Understanding begins with a robust pedagogy
How and what I learn shapes my orientation towards you as well as your orientation towards me. The components of pedagogy that are expressed in our education define how the image of the "other" looks when we look in the mirror.
As such, building a sound pedagogy is an important issue given to its sensitivity as the first stage that shapes a healthy mentality for our generation since childhood.
By Henry A. Giroux. www.worldpress.com
In fact, the concept "Pedagogy" that included in the title sounds familiar when coming across stuff shows it. We, however, disregard the magic, the influence, and the logic it contains when passing by. It refers to a very obstructive matter even highly sensitive when we talk about what forms the orientations of our generation from scratch towards many various issues. Therefore, the more well-braided pedagogy those who in charge of shape, the well-oriented generation is. The topic is an interesting interview is written in Arabic conducted with a German expert in multicultural education, titled "Islam and immigration in the school books: Diversity as part and parcel of daily events."In her answer to the question "why don't school books deal much with the issues of Islam and immigration in Germany?" Viola B. Giorgi states that "there are currently three focal points are deliberated in research of the school books. Firstly, Islam is presented as an old and not contemporary. So, they usually focus on the dogmatic side until the medieval, while the development of Islam afterward isn't mentioned. Under these circumstances, pupils don't learn the comparison between religious rules and texts from one hand and cultural history on the other hand," and she continues,"Thus, there is a missing ring and there is a vacuum being shaped in the information between the medieval and modern age, between crusader wars and terrorist onslaughts on 11th Sep, which could be rapidly obtained by multimedia in schools. Because of this vacuum, there is a belief created indicates that the European modernity was set up (on the contrary of the fact) far away from the Islamic communities. In result, these communities stayed undeveloped. Secondly, the inclination towards portraying Islam and culture affected civilization as something unchanged, even the sub-differences within Islam aren't highlighted. Thirdly, Islam is often conceived as kind of rigid rules related to violence and oppression against the woman."
Indeed, and undoubtedly, such perception gives me today the complete answer of why some of my German friends or close colleagues whom I ran into in Germany last year kept asking me investigative questions about Islam and the horrors they had been watching and hearing about before bringing up this topic.
I, simply comment on, they know nothing since childhood because they didn't learn the correct and logic Islamic narrative, it's negligible in their pedagogy. Thus, they are blameless when relying on the novel of contemporary media outlets to learn about this topic which draws attention out to mostly negativity because I'm -as a daily media observer- totally aware of how do media instrumentally shape the perception not the people in this modern technological era where everything goes viral in the blink of an eye.
For me as a moderate Muslim, I do admit that my religious background has been drastically relapsed into the danger of rejectionism and insularity in many countries, this is incrementally taking place as long as there are heinous deeds are committed by irresponsible groups who attribute themselves to Islam.
As for those who oversee the German pedagogy, should be aware that Islam represents approximately 2.18 billion in the world over, it's not only related to the MENA region where insufferable crimes being committed in some war-torn areas which the influential media are breathlessly waiting for documenting them, to be portrayed as "this is the face of Islam" or an outmoded phenomenon. It's worth to be learned to build up an understanding with. Otherwise, how can those pupils encounter the existing fact around when they grow up.
Moreover, diversity within German society erects the demand for creating a role model of tolerance and serenity, like the head of the German Protestant Church bishop Heinrich Bedford-Strohm called last year for Islam to be taught at schools claiming that it provides Muslims with a chance to adopt a critical approach to their own religion, and the chance to introduce it for Germans themselves.
It's preferable to promulgate the fact that setting up a successful model of diversity in Germany is inevitably stirring up the need for facilitating channels for all faiths to be included in the pedagogy.
Professor Viola answered the question "how to do these impressions impact on pupils?" saying that "I here talk about conceptions that are difficult to compare between them and the existing stereotypes more than the situation between them and the previous misconception over things. They conceive migrants as lazy, unable, and needy people victims of the conditions of their societies. Therefore, the functions are often shaped in the school books from the perspective of dominant society."
As these books are dominated by this perspective, German pupils won't be able to pave their path to taste multiculturalism that their society is characterized by. I can't be judgmental to say that the confinement to this restrained perspective contributes to clamping down on critical thinking and understanding the other until is proven by Germans themselves. Probably, multicultural education which is one the most important issues that Germany should put into consideration is useless at this phase though I firmly assert its significance due to the critical junctures it passes through at this time.
