An Autoethnography of an Islamic Teacher Education Programme

Round 1

Reviewer 1 Report

Comments and Suggestions for Authors

A brief summary

The author states that little has been written om how Islamic pedagogic and praxis is implemented in Islamic Teacher Education programs compared to theorisations on what Islamic Teacher Education should deliver.  Thus, the reviewed article seeks to contribute to studies on how Islamic Teacher Education Programs are delivered by presenting an autoethnography of the author’s experiences from an Islamic Teacher Education program. The argument put forward for an autobiography is that this kind of studies have been overlooked within academic scholarship, due to positivistic stances (reference to Cremlin, 2018). According to the author, an Islamic Pedagogy “aims to achieve epistemic confidence and sovereignty, establish an ontologically anchored role of the educator within an Islamic worldview and mount a challenge to Western, colonial understandings of education” (citing Memon et al., 2024). The question in focus is thus how this can be done in praxis in Islamic Teacher Education programs?  

The author focuses on her/his own experiences during the completion of the Grad Cert online course from the University of South Australia, and from a student’s perspective. Memon et al.’s (2024) five ‘Key Turns’ guide the autoethnography in the paper namely (1) the ‘inward’ turn; (2) the ‘critical’ turn; (3) the ‘reflexive’ turn; (4) the turn ‘back’ and (5) the ‘pedagogical’ turn (the theoretical framework).

The author states that a neo-liberal, market driven view of education is evident within higher education and is reflected also within Islamic Schools in Australia, making the perceived ability of Islamic Pedagogy to achieve academic performance for university entry the important factor in the schools. It is, as mentioned by the author,  argued by some schools that Islamic education is comparable to academic excellence (in at least two schools).

The paper then starts from the author’s remembering the years back in a boys’ high school with incidents from education and anti-Muslim xenophobic discourses like “the turbaned Turk”, "the circumcised dog” and from an incident with a pupil being heavily offended at Jumna prayer. These rememberings are really interesting to read and form the background and argument for an “empowering Muslim voice” in education.  The author then account for his way to “empowering the Muslim voice” in education using the five key concepts from Memon et al. (2024).

The main contribution of this paper is that it critically opens up and discusses pedagogy and praxis in Islamic Teacher Education. This is an interesting and challenging topic and needs more research and critical investigations. Thus, the relevance of the review topic is high, also identified by the author. Moreover, the autobiographical approach is well founded, as well as the use of the five categories drawn from Memon et al. (2024).  Thus, the paper is partly scientifically sound and uses references in an appropriate way but needs relatively comprehensive improvement to reach a good and an overall sound scientific standard.

Consequently, I would advise the author to rework the paper concerning basically two overarching issues; to give the paper more analytical depth, and more nuanced information of the Teacher Education program that the research refers to, e.g. context. So, what role does the Grad Cert play in the research/paper. As Islam is very multifaced, does the program adhere to any specific branch of Islam or how does it work? Thus, please provide a more comprehensive discussion on the program and its role in the paper.

I would also advise the author to tone down the discussion on quantitative and mixed methods research and why these methods are not of use in the paper.  I think that the qualitative approach works fine and doesn’t need to be especially qualified. Instead, I think the applied theoretical framework, the five categories from Memon et al. (2024) needs more presentation and a critical discission as these form the basis for the analysis. These categories need also to be more used as a productive lens for the analyses within the autobiography notes. Thus, we need a part where the author reflects on the chosen material and how the analyses for the different categories have been operationalised. I would advice the author to use headlines such as “Theoretical framework”, ”Method”, “Analyses” etc. as these headlines serve the reader to locate and understand the paper. Also, a critical discussion of the material used, e.g. how and why the examples of teaching are chosen and why these are remembered by the author. There are writings concerning autobiographical memory (see f. ex. Arfuch, 2020) that could be interesting and productive to use in the analyses.  

The author teaches English, and some of the examples are taken from reading of Shakespear’s work like Otello and Macbeth. This of course raises questions on why the works by Shakespeare are chosen. In what way do these novels connect to Islamic education or "empower a Muslim voice" in education?  A critical discussion and motivation are needed here.  In line with this there needs to be an in-depth analysis of the poem written by the author him/herself. How, and with what meaning is the “empowering Muslim voice” expressed here?

Some technical additions: please note the spelling of the “Kite runner” and add the author of the work (Khaled Hosseini).  

The conclusion needs to be more elaborated and in dialogue with the analytical categories, and the argumentation of developing an Islamic pedagogy  that  “expresses the Muslim voice”. 

