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1.
ABSTRACT

African higher education has been the site of repeated contestations over identity. Higher education institutions, as spaces made up of individuals claiming a diversity of identities, are susceptible to conflict when identities are influenced by politicians and paramilitary groups seeking to advance their political agendas on campus through the use of ethnic, religious, and nationalist rhetoric. This qualitative case study of a university in Côte d’Ivoire explored how students engaged in violent political student union activities on campus constructed and enacted their identities through the lens of self-authorship. Findings suggest that student identities are context-dependent and change according to the observer; that self-authorship is difficult due to highly politicized external formulas and social structures; and that, without student support services, vulnerable students may succumb to violent identity enactment and discourse mechanisms.  相似文献   

2.
Based on Herbert's (1987) theory of ego identity development and on interviews of hundreds of Israeli religious male adolescents and young adults who were raised and educated in religious society and later left the fold, this paper presents a model of development of religious identity. Three levels of religious identity development—healthy, unhealthy and dangerous—are described. In healthy development, adolescents abandon childish faith, confront and deliberate about their doubts and consolidate a mature and personal spiritual identity. Unhealthy development, which may occur if doubts are not accepted and dealt with, is seen in four forms: sloganeering, diffuse spiritual identity, moratorium, and emphasis on ritual and behavioral aspects of religion. These, in turn, may lead to dangerous developments: (a) joining a cult or enslaving oneself to a charismatic leader; (b) joining a group of formerly religious peers; (c) group delinquency (theft or vandalism) or group use of alcohol or dnigs; (d) alienation and anti‐religious attitudes; (e) inconsistency or “being religious at heart”; (f) solitary use of alcohol or drugs, possibly leading to addiction. Methods of preventing and correcting unhealthy and dangerous developments are presented and discussed.

Consolidation of ego identity is the central and most important task of adolescence (Erikson, 1968). It is affected by the previous stages of the child's development and, to a greater extent, influences later life.

According to Marcia (1980), adolescents who have consolidated their identities in a healthy manner do not guarantee themselves permanent identity contents, but are ensured an effective process of dealing with later questions of identity. Erikson (1968) also did not see the resolution of identity conflicts as final or total. In his opinion, resolution of such conflicts climax during adolescence; however, a person may return to tackle identity‐related issues at later ages.

Relying on Erikson, Marcia (1966, 1980, 1986) emphasized two major components of identity: (1) a sense of identity crisis, and (b) vocational and ideological commitment. “Identity crisis” refers to re‐thinking, sorting, experience and deliberation about a variety of social roles and future plans, especially in the areas of vocational choice and personal philosophy. In Marcia's opinion, commitment which arises from the crisis is related to individuals’ willingness to invest in their choices, and their ability to select a profession and a world‐view. In line with these two components, a typological foursome is created, as follows: identity achievement, foreclosure, moratorium and diffuse identity.  相似文献   

3.
ABSTRACT

This article interrogates family and religious studies in the context of religious leaders who serve as regime enablers and resistors in Zimbabwe. Some religious leaders have overtly or covertly assumed the role of enablers of the current Zimbabwean political matrix, thereby threatening democracy, social justice, and accountability, by using religious narratives to buttress the status quo. I use critical emancipation research as lens to interrogate religious leaders as regime enablers. This theory allows me to name, expose and challenge oppression and injustice in and exclusion from social structures. I answer two questions: What are the trajectories of religious leaders as enablers in postcolonial political discourses, and how can family and religious studies tease resistor ideology among learners, to mitigate the challenges posed by enablers? There is always a price to pay when religious leaders become regime enablers, and there is a need for curriculum that can enact values, such as social justice, equity, and love for humanity, as a counter-hegemonic strategy to mitigate the challenges posed by religious leaders who act as enablers.  相似文献   

4.

