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Fwd: [pcmi_jogja] Recommend An International Journalist for Stanford

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  • Iman Persada
    Ony Jamhari wrote: To: pcmi aiyep , aiyep all , pcmi jogja
    Message 1 of 3 , Nov 26, 2007
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      Ony Jamhari <Ony_Jamhari@...> wrote:
      To: pcmi aiyep <pcmi-aiyep@yahoogroups.com>,
      aiyep all <aiyep_all@yahoogroups.com>,
      pcmi jogja <pcmi_jogja@yahoogroups.com>
      From: Ony Jamhari <Ony_Jamhari@...>
      Date: Mon, 26 Nov 2007 01:25:20 -0800 (PST)
      Subject: [pcmi_jogja] Recommend An International Journalist for Stanford


      Dear all,
       
      Good luck.
       
      Thanks,
      Ony Jamhari

      Note: forwarded message attached.

      Never miss a thing. Make Yahoo your homepage.
      Date: Wed, 21 Nov 2007 08:32:13 +0700
      From: "Melinda N. Wiria" <mnwiria@...>
      To: "ICS Pro" <ics-pro@...>
      Subject: [ics-pro] Recommend An International Journalist for Stanford

      Any takers?

      ------ Original Message ------
      Received: 01:32 AM WIT, 11/21/2007
      From: Stanford Alumni Association
      To: "Ms. Melinda Natalia Wiria [E56922449782] "
      Subject: Recommend An International Journalist for Stanford

      Dear Stanford alum,

      Do you know an outstanding journalist in your country who would
      benefit from a year studying at Stanford? The John S. Knight
      Fellowships for Professional Journalists (http://knight.stanford.edu)
      may enable him or her to do just that. Each year we bring eight
      international journalists to join 12 U.S. journalists for a year
      of study and research. Knight Fellows have full access to
      classes throughout the University, as well as to a series of
      discussion forums organized just for them. At the conclusion of
      their year, they return to their countries and news
      organizations, better prepared for the unique challenges of
      21st-century journalism.

      As a Stanford alum, you are uniquely positioned to tell
      prospective candidates about the many pluses of a year at
      Stanford. To view flyers announcing fellowship deadlines,
      visit the "How to Apply" section of our website
      (http://knight.stanford.edu), and please forward this message or
      one of the electronic flyers to potential Knight Fellows.

      The deadline for international applications is Dec. 15, 2007.
      General inquiries about eligibility, etc., can be sent to
      knight-info@... or to me directly at
      jimb@....

      Best regards,

      James Bettinger
      Director, Knight Fellowships
      Stanford University
      Building 120, Room 428
      Stanford, CA 94305-2050
      (650) 725-1189



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      University.

