What Lies between the Religious and the Secular?: Education beyond the Human

The current age is characterised by many as secular, and a source of such a characterisation can be found in the Nietzschean claim that thoughts about there being some ultimate reality have to be jettisoned, and human existence and the world need to be embraced as they are. That claim is renewed by some secular thinkers who insist that education has to be reconceived in ways congenial to the new age. It is argued that central to their logic is the dichotomy between the religious and the secular or the otherworldly and the earthly, and that this dichotomy is simplistic as well as problematic. As an alternative to the ‘two worlds’ view, the ‘two aspects’ view is suggested, with an interpretation of reality that the noumenon––the non‐human––has to be taken in the negative sense. Against secularising the domain of education, it is indicated that there still remains a place for education to occupy between the two poles of religiousness and secularity.     

Higher Education as a Platform for Cross‐Cultural Transition: the Case of the First Educated Bedouin Women in Israel

This article examines two groups of Bedouin women who studied in different cultural spaces. The first group, due to a lack of high schools in the Negev (during the 1970s), were obliged to leave the village to study and reside in boarding schools in the central and northern regions of Israel. These women returned to their society of origin after the completion of their academic studies. The second group went to Jewish universities in a town near their homes (Beersheba), attending daily and returning home each night to patriarchal control. The article examines the experience of these pioneers in higher education as a form of cultural transition and internal immigration, with an emphasis on the unique characteristics of each of the two groups. Going out to gain higher education is seen in Bedouin society as a form of immigration, and the first educated women therefore became a type of immigrant.     

Comparing the magnitude and direction of asymmetry during the squat,countermovement and drop jump tests in elite youth female soccer players

ABSTRACT

The aims of the present study were to provide an in-depth comparison of inter-limb asymmetry and determine how consistently asymmetry favours the same limb during different vertical jump tests. Eighteen elite female under-17 soccer players conducted unilateral squat jumps (SJ), countermovement jumps (CMJ) and drop jumps (DJ) on a portable force platform, with jump height, peak force, concentric impulse and peak power as common metrics across tests. For the magnitude of asymmetry, concentric impulse was significantly greater during the SJ test compared to CMJ (p = 0.019) and DJ (p = 0.003). No other significant differences in magnitude were present. For the direction of asymmetry, Kappa coefficients revealed fair to substantial levels of agreement between the SJ and CMJ (Kappa = 0.35 to 0.61) tests, but only slight to fair levels of agreement between the SJ and DJ (Kappa = ?0.26 to 0.18) and CMJ and DJ (Kappa = ?0.13 to 0.26) tests. These results highlight that the mean asymmetry value may be a poor indicator of true variability of between-limb differences in healthy athletes. The direction of asymmetry may provide a useful monitoring tool for practitioners in healthy athletes, when no obvious between-limb deficit exists.     

Re‐envisioning the Future: Democratic Citizenship Education and Islamic Education

In this article we address the issue of why democratic citizenship education should be incorporated more meaningfully into Islamic education discourses in formal institutions in the Arab and Muslim world. In the Arab and Muslim world civic and national education seem to be the dominant discourses. We argue that the latter discourses are inadequate to address some of the dystopias in the Arab and Muslim world such as the perpetuation of patriarchy, uncritical obedience to the state (often dictatorships), and blind patriotism. Consequently we posit that unless a culture of acceptance and hospitality (i.e. cosmopolitanism) is cultivated at Islamic educational institutions the possibility of democratic citizenship education unfolding is quite remote. That is, the future of Islamic education can only be re‐envisioned if an amended version of democratic citizenship education can inform Islamic education discourses in institutions—one constituted by a culture of acceptance and hospitality.