Special education for disabled children is seen by many as being a major factor in the creation of a negative, second-class identity. This article suggests that disability is increasingly being seen as a positive cultural identity. Consequently, inclusive education has the potential to assimilate disabled children and subsume the promotion of disabled identity under the pervasive concept of diversity. Special schools could, therefore, under the control of disabled people become sites for the promotion of disability as a positive cultural identity and offer disabled children and their parents a genuine choice of education.  相似文献   

5.
ABSTRACT

In light of ongoing debates about religious education as hermeneutical, this contribution proposes a ‘hermeneutical-communicative’ (HCM) paradigm for RE through the development of a twofold reflection: (a) a critical (re-)evaluation of the theological and anthropological foundations for RE in light of (b) a context marked by religious and philosophical diversity, disaffiliation and ‘areligiosity’. In this way, the HCM approach proposes an identity for RE that lies at the intersection of ‘hermeneutical’ and ‘dialogical’. Drawing upon theologies of interreligious dialogue, this contribution first analyses four paradigms for RE (exclusivism, inclusivism, pluralism, particularism) and then advocates for a hermeneutical-communicative approach characterised by an emphasis on interreligious ‘literacy’, philosophical and religious hospitality and inter-hermeneutical dialogue. Such a paradigm results in a number of implications for practice, including sensitivity to ‘big questions’ in life, engagement with the Gospels and the faith tradition, respect and appreciation for other avenues in the search for meaning and identity, and attention to the personal growth of young people.  相似文献   

6.
In this essay, Bruce Maxwell, David Waddington, Kevin McDonough, Andrée‐Anne Cormier, and Marina Schwimmer compare two competing approaches to social integration policy, Multiculturalism and Interculturalism, from the perspective of the issue of the state funding and regulation of conservative religious schools. After identifying the key differences between Interculturalism and Multiculturalism, as well as their many similarities, the authors present an explanatory analysis of this intractable policy challenge. Conservative religious schooling, they argue, tests a conceptual tension inherent in Multiculturalism between respect for group diversity and autonomy, on the one hand, and the ideal of intercultural citizenship, on the other. Taking as a case study Québec's education system and, in particular, recent curricular innovations aimed at helping young people acquire the capabilities of intercultural citizenship, the authors illustrate how Interculturalism signals a compelling way forward in the effort to overcome the political dilemma of conservative religious schooling.  相似文献   

7.
ABSTRACT

Ongoing global issues relating to the decline of the popularity of institutional religions, the rise of numbers of non-religious persons, and new models of spirituality in superdiverse societies have resulted in the need to reconceptualise religious diversity as worldviews diversity, and to critically examine increasing calls for the provision of worldviews education in schools. This paper first examines the key concepts of superdiversity and religious complexity in contemporary societies. It then presents an overview of scholarship pertaining to the concepts of worldviews and worldviews education. It next provides case studies of worldview/s education in Finland and Australia, drawing on data of recently completed qualitative and quantitative studies in the two countries. Finally, it concludes with a comparative analysis of the two contexts, and recommendations pertaining to worldviews education as a means of enhancing cross-cultural literacy, positive attitudes to religious diversity and thereby social inclusion.  相似文献   

8.
While praxis-oriented educational methodologies have become nearly normative in adult Christian religious education, an individualist framework still colors many of the approaches involved. Participants gather for reflection, but are sent individually for action in the world. Yet, the complexities of issues that Christians are called to address as agents of effective social transformation increasingly require models of communal or corporate praxis in which communities engage together in action as well as reflection. This article explores the systemic perspective and disciplines of learning organizations as a framework for reimagining the role of religious educator as a catalyst of true communal praxis in congregations.  相似文献   

9.
This analysis of the works of Bettelheim finds three areas of intersection with religious education: identity formation, moral education, and the role of fantasy and ritual. Bettelheim's theory of identity formation came from reflection on his personal experience as a concentration camp survivor. He claimed that prisoners in the camps lost their identity. He sought to inversely foster identity formation in autistic children by creating an environment that built autonomy as opposed to the environment of the camps. His studies on the role of the environment in the formation of selfhood lead to conclusions on identity formation in religious education. Bettelheim critiqued moral education and advocated the teaching of morality by example. Morality should not be imposed as a system of rules, but should follow from love. This paper identifies how Bettelheim's explanation of the ways in which fantasy works to facilitate the formation of the self through meaning attainment is important for religious education.  相似文献   

10.
ABSTRACT

Drawing from a larger ethnography of North Korean young adults learning English in Christian educational programs in South Korea, this article explores the power relations between evangelicals and minority people and the political economy of missionary English teaching. This article follows Christian educational programs that provided various forms of resources—including English teaching—to North Korean young adults to examine how access to resources was regulated in relation to learner identity. Building on the sociolinguistic framework of political economy of language and emerging research on religion and second language learning, this study illustrates the integration of Christianity and English, and the intersection of religion, nationalism, and neoliberalism. The findings elucidate how English works as a secular resource in religious spaces, thus serving as a site of religious contact between people of divergent goals. Issues of professional ethics are also discussed.  相似文献   

