures to prevent citizens' disinformation in the field of religious values that determine worldview. The experience of foreign democratic states shows that the right of citizens to religious education is indisputable, enshrined in the constitutions of many foreign countries, does not contradict the general secular orientation of education in these countries. The right to religious education is the inalienable right of students to access information, and the right to learn religion is within their own personal religion. Every parent has the right to make his choice in favor of his child’s religious education or to refuse such education. An analysis of the state of demand for traditional spiritual values by the secular school system abroad has led to the conclusion that their study ensures the preservation and continuity of the cultural heritage that the school transmits to children; contributes to the formation of historical consciousness, respect for national history, sustainability of development, ensures the democratic rights of parents and children to join a certain system of spiritual values. It is revealed that the reflection of cultural values of religion is necessary because it returns historical respect for traditional spiritual values in the context of modern pluralism of cultures, heteronomy of personality, expands the general cultural outlook, stimulates the active inclusion in an independent search for ways of self-determination in worldview issues. [ABSTRACT FROM AUTHOR]

This article analyses the impact of neo-conservative Islam as an ideology on secular education across different periods of Turkish history, but particularly the past two decades. First, the role of religion in Turkish society is discussed, then, the effects of religion on the educational system during the past 70 years is examined, with examples given of how secular education has been eroded over time. Neo-conservatism emerged after 1990 and has since been infused into Turkey's educational system, with successive conservative governments having changed the structure and curricula at every level. This newly emerged Islamic tendency, called "neo-conservative Islamic Ideology," has become a discourse in education. As a result, it has influenced the very structure of school curricula, as well as the national educational policy and its implementation throughout Turkish society, causing much heated and widespread debate. Neoconservative policies have caused the emergence of a dual education system in Turkey, with one Islamic-oriented and the other secular. [ABSTRACT FROM AUTHOR]