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1.
Abstract

Alongside community-based education, a principal agency which has contributed to defining multi-faith identities in England and Wales over the past five decades has been the subject of religious education in state maintained schools. Over this period, formulations of the social category of ‘Muslims’ and the curricular concept of ‘Islam’ in religious education have been significantly influenced by the application of the phenomenology of religion, a methodology derived from religious studies that has come under question for its decontextualised readings of religion. Drawing upon critiques of this approach, this article seeks to examine representations of Islam and Muslims in religious education based on the phenomenological model, with particular reference to the interface between the religious and the secular. Looking ahead, the article considers proposals on intercultural education which aim at preparing the young for a contributive role in society.  相似文献   

2.
ABSTRACT

This exploratory study on the global middle class (GMC) examines three representative experiences of the tens of thousands of Anglo-Western international schoolteachers (ISTs), who teach in private, K-12, English-immersion international schools for extended periods of time. The notion of GMC provokes consideration of social class making and forms of belonging of professional and managerial service workers who are ‘middling actors’ in the flows of transnational migration. We ground our analysis by examining three IST families as a unique group within the GMC. We find that ISTs, oriented by pre-sojourn middle-class histories, differentially (re)fashion their social class locations in the more elite transnational milieu of the international schools. These families accumulate and exchange economic, cultural and social capital under their transnational routes, connections and returns. Their children’s access to an elite international education as a condition of their international employment represents a unique form of school choice.  相似文献   

3.
As part of its stated mission to Christianise Britain, from its earliest years the BBC broadcast religious programmes intended for a child audience. Directed at sites domestic and educational, these broadcasts constituted a means of the mediatisation of religion for children. This paper explores the work of the pioneer children’s religious broadcaster John G. Williams, the nature and character of childhood religion and its nurture espoused by him whilst at the BBC, and as an educationist in the years following the 1944 Education Act. Setting a close reading of Williams’ views on childhood religion and school worship alongside those of a later critique, from the religious educationist John Hull in his School Worship: An Obituary (1975), this article argues that the differences between these two religious educators illustrate fracture lines occurring between religious education in the home, school and broadcast spaces in the long 1960s. Additionally, the historical evidence presented here provides a nuanced understanding of mediatisation as a process, indicating that other social processes in any national context, for example de-Christianisation in the English one, disrupt media logic. Finally, further research is called for on the historical intersections of religious education, and schools and religious broadcasting, as well as the more recent effects of broadcast collective worship in mediatising religion for children.  相似文献   

4.
ABSTRACT

Human rights education and Islamic education are typically presented as finished products without room for critique that do not always align with local and personal realities, resulting in a phenomenon sometimes called ‘decoupling’. To examine the ways in which decoupling might occur in one setting, this proposed article reports on the results of a quantitative study that analysed the responses of 470 education students at a university in Kuwait who were asked to rate on a 4-point scale their level of agreement with statements of women’s rights in general terms and in specific situations. Mean differences in their responses to women’s rights in general were compared to their responses to women’s rights, in particular, using a one-sample t-test, along with comparisons of demographic differences in responses analysed using ANOVA. The results showed that the students agreed with women’s rights in general but there was significantly less agreement with women’s rights in particular, suggesting that even on an individual level, a decoupling effect takes place when translating universalised value systems, like human rights and religion, to local realities.  相似文献   

5.
In this article, I make a response to Lewin’s insightful and judicious contribution to the Gearon–Jackson debate. I address the central and important arguments made by Lewin in relation to three aspects of my theoretical orientations on religion in education: (1) what Lewin rightly identifies as my ‘propositional’ interpretation of religion; (2) the politicisation of religion as secularisation; and (3) the securitisation of religion in education as a ‘securitisation of the sacred’. I argue some theoretical framing for this is necessary and that an engagement with the (propositional) realities more helpful than their denial, and that precisely because religion is propositional it can be so used or directed to political and security purposes. In sum, to ensure there is no sense of equivocation in my response I greatly welcome Levin’s intervention, but defend my propositional interpretation of religion and defend too my conceptualisation of the politicisation and securitisation of religion in education. Prompted by Jackson’s critique and Lewin’s subsequent intervention, this response is offered then as a bridge to facilitate further theorisation of the politicisation and securitisation of religion in education as an aspect of secularisation.  相似文献   

6.
Abstract

Research 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   

7.
ABSTRACT

The term ‘Asian values’ became popular in the political discourse in the 1980s and 1990s. The most vocal proponents of Asian values are Singapore's Lee Kuan Yew and Malaysia's Mahathir and their deputies and government officials, as well as post-Tiananmen Chinese leaders. Most notable of all these three strands of the Asian values debate is the ‘Singapore School’, which ‘comprises leaders who have articulated a defence of the Singapore regime, either in their personal or official capacities’. This article discusses the origins and philosophical underpinnings of ‘Asian values’ in the Singapore context and its relationship to civics education. First, it provides the historical context for the interest in Confucianism and Asian Values. It then looks at the role and use of Confucianism and Asian Values in Asia, before discussing the case of Singapore and Asian values. I explore the interconnections between changes in history, civics and social studies curricula, and the politics of the ‘Asian Values’ discourse in Singapore which underpins these curricula. At the heart of the issue was the state's attempt to forge and articulate a Singaporean identity, and the role of citizenship/moral education in attaining this elusive nation building goal.  相似文献   