11.
ABSTRACT

Through interviews with student participants and evidence submitted to earn digital badges, a number of indicators suggest that a religious school’s digital badges can provide opportunity to strengthen religious identity. In particular, student interviews and evidence supplied for the completion of learning objectives for digital badges indicate increases of religious salience (compared to secular practices), religious commitment within a community, and self-esteem based on religious identity. Recommendations are made for ongoing and future religious badge implementations on how to strengthen religious identity while meeting the requirements of authentic, quality assessments.  相似文献   

12.
Should children and adolescents be educated in school about gender diversity, including lesbian, gay, bisexual and transgender (LGBT) issues? This is a question many governments and educational policymakers discuss in their process of reforming relationships and sex education. However, these reform plans face resistance from parents, religious groups, and political parties. Specifically, opponents argue that (a) children who learn about LGBT issues in school will engage in same-sex practices or even become homosexual, bisexual, or trans* themselves; (b) schools force a particular view on children that stands in contrast to the heteronormative, religious, and/or political views of parents; and (c) teachers act as role models and change the sexual orientation and gender identity of their students. This systematic literature review aims to offer evidenced-based answers to these arguments on the grounds of biological, sociological, psychological, and educational research. First, twin studies and genome scans in behavioral genetics research unveil strong biological roots of sexual orientation and identity that will not change through inclusive sexuality education. Second, psychological and sociological research signals that heteronormativity, homosexuality non-acceptance, and negative attitudes toward LGBT people in general are associated with lower levels of education and intelligence as well as higher levels of religious belief and political conservatism. For at-risk sexual minority students who show gender nonconforming and gender atypical behavior, schools can create a safe climate and protect adolescent health if they succeed in reducing homophobic and transphobic discrimination, bullying, peer victimization, and verbal, physical, and sexual abuse. Third, action research and ethnographic narratives in educational research tend to indicate that queer educators as role models in classrooms do not change the sexual orientation and gender identity of their pupils. In summary, based on this systematic review, governments and policy makers can expect that reforming the teaching of sex education to include LGBT issues in schools will have positive effects for heterosexual students and for students belonging to a sexual minority.  相似文献   

13.
Abstract

In Israel, youth movements (YMs) comprise a main agent for nonformal education of youth and a youth-engagement framework in which civic engagement can be expanded to address environmental challenges. A major source of sociocultural diversity among YMs is their religious identity, based on the categorizations of secular, religious, and ultraorthodox. We compared, among these groups, the environmental literacy (EL) characteristics of “young-guides” and YM-leaders’ perspectives of sustainability in relation to their YM. Differences among groups were found in the young-guides’ EL: members of secular YMs demonstrated greater EL and openness to including pro-environmental activities within their YM. “Judaism as a platform for addressing sustainability” emerged as a major theme from leaders’ interviews. Implications for meaningful incorporation of sustainability and EE within the groups are discussed.  相似文献   

14.
Abstract

This article addresses the dilemma faced by religious and theological educators committed to a feminist, liberative pedagogy when teaching learners in the church whose Confucian upbringing has socialized them into different means of instruction. After a brief sketch of the Confucian ethos that permeates the life of such persons and communities in present‐day North America, the article examines the pedagogical practices of Confucius/Kongzi, traces the historical development of Confucianism, and suggests how we might live and teach in the tension of what appears to be two extremes of pedagogical practice.

At fifteen 1 set my heart on learning; at thirty I firmly took my stand; ... At seventy 1 followed my heart's desire without overstepping the boundaries of right.

—Analects 2:4

Learning something and practicing it often—is this not a delight?

—Analects 1:1

Whenever three persons walk together, there is sure to be a teacher for me.

—Analects 7:22

I learn without flagging and teach without growing weary.

