St. Kliment Ohridski Faculty of Pedagogy

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MANAGEMENT OF RELIGIOUS CULTURAL HERITAGE FOR THE PURPOSE OF SUSTAINABLE TOURISM
(INSTITUTE FOR SOCIO-CULTURAL ANTROPHOLOGY OF MACEDONIA, 2020)
Dushka Matevska
;
Zoran Matevski
Sacred architecture refers to the design of objects of religious cultural heritage, and temples or houses of God have always been built throughout history. Such architecture is almost as old as humanity, more precisely as old as culture, and an essential part of human culture and art. An essential part of what defines man in addition to the material goods of the earth. Sacred architecture is one of the displays of the magnificent interior of man, an essence that invokes the greater of us and constantly points us upwards, toward heaven, toward God.As it has been emphasized for a few times so far, subjects which take care of religious cultural heritage, create the immeasurable social benefit which reflects in the spheres of culture and education, but also the activities of building and strengthening religious identity, branding and positioning. Besides the usual, non-material benefits, during last decades one has expected also different, material benefits from heritage subjects. Individually or, which is more efficient, in the synergy with tourist subjects, heritage institutions offer a nicely packed tourist product, which offers additional content to tourists who came because of other attractions and by enriching the complete experience, it lengthens the time of their stay, but it more often represents also th~supreme primary tourist attraction which attracts visitors to the destination and contributes to the environment development, causing introduction of function of other existing tourist resources, building of accompanying superstructure and infrastructure, the development of service activities and staff employmentThe World Tourism Organization (UNWTO) estim'ates that religious tourism generates 600 million faith -motivated travelers annually, of which 280 million are actual pilgrims. In history, destinations with religious tourism have become the center of religious, commercial and cultural events of importance for the economic development of the country.
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ETHNIC DISTANCE BETWEEN PRIMARY SCHOOL STUDENTS IN THE SKOPJE REGION
(AYDIN ADNAN MENDERES UNIVERSITESI, 2020-11)
Dushka Matevska
;
Zoran Matevski
As a part of the democratic tendencies of our society. the idea that that no child should study in any language other than the one it speaks at home is seen as imperative, because otherwise. it would imply that the language spoken at home is somehow inferior. This concept is implemented in the constitution of the Republic of North Macedonia as well as the law for primary and secondary education. The Republic of North Macedonia is a multicultural and a multiconfessional society in which children of different ethnic groups study in their native language either In different schools or in the same school. but in different shifts. In this paper we will try to establish to what extent the ethnically segregated society affects the ethnic distance between students from different ethnic groups, specifically their read iness to accept certain social relations with the ethnic other. In the process of building his or her ethnic identity. childhood has an essential role. The process of differentiating from the ethnic and religious other takes place through traditions, culture and language. in which the "other" is also a part of the process. The existing barriers between students are more easily overcome through direct contact between students. whether these differences are based on a difference in language, religion or other elements of culture. Ethnic segregation in the educational process not only disables the creation of direct contact between students, but also between all other participants of the educational process, such as teachers and parents. The key question which is asked is whether the ethnic segregation in the primary education in the Republic of North Macedonia increases the ethnic distance between ethnic groups, a phenomenon which can cause the disintegration of Macedonian society in the long run.
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RELIGIOUS EDUCATION IN EUROPE
(AYDIN ADNAN MENDERES UNIVERSITET, 2020-12)
Dushka Matevska
;
Zoran Matevski
Within religious education in public schools, the conviction that there is no educational system that could afford to ignore the role of religion in European societies is growing. Ignorance in this area can lead to the creation of negative stereotypes in which extreme forms of hatred, conflict, and violence against the religious other occur. Knowledge of religion and the most important religious systems in Europe is an important part of quality education, which can promote mutual respect for believers of different religious backgrounds as well as promote understanding of social and cultural diversity. In addition to knowing the doctrines of one's own religious beliefs, high school students should also be introduced to the religious aberrations of other religious systems. All this will enable them to develop competences for religious dialogue and cooperation, through which they will practically implement the principles of religious tolerance and interculturalism. In this context, religious rights and freedoms should be seen within the framework of Toledo's guiding principles, which offer a neutral and democratic way of organizing religious education in Europe. Teaching about religions and beliefs must be organized in a way that is fair, accurate and based on knowledge. Students need to learn about religions and beliefs in a society that fosters respect for diversity, human rights and freedoms. It is believed that based on the experience of most countries in Europe, knowledge of religion can reinforce the importance of respecting everyone's right to freedom of religion or belief, fostering democratic civil law, promoting an understanding of social differences and at the same time strengthening of social cohesion. Teachers who teach religious education should respect religious freedoms and foster the rights of religious others in a spirit of mutual respect and tolerance in modern European societies.