In summary

This paper fits the scope of the journal and adds to research on Islamic Teacher Education programs. The research focus is defined and works for the paper and the different memories are interesting to read. The research, if extensively reworked, in particular through in-depth analyses, might provide an advancement of the current knowledge. The paper needs to critically present and discuss the Teacher Education program, its context as well as present and make use of the theoretical framework more in depth. Moreover, some earlier writings on autobiography and memory might add to the analyses as well as to the conclusion. I feel that the paper now is a bit ‘inward looking’ and needs to open up to people not directly involved in Islamic education. Also, as a paper on Islamic Teacher Education, a critical discussion on the text material that is used is needed. The conclusion needs to come back to the aim of the Islamic education and of how this paper adds to the "aims to achieve epistemic confidence and sovereignty, establish an ontologically anchored role of the educator within an Islamic worldview and mount a challenge to Western, colonial understandings of education” (citing Memon et al., 2024)

English Level: the English language is appropriate and understandable.

Reconsider after Major Revisions

To the author: Good luck with revising the article! It was really interesting to read the memories and the reworking of the pedagogical strategies.

Comments for author File: Comments.pdf

Author Response

Comment 1: Consequently, I would advise the author to rework the paper concerning basically two overarching issues; to give the paper more analytical depth, and more nuanced information of the Teacher Education program that the research refers to, e.g. context. So, what role does the Grad Cert play in the research/paper. As Islam is very multifaced, does the program adhere to any specific branch of Islam or how does it work? Thus, please provide a more comprehensive discussion on the program and its role in the paper.

Response 1: The paper has been significantly reworked to provide much more analytical depth, particularly through a more detailed discussion of the critical turns experience by the author as they completed the Grad Cert. 

Comment 2: I would also advise the author to tone down the discussion on quantitative and mixed methods research and why these methods are not of use in the paper.  I think that the qualitative approach works fine and doesn’t need to be especially qualified. Instead, I think the applied theoretical framework, the five categories from Memon et al. (2024) needs more presentation and a critical discission as these form the basis for the analysis. These categories need also to be more used as a productive lens for the analyses within the autobiography notes. Thus, we need a part where the author reflects on the chosen material and how the analyses for the different categories have been operationalised.

Response 2: The discussion on quantitative and mixed methods research has been heavily reduced, with a greater focus and application of the five categories 

Comment 3: I would advice the author to use headlines such as “Theoretical framework”, ”Method”, “Analyses” etc. as these headlines serve the reader to locate and understand the paper. Also, a critical discussion of the material used, e.g. how and why the examples of teaching are chosen and why these are remembered by the author.  

Response 3: The suggested headings have been implemented, with the addition of critical discussion of the material used. 

Comment 4: The author teaches English, and some of the examples are taken from reading of Shakespear’s work like Otello and Macbeth. This of course raises questions on why the works by Shakespeare are chosen. In what way do these novels connect to Islamic education or "empower a Muslim voice" in education?  A critical discussion and motivation are needed here.  In line with this there needs to be an in-depth analysis of the poem written by the author him/herself. How, and with what meaning is the “empowering Muslim voice” expressed here? Some technical additions: please note the spelling of the “Kite runner” and add the author of the work (Khaled Hosseini).  

Response 4: Discussion around the rationale for Shakespeare within the broader stance of drawing both Muslim and Western epistemologies added with a link to the need to build a critical approach to the Western canon's relationship with Islam.  Analysis of the poem added. 

Comment 5: The conclusion needs to be more elaborated and in dialogue with the analytical categories, and the argumentation of developing an Islamic pedagogy  that  “expresses the Muslim voice”. 

Response 5: An attempt to elaborate the conclusion to tie in with the critical analysis of Islamic Pedagogy achieving an empowered Muslim voice. 

Reviewer 2 Report

Comments and Suggestions for Authors

This paper examines the delivery of Islamic Teacher Education programs, with a particular focus on the Graduate Certificate in Islamic Education (Islamic Pedagogy) at the University of South Australia. Through an autoethnographic lens, the author reflects on their experiences within the program and explores the diverse approaches to Islamic pedagogy found in Australian Islamic schools. The study critiques the market-driven nature of neoliberal educational policies and argues for a more holistic, Islamically grounded pedagogical approach.

By providing personal insights, this paper makes a significant contribution to a field where research has often concentrated on theoretical perspectives, rather than the practical realities of Islamic pedagogy. The use of autoethnography offers a deeper understanding of how such programs are implemented in practice, shedding light on the lived experience of both educators and students.

However, a more thorough explanation of the autoethnographic methodology would help make the research more accessible to readers unfamiliar with this approach: On page 1, after the first paragraph or at the beginning of the second, a brief passage explaining the practice of autoethnography could be included. I think this would be helpful.

The author discusses the challenges of transitioning between different Islamic schools, comparing the varying degrees of commitment to Islamic pedagogy, and the impact of neoliberal policies on educational practices. This reflection underscores the need for more research that captures the lived experiences of those engaged in Islamic Teacher Education, with an emphasis on long-term learning outcomes rather than the immediate demands of market-driven education.

