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    THE COMPARISON OF ALEVI RELIGION CURRICULUM AND ISLAM RELIGION CURRICULUM IN GERMANY (NRV)
    (Ilahiyat Bilimleri Arastirma Vakfi, 2020) Sozen, Hasan
    This study is carried out to compare and to reveal the similarities and differences between Religious Education Curriculum for Alevies (Grades 14) and the Islamic Religious Education Curriculum (Grades 1-4), which are being implemented in the North Rhine-Westphalia State of Germany. Accordingly, the basic approach, purpose, content, measurement and evaluation situations on which both programs are based are examined and evaluated based on the data obtained. The main problem of the study is The comparison of Alevi and Islamic religion course teaching programs implemented in the German state of North Rhine-Westphalia. In the study, qualitative research methods and document analysis are used, and the teaching programs in question are examined in terms of the approach over curriculum, the structure and content of the teaching programs, objectives and overall attainment, as well as evaluational dimensions of the course. The data obtained as a result of the analysis are grouped according to the criteria of similarity and difference, and the differences between the curriculums are interpreted based on the results obtained. During the analysis process, both teaching programs are examined closely and the necessary encodings are made. No categories have been previously defined for coding, except for problems and sub-problems. The documents examined in the study are the Alevi religion course curriculum published in 2013 by the Ministry of Education of the German state of North Rhine-Westphalia, (1-4 Classes) and an Islamic religion course curriculum published by the same ministry in 2014 (1-4. Classes). The main reason for the preference of North Rhine-Westphalia state teaching programs in the study is that the province in question has the most crowded Muslim student population in Germany. The study is the first in terms of comparing the basic approach, goals, course subjects, measurement and evaluation dimensions on which both curriculum are based, and revealing similarities and differences between them. It is believed that the research will make a significant contribution to program development in religious education and training in this aspect and offer a different perspective. As a result of the study, it is determined that the Alevi and Islamic religious education curriculum are similar with the approaches, objectives, structural features and measurement and evaluational dimensions. Both teaching programs are based on the approach of faith-centered/confessional, interfaith-oriented religious teaching and the approach of correlation didactics. Alevi and Islamic religious education course curricula focus on project and research-based activities of students, their performance, cooperation and active participation. It has been observed that all necessary precautions have been taken for students to be active in the educational process, to share their experience, and to learn by doing and experiencing. It is accordingly, concluded that both curriculum have been prepared with a student-centred and constructivist understanding. When the main objectives of the curriculum are examined, it is seen that they focus on the development of religious identity of individuals and have similar measurement and evaluation approaches. It has been observed that students use religious references in regulating their own lives, attitudes and behaviours, and use the guidance of religious knowledge and tradition. There are both significant differences in sections of the curriculums and the patterns of the units according to class levels among the curriculum. It is determined that religious education curriculum for Alevies curriculum has a wider and more detailed subject content than the Islamic religious Education Curriculum. Content in both curriculum is based on the principles of faith, culture and tradition in general. However, many topics in the Islamic religion course curriculum (basic principles of faith, revelation-communique, Islamic Society/Ummah, etc.) is not included in the curriculum of Alevi Religion course. Similarly, many topics related to Alevi culture and tradition are not located in the Islamic religion course curriculum. In addition, these topics such as Musahiplik, Cemevi, Twelve Imams, are observed that have not included in the Islamic religion course program, while the topics are reserved in Alevi teaching program. In the Islamic Religious program, the relationship between the mosque, the church and the synagogue, similarities and obvious differences are addressed, while no information about the Cemevi is given. In both teaching programs, although common subjects such as Allah, Hz. Muhammad, Ehl-i Beyt ( family of Hz. Muhammad), places of worship, religious days and nights, other religions, holy books, etc. are concluded, they have subjects, contents, understandings and approaches distinctly. The religious days and nights (The Feast of Nowruz, the month of Muharram and the Ashura fast, the day of Ashura) mentioned in the Alevi religion course are considered with reference to the Islamic religion, while the religious days and nights included in the Islamic religion course curriculum are not associated with Alevism. In the Islamic religion course curriculum, the main sources of the Islamic religion are used, in other words, the Koran and Sunnah are utilized, on the other hand, in the course of Alavi religion, the main sources formed around Alevi culture and tradition (Buyruk, Nehcu'l Belaga, Velayetname, Makalat, etc.) are investigated. In the Islamic religion course curriculum, students are expected to know the basic principles of faith, understand religious forms and phenomena, and adapt them to life, as in the Alevi religion course curriculum. It is aimed that they benefit from their existing knowledge and skills in regulating their social relations and run to work in developing a culture of coexistence. In this aspect, it can be said that both curriculum have similar objectives. But this does not mean that the curriculum is the same in terms of content and understanding. Although Alevi and Islamic religion course curriculum are different from each other at some points, it can be mentioned there is a structural similarity ( based approach, measurement and evaluation dimension, etc.) But focusing the way content and content which are understood and reflected, it is also seen that there are significant differences between them. This situation (with the religion of Islam) means for Alevi which tends towards the same prophet, the same book and the same sacred; yet beyond having different interpretations and understandings about deeds and creed, can also be regarded as an effort to present Islam as a different religion. However, the values that stand out in both programs and teachings, as well as the knowledge, cultural elements and traditional interpretations used, prevent us from concluding that Alevism is a non-Islamic understanding. Currently, Alevism continues to maintain its original place in the Islamic cultural tradition with historical and current perspectives, such as extreme-moderate-radical interpretations and understanding.