8.
ABSTRACT

The global middle class (GMC) is a theoretical construct that seeks to globalise a set of attributes identified in studies of school choice in the global north, and to a lesser extent in developing nations in Asia. As theorised by Ball a mobile middle class with cosmopolitan sensibilities drives international education options in global cities. This proposition is challenged through analysis of the histories of curriculum and class relations in two national settings (Australia and Brazil) and examination of contemporary class profiles (i.e. economic and cultural properties) in expanding forms of international education in these countries. The paper argues that the forms of cosmopolitanism associated with the educational practices of the GMC must be examined within broader historical relationships of cultural domination. We conclude by arguing that broadening the historical horizon is an important exercise to challenge the claim of the GMC to be a novel category involving exceptional forms of cultural contact generated by the dynamics of the ‘global city’.  相似文献   

9.
This response to David Lewin states the purpose of my critique of some aspects of Liam Gearon’s work. It clarifies my position on the aims of ‘inclusive’ religious education, rejecting Gearon’s view that REDCo researchers shared a common pluralistic theology, regarding religious education as having a single political aim. It reinforces Gearon’s misrepresentation of the development of the Toledo Guiding Principles. In addressing the concern that religious education serves political ends, I acknowledge that much educational discourse has a political dimension but, in the case of ‘inclusive’ religious education, I argue that an approach based on John Rawls’ view of political liberalism can facilitate understanding of religions. I respond to Lewin’s assumption that my own view of religious language is entirely propositional and I compare the view of religious language expressed by Morimoto, quoted with approval by Lewin, with that of D. Z. Phillips, noting that its adoption implies that religious ‘insiders’ and those with no religious commitments are incapable of mutual understanding. I introduce the interpretive approach as an impartial methodology for religious education. Finally, I invite Lewin to engage with empirical research informing European policy on religious education, relevant to issues of secularity and secularism.  相似文献   

10.
The Finnish system of religious education offers instruction in the pupil’s own religion or in ethics throughout comprehensive school. By taking the pupil’s background as a basis for instruction, this system aims at promoting equality and integration with respect to religion and one’s worldview. However, there has been little knowledge about how the system of instruction is experienced by pupils themselves and how it affects pupil’s identities at school. This study illuminates through a participant observation study in grades 1–6 how pupils in five minority instruction groups experience their classes and perceive themselves in relation to other pupils in school. The study shows how working in small groups represents an important element in pupils’ experiences. Pupils generally experienced participation in instruction as positive and fun, but age integration, organisation of schedules and classrooms were also important concerns. Even if pupils were content about having their own instruction group, feelings of otherness and a negative sense of difference in relation to the majority of pupils were found particularly among pupils of religion.  相似文献   

11.
This article is a revised version of the author’s contribution to the 2006 meeting of the International Seminar on Religious Education and Values in Driebergen, the Netherlands and is concerned with the need for continuing discussion about the identity of religious education. The article begins by arguing that, despite current criticisms, Smart’s original intentions for phenomenological religious education were far from inappropriate for a critical religious education. It then attempts to introduce some fresh ideas about how we might understand the commonly used terms of learning about and from religion. It suggests that in learning about religion it is important to engage students with the soteriological dimensions of religious traditions. The article then goes on to offer a revised version of learning from religion based on the Mahayana Buddhist concept of upaya or ‘skilful means’.  相似文献   

12.
ABSTRACT

The rule of law presents a new path for understanding and handling religious affairs in contemporary China. The field of religious education is no exception and current legislation has to be improved so that China’s religious education can be further promoted. This research examines the legislation and legislative regulations governing China’s diversified and dynamic religious education, which includes professional religious studies, religious education embedded in ethnic education, missionary religious education, religious education included in general education, and education on religious policies and regulations. It argues that how to understand and implement the principle of separation of education and religion stands out as the core issue, as China requires a more dialectical and pluralistic religious education.  相似文献   

13.
This essay endeavours to reframe current discussion of the relationship of religion to education by highlighting an often seriously neglected element of contemporary educational thought: the changing, post-secular understanding of childhood in the globalised age. Drawing upon recent ethnographies of childhood, and an older anthropological scholarship, the essay seeks to illuminate the place of religion and religious experience in the education of the young by interrogating prevailing and competing perceptions of childhood that often implicitly underpin the discussion of the relationship of the ‘post-secular’ to both liberal and critical-constructivist accounts of educational purpose. In rehabilitating this core concern with childhood, the essay also seeks to recover the ‘pre-secular’ child of folklore, myth, fairytale and romantic aesthetics in order to propose that current Western conceptions of the child are constitutively implicated in these living legacies.  相似文献   