Viola refers to how the exercises are applied in the curriculum determine pupil's certain resources like, "Ask one of the pupils from immigrant origins in your classroom about how did his/her family come to Germany?"
I think such exercise creates a status of alienation inside the educational periphery which transfers its impact to the surrounding communities as well, it keeps reminding the refugees or immigrants of the fact that they haven't German origins which "impedes developing the feeling of belonging," as she addresses.
Basically, the writers of pedagogy don't aimlessly put the teaching material without standardized educational regulations. For instance, considering the prevailing culture that distinguishes the cherished national identity, which is naturally every country has its rules of keeping this identity vivid. It, presumably, ought not to lead to obliterating the allocated place for other cultures as well. Therefore, those writers have the mechanisms to tackle the problem of pedagogy unbiasedly by considering the fact that German society is diverse and multiethnic necessitates strenuous efforts for building up peaceful cohabitation.
By this way, those writers contribute to putting up the hurdles in the way of enhancing mutual respect and understanding, because it's not always the social perspective that represents the entire society is correct. So that, I don't think that social perspective toward Blacks in the U.S.A. is an ideal treatment that the curriculum designers must include it.
Viola concludes by answering the question if there is an opportunity for reformation, "I hope that there would a transformation in the intellectual model," and continued "at least we hear that in the latest recommendations of the ministry of culture about the global diverse cultural education and school as of 2013."
I find Viola's orientation towards potential pedagogical reformations is valuable in the time Germany is in dire need for a holistic approach to redefining pedagogy for the growing generation. Germany with the refugee crisis is facing up the obstacle of ethnic integration not just with the new community that has just arrived from Syria but with other minorities at their differentiation. So, meeting the needs of coexistence based on the principles tolerance won't come about without considering the other as equally as the aborigines, which set off on the platform of pedagogy.
Of course, it doesn't mean that sweeping the privacy of German culture, I don't endorse such hegemonical attempts whatever the reason is.
I, finally, recommend supporting groundbreaking educational institutions under the auspices of religious or irreligious leaders to open up channels to be dedicated to dialogue among all diverse groups in Germany. By this stride, Germany can be a role model of peaceful coexistence.
Understanding begins with a robust pedagogy
By Henry A. Giroux. www.worldpress.com
In fact, the concept "Pedagogy" that included in the title sounds familiar when coming across stuff shows it. We, however, disregard the magic, the influence, and the logic it contains when passing by. It refers to a very obstructive matter even highly sensitive when we talk about what forms the orientations of our generation from scratch towards many various issues. Therefore, the more well-braided pedagogy those who in charge of shape, the well-oriented generation is. The topic is an interesting interview is written in Arabic conducted with a German expert in multicultural education, titled "Islam and immigration in the school books: Diversity as part and parcel of daily events."In her answer to the question "why don't school books deal much with the issues of Islam and immigration in Germany?" Viola B. Giorgi states that "there are currently three focal points are deliberated in research of the school books. Firstly, Islam is presented as an old and not contemporary. So, they usually focus on the dogmatic side until the medieval, while the development of Islam afterward isn't mentioned. Under these circumstances, pupils don't learn the comparison between religious rules and texts from one hand and cultural history on the other hand," and she continues,"Thus, there is a missing ring and there is a vacuum being shaped in the information between the medieval and modern age, between crusader wars and terrorist onslaughts on 11th Sep, which could be rapidly obtained by multimedia in schools. Because of this vacuum, there is a belief created indicates that the European modernity was set up (on the contrary of the fact) far away from the Islamic communities. In result, these communities stayed undeveloped. Secondly, the inclination towards portraying Islam and culture affected civilization as something unchanged, even the sub-differences within Islam aren't highlighted. Thirdly, Islam is often conceived as kind of rigid rules related to violence and oppression against the woman."
Indeed, and undoubtedly, such perception gives me today the complete answer of why some of my German friends or close colleagues whom I ran into in Germany last year kept asking me investigative questions about Islam and the horrors they had been watching and hearing about before bringing up this topic.
I, simply comment on, they know nothing since childhood because they didn't learn the correct and logic Islamic narrative, it's negligible in their pedagogy. Thus, they are blameless when relying on the novel of contemporary media outlets to learn about this topic which draws attention out to mostly negativity because I'm -as a daily media observer- totally aware of how do media instrumentally shape the perception not the people in this modern technological era where everything goes viral in the blink of an eye.
