INCLUSIVE PRACTICE IN RELATION TO STUDENTS OF DIVERSE RELIGIOUS BACKGROUNDS, WITH SPECIAL REFERENCE TO MUSLIM STUDENTS
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INCLUSIVE PRACTICE IN RELATION TO STUDENTS
OF DIVERSE RELIGIOUS BACKGROUNDS,
WITH SPECIAL REFERENCE TO MUSLIM STUDENTS:
SUGGESTED STRATEGIES FOR ACADEMIC STAFF
The strategies proposed in this resource are largely based on findings from
my research into Muslim students’ course experiences at Australian and US
universities, and incorporate suggestions made by Muslim staff. It is hoped
that some of the strategies may usefully inform more inclusive teaching
approaches towards students from other religious and cultural backgrounds.
The research project was funded and supported by the University of Sydney.
Dr Christine Asmar
Senior Lecturer
Institute for Teaching & Learning
The University of Sydney, NSW 2006
Australia
Email: C.Asmar@usyd.edu.au
Web: http://www.itl.usyd.edu.auSome factors influencing Muslim students’ course experience
the need to perform daily (especially Friday noon) prayer
having access to prayer-related facilities such as a designated prayer
space and a place to wash
being religiously prohibited from consuming alcohol and/or prok
products; for example at students' social functions
the availability (or not) of halal/kosher food on campus
needing flexible responses to their religious needs on the part of staff; for
example, being allowed time off to pray, or to attend religious feasts
being valued and respected rather than ‘spotlighted’; for example, being
regarded as an expert on everything to do with Islam
being stereotyped; for example, Muslim males regarded as potential
terrorists, or Muslim females regarded as oppressed
wanting to be included in student interactions, but feeling uncomfortable
in close proximity with members of the opposite sex (including staff)
facing negative attitudes and discrimination on a daily basis, particularly
off-campus
having access to courses on Arabic and Islamic Studies, taught by
qualified people
being allowed or encouraged to include Islamic perspectives in
discussions and/or written work
being strongly committed to their studies and to gaining qualifications, as
a means of ultimately contributing to their communities
being sustained by their faith in difficult times
(Based on findings from surveys of Muslim students in Australian and United States universities)
Dr Christine Asmar: Strategies for Inclusive Practice (Muslim Students).
The University of Sydney, November 2007. C.Asmar@usyd.edu.auSuggested strategies for teachers, to prevent discrimination
and encourage inclusive attitudes towards students from
diverse cultural backgrounds (with particular reference to
students of Muslim background)
Introduce yourself in the first class and disclose some personal details, including
aspects of your cultural background, that you are willing to share. Then …
Get students to introduce themselves to another student not already known to them,
find out something about that student’s background that they are willing to share, and
then get them to introduce that person to the class.
If possible, learn students’ names (and how to pronounce them) and try to make sure
students do the same.
Negotiate ‘ground rules’ with students as early in the course as possible, regarding
appropriate classroom behaviors such as courtesy, and respect for different opinions.
Link these attributes to the University’s core values and/or generic attributes.
Give students a copy of the ‘ground rules’ and/or refer to them again if needed. Be
ready to re-negotiate later.
Be aware of your own potential for bias, and help your students to become aware of
theirs. Support students in reflecting on these issues.
Model inclusive behavior towards minority students, neither ‘spotlighting’ them in
ways that may be unwelcome, nor overlooking them when they wish to make a
contribution.
Find out the appropriate ways to refer to certain groups; for example, people who
adhere to Islam are ‘Muslim’, not ‘Muhammadan’ or ‘Islamic’; and some Indigenous
peoples prefer to be referred to as ‘nation’, ‘people’ or ‘community’ rather than
‘tribe’ (‘Tribe’ is not usually appropriate in Australia.)
Set up a cross-cultural learning environment where students are initially allowed to
self-select into groups where they are comfortable, often with peers of similar
backgrounds. Inform students that later they will be placed in groups selected by the
teacher. Ensure that those groups all contain students of diverse backgrounds.
Be flexible in encouraging students to do assignments on topics of personal interest to
them, including aspects of their religion or culture, and make sure all contributions
are equally valued.
Dr Christine Asmar: Strategies for Inclusive Practice (Muslim Students).
The University of Sydney, November 2007. C.Asmar@usyd.edu.au Encourage students to tell you about their cultural and religious sensitivities in
relation to classroom or lab activities; for example, Muslim students are often
uncomfortable in close one-to-one interactions with a student of the opposite sex; or
with exposure to nudity (eg in a drawing class).
In consultations with students of the opposite sex, always leave the door open, and
allow students to be accompanied by another student if they prefer.
Avoid jokes which target any specific group, religion or culture, and actively
discourage such references on the part of students.
When planning out-of-class social events for students, bear in mind the religious
prohibitions affecting some students:
- if alcohol is served, make sure alternative beverages are located at a distance;
- if meat is served, avoid having only pork or beef;
- include vegetarian options.
Bring in guest speakers from a range of backgrounds to address topics on which you
may not have expertise, but remember to relate such content to course assessment.
Be flexible when students request time off from class, or extensions on assignment
deadlines, in order to fulfil spiritual and/or community obligations such as prayer;
breaking the fast in Ramadan; attending religious feasts; attending funerals.
