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1.
While an overwhelming majority of people in the USA support some form of school-based sexual education, the specific content and context for that instruction varies widely, making it difficult to assess support for particular types of programmes. This is particularly the case for evangelical Christians, about whom there is a lack of scholarly consensus concerning support for sexual education. This paper addresses this gap, and examines the assumption that evangelical Christians uniformly support abstinence-only sexual education, using qualitative analysis among a group of evangelical Christians in a medium-sized Texas city. Respondents were asked during interviews to identify the types of sex education-related content they support, and where and how they believe these messages should be taught. Respondents were also asked to identify their rationales for supporting (or opposing) certain elements of sexual education. Interviews revealed a group of evangelical Christian parents who verbalised their explicit opposition to abstinence-based sex education in schools, lamenting the sex-negative messages they believe to be associated with it. It additionally became apparent that these parents believe that their opposition to abstinence-based sexual education aligns with a silent majority of evangelical Christians. 相似文献
2.
Basil Mustafa 《International Journal of Research & Method in Education》2013,36(2):129-136
Since the beginning of their settlement in Britain, Muslims have had to face the challenges of adapting to a new social, cultural and economic environment, and also that of responding to the opportunities provided by the new environment. A particularly sticking challenge facing the Muslim community in Britain is in the field of education. Over the last four decades, a group of Muslim voluntary organizations has emerged which is characterised by its keen interest in the public education system of this country. Muslim voluntary organizations have been playing a key role in the educational debate pertaining to the nature of religious education, and the scope of moral and spiritual development in the school curriculum. In addition, these organizations have been active, through a process of consultation and collaboration, in providing educational services to state schools, local education authorities and government departments. This paper examines the development of such voluntary organizations and attempts to discern their role and impact on the public education system in Britain. 相似文献
3.
Kevin E. Lawson 《Religious education (Chicago, Ill.)》2013,108(4):437-453
Abstract This article addresses three periods of evangelical Christian education development in the twentieth century. The early part of the century was a time of loss of influence and marginalization within the broader religious education movement. The middle part of the century saw an explosion of parachurch educational ministry efforts to assist the evangelical movement and renewed efforts to develop professional organizations and curricular resources for the church. The last part of the century has seen a growth of influence of evangelical educational writers, publishers, schools, and megachurches on the shape of Christian education today. Current assessment, hopes for the future, and gifts to the broader religious education community are reviewed. 相似文献
4.
Jonny Scaramanga 《课程研究杂志》2018,50(3):333-351
President Donald Trump has promised an expansion of voucher programs for private schools in the United States. Private Christian schools are likely beneficiaries of such an expansion, but little research has been conducted about the curricula they use or their suitability for public funds. This article describes and critiques the depiction of race in Accelerated Christian Education, a curriculum used in some voucher-funded schools in the United States, as well as in private schools in 140 countries. It employs content analysis and qualitative documentary analysis of the curriculum workbooks, and builds on Christian Smith and Michael Emerson’s theoretical framework of white evangelicals’ ‘cultural toolkit’ to explain the ideas about race in the curriculum. The paper finds that in addition to some overt racism, the system promulgates a worldview which does not have the capacity to recognize or oppose systemic injustice. It is argued that such a curriculum is not a suitable recipient of federal funding. 相似文献
5.
Despite the belief that schools tend to be resistant to change, it is possible to find secondary schools in the UK which are investing in the design of an innovative curriculum for their Year 7 (11-year-old students). This article focuses on four of these schools and discusses some of the challenges they face in planning and implementing their competence-based curricula (CBC). Such curricula tend to be based on the rationale that they better prepare all students for the constant changes of human knowledge and understanding. They develop transferable skills rather than subject-specific content, which are considered necessary requirements for learners as future productive members of society in the twenty-first century. Advocates of CBC argue that such curricula are more inclusive and emancipatory than traditional curricula, although this view is contested. Employing Bernstein's concepts of framing and classification of the curriculum, this article describes the challenges and constraints encountered by four schools which have endeavoured to develop a competence-based curriculum. 相似文献
6.