14.
This paper examines the debate between Liam Gearon and Robert Jackson concerning the politicisation of religious education. The debate concerns the extent to which secularisation frames religious education by inculcating politically motivated commitments to tolerance, respect and human rights. Gearon is critical of a supposed ‘counter-secularisation’ narrative that, he argues, underpins the REDCo project (Religion in Education. A Contribution to Dialogue or a Factor of Conflict in Transforming Societies of European Countries), suggesting that the politicising assumptions behind REDCo in fact extend rather than counter secularisation. Although Jackson’s rejoinder to Gearon is robust and largely accurate, I suggest that it misses the basic challenge that religious education serves political ends. I argue that both Gearon and Jackson are enframed at a more fundamental level by a particular view of religion. The problem of pluralism is not, as Gearon supposes, a consequence of the secular framing of religion in terms of tolerance and respect, but predicated on a propositional view of religion that places competing truth claims in opposition. Nothing less than a transformed view of religion itself is the presupposition and the aim of religious education.  相似文献   

15.
This article conceptualizes religion as a critical theory challenge to sexuality education. Religious views in sexuality education are often perceived as intolerant and incompatible with today’s progressive and modern society. This article engages with the idea that the inclusion of religious viewpoints on sexuality will challenge the efficacy of current sexuality education in Australia and New Zealand school contexts, to create a more contemporary and inclusive learning experience that caters for all students’ sexual needs and lives. Utilizing a critical theory lens, I demonstrate how religion can challenge dominant views of sexuality education, introduce alternative modes of content and delivering, promote critical thinking skills and more egalitarian ways of learning about sexuality. Drawing on data collected from Australian and New Zealand public schools, this article endeavors to reframe current discussions of the relationships between religion and sexuality education.  相似文献   

16.
The article draws on experience of teaching, teacher education and qualitative research related to an impartial approach to inclusive religious education (including pupils from families who identify with or do not identify with religion or belief groups), in publicly funded schools in England. Such religious education is considered to be intrinsically worthwhile and instrumentally important in contributing to pupils’ personal and social development. The approach considered is hermeneutical, bringing reliable information into relationship with knowledge and experience of pupils and teacher through active learning, including dialogue. Qualitative research on student and early career teachers suggests that appropriate skills and attitudes supporting an impartial approach can be developed, facilitating a relationship of trust between teacher and students. A condition is the development of teachers’ knowledge and understanding of the stances of pupils in their classes. However, some student teachers or teachers with very firmly held views find it very difficult to adopt an impartial approach. On the basis of examples from qualitative research, it is argued that good quality teacher education can assist in developing appropriate skills and attitudes for those wishing to take an impartial approach. Further research, ideally involving partnership between researchers and practitioners, is recommended.  相似文献   

17.
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18.
Abstract

In this essay, I try to make sense out of Kant’s unusual concept of grace, particularly as regards its uneasy relationship to education within the context of the effort to overcome evil. The key to the puzzle, I argue, lies in what I call ‘moral receptivity’. Part of education’s job is to make us morally receptive to grace by preparing us for its possibility.  相似文献   

19.
This paper takes as its starting point, one of the explicit aims of religious education in England, namely, the development of students’ religious understanding. It shows how curriculum documentation, whilst stating that religious understanding is an aim of religious education fails to clearly outline what is meant by it. This paper draws upon long-standing and ongoing debates in the field and suggests that religious understanding may be best conceived as a spectrum of understanding. Approached in this way, religious understanding becomes not an all or nothing affair, but a lens through which the student of religion may regard the beliefs and practices before them. Finally, the paper proposes an interpretation of religious understanding, which focuses on the soteriological dimension of religion, thus providing the student with a particularly religious lens to understand religious traditions in religious education and concludes by outlining what such an approach might look like in practice.  相似文献   

20.
Since 1995, the National Department of Education has developed a number of policies to give effect to the proposed transformation outlined in White Paper 1 (Notice 196 of 1995) and in subsequent legislation. A range of Acts and policies were introduced, many of them dealing with how religion should be dealt with in schools and it culminated in the promulgation of the National Policy on Religion and Education (2003). In all these policies the role of the school and, in particular, of the school principal has been foregrounded as important for effective implementation of policies. This article is based on research conducted to determine how school principals dealt with religion and the implementation of the religion and education policy. This study found that school principals often ignore the policy and maintain the status quo. When faced with conflict of religious interests, they partially sub-contract into the policy. The study also found that past experiences with religion in education, either as students or educators, had a major impact on how principals perceive the role of religion in schools and how they dealt with it.  相似文献   

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