—Analects 7:34  相似文献   

15.
Abstract

Valuable developments in the Sociology of Education over the last 40?years have involved the widening and deepening of analytical perspectives to include not only class-based research in education but also the complex interactions of class, race and gender in all educational, social, economic and political contexts. From a sociology of knowledge perspective the field has become historically more mature and multi-­dimensional in its research and analysis of socio-educational contexts internationally. This paper argues that despite these progressive developments, one dimension is still largely ignored i.e. that of the religions of the world and of the social and cultural implications of these faiths for education today. Sociological analysis which elides a religious dimension not only presents an over-simplified view of social relations in the modern West but also fails to make an authentic engagement with education.  相似文献   

16.
Based on Herbert's (1987) theory of ego identity development and on interviews of hundreds of Israeli religious male adolescents and young adults who were raised and educated in religious society and later left the fold, this article presents a model of development of religious identity. Three levels of religious identity development-- healthy, unhealthy, and dangerous--are described. In healthy development, adolescents abandon childish faith, confront and deliberate about their doubts, and consolidate a mature and personal spiritual identity. Unhealthy development, which may occur if doubts are not accepted and dealt with, is seen in four forms: sloganeering, diffuse spiritual identity, moratorium, and emphasis on ritual and behavioral aspects of religion. These, in turn, may lead to dangerous developments: (1) joining a cult or enslaving oneself to a charismatic leader; (2) joining a group of formerly religious peers; (3) group delinquency (theft or vandalism) or group use of alcohol or drugs; (4) alienation and antireligious attitudes; (5) inconsistency or "being religious at heart"; (6) solitary use of alcohol or drugs, possibly leading to addiction. Methods of preventing and correcting unhealthy and dangerous developments are presented and discussed.  相似文献   

17.
ABSTRACT

In these last four decades or so, adolescence became understood as the time when young people ask fundamental questions about themselves, each other, the world, and one’s past, present and future life that seek unity of purpose and coherence. For most young people the digital media are popular modalities through which they seek, consciously or unconsciously, meaningful answers to such questions. Multimodal spaces are sites for adolescent identity construction, a reality that prompted media educators to focus more on youth as authors of multimodal productions that provide opportunities to create narratives of self. RE has been increasingly justified by the support it provides students to become subjects of life, and the potential to provide opportunities for meaning-making. This essay explores how these functions of RE become more possible through the creative pedagogy of MLE and the digital technologies it utilizes for storytelling, especially photography and film-making which can engage the processes of interpretation and meaning-making, imagination and critical reflection. The creativity of MLE can be positively utilized in RE for meaning-making and identity formation. This paper draws upon the Maltese context in which RE is more of a confessional nature (CRE). This model could significantly benefit from such an endeavour.  相似文献   

18.
NAPCE Newsletter     

It is Jeremy Henzell-Thomas's conviction that the contemporary preoccupation with the so-called ‘clash of civilizations’ is as ill-founded as it is unhelpful. The assumption of an adversarial stance to which it leads is fuelled by, and affirms, a polarized thinking which does disservice to fundamental truths about unity and diversity. Drawing on theology and philosophy, he examines the etymology of key words –‘identity’, ‘authenticity’, ‘originality’, ‘fitra’ (nature) – to argue for the need to transcend difference in order to achieve (universal) identity. ‘We share a common identity as human beings, and, beyond that, a common origin within the source of Creation.’ If we are to honour the spiritual needs of young people and provide an education which is genuinely holistic, we need teachers who are prepared to listen to what young people are saying and to enter into a relationship with them that goes beyond the personal, the social and the moral.  相似文献   

19.
Abstract

When one decides to cross the border of a nation due to political oppression and poverty, it is a crucial decision for the whole world and time around them. Many people make the treacherous journey across economic systems and political and religious background to pursue human dignity and happiness. Among many refugee groups who cross such borders, my research pays attention to North Korean refugees in the United States and their settlement process. As North Korean refugees enter this land of freedom and prosperity, are they provided adequate aid and education to redirect their mindset from communism to capitalism, from oppression and trauma to living together? What is the role of the faith community and of religious education in it? Based on postcolonial feminist practical theology, this paper explores the journey together and offers a pedagogy of coexistence and mutual transformation.  相似文献   

20.
This essay presents the problems inherent in religious Zionist education on the eve of a new era, and proposes avenues toward solutions. That the Torah is permanent and the world is relative and changing leads to many incongruities within and among components of religious Zionist identity. The cyber‐era will expose the religious Zionist to a great deal of information, some of which maybe harmful and confusing—especially to adolescents—because of the weakness of present religious Zionist educational doctrines. Therefore, religious Zionist identity is in danger of “overload,” due to incongruities among and within systems. This overload may cause some people to abandon religion and others to turn to ultraorthodoxy, impoverishing the religious Zionist community in two ways, and reducing its ability to serve as a bridge between national factions.  相似文献   

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