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    • lebah buayawati
      daily_crcs@yahoogroups.com From: Lina Pary Add to Address Book Add Mobile Alert Yahoo! DomainKeys has confirmed that this message
      Message 2 of 3 , Dec 10, 2007
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        daily_crcs@yahoogroups.com
        From:  "Lina Pary" <lina_pary@...>  Add to Address Book  Add Mobile Alert
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        Date: Mon, 10 Dec 2007 17:27:02 -0800 (PST)
        Subject: [daily_crcs] Forum Jumat Sore CRCS: Quo-Vadis Religious Education in the Netherland and Indonesia
            Dear friends, The eighth edition of CFAC (CRCS Friday Afternoon Forum) will be held on Friday, December 14, 2007, at 15:00-17:00, in Graduate School Building, third floor, room 306, Gadjah Mada University. The key speaker will be Dr. Carl Sterkens and Mohamad Yusuf M.A. The theme in the discussion will be “Quo-Vadis Religious Education in the Netherland and Indonesia. Below is short biography of the speakers and the abstracts that will be presented in discussion.
        Abstract of The future of Religious Education in the Netherlands (by; Carl Sterkens)
        One could discuss the future of religious education in the Netherlands from several perspectives. For instance from the perspective of the relation with religious communities (churches, mosques); the relation with the state in all its different aspects; the juridical context; the content of the education; the definition of religion itself and how to approach it; etc. Today’s focus is limited to the future of religious education in the Netherlands within publicly financed schools (i.c. almost all schools in the Netherlands) from the perspective of religious plurality.
        1.Criteria for and distinction of three models of religious education in a plural context
        Contemporary literature offers three models for dealing with plurality in religious education: a monoreligious, a multireligious and an interreligious model. These “ideal types” give different answers to the question of what kind of interaction is most suitable for relating to other cultures and religions in education. The models answer differently to the following question: How to speak in religious education from a position of involvement with one’s own religious tradition while fully recognising the reality of religious plurality?
        This question (posed in the first place from the perspective of the pupil) yields implicitly three criteria: (a) involvement with one’s own religious tradition; (b) recognition of religious plurality; and (c) reflection on the polarity arising from the first two criteria. This polarity needs to be worked out, because it is insoluble and structurally intractable. Thus the third criterion focuses on the need to arrive at insight and indicators in religious education which will help to clarify, albeit not resolve, the cognitive, affective and attitudinal aspects of the polarity between involvement and engagement with a particular religion on the one hand, and genuine recognition of religious plurality on the other.
        On the basis of the three criteria, we can both distinguish ánd evaluate the monoreligious, the multireligious and the interreligious model for dealing with religious plurality in an educational context. A detailed description of each model would include (a) the socio-cultural context in which the concerning model occurs; (b) its religious pedagogic aim; and (c) its normative (theological) basis.
        2. Actual situation in the Netherlands
        It would be too general a statement to say that is a clear preference for one specific model. The choice would depend on the institutional context of the school (public or private); the specific school climate; the teacher in question; and the school population.
        With regard to the institutional context, in 2002, 33% of the children in the Netherlands attended Catholic schools or their primary education, 32% attended public schools, 27% went to Protestant Christian schools and 8% to other private schools. There is no information available (anymore) about the religious self-definition of the pupils, but there is about ethnicity. Nearly half of all pupils belonging to ‘ethnic minorities’ attend public schools, the other half private schools. The apparently proportional representation of pupils from ethnic minorities in ‘other private schools’ is attributable to the fact that some of these are Muslim and Hindu schools catering almost exclusively for pupils from ethnic minorities.
        With regard to the school teachers, more and more teachers show a preference for the interreligious model. But increasingly also the multireligious model. Primary education in the Netherlands has a specific term that refers to the multireligious approach: “religious and ideological movements” [geestelijke stromingen]. Since the revision of the Basic Education Act [Wet op het Basisonderwijs] on 22 December 1983, it has been a compulsory subject at primary schools in the Netherlands (cf Primary Education Act 1998, art 9), although the act allows considerable latitude regarding how it is taught. Notice the contrast with the governmental religious education policy in Indonesia!
        With regard to the students in relation to the interreligious model, one could question whether (all) primary school pupils and secondary school students want and are able to take a religious auto-perspectives (and this apart from their willingness and ability to take allo-perspectives) . Increasingly it is the case that young people tend to perceive religion as an interesting social phenomenon, but one that does not (yet) affect their personal lives. In other words: does the lack of involvement compromise the whole idea of interreligious learning? Let me explain this with a reference to another research at the Radboud University Nijmegen.
        3. Future of religious education in the Netherlands?
        Nowadays, empirical research proves that students among the age of 16-18 years old value a multireligious most positively, while they are ambiguous about an interreligious orientation and clearly disagree with a monoreligious orientation that is underpinned by exclusivistic or inclusivistic truth claims. This poses a dilemma for educators: on the one hand, should an educational programme reflect the needs and interests of students? On the other hand, does a multireligious model fall short of contemporary religious-pedagogic al demands?
        It might be questionable whether Dutch classrooms will indeed become important places for intercultural and interreligious dialogue [...] since, as it turns out, young people today are not particularly interested in dialogue. But why? Commitment is the keyword in answering this question. The absence of religious commitment in a religious sense could cause students to reject a monoreligious model, since this model presupposes a strong religious commitment. But lack of commitment could also cause the ambivalence toward an interreligious model, because this model does not only entail a positive valuation of religious plurality, but also calls for religious commitment. If this thesis is correct, then the success of an interreligious curriculum is dependent upon the population of the class, both with regard to the commitment of individual pupils toward a specific religious tradition and with regard to the willingness to realise a dialogue. For that reason, I am less optimistic
        about the possible outcomes for interreligious curricula then some years ago (2001). But this does not mean that the interreligious model is not worth striving for.
        Author
        Dr Carl Sterkens (°1971) studied philosophy (BA) and religious studies (BA, MA) at the Catholic University of Louvain (Belgium) and has a doctorate in theology from Radboud University Nijmegen (Netherlands) . Currently he is associate professor of pastoral theology (Faculty of Theology) and empirical religious studies (Faculty of Religious Studies) of Radboud University Nijmegen. He has published on religious education, religion and institutions. Currently, his research focus is on cross-religious comparison of the relation between religiosity, conflict and social cohesion in Indonesia and the Southern Philippines; and on the aims of academic education in theology and religious studies in the European Union.
        Literature
        Sterkens C. (2001). Interreligious Learning. The Problem of Interreligious Dialogue in Primary Education (Empirical Studies in Theology 8). Leiden: Brill.
        Sterkens C., van der Ven J.A. (2003). From Intercultural to Interreligious Dialogue? In: Borsboom A., Jespers F. (ed.). Identity and Religion: A multidisciplinary Approach (Nijmegen Studies in Development and Cultural Change 42). Saarbrücken: Verlag für Entwicklungspolitik . p. 215-246:
        Sterkens C. (2007). Changes in Commitment and Religiocentrism through Interreligious Learning. Empirical Results from a Social Constructionist Perspective. In: Pollefeyt D. (ed.) Interreligious Learning (Bibliotheca Ephemeridum Theologicarum Lovaniensium 201). Louvain: Peeters Press. p. 129-161.
        Abstract of Religious Education in Indonesia: Implications for Inter-religious Relations in a Plural Society (by; Mohamad Yusuf)
        Indonesia is the world’s fourth largest nation struggling to become the world’s third largest democracy. With eighty five percent of its 230 million people professing Islam, there are more Muslims living in Indonesia than in the entire Middle East. Besides Muslims, there is a minority of Christians (significant because of its economic power) and of Hindus and Buddhists. Historically, Indonesia has displayed not simply religious tolerance but a robust religious syncretism, especially at the village level. However, more recently, and coinciding ironically with the rise of a more democratic and decentralized rule, inter-ethnic violence has made a sometimes vigorous appearance. This has been variously theorized but seems intimately connected to a proliferation of competing local elites suddenly set free from the centralized control of Jakarta. Local differences in religion become a tool of mobilizing identity for the purposes of political influence.
        In Indonesia, it is widely assumed that religion and especially religious education is a potent source of identity formation. The reason is that ever since the 1960s, the study of religion has been required by law of all students from elementary through the post-secondary level. New legislation passed in June of 2003 (supported by a majority of Muslims and opposed by a majority of Christians) mandates that each elementary and secondary school must offer every student regular instruction in his/her own religion and taught by teachers professing that religion. This means that each year there are millions and millions of students studying religion and hundreds of thousands of teachers teaching them religion. The impact of this phenomenon upon the construction of identity is considerable. There are varieties of institutional settings where all of this takes place. They range from state (secular) elementary and secondary schools to the privately funded, traditional Islamic
