共查询到20条相似文献，搜索用时 15 毫秒
1.
Richard Rymarz 《British Journal of Religious Education》2013,35(2):175-187
Religious education (RE) in Catholic high schools in Australia and Canada is compared by examining some of the underlying structural factors that shape the delivery of RE. It is argued that in Canadian Catholic schools RE is diminished by three factors that distinguish it from the Australian experience. These are: the level and history of government funding which in turn leads to a relative lack of autonomy of Catholic schools to control their own RE curriculum; external political and social influences on the RE curriculum which is apparent in the popular election of Catholic school trustees; and most decisively, the absence of strong, ongoing bureaucratic support of RE. 相似文献
2.
Johan Liljestrand 《British Journal of Religious Education》2015,37(3):240-255
The purpose of this paper is to empirically explore and theoretically discuss Swedish religious studies (RE) teachers’ understanding of religions as similar and different. In Sweden, RE is a mandatory subject and presents all the world’s major religions to students. Teachers of RE therefore need to relate to the various relations between the religions. A qualitative interview study with Swedish RE teachers (n?=?7) in Swedish secondary schools was performed to determine how they conceptualise religion and present ‘religion’ to their students. The teachers (m?=?3; f?=?4) were chosen from schools with a variety of ethnically homogenous and heterogeneous compositions of students. The teachers’ conceptions of ‘religion’ can be described according to two main categories: as something universal or as something dependent on the cultural context. These two main orientations are described more closely in this paper. The teachers’ conceptions are also discussed from the perspective of possible consequences for educating citizens in the Swedish school system. It is suggested that RE teachers’ conceptions of religions as similar and different facilitate and constrain identification and encounters with others as religious subjects. 相似文献
3.
James Nelson 《British Journal of Religious Education》2019,41(1):90-104
This paper explores what some have described as a ‘crisis in meaning’ in religious education (RE). One region, Northern Ireland, is chosen as a focus for exploring the question of meaning-making as it provides an example of ‘agreed ambiguity’ – where a common syllabus for RE is believed to be ascribed different meanings by different schools. The web pages of RE departments were used as a data source, and a critical discourse analysis method was employed to investigate how a sample of departments construct meaning in RE. The findings identify three dominant discourses in relation to RE in the sample: Christian Community, Cultural Hegemony and Personal Quest. It is noted that when giving meaning to RE, schools show commonality and difference across three key areas: ‘stake and interest’; ‘pupil agency’; and ‘dealing with difference’. In conclusion, it is noted that, where freedom is given to schools to construct meaning in RE, it is possible to sustain a common curriculum across schools with very different views of the subject, however, this flexibility has implications for issues of power, identity, autonomy and difference which may require mitigation. It is suggested critical education may be a valuable partner in this work. 相似文献
4.
The aim of this article is to present a unique corpus of film-recorded classroom observations of sixth-grade classes (age 12–13) in the Swedish cities of Gothenburg, Partille and Trollhättan in the late 1960s. The material documents how RE could be taught in Swedish schools in line with the curriculum of Lgr 62 which internationally was an early attempt to design an approach to religious education (RE) which responded to demands of pluralism and objectivity and before the name of the subject was changed from Christian Religious Education (CRE) (Kristendomskunskap) into RE (Religionskunskap). The aim is also to scrutinise how the documented teaching and classroom activities relate to the curriculum of the time. 52 film-recorded classes in CRE have been analysed. One result – not surprisingly, as the teachers knew that they were being filmed – is that the content of teaching follows the CRE syllabus. As Christianity occupies the bulk of teaching time, it can be questioned whether the subject meets the objectivity requirement. There were few references to the experience of the pupils and the surrounding society. The heated public debate about the subject is not observable in the classroom. 相似文献
5.
Paul Harling 《Education 3-13》2013,41(2):44-48
This article, based on original research, looks at the work of Religious Education coordinators in primary schools in the post Education Reform Act period. It argues that they have responded remarkably well to the challenges which they have faced and in many schools have spearheaded the development of RE very effectively. It further argues that RE coordinators have constantly been frustrated by the shortage of resources, expressed mainly in terms of time and money, which have frequently been targeted on the core subjects of English, mathematics and science. Coordinators of other non core subjects will recognise aspects of this account. 相似文献
6.
Norman Thomas 《Education 3-13》2013,41(3):16-25
Summary We believe those whose religious views lead them to be doubtful have a valuable role in teaching RE, not a role for which they should apologise. They should however keep in touch with the dilemmas of life, not deny them, as these provide the data from which religious response springs and which may come for an individual. They are the common ground from which human belief and convictions grow. Assemblies can be celebrations of what schools have in common and should invite not require any joining in during statements of belief such as the Lord's Prayer. 相似文献
7.