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THE IMPACT OF PARENTS EDUCATION ON CREATING ETHNIC DISTANCE WITH STUDENTS IN PRIMARY EDUCATION IN THE SKOPJE REGION
(FACULTY OF MANAGMENT ZAJECAR, 2021-01)
Dushka Matevska
;
Zoran Matevski
The process of socializa fion begins/ram the very birth DJ the child. The first mediators between society and the child are the parents. Parents have exclusive access to the child when it acquires the first information about the world around him. The specific emotional relationship between the parents and the child increases such socializing power of the family. The jact that parents can directly influence the formation of the ethnic identity of the child and thus transmit the norms and values that are characteristic of their own culture must not be neglected. On the other hand, children through imitation and identification con accept certain attitudes and behaviors from their parents. Both types of model learning can lead to a pronounced ethnic identity in children. In this paper we will try to examine the impact of the level of education of parents on creating the perception of their children in relation to members of other ethnic groups.
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THE EFFECTS OF SOCIETAL FACTORS ON RELIGIOUS TOLERANCE IN STUDENTS OF THE PHILOSOPHICAL FACULTIES IN SKOPJE AND TETOVO (R.NORTH MACEDONIA)
(Center for Study of Religion and Religious Tolerance University of Belgrade, 2021)
Dushka Matevska
;
Zoran Matevski
This paper has the goal of finding out whether there is a causal link between, and if yes, the degree of influence of the socio-economic status, family type, ethnicity, gender, and confessional belonging on religious tolerance in students of the Philosophical Faculties in Skopje and Tetovo. In accordance with the subject of this paper, the basic goal of this paper is to pinpoint the societal factors that affect religious tolerance in the student population. This research has the following goals: to pinpoint the most influential societal factors that influence religious tolerance in the students of the Philosophical Faculties in Skopje and Tetovo; to underline religious tolerance as a socially desirable behavior in the student population in the midst of the multiconfessional and multiethnic reality of the country; whether or not, and if so in what way, does the Macedonian Orthodox Church - Archbishopric of Ohrid and the Islamic Faith Community are promoters of religious tolerance in the student population; to pinpoint the confessional characteristics of religious tolerance in the student population (the characteristics of Christian and Muslim tolerance). From a methodological point of view, this research is geared towards estimation of the influence of societal factors (socioeconomic status, family type, ethnicity, gender, and the kind of confessional belonging) over classical religious tolerance in the students of Skopje and Tetovo. This paper will try to find the causal links between these factors and religious tolerance in students. The research method is combined i.e. the paper consists of both a qualitative and a quantitative approach.
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ISLAM AND ETHNICS
(SELCUK UNIVERSITY TURKISH HANDICRAFT RESEARCH AND APLICATION CENTER, 2021-04-12)
Dushka Matevska
;
Zoran Matevski
The Islamic moral code incorporates all the commonly accepted moral virtues and then endows them with a sense of balance and proportion, by assigning each one a suitable place and function in the scheme of life. It widens the scope of man's individual and collective life by dealing with his domestic associations, civic conduct, and his activities in the political, economic, legal, educational, and social realms. It covers his life from The home to the society, from the dining table to the battlefield and peace conferences. In short, from the cradle to the grave - for no sphere of life is exempt from the universal and comprehensive application of the moral principles of Islam. It makes morality reign supreme and ensures that the affairs of life are regulated by moral norms, and not dominated by selfish desires and petty interests. A major goal of Islam is to provide humankind with a practical and realistic system of life by which he can conduct his life. It calls upon humankind not only to practice virtue but also to establish it and to eradicate all that is harmful. It seeks the supremacy of the conscience in all matters so that what is harmful cannot gain the upper hand either in an individual's life or in society. Those who respond to this call are known as Muslims, which literally means those who have submitted to God. The sole object of the resulting community of Muslims or Ummah is undertaking an organized effort to establish what is good and to fight and eradicate what is evil and harmful.