        schools or pesantren, to Protestant and Catholic private schools. This pattern persists at the post-secondary level.
        The fact that the study of religion is required of all students for so many years, and 60 millions people enroll in the subject, and the fact that the study takes place in a variety of highly diverse ideological settings makes Indonesia a promising site for researching the question of the influence of religious education upon inter-ethnic cooperation. The current debate of religious education in Indonesia emerged when the government enacted the National Educational System (NES) in 2003. The NES, which requires schools to provide religious education to each different religious belief of their students, has been elucidated to re-questioning the rights of government to involve itself too far in religious life of citizens. This not only results in distrust among religious believers, but has also insulted religious freedom, namely the freedom of choosing religious education.
        For those of us disposed to be friendly towards religion, it is sobering to observe that historically there has been a close association of religion and inter-ethnic hostility and violence. The reason for this seems to be that religion has powerfully to do with belonging, and belonging implies not belonging. Furthermore, it is along these lines of bordering activity that threat and suspicion so often take hold. Perhaps religion is fatally flawed, destined to create both difference and hostility in relationship to the difference it has created. Yet, it is important also to note that world religions, in order to become “world,” had to expand the construction of identity beyond previous and more narrow borders. The major prophets of world religions all engaged successfully in this activity. One thinks of Mohammad in Mecca or the followers of Jesus whose invitation spread beyond Jerusalem to include the Greco-Roman world. These pastoral practices were then embedded in sacred
        scriptures that modeled a new and more inclusive belonging, now embracing the former dangerous other.
        This dual face of religion–one moving towards intolerance, the other toward tolerance–is likely to be displayed in the differing practices of religious education in contemporary Indonesia. This research, furthermore, aims (1) to discover how religion is taught in different schools. We differentiate schools into four types namely: State schools, Islamic schools, Christian schools, and nationalist schools. These different methods of teaching religions are expected to have a result as to whether (2) to find out whether teaching religions in different schools has any correlation to students’ perception, attitudes and behavior towards other religious traditions.
        Author
        Mohamad Yusuf is the research coordinator and the coordinator of student affairs at Center for religious and Cross-cultural Studies (CRCS). He received his M.A. at CRCS. His research interest are mainly in Anthropological Studies of Religion, Inter-religious Dialogue and Cooperation and Islamic Movement in Indonesia.
        daily_crcs@yahoogroups.com
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        Date: Mon, 10 Dec 2007 09:07:20 -0000
        Subject: [daily_crcs] 2008 INTERNATIONAL PAPER CONTEST
            2008 INTERNATIONAL PAPER CONTEST
        The Special Interest Group on International Information Issues (SIG-
        III)
        of the American Society for Information Science & Technology (ASIS&T)
        is
        pleased to announce its ninth competition for papers to be submitted
        for
        the 2008 Annual Meeting, which will take place in Columbus, Ohio,
        October 24-29, 2008.
        The theme of this year's paper contest is:
        "People Transforming Information - Information Transforming People"
        The theme may be addressed at either the country or regional level
        issues.
        Papers could discuss issues, policies and case studies on specific
        aspects of the theme, such as, but not limited to the following (some
        adopted from the conference theme):
        - Individual identities and how they are transformed by the impact of
        information technologies
        - The societal archive - is it disappearing and/or being marginalized?
        - Societal attentions and how emphasis on information technology
        either allows or hinders these
        - Openness, access and privacy issues
        - Generational, economic, and socio-cultural dimensions of impact of
        information on people's lives
        - Cognitive and emotional aspects of interactions with information
        - Reshaping the boundary between personal and public information space
        - The effect of collective information creation on authority and trust
        - Information by the people for the people
        - The role of information in connecting people and community building
        - How well is current technology meeting human needs, and what should
        future technology research and development involve to better meet
        our needs?
        - How transformable and transferable is indigenous information from
        "peripheral countries"?
        - The ratio of conduct size to contents richness in less connected
        countries.
        There will be up to six winners who will be selected by a panel of
        judges including Judy Jeng (Chair), Jonathan Levitt (Co-Chair), Aaron
        Bowen, Yunfei Du, Julian Warner, and Yin Zhang.
        Selection Criteria
        Papers will be selected through a peer review process. The judging
        criteria will be based on:
        · Originality of paper in the developing world environment
        (originality of the project described, etc.)
        · Relevance to the Paper contest.
        · Presentation and organization.
        · Style. The international paper contest committee requires that
        submissions follow the International Information and Library Review
        instructions to authors. Detailed information is available under the
        heading, Guide for Authors at:
        http://www.elsevier .com/wps/ find/journaldesc ription.cws_
        home/622845/ authorinstructio ns
        The prize for each winner is a two-year individual membership in
        ASIS&T.
        In the case of multiple authors, the principal author will be awarded
        the ASIS&T membership. In addition, depending on SIG III fundraising
        for
        this competition, the first place winner will be rewarded a minimum
        of
        $1,000 toward travel, conference registration, and accommodations
        while
        attending the ASIS&T Annual Conference in Columbus, Ohio, October 24-
        29,
        2008.
        Publishing opportunities
        Submitted papers will be considered for inclusion in a special issue
        of the
        International Information and Library Review, subject to the usual
        peer
        refereeing process, for that journal.
        Information for authors
        Only papers by a principal author who is a citizen of, and resides in
        a
        developing country are eligible. Winners in the 2004-2007 contests
        are not
        eligible. The papers should be original, unpublished, and ONLY in
        English.
        We encourage submissions from librarians, information and network
        specialists, and educators involved in the creation, representation,
        maintenance, exchange, discovery, delivery, and use of digital
        information.
        ASIS&T Copyright Policy
        ASIS&T will have the non-exclusive right to publish any of the papers
        submitted on its web site or in print, with ownership and all other
        rights
        remaining with the author.
        Deadline for submission of full papers
        Authors are invited to submit manuscripts, not to exceed 5,000 words,
        by
        March 31, 2008, to jjeng @ njcu.edu, preferably as Microsoft Word
        attachments.
        Please check the SIG III website (http://www.asis. org/SIG/SIGIII/
        index.htm
        <http://www.asis. org/SIG/SIGIII/ > ) for more information about the
        SIG III
        International Paper Contest, including Frequently Asked Questions,
        past
        CFPs, previous winners and winning papers, and stories from previous
        winners.
         daily_crcs@yahoogroups.com
        From:  "gerund121" <gerund121@...>  Add to Address Book  Add Mobile Alert
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        Date: Thu, 06 Dec 2007 03:41:49 -0000
        Subject: [daily_crcs] Konferensi Sosial Ilmuwan sosial se Dunia
            Dear teman-teman, Sholah dapet informasi menarik dari milist tetangga,
        30 Juni-5 Juli 2008 nanti ada Konferensi Internasional Ilmu-Ilmu Sosial
        di Bali. Konferensi ini sangat menarik karena akan mengkaji berbagai
        tema dalam prespektif teori representasi sosial yang digagas oleh Serge
        Moscovici, pakar pskiologi sosial di Ecole des hautes études en
        sciences sociales (EHESS) Paris France. Dia adalah murid langsung Emile
        Durkheim, dan akan hadir dalam konferensi tersebut. Bagi kawan-kawan
        yang berniat untuk berpartisipasi, silahkan klik informasinya dalam
        www.9icsr-indonesia .net
        Salam Hangat dari Jepara
        Sholah
        Subject: [hr-education] MESCE Conference on intercultural dialogue
        and education (Malta, 11-13 May 2008)
        The Mediterranean Comparative Education Society (MESCE) Conference is
        being
        held in Malta from 11 to 13 May 2008. The organisers and the MESCE
        Executive
        Board aim to provide an opportunity to enhance dialogue between
        cultures
        as well
        as to establish the importance of MESCE as a regional society in the
        Comparative
        Education field. The two broad themes of the conference are therefore
        intercultural dialogue within and across nations and education in the
        Mediterranean. A call for the submission of papers is being made. It is
        hoped that this conference will attract papers from different parts of
        the
        Mediterranean. The official language of the conference is English. More
        information about the conference can be found on the following website:
        www.educ.um. edu.mt/mesce ************ ********* ********* ********* *****
        Louise Cutajar Davis Education Officer International Relations 309
        Education Division Great Seige Road Floriana CMR 02 Malta tel:
        (+356) 2598 2709 fax: (+356) 2122 6103
        daily_crcs@yahoogroups.com
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        Date: Mon, 10 Dec 2007 09:09:24 -0000
        Subject: [daily_crcs] The Women's Leadership
           