For me as a moderate Muslim, I do admit that my religious background has been drastically relapsed into the danger of rejectionism and insularity in many countries, this is incrementally taking place as long as there are heinous deeds are committed by irresponsible groups who attribute themselves to Islam.
As for those who oversee the German pedagogy, should be aware that Islam represents approximately 2.18 billion in the world over, it's not only related to the MENA region where insufferable crimes being committed in some war-torn areas which the influential media are breathlessly waiting for documenting them, to be portrayed as "this is the face of Islam" or an outmoded phenomenon. It's worth to be learned to build up an understanding with. Otherwise, how can those pupils encounter the existing fact around when they grow up.
Moreover, diversity within German society erects the demand for creating a role model of tolerance and serenity, like the head of the German Protestant Church bishop Heinrich Bedford-Strohm called last year for Islam to be taught at schools claiming that it provides Muslims with a chance to adopt a critical approach to their own religion, and the chance to introduce it for Germans themselves.
It's preferable to promulgate the fact that setting up a successful model of diversity in Germany is inevitably stirring up the need for facilitating channels for all faiths to be included in the pedagogy.
Professor Viola answered the question "how to do these impressions impact on pupils?" saying that "I here talk about conceptions that are difficult to compare between them and the existing stereotypes more than the situation between them and the previous misconception over things. They conceive migrants as lazy, unable, and needy people victims of the conditions of their societies. Therefore, the functions are often shaped in the school books from the perspective of dominant society."
As these books are dominated by this perspective, German pupils won't be able to pave their path to taste multiculturalism that their society is characterized by. I can't be judgmental to say that the confinement to this restrained perspective contributes to clamping down on critical thinking and understanding the other until is proven by Germans themselves. Probably, multicultural education which is one the most important issues that Germany should put into consideration is useless at this phase though I firmly assert its significance due to the critical junctures it passes through at this time.
Viola refers to how the exercises are applied in the curriculum determine pupil's certain resources like, "Ask one of the pupils from immigrant origins in your classroom about how did his/her family come to Germany?"
I think such exercise creates a status of alienation inside the educational periphery which transfers its impact to the surrounding communities as well, it keeps reminding the refugees or immigrants of the fact that they haven't German origins which "impedes developing the feeling of belonging," as she addresses.
Basically, the writers of pedagogy don't aimlessly put the teaching material without standardized educational regulations. For instance, considering the prevailing culture that distinguishes the cherished national identity, which is naturally every country has its rules of keeping this identity vivid. It, presumably, ought not to lead to obliterating the allocated place for other cultures as well. Therefore, those writers have the mechanisms to tackle the problem of pedagogy unbiasedly by considering the fact that German society is diverse and multiethnic necessitates strenuous efforts for building up peaceful cohabitation.
By this way, those writers contribute to putting up the hurdles in the way of enhancing mutual respect and understanding, because it's not always the social perspective that represents the entire society is correct. So that, I don't think that social perspective toward Blacks in the U.S.A. is an ideal treatment that the curriculum designers must include it.
Viola concludes by answering the question if there is an opportunity for reformation, "I hope that there would a transformation in the intellectual model," and continued "at least we hear that in the latest recommendations of the ministry of culture about the global diverse cultural education and school as of 2013."
I find Viola's orientation towards potential pedagogical reformations is valuable in the time Germany is in dire need for a holistic approach to redefining pedagogy for the growing generation. Germany with the refugee crisis is facing up the obstacle of ethnic integration not just with the new community that has just arrived from Syria but with other minorities at their differentiation. So, meeting the needs of coexistence based on the principles tolerance won't come about without considering the other as equally as the aborigines, which set off on the platform of pedagogy.
Of course, it doesn't mean that sweeping the privacy of German culture, I don't endorse such hegemonical attempts whatever the reason is.
I, finally, recommend supporting groundbreaking educational institutions under the auspices of religious or irreligious leaders to open up channels to be dedicated to dialogue among all diverse groups in Germany. By this stride, Germany can be a role model of peaceful coexistence.
Indeed, and undoubtedly, such perception gives me today the complete answer of why some of my German friends or close colleagues whom I ran into in Germany last year kept asking me investigative questions about Islam and the horrors they had been watching and hearing about before bringing up this topic.