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ISLAM AND GLOBALIZATION
(SELCUK UNIVERSITY TURKISH HANDICRAFT RESEARCH AND AP[LICATION CENTER, 2021-06-21)
Dushka Matevska
;
Zoran Matevski
Islam, in its internal content and in its external manifestations, faces many challenges posed by globalization. Most of the state communities in which Islam predominates do not have a democratic order, where religious segments play a major role in the country's politics. Islam has always respected differences. According to Islam, globalization should not mean uniformity. Islam teaches that Muslims must participate and invest in the processes of globalization. Many Islamic Religious Communities do not see globalization as an enemy but as an opportunity to promote and improve their role in the real world. Muslims around the world face the enormous challenges of modernism posed by globalization: how to be a modern Muslim in the Western world? how to place the Muslim in the gap between traditional forms of religiosity and modern styles of thought and behavior. These are all crucial questions that are asked not only by Muslims but also by other religions in the world because they are actors with their spiritual, intellectual, and moral engagement in the integrative process of achieving their cultural identity. Tradition and modernity can go together if modernization is an autonomous work and if the old is not destroyed but transformed. The reasons for the stagnation of the Islamic world in modernization are the mutual internal and external factors; rigid conservatism; cognition of economic passivation; the role of the ruling elites; the colonial and neo-colonial expansion and hegemony of the imperial powers in the Islamic world. Islamic modernism aims to recognize the two one-sidedness of Islamic teaching and practice: traditionalism and mystical intuitionism. In the 21st century, Muslims will continue to struggle with questions of identity, authority, and legitimacy. Islamic modernism aims to recognize the two one-sidedness of Islamic teaching and practice: traditionalism and mystical intuitionism. In the 21st century, Muslims will continue to struggle with issues of identity, authority, and legitimacy.
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RELIGIOUS TOLERANCE IN GLOBAL SOCIETY
(TURKEY AND TURKISH ART AND CULTURE APPLICATION AND RESEARCH CENTER, 2021-09-06)
Dushka Matevska
;
Zoran Matevski
Tolerant conversation prevents the individual from identifying with his idea or dogma. If Christianity and Islam teach that love is a commandment, which later includes love of the impatient, then honest. conversation can be considered a good way to reach the religious other. To be patient and tolerant of the impatient is generosity. It is certainly better to be overly patient than overly impatient. The question is often asked whether patience has a limit? If the view is accepted that one should be patient with everyone, then it goes without saying that one should be patient with those who are not patient. Different and opposing views can be reconciled in some way, but exceptional views can never be tolerated. If members of two or more religions are in a dispute or conflict, then the dispute cannot be resolved rationally. The only solution is for the two sides to reconcile and live side by side. If individuals in society do not love each other, it is enough to respect them. If they cannot live together in a brotherhood, they can be acquaintances or neighbors. I believe that those who have opposites can make peace and live side by side. We cannot always expect believers to love members of other faiths, but we can ask them to be patient. Religious tolerance is manifested in the everyday relations between people, but also in the attitude towards different ideas, and customs, as well as towards the different physical and mental characteristics of the believers. Intolerance of the difference is one of the permanent characteristics of an authoritative person, but intolerance can also be a consequence of certain social circumstances. Religion and tolerance are linked, as evidenced by numerous examples from history and the present. Although religious exclusivity, extremism, and terrorism do not belong to the ethical teachings of the world's religions, we are still witnessing that they are one of the greatest challenges facing the global world.

St. Kliment Ohridski Faculty of Pedagogy

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