        *http://www.nativele aders.org/ how.html
        Mission *
        The Women's Leadership
        Scholarship (WLS) program (formerly the Native Leadership Scholarship)
        creates educational opportunities for women activists, grassroots
        leaders, and organizers from the Global South and/or from indigenous
        groups. WLS invests in women's leadership by supporting non-doctoral
        graduate education in human rights, sustainable development, and
        public
        health in many places around the world.
        *Notice to Prospective Applicants*
        WLS pre-applications for the 2008-2009 academic year will be available
        beginning Jan. 1 through March 14, 2008 on our website or by request
        from
        info@... *Letters of interest and pre-applications* *received
        prior to January 1 or after March 14, 2008 will not be considered.*
        Scholarships
        The WLS Selection Committee awards four to eight scholarships per
        year, up
        to US$25,000 per academic year for a maximum of two years. The awards
        help
        the recipients meet the costs of tuition, fees, books, educational
        supplies,
        housing, maintenance, and travel to and from the home country and the
        educational institution. WLS awards are paid directly to the
        institution in
        a student's account. For foreign women intending to study at U.S.
        universities, WLS funding for expenses other than tuition and books is
        subject to a 14% U.S. tax.
        Eligibility Requirements
        Eligible candidates include women leaders from the Global South and/or
        from
        indigenous groups who also meet all the following criteria:
        1. They are committed to grassroots organizing and the needs of their
        communities or indigenous group.
        2. They have proof of a bachelor's or a higher degree.
        3. They have at least three years of work experience dealing with
        critical
        human rights concerns, and other social, educational, environmental,
        health
        or economic conditions that negatively affect their communities.
        4. They have been accepted into a non-doctoral graduate program at an
        accredited university for full-time study/research related to their
        work
        experience in human rights, sustainable development, and/or public
        health.
        5. They can show evidence of financial need for educational support.
        6. They intend to return to their home countries to work, utilizing
        training
        and research acquired in the study program.
         

