Character education in a Muslim school: A case study of a comprehensive Muslim school's curricula

Deteriorating social behavior, negative media influence and violence among adolescents have given cause to pause and assess character development for the youth of this country. The purpose of this case study was to examine how a Muslim school’s curricula implemented character education. This study used a qualitative single-case methodology to examine character education as it was experienced by the participants in a private Muslim school. Data were collected from participant interviews, document analysis, and observations of classrooms, daily activities and special events. Data were analyzed to determine how character education was defined by the school, the method of delivery for the character education initiatives and the implementation of character education in this Muslim school. Analysis was based on Character Education Partnership’s (CEP) Eleven Principles of Effective Character Education (2007). The results of the study revealed: (a) participants defined character education using varied traits, processes, and expected behaviors. (b) The school delivers its character education curriculum primarily through the Islamic studies division; an add-on delivery method. Still, there was evidence of partial integration of character education in the core courses and (c) based on CEP’s Eleven Principles four were present and five were partially present in the school’s character education initiatives. Findings also revealed that the school’s emphasis on values, morality and spirituality was instrumental in their teaching character. Findings suggest that if participants in the school community work together they might formulate a definition of character education based on common process and expected behavior and create a collaborative working relationship to implement a character education program. Finally, addressing the absent and partially absent elements of the eleven principles could enhance the school’s character education initiatives. The study provides a process by which religious schools could examine their character education programs. The criteria used to measure the use of character education elements are transferable to other settings; however, this method of study does not allow generalization of findings.

Goma curriculum, a character education paradigm: Composing a text for shaping classroom character culture

The written text, and approaches to reading it, serves well as an analogy for the classroom space as a "text" that teachers are able to compose; and students are able to read, interpret meaning(s) of, and make responses to and about (Rosenblatt, 1988). Researchers point to ways in which the classroom can be conceptualized as a text to be evoked, experienced, and read (Freire & Macedo, 1987; Powell, 2009; Rosenblatt, 1988; Spears-Bunton & Powell, 2009).^ The present study analyzed secondary data including: 10 transcripts of teacher talks and six self-reports retrieved from the program evaluation archives of DOR Foundation. The data described six teachers' classroom experiences subsequent to professional development centered on Goma character education curriculum that was used during a summer youth program located in South Georgia. Goma, an acronym that stands for Goal, Objective, Method, and Attitude, is a character education paradigm derived from The Inclusive Community Building Ellison Model, the theoretical framework used for this study. The Model identifies conflict resolution as one of its five foci (Hunt, Howard, & Rice, 1998). Hunt (2006) conceived Goma as part of a 7-Step unitary process, also named the 7-Step pathway, to demonstrate how conflict resolution is accomplished within a variety of contexts.^ Analysis of the data involved: (a) a priori coding of teacher talks transcripts using the components of the Goma 7-Step pathway as coding categories, (b) emergent coding of teacher talks transcripts for the types of experiences teachers evidenced, and (c) emergent coding of teachers' self-reports for categories of teachers' instructional activities. Results of the study showed positive influence of Goma curriculum on participating teachers and their instructional practices. Teachers were shown to have had cognitive, instructional, emotional, and social experiences that were most evident when they reported changes in their attitudes toward their students, themselves, and their instructional practices. The present study provided implications for classroom teachers wherein all aspects of teachers' instructional practices can be guided by principles of positive character; and can be used to help compose the kinds of "texts" that may likely contribute to a classroom character culture.^

Perceptions of character education in a Seventh-day Adventist school

Character education has been viewed by many educators as having significant historical, academic, and social value. Many stakeholders in education argue for character development as a curricular experience. While understanding the degree to which character education is of worth to stakeholders of institutions is important, understanding students, teachers, and administrators perspectives from their lived experiences is likewise significant. The purpose of this phenomenological study was to gain a deeper understanding of character education within a Biblical framework environment by examining the lived experiences of students, administrators, and teachers of a Seventh-day Adventist School. Phenomenology describes individuals' daily experiences of phenomena, the manner in which these experiences are structured, and focuses analysis on the perspectives of the persons having the experience (Moustakas, 1994). This inquiry was undertaken to answer the question: What are the perceptions of students, teachers, and an administrator toward character education in a Seventh-day Adventist school setting? Ten participants (seven students and three adults) formed the homogeneous purposive sample, and the major data collection tool was semi-structured interviews (Patton, 1990; Seidman, 2006). Three 90-minute open-ended interviews were conducted with each of the participants. Data analysis included a three-phase process of description, reduction and interpretation. The findings from this study revealed that participants perceived that their involvement in the school's character education program decreased the tendency to violence, improved their conduct and ethical sensibility, enhanced their ability to engage in decision-making concerning social relationships and their impact on others, brought to their attention the emerging global awareness of moral deficiency, and fostered incremental progress from practice and recognition of vices to their acquisition of virtues. The findings, therefore, provide a model for teaching character education from a Seventh-day Adventist perspective. The model is also relevant for non-Seventh day Adventists who aspire to teach character education as a means to improving social and moral conditions in schools.