Monique C. Cardinal 《British Journal of Religious Education》2009,31(2):91-101
This article discusses the almost identical syllabuses of the Christian and Muslim religious education programmes of the Syrian Arab Republic. Content analysis of the students’ textbooks and teachers’ guides (in Arabic) reveals common themes of citizenship education and national unity. Classroom observations in Damascus also highlight how Christian and Muslim teachers have similar ways of teaching religion. Finally, the article describes how each programme aims to unite, in its own way, all the Christians of Syria as well as the Muslims. It becomes evident that the Syrian religious education programmes strike a balance between the religious autonomy of the faith communities and the need for national unity. 相似文献
7.
Holger Daun Reza Arjmand 《International Review of Education/Internationale Zeitschrift für Erziehungswissenschaft/Revue internationale l'éducation》2005,36(1):403-426
While European education systems fundamentally rest on a rather monolithic world-view, some of them are explicitly oriented
towards Christianity and others are comparatively secular. Apart from this, they differ in the way that they offer opportunities
for Muslim minorities to enjoy a modern and competitive as well as religious-moral education. Principally, there are three
approaches. The first allows private Muslim schools which are neither subsidized nor controlled or regulated by the state.
Other countries require Muslim schools to apply for approval, and such schools are then subsidized and regulated; but they
do not have to teach a national curriculum. In a third group of countries, only schools that teach the national curriculum
are permitted, and they are subsidized and controlled by the state. In the latter case, because Islamic matters are not taught
in these schools, many Muslim parents send their children to non-formal Qur’anic schools in the evening or during weekends.
This study examines some typical arrangements in a number of countries. 相似文献
8.
Relationships and sex education (RSE), as set out in the recent Bill making RSE compulsory for all English schools, should be appropriate to the religious background of pupils. This paper suggests that this appropriateness is best found by gaining the best understanding about religious young people’s lived experiences of relationships and sexuality. Our in-depth qualitative research with three Christian young men aged 17–18 from a large charismatic evangelical church in the Midlands region of England investigated experiences of romantic relationships, focusing on the ‘ethical moments’ in which Christian ethical principles of sexual abstinence are negotiated. By attending closely to both the theological and the non-religious discursive resources that these negotiations draw upon, we demonstrate the different ways in which abstinence becomes meaningful in study participants' lifeworlds. We conclude that a sex education based on ethics in practice might engage best with religious young people. 相似文献
9.
Brenda Socachevsky Bacon 《Journal of Jewish Education》2013,79(2):144-180
This article analyzes three curricula for the bat/bar-mitzva year of the public religious, Tali and public schools in Israel. It compares their views on gender and theology, and throws light on the intersection of gender, religion and education in Israeli society. It shows how the messages of the public religious and public schools serve to further hegemonic interests in Israeli society, while those of Tali serve interests of marginal groups. In addition, the article analyzes autobiographical influences of some of the curriculum decision made by the authors. 相似文献
10.
Yonah Hisbon Matemba 《British Journal of Religious Education》2009,31(1):41-51
The argument in this paper is that in spite of the acknowledgement of plurality, many countries in sub‐Saharan Africa seem reluctant to introduce multi‐faith approaches preferring to maintain Christian confessionalism in religious education. Even in those countries where new approaches are being tried, there is some unwillingness to make wholesale changes throughout the school system. In some instances this state of affairs is precipitated not by educational policy but by the socio‐religious situation, which mirrors Christian ideals. This is better illustrated in the Malawian context where largely due in part to the historical Christian influence and for the fact Christianity is the major religion in the country, multi‐faith religious education introduced in schools was opposed. As a compromise to a difficult situation, government resolved to offer both multi‐faith religious education and the historical Bible knowledge on the school curriculum. Results of a school survey seem to indicate that Bible knowledge as opposed to multi‐faith religious education is still a favoured syllabus in schools, possible reasons of which are suggested. The conclusion is that efforts should be made to interest those still wary about multi‐faith religious education considering the benefits it can bring in a world today where heterogeneity rather than homogeneity is the acceptable reality. 相似文献
11.