         


        Peace Generation is da Best
        Vokoke Perkapers will alwyyzz be blessed lah
        Joy oh joy
        Of the life adventure I'll find in the next bend of being
        Since knowledge omnivora have I decided to be  
         
        "Aerodynamically a bee can't fly .
        But since a bee don't know the law of aerodynamics , a bee fly."
        Mary Kay Ash
        Don't know who she is but worthy word she does has.


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      • kokok caroko
        za...kalo forward email,tlg diedit dulu. biar yg baca gak susah dan jadi males... wah perjuangan keras nih bacanya. kokok ... From: lebah buayawati
        Message 3 of 3 , Dec 12, 2007
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          za...kalo forward email,tlg diedit dulu. biar yg baca gak susah dan jadi males... wah perjuangan keras nih bacanya.

          kokok

          ----- Original Message ----
          From: lebah buayawati <aishaza_is_cool@...>
          To: PeaceGeneration@yahoogroups.com
          Sent: Tuesday, December 11, 2007 1:34:41 PM
          Subject: [PeaceGeneration] tuh..info

          daily_crcs@yahoogro ups.com
          From:  "Lina Pary" <lina_pary@yahoo. com>  Add to Address Book  Add Mobile Alert
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          Date: Mon, 10 Dec 2007 17:27:02 -0800 (PST)
          Subject: [daily_crcs] Forum Jumat Sore CRCS: Quo-Vadis Religious Education in the Netherland and Indonesia
              Dear friends, The eighth edition of CFAC (CRCS Friday Afternoon Forum) will be held on Friday, December 14, 2007, at 15:00-17:00, in Graduate School Building, third floor, room 306, Gadjah Mada University. The key speaker will be Dr. Carl Sterkens and Mohamad Yusuf M.A. The theme in the discussion will be “Quo-Vadis Religious Education in the Netherland and Indonesia. Below is short biography of the speakers and the abstracts that will be presented in discussion.
          Abstract of The future of Religious Education in the Netherlands (by; Carl Sterkens)
          One could discuss the future of religious education in the Netherlands from several perspectives. For instance from the perspective of the relation with religious communities (churches, mosques); the relation with the state in all its different aspects; the juridical context; the content of the education; the definition of religion itself and how to approach it; etc. Today’s focus is limited to the future of religious education in the Netherlands within publicly financed schools (i.c. almost all schools in the Netherlands) from the perspective of religious plurality.
          1.Criteria for and distinction of three models of religious education in a plural context
          Contemporary literature offers three models for dealing with plurality in religious education: a monoreligious, a multireligious and an interreligious model. These “ideal types” give different answers to the question of what kind of interaction is most suitable for relating to other cultures and religions in education. The models answer differently to the following question: How to speak in religious education from a position of involvement with one’s own religious tradition while fully recognising the reality of religious plurality?
          This question (posed in the first place from the perspective of the pupil) yields implicitly three criteria: (a) involvement with one’s own religious tradition; (b) recognition of religious plurality; and (c) reflection on the polarity arising from the first two criteria. This polarity needs to be worked out, because it is insoluble and structurally intractable. Thus the third criterion focuses on the need to arrive at insight and indicators in religious education which will help to clarify, albeit not resolve, the cognitive, affective and attitudinal aspects of the polarity between involvement and engagement with a particular religion on the one hand, and genuine recognition of religious plurality on the other.
          On the basis of the three criteria, we can both distinguish ánd evaluate the monoreligious, the multireligious and the interreligious model for dealing with religious plurality in an educational context. A detailed description of each model would include (a) the socio-cultural context in which the concerning model occurs; (b) its religious pedagogic aim; and (c) its normative (theological) basis.
          2. Actual situation in the Netherlands
          It would be too general a statement to say that is a clear preference for one specific model. The choice would depend on the institutional context of the school (public or private); the specific school climate; the teacher in question; and the school population.
          With regard to the institutional context, in 2002, 33% of the children in the Netherlands attended Catholic schools or their primary education, 32% attended public schools, 27% went to Protestant Christian schools and 8% to other private schools. There is no information available (anymore) about the religious self-definition of the pupils, but there is about ethnicity. Nearly half of all pupils belonging to ‘ethnic minorities’ attend public schools, the other half private schools. The apparently proportional representation of pupils from ethnic minorities in ‘other private schools’ is attributable to the fact that some of these are Muslim and Hindu schools catering almost exclusively for pupils from ethnic minorities.
          With regard to the school teachers, more and more teachers show a preference for the interreligious model. But increasingly also the multireligious model. Primary education in the Netherlands has a specific term that refers to the multireligious approach: “religious and ideological movements” [geestelijke stromingen]. Since the revision of the Basic Education Act [Wet op het Basisonderwijs] on 22 December 1983, it has been a compulsory subject at primary schools in the Netherlands (cf Primary Education Act 1998, art 9), although the act allows considerable latitude regarding how it is taught. Notice the contrast with the governmental religious education policy in Indonesia!
          With regard to the students in relation to the interreligious model, one could question whether (all) primary school pupils and secondary school students want and are able to take a religious auto-perspectives (and this apart from their willingness and ability to take allo-perspectives) . Increasingly it is the case that young people tend to perceive religion as an interesting social phenomenon, but one that does not (yet) affect their personal lives. In other words: does the lack of involvement compromise the whole idea of interreligious learning? Let me explain this with a reference to another research at the Radboud University Nijmegen.
          3. Future of religious education in the Netherlands?
          Nowadays, empirical research proves that students among the age of 16-18 years old value a multireligious most positively, while they are ambiguous about an interreligious orientation and clearly disagree with a monoreligious orientation that is underpinned by exclusivistic or inclusivistic truth claims. This poses a dilemma for educators: on the one hand, should an educational programme reflect the needs and interests of students? On the other hand, does a multireligious model fall short of contemporary religious-pedagogic al demands?
