On the Islamic Feast of Sacrifice, Christians and Muslims come together to celebrate abundance.

Thursday, November 1st, 2012. A normally quiet afternoon at Tangaza College is suddenly vibrant. Life buzzes by the massive benjamina trees just in front of Pamoja Cafeteria. Tables are laden with pots of steaming rice and meat stew. There are several crates of soft drinks. Some excited students sway to the beat of the music reverberating nearby.

This celebration was All Saints Day. Celebrated every November 1st, in the Catholic tradition, it is a time to remember not only the well known saints, but all holy men and women, even those beyond the boundaries of the institutional church (Payne, OCD). To mark this solemn occasion, free lunches were generously offered to members of Tangaza College by Muslim neighbors as part of their own important celebration, Eid-ul-Adha (Feast of Sacrifice). Indeed this was an extraordinary, atypical way of commemorating the feast of all saints, a celebration in style.

Some watched the festivities – Muslims, as represented by members of the Respect Foundation and Christians of Tangaza College, celebrating with Christians – and labelled it “unusual,” “historic,” “rare,” or even “remarkable.”

The festivity started with Fr. Steven Payne, OCD, Principal of Tangaza College, welcoming our Muslim brothers and sisters. He continued by reminding the gathering of the positive attitude of the Catholic Church towards different faiths and traditions, particularly Muslims, as expressed in the documents of the Vatican Council II. Lumen Gentium, one of its documents, states that “the plan of salvation also includes those who acknowledge the Creator. In the first place amongst these are the Muslims, who, professing to hold the faith of Abraham, along with us, adore the one and merciful God, who on the last day will judge humankind.” One declaration says that it is the duty of Catholics to foster unity and charity among all peoples. He also stated clearly that the Church has high regard and esteem for Muslims who share some beliefs with Christians, value leading moral lives, and worship God, especially through prayer, almsgiving, and fasting.

Fr. Payne then welcomed Mr. Fatih Akdogan, Chairperson of the Respect Foundation, Kenya Chapter. Mr. Fatih briefly explained the meaning and significance of Eid-ul-Adha to the Islamic community. The feast is one of the two greatest feasts in the Islamic calendar marked at the end of the Hajj (pilgrimage) to Mecca every year. It is a celebration that commemorates Ibrahim’s (Abraham’s) submission and consequent tribulations when God asked him to sacrifice his son, Ishmael. As the story goes, confirming Abraham’s total submission, God provided a ram to be sacrificed in place of the son. During Eid-ul-Adha, Muslims slaughter animals as a sign of their willingness to make sacrifices in order to remain right with God. The meat is divided into three parts. One portion is retained by the family or community, the second portion is donated to the needy, while the third portion is given to friends and neighbors, regardless of race and religion. Quoting Yunus Emre, a Sufi poet, Fatih added that this love extends to all of creation because God is the creator of everything.

The Chairperson of this organization that promotes interfaith and intercultural understanding went on to say that both Muslims and Christians describe Abraham as a “father in faith.” This gives Christians and Muslims one common heritage in faith. In spite of Christian-Muslim religious strife in many countries, the Qur’an recognises Christians as those nearest to them; both are children of Abraham and believe in the same God or Allah.

There were no elaborate speeches, as would normally have been expected of an institution of higher learning. Soon, I recited a universal prayer of blessing for the food. Then everyone present was invited to share the meal before us.

This was a one of a kind treat. There was enough food to feed more than 500 people. Laughter and excitement ruled the air. Amid the sounds of joy and eating, there were silent questions, some of which may never be answered. But above all else, there was the curiosity to know what these celebrations were for.

Fr. Steven Mr. Fatih and I are optimistic that the new-found relationship between Tangaza College and the Respect Foundation will be nurtured by all concerned parties. Grateful that their Muslim brothers and sisters took the initiative to extend their generosity and love, the Tangaza fraternity also hopes and prays that the spirit and embers of such inter-faith liaisons will be reignited every day.

Sr. Lilian Curaming is a Franciscan Missionary of Mary, Directress of St. Anthony of Padua Institute of Africa (SAPIA) and Coordinator of Franciscan Studies of Tangaza College

If you are involved in an educational system either as an educator or the parent of a high school student, then you might be familiar with the important role of AP courses in the life of high school students across the United States. AP courses also play important roles for high school students in other countries because AP courses are offered at all International schools opened by the United States. For instance, according to the 7th AP Report to the Nation, “universities in more than 60 countries recognize AP Exam scores in the admission process and/or award credit and placement for qualifying scores” (College Board, 2011, p. b). In other words, students enrolled in AP courses in any of those countries can earn college credit the same way they would do in the United States. So this is not a local phenomenon at all. Naturally, any parent or educator might wonder what the history of AP courses is, and what their benefits and roles are for high school students.