Take students on field trips to places like mosques and synagogues, or to restaurants
serving food from diverse cultures. Set research tasks associated with such
excursions.
Use role play where students research and then act out roles dissimilar to their own
cultural backgrounds. Get them to reflect on this experience.
Select course material from a range of cultures, societies and religions; for example,
in a course on accounting, consider including reference to the Islamic prohibition on
charging and receiving interest.
Ensure that any cross-cultural learning experiences and opportunities are fully
integrated into course learning outcomes, curriculum and assessment (not just an
‘add-on’), and relate them to policies on generic attributes such as the qualities of
global citizens.
(Based on findings from surveys of Muslim students in Australian and United States universities)
Dr Christine Asmar: Strategies for Inclusive Practice (Muslim Students).
The University of Sydney, November 2007. C.Asmar@usyd.edu.auFurther reading on issues relating to Muslims and
students of other religious backgrounds at western universities
Ahmad, Fauzia. (2001) Modern Traditions? British Muslim Women and Academic
Achievement. Gender and Education 13, 2, 137-152.
Appleton, M. (2005) The political attitudes of Muslims studying at British universities in
the post 9/11 world (part I). Journal of Muslim Minority Affairs, 25, 2, 171-191.
Appleton, M. (2005) The political attitudes of Muslims studying at British universities in
the post 9/11 world (part II). Journal of Muslim Minority Affairs, 25, 3, 299-316.
Asmar, Christine. (2005) Internationalising Students: Reassessing diasporic and local
student difference. Studies in Higher Education, 30, 3, 291-309.
Asmar, Christine. (2001) A Community on Campus: Muslim students in Australian
universities. In Abdullah Saeed and Shahram Akbarzadeh, S. (Eds) Muslim Communities
in Australia. Kensington, NSW: University of New South Wales Press, 138-160.
Asmar, Christine. (2005) Politicising student difference: The Muslim experience.
International Perspectives on Higher Education Research, Volume 3: International
Relations. Edited by Malcolm Tight. Oxford, UK: Elsevier Ltd, 129-157.
Asmar, Christine, Proude, Elizabeth. and Inge, Lici. (2004) ‘Unwelcome sisters’? An
analysis of findings from a study of how Muslim women (and Muslim men) experience
university. Australian Journal of Education 48,1 (April), 47-63.
Donohoue Clyne, Irene. (1998) Cultural Diversity and the Curriculum: The Muslim
experience in Australia. European Journal of Intercultural Studies 9, 3, 279-289.
Donohoue Clyne, Irene. (2001) Finding common ground: Cross cultural research in the
Muslim community. Paper presented at AARE conference, Fremantle, Western
Australia, December.
Dorschner, C. (2004) Embracing Religion.The View. The University of Vermont .
http://www.uvm.edu/theview/article.php?id=1085
Feinberg, W. (2003) Religious education in liberal democratic societies: the question of
accountability and autonomy, in McDonough, K. & Feinberg, W (Eds) Education and
citizenship in liberal-democratic societies. New York: Oxford University Press.
Halstead, J. (2003) Schooling and cultural maintenance for religious minorities in the
liberal state, in McDonough, K. & Feinberg, W (Eds) Education and citizenship in
liberal-democratic societies. New York, Oxford University Press.
Dr Christine Asmar: Strategies for Inclusive Practice (Muslim Students).
The University of Sydney, November 2007. C.Asmar@usyd.edu.auLaird, Lance. (2000) Encountering Religious Commitments in the Classroom.
Washington Center News (Fall), 25-28.
Nash, Robert J. (2001) Religious Pluralism in the Academy: Opening Dialogue. New
York: Peter Lang Publishing, Inc.
Nebhan, K. (2000) Strategic Representations: Australian Muslims’ critique of the
fundamentalist discourse in Walker, R., Brass, K. & Byron, J. (eds) Anatomies of
Violence: An interdisciplinary Investigation, (Sydney, Post graduate Arts Research
Centre).
Pickerden, Anita. (2002) Muslim women in higher education: new sites of lifelong
learning. International Journal of Lifelong Education 21, 1 (Jan-Feb), 37-43.
Preece, J. (1999) Families into Higher Education Project: An awareness Raising Action
Research Project with Schools and Parents. Higher Education Quarterly, 53, 3, 197-210.
Rizvi, Fazal. (2000) International Education and the Production of Global Imagination, in
N. Burbules & C. Torres (Eds) Globalization and Education: Critical Perspectives. (New
York, Routledge), 205-225.
Sanjakdar, F. (2001) Educating Muslim Children: A study of the hidden and core
curriculum of an Islamic school. Conference paper, AARE Conference, Fremantle,
Western Australia, December 2.
Schlosser, L., & Sedlacek, W. (2003) Christian privilege and respect for religious
diversity: Religious holidays on campus. About Campus, 7, 6, 31-32.
Speck, Bruce. (1997) Respect for Religious Differences: The Case of Muslim Students.
New Directions for Teaching and Learning 70 (Summer), 39-46.
UCLA. Spirituality in Higher Education: A National Study of College Students’ Search
for Meaning and Purpose. Higher Education Research Institute University of
California, Los Angeles http://www.spirituality.ucla.edu/
Dr Christine Asmar: Strategies for Inclusive Practice (Muslim Students).
The University of Sydney, November 2007. C.Asmar@usyd.edu.auYou can also read