          It might be questionable whether Dutch classrooms will indeed become important places for intercultural and interreligious dialogue [...] since, as it turns out, young people today are not particularly interested in dialogue. But why? Commitment is the keyword in answering this question. The absence of religious commitment in a religious sense could cause students to reject a monoreligious model, since this model presupposes a strong religious commitment. But lack of commitment could also cause the ambivalence toward an interreligious model, because this model does not only entail a positive valuation of religious plurality, but also calls for religious commitment. If this thesis is correct, then the success of an interreligious curriculum is dependent upon the population of the class, both with regard to the commitment of individual pupils toward a specific religious tradition and with regard to the willingness to realise a dialogue. For that reason, I am less optimistic
          about the possible outcomes for interreligious curricula then some years ago (2001). But this does not mean that the interreligious model is not worth striving for.
          Author
          Dr Carl Sterkens (°1971) studied philosophy (BA) and religious studies (BA, MA) at the Catholic University of Louvain (Belgium) and has a doctorate in theology from Radboud University Nijmegen (Netherlands) . Currently he is associate professor of pastoral theology (Faculty of Theology) and empirical religious studies (Faculty of Religious Studies) of Radboud University Nijmegen. He has published on religious education, religion and institutions. Currently, his research focus is on cross-religious comparison of the relation between religiosity, conflict and social cohesion in Indonesia and the Southern Philippines; and on the aims of academic education in theology and religious studies in the European Union.
          Literature
          Sterkens C. (2001). Interreligious Learning. The Problem of Interreligious Dialogue in Primary Education (Empirical Studies in Theology 8). Leiden: Brill.
          Sterkens C., van der Ven J.A. (2003). From Intercultural to Interreligious Dialogue? In: Borsboom A., Jespers F. (ed.). Identity and Religion: A multidisciplinary Approach (Nijmegen Studies in Development and Cultural Change 42). Saarbrücken: Verlag für Entwicklungspolitik . p. 215-246:
          Sterkens C. (2007). Changes in Commitment and Religiocentrism through Interreligious Learning. Empirical Results from a Social Constructionist Perspective. In: Pollefeyt D. (ed.) Interreligious Learning (Bibliotheca Ephemeridum Theologicarum Lovaniensium 201). Louvain: Peeters Press. p. 129-161.
          Abstract of Religious Education in Indonesia: Implications for Inter-religious Relations in a Plural Society (by; Mohamad Yusuf)
          Indonesia is the world’s fourth largest nation struggling to become the world’s third largest democracy. With eighty five percent of its 230 million people professing Islam, there are more Muslims living in Indonesia than in the entire Middle East. Besides Muslims, there is a minority of Christians (significant because of its economic power) and of Hindus and Buddhists. Historically, Indonesia has displayed not simply religious tolerance but a robust religious syncretism, especially at the village level. However, more recently, and coinciding ironically with the rise of a more democratic and decentralized rule, inter-ethnic violence has made a sometimes vigorous appearance. This has been variously theorized but seems intimately connected to a proliferation of competing local elites suddenly set free from the centralized control of Jakarta. Local differences in religion become a tool of mobilizing identity for the purposes of political influence.
          In Indonesia, it is widely assumed that religion and especially religious education is a potent source of identity formation. The reason is that ever since the 1960s, the study of religion has been required by law of all students from elementary through the post-secondary level. New legislation passed in June of 2003 (supported by a majority of Muslims and opposed by a majority of Christians) mandates that each elementary and secondary school must offer every student regular instruction in his/her own religion and taught by teachers professing that religion. This means that each year there are millions and millions of students studying religion and hundreds of thousands of teachers teaching them religion. The impact of this phenomenon upon the construction of identity is considerable. There are varieties of institutional settings where all of this takes place. They range from state (secular) elementary and secondary schools to the privately funded, traditional Islamic
          schools or pesantren, to Protestant and Catholic private schools. This pattern persists at the post-secondary level.
          The fact that the study of religion is required of all students for so many years, and 60 millions people enroll in the subject, and the fact that the study takes place in a variety of highly diverse ideological settings makes Indonesia a promising site for researching the question of the influence of religious education upon inter-ethnic cooperation. The current debate of religious education in Indonesia emerged when the government enacted the National Educational System (NES) in 2003. The NES, which requires schools to provide religious education to each different religious belief of their students, has been elucidated to re-questioning the rights of government to involve itself too far in religious life of citizens. This not only results in distrust among religious believers, but has also insulted religious freedom, namely the freedom of choosing religious education.
          For those of us disposed to be friendly towards religion, it is sobering to observe that historically there has been a close association of religion and inter-ethnic hostility and violence. The reason for this seems to be that religion has powerfully to do with belonging, and belonging implies not belonging. Furthermore, it is along these lines of bordering activity that threat and suspicion so often take hold. Perhaps religion is fatally flawed, destined to create both difference and hostility in relationship to the difference it has created. Yet, it is important also to note that world religions, in order to become “world,” had to expand the construction of identity beyond previous and more narrow borders. The major prophets of world religions all engaged successfully in this activity. One thinks of Mohammad in Mecca or the followers of Jesus whose invitation spread beyond Jerusalem to include the Greco-Roman world. These pastoral practices were then embedded in sacred
          scriptures that modeled a new and more inclusive belonging, now embracing the former dangerous other.
          This dual face of religion–one moving towards intolerance, the other toward tolerance–is likely to be displayed in the differing practices of religious education in contemporary Indonesia. This research, furthermore, aims (1) to discover how religion is taught in different schools. We differentiate schools into four types namely: State schools, Islamic schools, Christian schools, and nationalist schools. These different methods of teaching religions are expected to have a result as to whether (2) to find out whether teaching religions in different schools has any correlation to students’ perception, attitudes and behavior towards other religious traditions.
          Author
          Mohamad Yusuf is the research coordinator and the coordinator of student affairs at Center for religious and Cross-cultural Studies (CRCS). He received his M.A. at CRCS. His research interest are mainly in Anthropological Studies of Religion, Inter-religious Dialogue and Cooperation and Islamic Movement in Indonesia.
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          Date: Mon, 10 Dec 2007 09:07:20 -0000
