Conference Program

In the current so‑called “post‑truth” era, a significant gap has emerged between universal liberal values and personal‑communal identities, particularly within traditional and minority societies such as Arab society in Israel. This dissonance often leads to the alienation of students from democratic civic education, which is frequently perceived as an external imposition that threatens cultural and religious roots (Youniss, 2011). Drawing on my doctoral research regarding the concept of truth and my professional work at the Israel Democracy Institute, this paper proposes a transformative pedagogical model that treats religious texts as a source of inspiration rather than a source of authority.

The core of this proposal is the development of a “critical caring literacy”. Unlike traditional religious education that emphasizes dogmatic obedience, this approach treats religious texts as ethical and philosophical landscapes. By critically engaging with scriptures that advocate for human dignity, justice, and peace, learners can discover that universal values are deeply embedded within their own heritage. This aligns with the classical philosophical tradition of Al‑Farabi (1964), who viewed the pursuit of truth as the ultimate path to human happiness, and with contemporary efforts to balance the communitarian, civic, and liberal aims of Islamic education (Saada, 2022).

This model is currently being implemented through my field‑based initiatives among young people in Arab society in Israel within non‑formal educational frameworks. The goal is to cultivate democratic civic competence that fosters partnership with Jewish society based on shared universal foundations. However, this pedagogy does not ignore the asymmetrical power relations and the structural complexities inherent in the Jewish‑Palestinian conflict (Shel Aboody & Paul‑Binyamin, 2025). Rather, it employs an ethnographic‑philosophical approach (“ethnophilosophy”) to bridge lived experience with philosophical analysis, allowing students to navigate their identity while resisting violent or exclusionary narratives.

By reclaiming religious narratives to support equality and liberty, we foster a critical religious education that allows for reflection within the faith tradition (Saada & Magadlah, 2021). This facilitates Buber’s (1970) transition from “I‑It” to “I‑Thou,” where the “Other” is no longer an adversary of values but a partner in a shared moral quest. Ultimately, this approach offers a compass for divided societies, promoting a shared humanity that honors particularity while upholding the inviolable dignity of all individuals (hooks, 2003).