I have worked as an AP Coordinator and Guidance Counselor for a public school for more than three years. Unsurprisingly, many middle and high school parents have asked me numerous questions regarding the AP program. The following interview, which took place between one of the parents who had a daughter at the school and myself, should help the reader develop a good understanding of AP programs and their benefits for both parents and students.

Q: What is the Advanced Placement program?

A: The AP Program was created by the US College Board in 1955 with the motto “Connecting Students to College Success.” The AP program aims to prepare students for an academically demanding college experience. “Advanced Placement is a curricular option for academically superior tenth, eleventh, and twelfth-grade students. Naturally, courses offered in the program are more demanding in terms of time and intellectual skills than corresponding courses in the regular high school curriculum” (Postsecondary Educational Planning Commission, 1988, p. 4). Initially, AP courses began as a program for elite private school students to take college-level course while still in high school. This way, outstanding students could begin college with already earned credits needed for freshman year, which potentially would help them graduate college earlier.

Q: What is the role of the College Board regarding AP courses?

A: AP courses are developed and maintained by a non-profit organization, the US College Board, founded in 1900. This organization provides training for AP teachers, provides curriculum resources for both teachers and students of AP courses, and supports universities as they define their policies regarding AP grades, and develops and coordinates the administration of annual AP examinations. According to the US College Board, the AP program offers more than 30 different courses as of 2010. In 2009, nearly 1.7 million students worldwide took 2.9 million AP exams.

Q: Are AP takers increasing or decreasing?

A: According to the recent data released in the 7th AP Report to the Nation, the number of seniors taking at least one AP course and scoring 3 or more on AP exams has increased significantly (College Board, 2011, see Table I). The increases are due to growing awareness of the program, obvious benefits of taking AP courses, and the significant role of AP courses in the college admission process (Reichard & Keirn, 1999). Moreover, the No Child Left Behind Act (2001) offers states substantial federal funding, $24 million annually, to expand AP programs in underserved populations (Manzo, 2005).

Q: Are AP classes smaller than regular classes?

A: Since only academically outstanding students are accepted into AP classes, they are to be smaller, usually less than 15, as opposed to regular classrooms with 25 to 35 students. For instance, smaller schools like charter schools, might provide better opportunities for AP students in terms of class size because their student population is usually smaller than local public schools. Therefore, as is the case in my school, it is not a surprise to see AP classes with as low as 2 or 3 students per course. On the other hand, smaller schools may not offer as many AP courses as other public schools due to its student size.

Q: What about teacher quality? Do better teachers teach AP classes?

A: Yes, it is likely that AP teachers have either better training than other regular course teachers or more years of teaching experience, with higher degrees in subject areas. Moreover, AP teachers receive annual trainings in the subject they teach which is organized by the College Board. For example, I attended one of those trainings when I was assigned to teach AP Calculus in 2009. In trainings, you learn how to teach the course and they provide you with lots of resources to teach your course in depth. Conclusively, I believe that AP teachers may be better prepared in their content area as opposed to non-AP teachers.

Q: Can my daughter graduate early from college if she takes AP courses?

A: Yes, taking AP courses in high school will enable your daughter to realize her goal of graduating early from college because students can pursue college level studies while still in high school. That means AP students can transfer their high school credits to college and can replace them with their required college classes thus eliminating some freshman courses and graduating early. As a result, AP courses have become very popular among parents. They want their children to take as many AP courses as they can take. But taking an AP course is not enough to earn a corresponding college credit.

Q: What else should my daughter do in order for her to earn college credit?

A: For that purpose, students are required to take the AP exams administered annually in May prepared by the Educational Testing Service located in Princeton, New Jersey. This is where AP teachers, parents, and students’ decide if students should take the AP exams of the courses they are taking. They usually look at students first semester performances in those classes. If students do not perform well in those classes, they are either recommended to continue taking the AP courses but not to take the exams or drop the course before first semester ends and start taking regular classes of the same course. AP exams consist of a multiple-choice section and a free response section. College professors and AP teachers score the open-ended questions once a year in June. The results of the multiple-choice and free response sections are combined to determine a composite score and then converted to a 5-point scale: 5 being extremely well qualified; 4, well qualified; 3, qualified; 2, possibly qualified; and 1, no recommendation.