          Subject: [daily_crcs] 2008 INTERNATIONAL PAPER CONTEST
              2008 INTERNATIONAL PAPER CONTEST
          The Special Interest Group on International Information Issues (SIG-
          III)
          of the American Society for Information Science & Technology (ASIS&T)
          is
          pleased to announce its ninth competition for papers to be submitted
          for
          the 2008 Annual Meeting, which will take place in Columbus, Ohio,
          October 24-29, 2008.
          The theme of this year's paper contest is:
          "People Transforming Information - Information Transforming People"
          The theme may be addressed at either the country or regional level
          issues.
          Papers could discuss issues, policies and case studies on specific
          aspects of the theme, such as, but not limited to the following (some
          adopted from the conference theme):
          - Individual identities and how they are transformed by the impact of
          information technologies
          - The societal archive - is it disappearing and/or being marginalized?
          - Societal attentions and how emphasis on information technology
          either allows or hinders these
          - Openness, access and privacy issues
          - Generational, economic, and socio-cultural dimensions of impact of
          information on people's lives
          - Cognitive and emotional aspects of interactions with information
          - Reshaping the boundary between personal and public information space
          - The effect of collective information creation on authority and trust
          - Information by the people for the people
          - The role of information in connecting people and community building
          - How well is current technology meeting human needs, and what should
          future technology research and development involve to better meet
          our needs?
          - How transformable and transferable is indigenous information from
          "peripheral countries"?
          - The ratio of conduct size to contents richness in less connected
          countries.
          There will be up to six winners who will be selected by a panel of
          judges including Judy Jeng (Chair), Jonathan Levitt (Co-Chair), Aaron
          Bowen, Yunfei Du, Julian Warner, and Yin Zhang.
          Selection Criteria
          Papers will be selected through a peer review process. The judging
          criteria will be based on:
          · Originality of paper in the developing world environment
          (originality of the project described, etc.)
          · Relevance to the Paper contest.
          · Presentation and organization.
          · Style. The international paper contest committee requires that
          submissions follow the International Information and Library Review
          instructions to authors. Detailed information is available under the
          heading, Guide for Authors at:
          http://www.elsevier .com/wps/ find/journaldesc ription.cws_
          home/622845/ authorinstructio ns
          The prize for each winner is a two-year individual membership in
          ASIS&T.
          In the case of multiple authors, the principal author will be awarded
          the ASIS&T membership. In addition, depending on SIG III fundraising
          for
          this competition, the first place winner will be rewarded a minimum
          of
          $1,000 toward travel, conference registration, and accommodations
          while
          attending the ASIS&T Annual Conference in Columbus, Ohio, October 24-
          29,
          2008.
          Publishing opportunities
          Submitted papers will be considered for inclusion in a special issue
          of the
          International Information and Library Review, subject to the usual
          peer
          refereeing process, for that journal.
          Information for authors
          Only papers by a principal author who is a citizen of, and resides in
          a
          developing country are eligible. Winners in the 2004-2007 contests
          are not
          eligible. The papers should be original, unpublished, and ONLY in
          English.
          We encourage submissions from librarians, information and network
          specialists, and educators involved in the creation, representation,
          maintenance, exchange, discovery, delivery, and use of digital
          information.
          ASIS&T Copyright Policy
          ASIS&T will have the non-exclusive right to publish any of the papers
          submitted on its web site or in print, with ownership and all other
          rights
          remaining with the author.
          Deadline for submission of full papers
          Authors are invited to submit manuscripts, not to exceed 5,000 words,
          by
          March 31, 2008, to jjeng @ njcu.edu, preferably as Microsoft Word
          attachments.
          Please check the SIG III website (http://www.asis. org/SIG/SIGIII/
          index.htm
          <http://www.asis. org/SIG/SIGIII/ > ) for more information about the
          SIG III
          International Paper Contest, including Frequently Asked Questions,
          past
          CFPs, previous winners and winning papers, and stories from previous
          winners.
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          Date: Thu, 06 Dec 2007 03:41:49 -0000
          Subject: [daily_crcs] Konferensi Sosial Ilmuwan sosial se Dunia
              Dear teman-teman, Sholah dapet informasi menarik dari milist tetangga,
          30 Juni-5 Juli 2008 nanti ada Konferensi Internasional Ilmu-Ilmu Sosial
          di Bali. Konferensi ini sangat menarik karena akan mengkaji berbagai
          tema dalam prespektif teori representasi sosial yang digagas oleh Serge
          Moscovici, pakar pskiologi sosial di Ecole des hautes études en
          sciences sociales (EHESS) Paris France. Dia adalah murid langsung Emile
          Durkheim, dan akan hadir dalam konferensi tersebut. Bagi kawan-kawan
          yang berniat untuk berpartisipasi, silahkan klik informasinya dalam
          www.9icsr-indonesia .net
          Salam Hangat dari Jepara
          Sholah
          Subject: [hr-education] MESCE Conference on intercultural dialogue
          and education (Malta, 11-13 May 2008)
          The Mediterranean Comparative Education Society (MESCE) Conference is
          being
          held in Malta from 11 to 13 May 2008. The organisers and the MESCE
          Executive
          Board aim to provide an opportunity to enhance dialogue between
          cultures
          as well
          as to establish the importance of MESCE as a regional society in the
          Comparative
          Education field. The two broad themes of the conference are therefore
          intercultural dialogue within and across nations and education in the
          Mediterranean. A call for the submission of papers is being made. It is
          hoped that this conference will attract papers from different parts of
          the
          Mediterranean. The official language of the conference is English. More
          information about the conference can be found on the following website:
          www.educ.um. edu.mt/mesce ************ ********* ********* ********* *****
          Louise Cutajar Davis Education Officer International Relations 309
          Education Division Great Seige Road Floriana CMR 02 Malta tel:
          (+356) 2598 2709 fax: (+356) 2122 6103
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          Date: Mon, 10 Dec 2007 09:09:24 -0000
          Subject: [daily_crcs] The Women's Leadership
             