Arathi Sriprakash Adam Possamai Ellen Brackenreg 《The Australian Educational Researcher》2014,41(3):227-242
This paper examines ideas of cosmopolitanism, particularly social theorists’ interests in a cosmopolitan ‘disposition’, to consider how religiously diverse students experience campus life in a multi-faith Australian university. We draw on data from focus-group interviews conducted with students from Muslim, Christian, Spiritual, and Atheist student-groups to contribute empirical insights into theoretical debates about cosmopolitanism. We show how students understand religious relations in a university campus in multiple ways; moving back and forth between relations of religious openness and tension in different institutional scenarios. In light of these findings, we reflect on the possibilities of fostering ‘cosmopolitan religiosity’ in higher-education settings and demonstrate the limits of a liberal multicultural approach to religious diversity. 相似文献
12.
在英国的私立中小学中,基于种族或宗教原因而产生的私立教会学校在基础教育中扮演着特殊的角色。以英国私立教会中小学中较有代表性的私立穆斯林学校和基督教福音派学校为例,多元文化主义与右翼势力的合力决定了前者的历史轨迹,财政难题则成为后者由盛转衰的关键。穆斯林学校最显著的特点在于坚持男女分校等穆斯林传统,以此保持自己的民族宗教特征并进而培养穆斯林儿童的自信;基督教福音派学校的最重要特点则在于其将宗教贯穿于学校生活的各个层面,将基督教教义、基督教文化融入到知识道理中传递给学生。然而由于资金、政策等问题的制约,导致私立教会学校在发展中存在着软硬件各方面的困境,政府扶持是改善这种状况的关键所在。 相似文献
13.
当前,乡镇中心小学课程改革取得可喜成绩：教师对课程改革的理念已基本认同,学校能根据上级要求开设三类课程．课程改革思想在课堂逐步得到呈现。但从现实状况看,还存在着一些亟须解决的问题：课程设置只是加法拼盘,课程建构仍是编写教材,课程实施还是变相讲解。出现这些问题的原因：没有从整体上规划课程,没有从本质上建构课程,没有从理念上实施课程。其应对策略为：从学校教育哲学出发,整体规划课程;从课程本质意义出发,科学建构课程;从课程学习理念出发,全面实施课程。 相似文献
14.
AbstractResearch on civic education, for the most part, investigates the alleged outcomes of deliberate civic education programs. Remarkably, few types of research have investigated how the outcomes of group process (e.g. based on religion) in schools, and more specifically, the pressure to conform to in-group norms, relate to civic educational goals (e.g. promoting tolerance for Lesbian, Gay, Bisexual, Transgender people). Against that background, this paper has two objectives. First, we assess social variation in perceived social pressure for religious conformity among Christian and Muslim Youth enrolled in secondary education in Flanders (N?=?2765). Second, we investigate the relationship between perceived social pressure for religious conformity and anti-gay sentiment. Our analyses are guided by social identity theory and rely on multilevel analysis. We find that for both Christian and Muslim youth, anti-gay sentiment is higher among young people who experience higher social pressure through the perceived expectations from talking with significant others about religion. 相似文献
15.
Pam Hanley Judith Bennett Mary Ratcliffe 《International Journal of Science Education》2013,35(7):1210-1229
This study explores whether the religious background of students affects their opinions about and attitudes to engaging with scientific explanations of the origins of the universe and of life. The study took place in four English secondary schools representing three different contexts (Christian faith-based; non-faith with majority Muslim catchment; and non-faith, mixed catchment). It comprised questionnaires and focus groups with over 200 students aged 14–16, supplemented by teacher interviews. The analysis approach was informed by grounded theory and resulted in the development of an engagement typology, which has been set in the context of the cross-cultural border crossing literature. It divides students into categories depending on both the nature and amount of engagement they were prepared to have with the relationship between science and religion. The model takes into account where students sit on four dimensions. These assess whether a student's preferred knowledge base is belief-based or fact-based; their tolerance of uncertainty (do they have a need for resolution?); their open mindedness (are they unquestioning or inquiring?); and whether they conceptualise science and religion as being in conflict or harmony. Many Muslim students resisted engagement because of conflicting religious beliefs. Teachers did not always appreciate the extent to which this topic troubled some students who needed help to accommodate clashes between science and their religious beliefs. It is suggested that increased appreciation of the complexity represented by their students can guide a teacher towards an appropriate approach when covering potentially sensitive topics such as the theory of evolution. 相似文献
16.
