The History of Religious Education in the Republic of Turkey

The History of Religious

Education in the Republic of

Turkey

Key Questions:

• What do we know about historical process of religious education?

• How many periods are there for religious education?

• Which article makes religious education compulsory and when?

• What is the reason of compulsory religious education?

In the Republic Era:

• When we take the education during the Republic era, we see three different practices. These are as follows: religion courses during the formation years of the Republic and in the one-party era, those in the multi-party period, and

finally the ones after 1980, the post-coup d’état period

(Yuruk, 2012 & Kizilabdullah, 2015).

• In 1924, in the 2nd, 3rd, 4th and 5th grades, the subject called

“Glorious Quran and Religion Courses” used to be offered two hours a week at schools, in 1926 the name was changed into “Religion

Courses” and after the 3rd grade, the courses began to be offered for one hour and in 1930, it was decided that the course would be

offered to the “volunteering” fifth graders for half an hour, between 1931 to 1932 the courses as to religion were altogether abolished from the curriculum in primary schools in cities. In village schools, however, religious courses were offered as an extracurricular

activity; in 1939 this was ceased entirely as well (Dogan, 2004).

• In multi-party era, from 1946 to 1980, religious classes were on the agenda again, and as of 1949, it was decided that voluntary two-hour religious courses would be added to the curriculum for the fourth

and fifth graders. It was stated that these courses would not be

calculated in overall passing grades, and as a response to why they were elective courses, it was maintained that the state is secular. In that period, it was agreed that the program should be prepared by the Department of Religious Affairs, and if selected, the courses would be offered via consent letters from the parents at the

beginning of the academic term (Dogan, 2004 &Kizilabdullah, 2015).

• In 1950s, the same course was added into the curriculum and it was decided that the course should be offered for one hour a week. However, it was also decreed that the

parents not wishing that their children should not take the course were to inform the school administration at the

beginning of the term (Yuruk, 2012 &Kizilabdullah, 2015).

• With the 1961 Constitution, religious courses became a part of the constitution and it was decreed that religious courses should be voluntary-based status (Dogan, 2004

&Kizilabdullah, 2015) .

• When it comes to secondary schools, the Religious Courses, which were excluded from the curriculum as of 1927, were put into the program for one hour a week in the first and second grades on a voluntary basis as of 1956-57 academic year.

• It was also debated that these courses should also take place in high school curricula in 1967, and based on the secularism principle, one hour voluntary course was added into the program.

• In 1976, it was decided that the courses should be extended across the

curriculum from secondary schools to high schools, and as of 1974 – 75 academic

year it was decreed that from 4th year to the end of high school, students would

take “compulsory” ethics / morality courses (Ocal, 2007 &Kizilabdullah, 2015).

• With the 1982 Constitution, the name of the ethics / morality course, which was put into the curriculum in 1974, was changed and began to be called “Religious

Culture and Ethics” and in comply with the article number

24 of the constitution, it was put into compulsory courses

category by law (Ocal, 2007 &Kizilabdullah, 2015).

This article, which is still in effect, is as follows:

• “No one can be forced to participate in religious practices, rituals and ceremonies, no one can be forced to reveal

his / her credence and opinions; no one can be condemned or convicted of due to his / her beliefs. Religious and

ethical teachings can be carried out via the supervision and inspection of the state. Religious culture and ethical teachings are included in the syllabi of the primary and secondary schools as compulsory courses. Apart from these, religious teaching and education can only be

conducted on a voluntary basis for individuals, and for

children with the consent of the parents.»

• Religious Culture and Ethics Course, in comply with the

resolution specified in the relevant article, is amidst the

compulsory courses starting in grade 4 and finishing in

the last year of the high school, and is offered as a part of

compulsory syllabus for two hours from 4th to 8th grade

and for one hour in the 9th to 12th grades(Kizilabdullah,

2015).

• The course, aforementioned, is a part of the program and included in the overall grade list. Like in the other

courses, attendance is compulsory. Teachers evaluate students via exams in accordance with their cognitive, affective and psycho-motor domains and decide whether they are eligible to pass or not with this way

(Kizilabdullah, 2015 and Selcuk and Dogan, 2007 ).

• The reason why the course is then called “Religious Culture and Ethics”

in comply with the 1982 Constitution is that it aimed at embracing all the religious elements and entities in the country without clashing with the principle of a secular state, and that, rather than centering around just a given denomination, it was based on the basic core values of

Islam, and thus contributing to their consciousness in religious fields.