Q: Do all colleges give credits for AP courses?

A: As common practice, more than thirty five hundred colleges give college credit to test scores 3 and above. Although this is still a common practice in almost all colleges, some universities and colleges have recently started to limit credits by requiring either a 4 or 5 exam score. For example, the University of Pennsylvania is very strict in awarding the AP Calculus credit and MIT is requiring its students to re-take a college introductory chemistry course at their institution regardless of their AP Chemistry scores while they are all still accepting other AP courses (Manzo, 2005).

Q: Do having AP courses on my daughter’s transcript increase her chance in college admission?

A: The use of AP courses in the admission process began after the 1980s. At first, only highly selective colleges and universities considered AP courses to make fine distinctions among the increasing number of applicants (Reichard & Keirn, 1999). Today, AP and honors courses receive special consideration by almost all selective colleges and universities in the admissions decision. The way AP scores are used may vary from one institution to another. For example, the University of California recalculates an applicant’s high-school grade-point average (HSGPA) by giving additional “bonus points” for approved AP courses while others do not recalculate but accept the school’s weighted HSGPA. Regardless of how colleges evaluate students’ AP courses, yes, having AP courses on a transcript puts a student in a more advantageous position as compared to non-AP students in admission decisions. Once, I remember a parent who was evaluating all the high schools in her district in terms of their AP offerings to enroll her son. When she was asked why she was doing so, she said it was because colleges look at the number of APs on an applicant’s transcript to make an admission decision. As a high school counselor, I know that this is a common practice among upper middle-class parents to ensure their children get a college admission. Thus, this puts great pressure on schools to expand their AP offerings.

Q: Then, can I say that I will pay less tuition and save time?

A: Yes, indeed, taking AP courses in high school will save the student and parent, both time and money. As of today, skipping an introductory course in college could translate to an average of $3,000 per course. For example, one of my students took 9 AP courses while she was in high school. It is equivalent to almost a year of time and $27,000 money. Why would a reasonable parent and/or student miss this great opportunity?

Q: But I am afraid that my daughter may not graduate from a college because many high school students are not ready for college challenges both in terms of academics and in life?

A: Yes, you are right to have such concerns because Lewis (2010) reports that just 56 percent of those who enroll in a four-year college earn a bachelor’s degree. The number one reason why the rate is low is because students are mostly unprepared for the college experience. On the other hand, research has revealed that students who pass AP exams are more likely to graduate college on time (College Board, 2011). For example, in a study sponsored by the College Board, it was found that taking AP courses in high school and passing the exams appear to help students perform better in college classes and graduate on time. They analyzed four incoming classes at the University of Texas from 1998 to 2001 by looking at their ten individual AP subjects. These researchers reported that, “AP Credit students consistently outperformed non-AP students of similar academic ability in all college outcome measures” (Keng & Dodd, 2008, p. 1). Thus, taking AP courses and passing its exams usually put students one step ahead of their non-AP counterparts.

Moreover, according to Dillon’s (1986) study, completion of AP courses convey to colleges that students who have taken AP classes have developed scientific inquiry, reasoning, problem solving, and analysis methods. In other words, they are more ready for college challenges. As a result, it is not surprising to see that academically prepared high school students are not only more successful in academic work in college, but they are often more self-confident, have increased aspirations and “fit-in” more easily into college. This is true because AP students are exposed to the academic rigor, expectations, and autonomy, which are usually linked with the content and rationale of college curriculum. For instance, Syracuse University found that students with AP credits showed as high as a 96% first-year retention rate while the national average was 79% (Miller, 1994). Therefore, taking and completing AP courses help students have a smoother transition from high school to college in terms of both curriculum and lifestyle.

Q: My last concern is about my daughter’s senior year. I know from my oldest son who didn’t study much and skipped his classes a lot. Therefore, he barely passed his classes and graduated. Thus, he did not get an admission to a 4-year college. Can my daughter really take AP exams during her senior year?

