Mainstream media have begun to notice the positive affect of educative practice influenced by the Gülen Movement-- utilizing Western scientific and social science knowledge while maintaining Islamic religious lifestyles (NY Times, May 4, 2008).  In the US, adherents of these approaches have been increasingly successful with US academics and religious community leaders, showing similar educative practice in its home context of Turkey; a modern, plural, democratic country that has long been the crossroads for various civilizations, as well as a continuing example of religious tolerance.   Visitors from the US have been exposed to K-12 and higher education institutions, operating within the frameworks of Turkish national education, supporting community-based approaches that extend caring for others (Noddings, 2008), forms of trust (Markova and Gillespie, 2007) as well as respect for diverse races, cultures, languages and lifestyles, usually included in discussions of diversity as a subset of social justice (Noddings, 1984; Henry, 1999, 2003).
This paper reports out the qualitative investigation of the education of some Gülen Movement participants in light of their encounters with social justice, democratic participation and religious tolerance.  While Aslandogan (2007) has examined the pedagogical models of Gülen, linking them to Bandura, Vygotsky, and Pavio, this case study methodology (Nieto, 19992, 2002, 2006; Merseth, 1995; Merriam, 1998) seeks to describe the educational life stories as reflected in three main questions: 1) What are the educational stories (how did they come to both ‘regular’ and Gülen education) of these young men who are now living and studying in the US? 2)    How has social justice [participant democracy and religious tolerance] been a theme of the Gülen Movement in their experience? and 3) How has their participation in the Gülen Movement affected their educational views; what significant incidents, events, and educative activities have affected concepts of social justice, participant democracy, and religious tolerance?
The qualitative analysis will construct a series of patterns imbedded in narrative and descriptive of the interaction of educational activity and behavioral change.

Samuel D. Henry was born into a Black tri-ethnic family in post WWII Washington, DC.  His father was a Pentacostal minister and his mother a chemist and science teacher.  Educated in the DC Public Schools he earned a BS in education from DC Teachers College, served in the US Army National Guard & Reserve, and taught in secondary schools before attending Columbia University (NYC) and earning MA and Ed.D. degrees with a study of culture contact in an urban polytechnic high school.  He has served as a faculty member and administrator at The University of Massachusetts, Columbia University Teachers College, San Jose State University, Portland State University and DePauw University.  Married for 20 years to Ana Maria Meneses Henry an father of 18 year-old Antonia, he serves also as the chair of the Oregon Commission on Children and Families.