(See the Ilkogretim Din Kulturu ve Ahlak Bilgisi Dersi (4, 5, 6, 7 ve 8.

Siniflar) Ogretim Programi ve Kilavuzu. Ankara (2010). http://

ttkb.meb.gov.tr/www/ogretim-materyalleri/kategori/25 (Kizilabdullah,

2015)

• Forcing students to observe any given religious practice would surely overlap with the principle of secularism as well.

• Via the changes enacted in 2005, the model was expressed as “religious education model above

denominations”, indicating the purpose (Kizilabdullah,

2015).

This has been stated as follows in the program:

• “While developing the program for Religious Culture and Ethics Course for Primary Schools, we opt for putting information about Islam and other

religions as well based on scientific research, while refraining from dubious information not taking place in the authentic religious resources. In the

information about Islam, we adopt an approach focusing on Quran and Sunnah, with an integrated stance away from a given denomination,

embracing religious formations relevant to Islam, thus elevating profound values (See Ilkogretim Din Kulturu ve Ahlak Bilgisi Dersi (4, 5, 6, 7 VE 8.

Siniflar) Ogretim Programi ve Kilavuzu. Ankara (2010). http://

ttkb.meb.gov.tr/www/ogretim-materyalleri/kategori/25 &(Kizilabdullah,

2015).

• «These values related to credence, practice and ethics have been

carefully chosen to serve as a common ground for Quran and Sunnah.

The objective here is enabling individuals to be truly informed about religious, cultural and ethical values. All the religious and moral values harmonious with this approach have become a part of the syllabus, yet intentionally we have eschewed from transforming learning into a

doctrine oriented (based on a given denomination) education. (See Ilkogretim Din Kulturu ve Ahlak Bilgisi Dersi (4, 5, 6, 7 VE 8. Siniflar) Ogretim Programi ve Kilavuzu. Ankara (2010). http://

ttkb.meb.gov.tr/www/ogretim-materyalleri/kategori/25 &(Kizilabdullah,

2015).”

• From this aspect, as well as being prepared with the

motto, “not based on any denominational approach”, the religious education program in Turkey can also be said to have adopted a learning style from religion and aimed at contributing to religious consciousness of students.

• On the other hand, by giving truthful and general

information about other religions, it can be said that it

also embodies the model of “learning about religion”, too

(Kizilabdullah, 2015).

• The main objective of the programs developed especially after 2000 focused on the question, “what sort of religious education?”, and ‘respect’ was decided to be the main

principle. From this point, the course is viewed as a

course for culture and ethics contributing to religious

literacy (Kizilabdullah, 2015).

As a result;

• Turkey is a secular country with a high population of

Muslims. Therefore, in the model adopted today, this has

been taken into account. The compulsory course, “Religious Culture and Ethic”, offered at state schools is based on a

program aiming at cultivating individuals from religious

perspective, contributing to consciousness and religious

literacy, but simultaneously covering the universal ethical

principles, without clashing with secular criteria based on

historical experience (Kizilabdullah, 2015).

• In this context, it is illegal to convey “religious teaching”

in accordance with the same law. Since there are many believers of other religions in the country, religious

schools having special status did not take place within the

educational system (Kizilabdullah, 2015).

Cited Resources

•

Kizilabdullah, S. & Kizilabdullah, Y. (2016). Global Perspectives: Turkey. Religion and

Nationhood Insider and outsider perspectives on Religious Education in England. Ed by Brian Gates, Moher Siebeck Tubingen.

•

Selçuk, M. & Dogan, R. (2007). ‘Religious Education in Turkey’, Religious Education in Europe – Situation and Current Trends in Schools. Oslo (2007) pp. 207–15.

•

Dogan, R. (2004). ‘1980’e Kadar Türkiye’de Din Öğretimi Program Anlayislari (1924– 1980)’, in Din Ogretiminde Yeni Yontem Arayislari uluslararasi Sempozyum Istanbul. Ankara

•

Yuruk, T. (2012). Ilk ve Orta Ogretimde Din Ogretimi – Din Dersleri. in Recai Dogan & Remziye Ege (eds) Din Egitimi El Kitabi. Ankara.

•

Ocal, M. (2007).Turk Hukuk Mevzuatinda Din Egitim ve Ogretiminin Yeri ve Uygulama Bicimi.

in Avrupa Birligi Surecinde Dini Kurumlar ve Din Egitimi. Istanbul. pp. 511–60, 554. 215