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    NEW METHODS AND PRACTICES IN THE EMPLOYMENT AND EDUCATION OF RELIGIOUS OFFICIALS IN GERMANY
    (Ilahiyat Bilimleri Arastirma Vakfi, 2021) Sozen, Hasan; Gencel Sozen, Hayriye
    The subject of this study is the new methods and practices adopted in the employment and education of religious officials in Germany. Accordingly, the aim of the study is to identify the search for new methods in the employment and education of religious officials in Germany and to reveal their possibilities and limits. The study is bounded by the employment and education of religious officials in Germany. The searches for employment and education of religious officials in other countries falls outside the study area of this paper. In this study document analysis method was used to collect data. Relsted documents were read using the inductive method, accordingly coding was done and themes were created. In the research, case study design, one of the qualitative research desings and survey model were preferred. In this context, it has been tried to obtain data from as many different sources as possible about the employment and education of religious officials in Germany. The obtained data were analysed by descriptive analysis method. The data were organised, defined and explained according to the themes in accordance with the sub problems. The findings are limited to the data obtained from the sources that the researchers could identify and access on the subject and to the comments made accordingly. As a result of the research, it has been determined that most of the religious officials in Germany come from abroad, especially from Turkey, and a significant part of them work in mosques and associations affiliated to DITIB. It has been observed that the education and employment of the staff to be employed in the religious services in Germany is under the duty and responsibility of the religious communities, and this situation is guaranteed in accordance with the relevant articles of the Basic Law for the Federal Republic of Germany. It has been determined that some religious communities have many years of practice and experience in the employment and education of religious officials. However, these educations are neither institutional nor systematic. Increasing political pressures have forced Islamic umbrella organizations to cooperate with official institutions and organizations in the employment and education of religious officials. Accordingly, while some religious communities are a part of the process in question, some are cautious about the demands of the German state. It has been determined that the German state can not directly determine the content of the theology programs, nor can it regulate qualifications and competencies that the religious officials should have and the conditions of the religious officials. For this reason, the authorities, on the one hand, develop recommendations on the training of religious officials at the academic level. On the other hand, they strive for the acceptance of these proposals by the Islamic organisations. Another result of the research is that the criticisms against the current employment and education of religious officials are grouped under three main headings. These are the continuation of the relations of the religious officials with the source countries and actors and being under their influence, the foreignness felt to the interlocutors and the understanding of religion one has. According to these criticisms, religious officials consider the interests and expectations of foreign countries/governments rather than those of Muslims in Germany, do not know the German language, culture and social structure, and generally have a conservative and anti-democratic religion and world view in relation to the countries and geographies they come from. In Germany, religious officials are not only those who carry out traditional religious services in mosques, but they are olsa understood as persons that serve many functional purposes like social, cultural, scientific, sports, etc. aims. It is only possible for religious officials to fulfill these duties and responsibilities expected of them if they have certain qualifications and competencies. At this point, common qualifications, competencies, duties and responsibilities that religious officials should have should be determined, and education programs should be developed in line with these qualifications, competencies, duties and responsibilities. In this context, it can be suggested that religious officials fulfill various duties and have features in the context of religious services both inside and outside the mosque. Religious officials in Germany should contribute to the adaptation of Muslims to Germany as much as they should contribute to the preservation of the Muslim identity of the Muslims here. It is inevitable for these religious officials to take an active role in inter-religious/intercultural dialogue studies. Religious officials are also expected to establish healthy relations with German local governments. As an extension of this, accompanying various ceremonies and celebrations and doing youth work are among the duties and responsibilities expected from religious officials. In order to be able to do all these, the precondition is that they are competent on the German language, culture and social structure. In addition, they must have the knowledge and skills to provide traditional religious services.
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    The Online Learning Experience of Theology Students in Turkey during the COVID-19 Pandemic: A New Disposition for RE?
    (Taylor & Francis Inc, 2021) Selcuk, Mualla; Sozen, Hasan; Simsek, Vahdeddin; Ipek, Yasemin
    Through a quantitative research model, this study aims to understand the general attitudes of theology students in Turkey regarding online learning during the COVID-19 pandemic. In examining the determinant factors on their attitudes, research findings include: previous online education experience, the frequency of participating in synchronous courses, the qualifications of the instructor, the assessment and evaluation procedures, the orientation training programs and the infrastructure opportunities of the universities. Interpreting these factors enables the authors of this article to suggest a conversational relationship between RE and Islamic sciences with some shared objectives that leads to naming guiding principles in a manner that significantly supports students' vocational journey.