While the autoethnographic approach offers authentic insights, new perspectives and deep reflections, the paper also acknowledges its limitations, especially in the context of online education. It calls for further research, including longitudinal studies and quantitative analyses, to fully assess the effectiveness of programs like the Graduate Certificate in Islamic Education.

Author Response

Comment 1: a more thorough explanation of the autoethnographic methodology would help make the research more accessible to readers unfamiliar with this approach: On page 1, after the first paragraph or at the beginning of the second, a brief passage explaining the practice of autoethnography could be included. I think this would be helpful.

Response 1: The first paragraph under the heading Theoretical Framework has been dedicated to explain the autoethnographic methodology. 

Round 2

Reviewer 1 Report

Comments and Suggestions for Authors

For the review, please see the attached document. 

Comments for author File: Comments.pdf

Author Response

Comment 1: Under the method -section, page 3. Take away these sentences. They don’t belong to this article and confuses the reader. : 
This was my main motivator for embarking on a Phd titled ‘Interrogating Moderate Islam: 
A Case Study of Australia and Türkiye’ (Angin, 2023) that explicates the Western 
geopolitical impulses driving ‘Moderate Islam’ when the mainstream Muslim concept of 
Wassatiyyah has already established a theologically and exegetically grounded notion of 
Moderation in Islam.  

Response 1: Deleted. 

Comment 2: Page 4 on Scleiermacher. Write s argued by Zimmermann (2015, p. 24) Scleiermacher…). 
It seems as the author refers to the writings on Zimmermann on Schleiermacher. This 
needs to be noticed in the text.  

Response 2: Clarified by more clearly attributing Zimmermann referencing of Schleiermacher.

Comment 3: This citation doesn’t fit well with the argumentation.  
The Western literary canon clearly identifies the potential for fundamen- 
talist interpretations to appear to represent one meaning, yet in reality repre- 
sent an entirely different meaning. As Shakespeare so eloquently put it, ‘The 
devil can cite Scripture for his purpose’... in addressing Radical Islam since 
9/11, the West has proceeded to target Islam more broadly. Its categorisation 
of Islam into ‘Moderate’ and ‘Radical’ subdivisions in effect downplays the 
reality of Mainstream Islam and what it stands for. (Angin, 2023).  
I propose that it be removed. 

Response 3: Removed. 

Comment 4: Remove: ‘I was struggling to reconcile Islamic Pedagogy from your plain old Vygotskian 
(and alike) pedagogy.  This sentence needs clarification if kept,  and signals a 
stereotypical statement and view of Vygotsky.  

Response 4: Removed. 

Comment 5: Also, the sentence concerning the conference should be removed. It doesn’t fit here. 
Reformulate!  
…as I did in my first CITE annual conference presentation was in 2018 in Glenelg that too

Response 5: Sentence removed. 

Comment 6: There are many 'Behaviour Management Guides’ on the market. A reference or publisher 
would give credibility. Also, a short discussion of the type of Guide in a footnote could 
further explain the type of guide to which the author refers. As this is an international 
publication it needs to put artefacts in a context. 

Response 6: Actioned by adding reference. A short description of the guide adopting a functional behavior approach added. 

Comment 7: On the top of p. 6 it is unclear. Does the author work at Irfan College? Please, reformulate and clarify thus section (from the bototom of p. 5 and the first lines at the top of p. 6. 

Response 7: My employment timeframe at various schools clarified.

Comment 8: “Much of my critical reflection on behaviour management at the time has been 
influential in my current role as a Wellbeing Coordinator”. What does this mean? Clarify 
or remove – does it give any explanation to the article?  

Response 8: Deleted. 

Comment 9: I don’t think names of colleagues should be mentioned, just colleagues. That’s enough in 
an article.  

Response 9: Colleague names removed expect for Samah Taki as the author of the ‘Philosophy of Assessment’ document.

Comment 10: The citation on p. 7: Educators in the debrief session revealed a greater understanding of the distinction between Islamic integration and Islamic Pedagogy. One educator 
explained his initial assumption that…”.  The citation needs to be clarified from whom this citation is, why it is in the text and be analysed. 

Response 10: Clarified and analysed. 

Comment 11: This comment needs to be rephrased: “My Faithfull Praxis portfolio represented my 
pedagogical turn, explicating my understanding of Islamic pedagogy as critical, 
dialogical and transformative learning that engages Muslim learners in ways that 
Western pedagogies never could”. Are you sure? I propose “that Western pedagogies 
might never be able to do”….You haven’t shown any comparative groups in your 
research…Such confident statements can’t be used.

Response 11: Proposed wording implemented. 

Comment 12: he analyses of the poem need to separated from a discussion (a headline Discussion). 
In the discussion the theoretical framework with concepts such as “Epistemological 
reflection”, “Faithful Praxis” and Islamic Pedagogy needs to b critically discussed as well 
as why autoethnography might give a contribution to the field.  

Response 12: Discussion heading and section added with analysis of key terms included.