Perceptions of Character Education in a Seventh-Day Adventist School

Character education has been viewed by many educators as having significant historical, academic, and social value. Many stakeholders in education argue for character development as a curricular experience. While understanding the degree to which character education is of worth to stakeholders of institutions is important, understanding students, teachers, and administrators perspectives from their lived experiences is likewise significant. The purpose of this phenomenological study was to gain a deeper understanding of character education within a Biblical framework environment by examining the lived experiences of students, administrators, and teachers of a Seventh-day Adventist School. Phenomenology describes individuals’ daily experiences of phenomena, the manner in which these experiences are structured, and focuses analysis on the perspectives of the persons having the experience (Moustakas, 1994). ). This inquiry was undertaken to answer the question: What are the perceptions of students, teachers, and an administrator toward character education in a Seventh-day Adventist school setting? Ten participants (seven students and three adults) formed the homogeneous purposive sample, and the major data collection tool was semi-structured interviews (Patton, 1990; Seidman, 2006). Three 90-minute open-ended interviews were conducted with each of the participants. Data analysis included a three-phase process of description, reduction and interpretation. The findings from this study revealed that participants perceived that their involvement in the school’s character education program decreased the tendency to violence, improved their conduct and ethical sensibility, enhanced their ability to engage in decision-making concerning social relationships and their impact on others, brought to their attention the emerging global awareness of moral deficiency, and fostered incremental progress from practice and recognition of vices to their acquisition of virtues. The findings, therefore, provide a model for teaching character education from a Seventh-day Adventist perspective. The model is also relevant for non-Seventh day Adventists who aspire to teach character education as a means to improving social and moral conditions in schools.

Goma Curriculum, A Character Education Paradigm: Composing a Text for Shaping Classroom Character Culture

The written text, and approaches to reading it, serves well as an analogy for the classroom space as a “text” that teachers are able to compose; and students are able to read, interpret meaning(s) of, and make responses to and about (Rosenblatt, 1988). Researchers point to ways in which the classroom can be conceptualized as a text to be evoked, experienced, and read (Freire & Macedo, 1987; Powell, 2009; Rosenblatt, 1988; Spears-Bunton & Powell, 2009). The present study analyzed secondary data including: 10 transcripts of teacher talks and six self-reports retrieved from the program evaluation archives of DOR Foundation. The data described six teachers’ classroom experiences subsequent to professional development centered on Goma character education curriculum that was used during a summer youth program located in South Georgia. Goma, an acronym that stands for Goal, Objective, Method, and Attitude, is a character education paradigm derived from The Inclusive Community Building Ellison Model, the theoretical framework used for this study. The Model identifies conflict resolution as one of its five foci (Hunt, Howard, & Rice, 1998). Hunt (2006) conceived Goma as part of a 7-Step unitary process, also named the 7-Step pathway, to demonstrate how conflict resolution is accomplished within a variety of contexts. Analysis of the data involved: (a) a priori coding of teacher talks transcripts using the components of the Goma 7-Step pathway as coding categories, (b) emergent coding of teacher talks transcripts for the types of experiences teachers evidenced, and (c) emergent coding of teachers’ self-reports for categories of teachers’ instructional activities. Results of the study showed positive influence of Goma curriculum on participating teachers and their instructional practices. Teachers were shown to have had cognitive, instructional, emotional, and social experiences that were most evident when they reported changes in their attitudes toward their students, themselves, and their instructional practices. The present study provided implications for classroom teachers wherein all aspects of teachers’ instructional practices can be guided by principles of positive character; and can be used to help compose the kinds of “texts” that may likely contribute to a classroom character culture.

The effects of the ethic of care in an all-boys school from 1903 to 1974

Nel Noddings’ 1984 publication, Caring: A Feminine Approach to Ethics and Moral Education was the first formal introduction of the concept of an “ethic of care”. It is a concept that stresses the importance of compassion in any relationship. For the purpose of this dissertation, the ethic of care was studied in a specific educational community. ^ This research focused on the role of care ethics in a secondary school (The Ransom School for Boys) from 1903 to 1974. The researcher identified this school as one that operated with an ethic of care and collected and analyzed data from historical school documents as well as from 60–90 minute individual interviews with six alumni, five retired faculty, and two administrators. ^ The case study addressed how students and faculty experienced care ethics within the school and how it has been maintained throughout the adult lives of alumni. An a priori coding rubric was used to examine the presence of care ethics at the Ransom School for Boys and in the adult lives of its alumni. This rubric was generated using information taken from the literature review and encompasses 36 different words to identify the presence of care ethics. ^ The primary research question was: How have alumni incorporated care ethics into their personal and professional lives? Secondary questions included: (1) How did the ethic of care present itself over the span of 71 years? (2) Was character education part of the formal curriculum at the Ransom School? (3) Was character education part of the hidden curriculum at the Ransom School? (4) Did the presence of care ethics support the values being taught in the home? ^ While there has been research done on the importance of care ethics in an educational institution, the research is void of direct evidence associated with care ethics in a school community, specifically, an all-boys, private school. Through deductive analysis, care ethics was found to be present and utilized at the school. The interviews and historical documents suggested that moral education was an integral part of the informal curriculum and helped to integrate the ethic of care within the community.^