          *http://www. nativele aders.org/ how.html
          Mission *
          The Women's Leadership
          Scholarship (WLS) program (formerly the Native Leadership Scholarship)
          creates educational opportunities for women activists, grassroots
          leaders, and organizers from the Global South and/or from indigenous
          groups. WLS invests in women's leadership by supporting non-doctoral
          graduate education in human rights, sustainable development, and
          public
          health in many places around the world.
          *Notice to Prospective Applicants*
          WLS pre-applications for the 2008-2009 academic year will be available
          beginning Jan. 1 through March 14, 2008 on our website or by request
          from
          info@... *Letters of interest and pre-applications* *received
          prior to January 1 or after March 14, 2008 will not be considered.*
          Scholarships
          The WLS Selection Committee awards four to eight scholarships per
          year, up
          to US$25,000 per academic year for a maximum of two years. The awards
          help
          the recipients meet the costs of tuition, fees, books, educational
          supplies,
          housing, maintenance, and travel to and from the home country and the
          educational institution. WLS awards are paid directly to the
          institution in
          a student's account. For foreign women intending to study at U.S.
          universities, WLS funding for expenses other than tuition and books is
          subject to a 14% U.S. tax.
          Eligibility Requirements
          Eligible candidates include women leaders from the Global South and/or
          from
          indigenous groups who also meet all the following criteria:
          1. They are committed to grassroots organizing and the needs of their
          communities or indigenous group.
          2. They have proof of a bachelor's or a higher degree.
          3. They have at least three years of work experience dealing with
          critical
          human rights concerns, and other social, educational, environmental,
          health
          or economic conditions that negatively affect their communities.
          4. They have been accepted into a non-doctoral graduate program at an
          accredited university for full-time study/research related to their
          work
          experience in human rights, sustainable development, and/or public
          health.
          5. They can show evidence of financial need for educational support.
          6. They intend to return to their home countries to work, utilizing
          training
          and research acquired in the study program.
           

           


          Peace Generation is da Best
          Vokoke Perkapers will alwyyzz be blessed lah
          Joy oh joy
          Of the life adventure I'll find in the next bend of being
          Since knowledge omnivora have I decided to be  
           
          "Aerodynamically a bee can't fly .
          But since a bee don't know the law of aerodynamics , a bee fly."
          Mary Kay Ash
          Don't know who she is but worthy word she does has.


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