A: All high school counselors know that “senioritis” is a disease and that it is contagious and there’s no vaccination or cure for it. Delicath (1998) found trends in AP courses as they deal with high school seniors. Delicath stated that AP classes help solve the problem of “senioritis,” defined as senior-year boredom among capable high school students who complete most of their graduation requirements by the end of their junior year. The good news is that the seniors who enroll in AP courses often remain more focused and attached to learning than their non-AP counterparts. Thus, seniors overcome their stresses and last year boredom.

In conclusion, in light of all its benefits, I would strongly suggest all high school administrators and counselors to be more knowledgeable about AP and try to create a very strong AP program at their schools so they can send more students to four-year colleges. Also, having a strong AP program at schools prevents students from dropping out due to financial reasons, first generation fear, and so on. Therefore, it should be the goal and duty of all high school teachers and counselors to inform and prepare their capable students to benefits from this great opportunity.

Alpaslan Sahin, PhD from Texas A&M University, College Station TX, is a school administrator. His research area is Mathematics Education.

References

• College Board. (2011). The 7th annual AP report to the nation (100084202 10b-2333).
• Delicath, T. A. (1998). The influence of advanced college credit on college students’ integration and goal attainment: A longitudinal study. Dissertation. (UMI No. 9911930).
• Dillon, D. H. (1986). The advanced placement factor. Journal of College Admissions, 113, 14-17.
• Keng, L., & Dodd, B. (2009). A comparison of college performances of AP and non-AP student groups in 10 subject areas (College Board Research Report No. 2008-7). New York: The College Board.
• Lewis, K. R. (2010). High college dropout rate threatens U.S. growth. The Fiscal Times. Retrieved March 19, 2011, from
• http://www.thefiscaltimes.com/Articles/2010/10/28/High-College-Dropout-Rate-Threatens-US-Growth.aspx
• Manzo, K. K. (2005). Mass appeal. Teacher Magazine, 16(5), 11-12.
• Miller, L. (1994). Effects of racial and socioeconomic factors on advanced placement programs. Dissertation. (UMI No. 9606827)
• Mores, R (2009). Methodology: America’s best high schools. Retrieved February 27, 2011, from http://education.usnews.rankingsandreviews.com/education/high-schools/articles/2009/12/09/methodology-americas-best-high-schools
• Newsweek (2008). FAQ: best high schools. Retrieved February 8, 2011, from
• http://www.newsweek.com/2008/05/17/faq-best-high-schools.html
• Postsecondary Education Planning Commission (1988). Funding of acceleration mechanisms. Report 1. Tallahassee, FL: Author. (ERIC Document Reproduction Service No. ED 293 452).
• Reichard, G. W., & Keirn, T. (1999). The advanced placement exam in history: Growth, controversies, and new perspectives. The History Teacher (Long Beach, Calif.),
• 32(2), 169-73.

I could claim that I did not want to go just because of my fear of flying, but I must confess that when I was first offered to join a trip to Turkey, I was filled with trepidation. The source of my misgivings was actually a stereotype I was harboring-I thought of the Turks as an unbeatable and ferocious military power. While growing up in Boston as a second-generation Lebanese, I heard stories about the “old country” all my life. As one story goes, it was the “Turks” who caused my maternal grandfather to leave his beloved Mount Lebanon and immigrate to America. That was in 1913, when it was common for Turkish soldiers to swoop down on villages in Syria, round up the young men, and consign them to distant shores to quash uprisings against the Ottoman Empire. None of them ever returned. So, at the age of twenty-two, having no heart to shoot anyone and dodging the violence he found so odious, my grandfather headed for America. On my father’s side of the family, I had an uncle called “Turk.” Family folklore had it that Uncle Turk earned his lifelong sobriquet because of the mayhem he committed on the football field at Colby College about sixty years ago. Another thing that made a lasting impression on me was a popular song that came out in the 1950s:

So take me back to Constantinople

No, you can’t go back to Constantinople

Been a long time gone, Constantinople

Why did Constantinople get the works?

That’s nobody’s business but the Turks

This song reinforced the image I had of the Turks-that their military prowess was something people wrote songs about.

My interest in Turkish politics was piqued more recently when concerns were raised about the strength and resolve of its secular government. I decided that on my trip I would try to learn more about the situation, in particular, the relationship between secularism, religion, and the headscarf.

The first time I studied Islamic history was at Harvard in a postgraduate course. I remembered the lesson on Constantinople, the brightest jewel in the crown of the Byzantine Empire. Its conquest had eluded the Muslim emirs for seven centuries, until it fell at the hands of the Ottoman Sultans, renowned for their military expertise.