I, simply comment on, they know nothing since childhood because they didn't learn the correct and logic Islamic narrative, it's negligible in their pedagogy. Thus, they are blameless when relying on the novel of contemporary media outlets to learn about this topic which draws attention out to mostly negativity because I'm -as a daily media observer- totally aware of how do media instrumentally shape the perception not the people in this modern technological era where everything goes viral in the blink of an eye.
For me as a moderate Muslim, I do admit that my religious background has been drastically relapsed into the danger of rejectionism and insularity in many countries, this is incrementally taking place as long as there are heinous deeds are committed by irresponsible groups who attribute themselves to Islam.
As for those who oversee the German pedagogy, should be aware that Islam represents approximately 2.18 billion in the world over, it's not only related to the MENA region where insufferable crimes being committed in some war-torn areas which the influential media are breathlessly waiting for documenting them, to be portrayed as "this is the face of Islam" or an outmoded phenomenon. It's worth to be learned to build up an understanding with. Otherwise, how can those pupils encounter the existing fact around when they grow up.
Moreover, diversity within German society erects the demand for creating a role model of tolerance and serenity, like the head of the German Protestant Church bishop Heinrich Bedford-Strohm called last year for Islam to be taught at schools claiming that it provides Muslims with a chance to adopt a critical approach to their own religion, and the chance to introduce it for Germans themselves.
It's preferable to promulgate the fact that setting up a successful model of diversity in Germany is inevitably stirring up the need for facilitating channels for all faiths to be included in the pedagogy.
Professor Viola answered the question "how to do these impressions impact on pupils?" saying that "I here talk about conceptions that are difficult to compare between them and the existing stereotypes more than the situation between them and the previous misconception over things. They conceive migrants as lazy, unable, and needy people victims of the conditions of their societies. Therefore, the functions are often shaped in the school books from the perspective of dominant society."
As these books are dominated by this perspective, German pupils won't be able to pave their path to taste multiculturalism that their society is characterized by. I can't be judgmental to say that the confinement to this restrained perspective contributes to clamping down on critical thinking and understanding the other until is proven by Germans themselves. Probably, multicultural education which is one the most important issues that Germany should put into consideration is useless at this phase though I firmly assert its significance due to the critical junctures it passes through at this time.
Viola refers to how the exercises are applied in the curriculum determine pupil's certain resources like, "Ask one of the pupils from immigrant origins in your classroom about how did his/her family come to Germany?"
I think such exercise creates a status of alienation inside the educational periphery which transfers its impact to the surrounding communities as well, it keeps reminding the refugees or immigrants of the fact that they haven't German origins which "impedes developing the feeling of belonging," as she addresses.
Basically, the writers of pedagogy don't aimlessly put the teaching material without standardized educational regulations. For instance, considering the prevailing culture that distinguishes the cherished national identity, which is naturally every country has its rules of keeping this identity vivid. It, presumably, ought not to lead to obliterating the allocated place for other cultures as well. Therefore, those writers have the mechanisms to tackle the problem of pedagogy unbiasedly by considering the fact that German society is diverse and multiethnic necessitates strenuous efforts for building up peaceful cohabitation.
By this way, those writers contribute to putting up the hurdles in the way of enhancing mutual respect and understanding, because it's not always the social perspective that represents the entire society is correct. So that, I don't think that social perspective toward Blacks in the U.S.A. is an ideal treatment that the curriculum designers must include it.
Viola concludes by answering the question if there is an opportunity for reformation, "I hope that there would a transformation in the intellectual model," and continued "at least we hear that in the latest recommendations of the ministry of culture about the global diverse cultural education and school as of 2013."
I find Viola's orientation towards potential pedagogical reformations is valuable in the time Germany is in dire need for a holistic approach to redefining pedagogy for the growing generation. Germany with the refugee crisis is facing up the obstacle of ethnic integration not just with the new community that has just arrived from Syria but with other minorities at their differentiation. So, meeting the needs of coexistence based on the principles tolerance won't come about without considering the other as equally as the aborigines, which set off on the platform of pedagogy.
Of course, it doesn't mean that sweeping the privacy of German culture, I don't endorse such hegemonical attempts whatever the reason is.
I, finally, recommend supporting groundbreaking educational institutions under the auspices of religious or irreligious leaders to open up channels to be dedicated to dialogue among all diverse groups in Germany. By this stride, Germany can be a role model of peaceful coexistence.
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