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The article focuses on problems with ethnocultural competence as a component of the professional and pedagogical training provided by the Pedagogical Institute at M.K. Ammosov North-Eastern Federal University in the Republic of Sakha (Yakutia). The article identifies the characteristics of ethnocultural competence development in future primary school teachers. The main research methods include an analysis of literary sources, a pedagogical experience summary, observations, a discussion, data recording, and ranking. Primary school teachers are key figures and spiritual heritage broadcasters in the educational process. The ethnocultural competence of an education professional is increasingly important due to the development of new forms of information transformation and an increasing demand in modern society. Moreover, ethnocultural competence is an integral professional and personal characteristic that determines the willingness and ability to pursue ethnocultural education, national culture introduction to primary school students, and the formation of respect for and a positive, tolerant attitude toward other nations' cultures. The term ethnoculture consists of the words "ethnos" and "culture," which are equally interdependent. Culture is a compound, historically developed system of material, spiritual, and social expressions of human activity. It reflects how humans understand reality through its content, morphology, and functions. One of the main objectives of culture is to promote a positive attitude toward the ethnocultural differences that influence human development and self-realization. Ethnocultural education contributes to interethnic relations, protection, and development. In addition, it reveals the characteristics and spiritual and moral values of ethnic groups and impacts interethnic and interfaith communication among students. In this research, an ethnocultural training model for future teachers and students' ethnocultural competence was developed and tested. In addition, the pedagogical conditions for the formation of the ethnocultural competence of future primary school teachers were identified, and university students' experiences with the formation of ethnocultural competence were classified and generalized

International audience ; The article investigates some aspects of the complex symbolic construction of the figure of the Madonna, at the border between two religious universes. Attention will focus on an area of contact between Christianity and Islam, which is materialized in the history of an important Marian sanctuary in North Af rica, the Basilica of Our Lady of Af rica in Algiers. This Catholic pilgrimage site also attracts Muslim faithful. At first, these interfaith events developed in the f rame work of the French colonial state, where a Christian minority dominated a large Muslim majority. Then, they continued after the independence of the country in 1962, although the construction of the post-colonial state was characterized by a strong push towards homogenization of the population f rom a religious point of view. The article shows a surprising stability of the mixed attendance at Our Lady of Af rica for about 150 years, despite the changing political, social and cultural context. In the sanctuary distinct religious groups have continued to share the same space, even in times of hatred and violence. This peaceful organization of everyday life in the sanctuary is built into a complex history of relations of power and a network of often-contradictory symbols and meanings. ; L'articolo indaga alcuni aspetti della complessa costruzione simbolica della figura della Madonna, alla f rontiera tra due universi religiosi. L'attenzione si concentra su una zona di contatto tra cristianesimo e islam, materializzata nella storia di un importante santuario mariano dell'Af rica settentrionale, la basilica di Nostra Signora d'Af rica ad Algeri. Questo sito cattolico di pellegrinaggio attira anche fedeli musulmani. In un primo tempo, queste manifestazioni interreligiose si sono sviluppate nell'ambito dello stato coloniale f rancese, dove una minoranza cristiana dominava una vasta maggioranza musulmana. Poi, sono continuate dopo l'indipendenza del 1962, anche se la costruzione dello stato post-coloniale è stata ...