Using interview data from secondary teachers, this study examines conflicting perspectives on the effects of the new national curriculum in South Korea, which was intended to grant more autonomy to individual schools and teachers. Contrary to the general belief that teachers want more autonomy to customize their curricula to meet students' needs, this study found that the participating teachers did not welcome the enhanced curricular autonomy nor did they believe it would diversify the school curriculum. The primary causes of this contradiction are the gap between the desired and the granted autonomy, the new national curriculum's negative impact on the relationships among teachers and their job security, and the prevalent credential culture in South Korea. Based on these findings, this study suggests wider implications for curriculum scholars and policymakers in other contexts concerning the nature and effects of teacher autonomy in curriculum development. 相似文献
17.
张岳 《思茅师范高等专科学校学报》2008,24(5)
宗教是人类学的一个常数。从进化学派开始,人类学家便将宗教纳入了自己的研究领域,这之后,诸多流派也都对宗教保持了一种锲而不舍的热情。宗教对话是当今世界的热点话题,但由于它具有浓重的西方基督教世界的背景,故在理论和实践上都遇有困境。通过人类学的田野调查,描述一个村庄基督教和民间信仰和谐相处的微观图景,说明宗教对话在微观社区层面是如何可能的,并运用人类学理论解读其中的中国特征。 相似文献
18.
Jennifer L. Carter 《Christian Higher Education》2019,18(3):154-176
Of the 900 religiously affiliated colleges and universities in the United States, a sizable portion (approximately 118) are members of the Council for Christian Colleges &; Universities (CCCU). As members of the CCCU, these institutions have a shared commitment to the academic and spiritual development of their students. However, relatively few studies have included data sets with multi-institutional types and longitudinal data. The purpose of this two-part study was to examine the patterns and predictors of religious struggle among traditional undergraduate students attending evangelical institutions compared to those at three other types of institutions. This article addresses the following question: How does the level of religious struggle change between the freshmen and junior years among college students attending evangelical institutions? A quantitative design using the 2004 and 2007 College Student Beliefs and Values Survey (CSBV)—which was last administered in 2007—with responses from 14,527 students attending evangelical, Catholic, other religious, and nonsectarian institutions was employed. Results indicate that significant differences in the levels and patterns of religious struggle exist between evangelical institutions and other types of institutions. Longitudinal measures revealed that students from evangelical institutions experience higher levels of religious struggle compared to their peers at other types of institutions at the end of their junior year. This article is the first in a two-part series and focuses on the patterns of religious struggle among students attending evangelical institutions. 相似文献
19.
Angi Stone-MacDonald 《International Journal of Disability, Development & Education》2012,59(4):393-407
This article examines cultural beliefs and values about disability in one Tanzanian community and the influence of those beliefs on a school for children with disabilities. The larger ethnographic study examined the role of beliefs in the community and the development of the school curriculum. This study used the models of disability as a framework for classifying and understanding the different belief systems present. The study was conducted in a rural community in Tanzania at a school for children with developmental disabilities. In this community, multiple models of disability were present, but the socio-cultural and pluralistic models were most prevalent. Beliefs centred about the causes of disability, God’s plan or role in the community, and a mixture of Christian, Muslim, and traditional beliefs. Participants saw the school staff as integral to influencing beliefs about disability in the community through their presence and outreach efforts. 相似文献
20.
从日常生活人手研究信徒面临压力性生活事件时的宗教应对模式,是研究宗教信仰根源的一个较为妥帖的切入点。研究者在对甘肃w村进行田野调查的基础上,探讨了乡村中学生基督徒的宗教应对问题;得出行为应对是主要的宗教应对模式,宗教应对目标的功利性、信仰是一种应对资源等特点 相似文献