Ironically, I was drawn to the military museum in Istanbul, and it was an amazing experience because the walls seemed to reverberate with the pride of past accomplishments. What fascinated me was the detailed story of the conquest of Constantinople and the life-size figures on display. There was the conqueror, Mehmet, sitting straight and tall on a white stallion, and beside him, standing with a cane was an old man with a long white beard-Mehmet’s spiritual advisor Aksemseddin. In 1453, the conquest had rocked the world. Mehmet was just twenty-one years old at the time. At Harvard, I had never learned anything about Mehmet having a spiritual advisor, although I had asked my professor many times, without ever receiving a satisfactory answer, what the role of religion was in the Ottoman Empire, especially for the Turks.

In the twenty-first century, the role of religion is the subject of much debate. In Turkey, a great deal of discussion has arisen over the law that forbids women from wearing a headscarf on government property (such as the military museum) or at government-run universities. The law is based on Turkey’s eighty-year history of maintaining the separation of church and state. For a foreigner like myself, it was strange to witness college girls who would stand outside the university gates to take the headscarf off before entering (or risk being thrown out of school), and then stand outside the gates to put it back on when they were leaving.

Although I cannot speak with any authority on the political situation in Turkey, I had first-hand experience with the law. Driving into the museum parking lot, a young man in a military uniform stopped our car, lowered his head, and leaned into the window. Pointing to me in the back seat, he said in Turkish, “That headscarf has to come off!” My gracious Turkish hosts had fully prepared me for this moment. However, it struck me for the first time that Turkey was facing an enormous challenge: to reconcile secularism and religious freedom; something we take for granted in America.

Secularists might say that to speak of religious freedom in Turkey is to be totally nave, but as a student of Turkish history, I am not that nave. I understand the threat to secular society presented by the radical Islamists, but who are the “radical Islamists” in Turkey? Surely, not every religious person wants to overthrow the government? To find clarification on the matter, the news stories I had read were totally inadequate. So, after being introduced to some career-minded college girls who wore the headscarf, I decided to ask them informally for their political and religious views.

Of Turkish history, I knew that in the past few decades there has been a movement among the younger generations to embrace Islam and more young women now wear the headscarf. As sociologists know, with most social movements, whatever has been repressed eventually rises up in society. The religious revival in Turkey could be a response to the secularizing reforms, but there are global factors to consider as well.

I asked the college girls what kind of state they hoped for. Their answer was unequivocal and unanimous. They did not want to live in a society where they had no freedom or equal rights. They vehemently rejected the fundamentalism, that is, the kind of tribal mentality that creates a society bereft of the basic values of Islam, such as peace, justice, compassion, and equality for all human beings; and places greater value on violence, oppression, and punishment. They railed against associating Islam with rigid ideologies and tyrants. The college girls I surveyed indicated no desire for a state religion. They wanted to participate and contribute to a modern society where everyone was free to work and practice their religion.

I understand that some sections in Muslim societies are unable or unwilling to modernize their societies, but such things take time. I discovered that Turkey is really at the vanguard of modernity in the Muslim world, and that Turkish scholars have already conceived of a true representation of Islam. I was introduced to the writings of one of the contemporary Turkish religious thinkers, Fethullah Gulen, who has described the essence of religious practice in these words: “Loving and respecting humanity merely because they are human is an expression of love and respect for the Almighty Creator.” Whether secular or religious, I could think of no better ethos for Muslims to follow.

On my last day in Istanbul, I stood on a hill overlooking the Bosphorus. The chilly winds and watery vistas reminded me of San Francisco Bay. In my view too was the bridge that connects two continents, Europe and Asia. In this and in other indescribable ways, Turkey combined the best of both worlds, where humanistic values and modern Islamic thought can coexist. To me, it felt natural to stand astride the two worlds, to inhabit both, or perhaps neither.

Mary Lahaj has a master’s degree from the Hartford Seminary in Islamic Studies and Christian/Muslim Relations. She is currently the first Muslim woman chaplain at Brigham & Women’s Hospital in their residency program and also works as the Muslim Advisor for the Groton School. In 2005, she received the Promoting Peace Through Dialogue Award, awarded to her by the Boston Dialogue Foundation.

Notes

1. In fact in Turkey the state controls the practice of Islam through the Religious Affairs Directorate. For example, all imams are obliged to read the same sermon (khutba) at Friday prayer, the sermon being provided by the directorate. (Ed.)