The article investigates aspects of the complex symbolic construction of the figure of Madonna, at the f rontiera between two religious populations. The focus is on an area of contact between Christianity and Islam, materialised in the history of a major husband sanctuary of northern Af, the basilica of Nostra Signora d'Af rica in Algiers. This Catholic pilgrimage site also attracts Muslim faiths. Initially, these inter-religious demonstrations developed in the context of the colonial state of Francese, where a Christian minority dominated a large Muslim majority. Then, they continued after independence in 1962, although the construction of the post-colonial state was characterised by a strong push towards the homogenisation of the population from a religious point of view. The article shows a surprising stability of Nostra's mixed attendance at Lord d'Af rica for about 150 years, despite changing political, social and cultural contexts. In the sanctuary, the sharing of the same space by separate religious groups has also continued in temples of hatred and violence. This peaceful organisation of daily life in the sanctuary is embedded in a complex history of power relations and a network of often contradictory symbols and meanings. ; International audience The article investigates some aspects of the complex symbolic construction of the figure of the Madonna, at the border between two religious universes. Attention will focus on an area of contact between Christianity and Islam, which is materialized in the history of an important Marian sanctuary in North Af rica, the Basilica of Our Lady of Af rica in Algiers. This Catholic pilgrimage site also attracts Muslim faithful. At first, these interfaith events developed in the f rame work of the French colonial state, where a Christian minority dominated a large Muslim majority. Then, they continued after the independence of the country in 1962, although the construction of the post-colonial state was characterized by a strong push towards homogenization of the ...

Prospects of development of any country are determined not so much by achievements in some certain areas, technologies, but much depend on the effectiveness of innovative mechanisms of interaction in the society of political, cultural, spiritual and religious values, etc. In this process, the role of politics, religion, effectiveness of the mechanism of interaction between different parties and religions, based on the predominance of the spiritual component is very important. Today, there are people working in the field of dissemination of religious knowledge. The attitude towards those who try to spread religious knowledge, who tries to influence public opinion, creating an image of this or that religion, in particular, Islam in recent years seriously changed. In this situation the question of whether the objective religious knowledge is possible in general, isn't academic. This is a question about what is the future of Islam, at least in Russia, in the society, which is now formed in it. Certainly, before us immediately rise a lot of problems concerning the admissible and tolerant relations between personal, social and religious values. These problems can be disclosed only in specific spiritual searches, but not resolved once and for all during single discussion. The purpose of this article is social-philosophical analysis of the current situation in the system of Islamic religious education in the republics of the North Caucasus, in particular the modern Dagestan. Research of social and cultural role and importance of Islamic education in the North Caucasus and its republics, as well as its ontological and epistemological aspects seems topical and urgent necessity for today. And also to unambiguously estimate the role and importance of Islamic education in the North Caucasus republics, its possibilities and perspectives is simply impossible. One thing is clear the religious literacy of the population, as well as secular, is necessary for any civilized society as a guarantee of interfaith tolerance, as a condition of activity in a multicultural, multiethnic environment, a stable barrier against radical views.

During the last ten years, the Chilean evangelical world has suffered a significant change in its religious space. The temple, as built as a structure, is no longer the main place for prayers and religious development activities, leading to the emergence of other forms of belief's expression, which are not necessarily ecclesiastical. On the one hand, evangelicals and Pentecostals who do not feel represented in the strict and limited world of the church, left it to practice their religion in a different way: participating in interfaith discussion groups, NGOs in social assistance or in centers of political studies. On the other hand, it has decreased the influence of formal religion, emerging extra space for different kind of expressions and ecclesiastical forms of "Christianity without religion". The concept of "temple" has changed the meaning, becoming anywhere a place of worship communication directly between the believer and God. This diversity of evangelical religious spaces has important implications for the relations between Christians and society, political world and university, as well as the evolution of the evangelical and Pentecostal identity. ; Durante los últimos diez años en el mundo evangélico de Chile tienen lugar importantes transformaciones del espacio religioso. El templo como una estructura construida deja de ser el principal lugar para oración y el desarrollo de actividad religiosa, dando lugar a otras formas de expresión de las creencias que no necesariamente son eclesiales. Por una parte, los evangélicos y pentecostales que no se sienten representados en el estrictamente delimitado mundo de la iglesia, lo abandonan para ejercer su religiosidad de otra manera: participando en grupos de debate interdenominacionales, ONGs de ayuda social o en centros de estudios políticos. Por otra, se disminuye la influencia de la religión formal, abriendo el espacio para distintas expresiones extraeclesiales y formas del "cristianismo sin religión". El mismo concepto del "templo" cambia de significado, ...