Leni Franken 《Religious education (Chicago, Ill.)》2017,112(5):491-503
This article focuses on Islamic education in Belgium. First, attention is given to the organization of Islamic classes in state schools, where some important problems occur, such as the lack of appropriate teachers and inspectors, the mono-confessional content of the curricula, and the absence of state control. Next, the content of religious education (RE) classes in Catholic schools, which are also attended by many Muslims, will be addressed. Finally, the author argues that a shift within the current RE classes is not sufficient today. Based on autonomy-based, epistemological, and societal arguments, the author proposes a shift from confessional to non-confessional RE. 相似文献
8.
Johan Lövgren 《British Journal of Religious Education》2018,40(2):124-135
Although large international studies have defined Norway as one of the most secular countries in the world, Christian folk high schools in Norway have experienced record high attendance. This paper presents case studies of the religious education (RE) and practices of two Christian folk high schools in Norway. A survey shows that students at these schools can be considered representative of the confessional backgrounds and stated values of their cohort of Norwegian youth. The studied institutions have the declared goal of offering RE, of which an on-campus worship service is a central element. A large portion of the student body attends these services. Using a reconstruction of Etienne Wenger’s theory of communities of practice, the author analyses student participation in the school worship service, specifically in the act of candle lighting. Observations and student interviews indicate that the service can be described as a reflective practice representing a dialogic form of religion. This article contributes an analysis of the distinctive form of RE offered by Christian folk high schools in Norway. In a broader sense, it contributes to the understanding of secular youth and their relation to religious practice. 相似文献
9.
This article reflects on the place of RE in a pillarised education context, taking into account the fact of religious diversity and pluralisation among the school population on the one hand, and the freedom of religion and education of faith-based schools on the other. Particular attention will be given to Belgium and the Netherlands, which do not only have a comparable pillarised education model, but also have a quite similar religious landscape. After a brief historical sketch of the educational systems in both nations, attention will be given to the present situation and to the challenges of religious diversity and secularism in faith-based schools. In order to meet these challenges, recent developments concerning RE in Belgium and the Netherlands are discussed. In conclusion, we will outline some suggestions for the future of RE in faith-based schools in a pillarised education context. 相似文献
10.
11.
Yonah Matemba 《British Journal of Religious Education》2021,43(1):33-45
ABSTRACT Through the lens of an anticolonial (as opposed to postcolonial) analytical framework, this conceptual paper examines decolonising efforts (and failures) in Religious Education (RE) as a school subject in post-independent sub-Saharan Africa. It critiques the missionary/European epistemological hegemony that continues to render RE a colonial rather than a postcolonial project. Beyond rhetoric of the impact of colonialism, the paper laments the perversity of a ‘colonial caged mentality’ affecting the conceptualisation of RE in what is supposed to be a postcolonial milieu in which Africans should design school curricula that suit their particular needs. It calls for the re-conceptualisation of RE de-linked from colonial/Eurocentric thought patterns and presents an ‘envisioned’ decolonised RE (post-confessional, inclusive and multi-faith) that speaks to the political and socio-cultural reality of a postcolonial environment in sub-Saharan Africa. The argument in this paper is that sub-Saharan Africa should yearn for a paradigm shift not only to ensure the decolonisation of the RE curriculum, but also crucially to challenge embedded colonial residues inherent in stakeholders ‘manning the gates’ ensuring that decolonised RE is supported and implemented effectively in the curriculum and schools. 相似文献
12.
Bert Roebben 《Religious education (Chicago, Ill.)》2013,108(1):103-106
This article considers Religious Education (RE) from the perspective of socialization theory. After clarifying the concept of socialization, an understanding of socialization processes, requiring the simultaneous development of both a personal and a social identity, is linked with RE. The development of both a personal and a social identity calls for hermeneutic and critical reflective skills, which may be acquired in RE classes. Therefore, RE is an important means of socializing children and youths that may have great civic value and has a rightful place in the school curriculum. The article concludes with the argument that schools with an open religious identity are best suited to provide the type of RE advocated here. 相似文献
13.
1 This article provides a detailed reconstruction of the processes leading to the formation of the widely influential Birmingham Agreed Syllabus of Religious Instruction (1975). This is contextualised within one of the most significant periods in the history of race relations in the United Kingdom. The authors discuss how this syllabus, and other landmark reforms in religious education (RE) in English schools from the late 1960s, responded to ethnic diversity by promoting supposedly culturally pluralist, multi-faith approaches to RE, which were subsequently perceived as eroding the Christian foundations of British/English national identity. They argue that the vilification of these curriculum reforms by culturally conservative critics was in fact based on an erroneous assessment of the extent to which these renounced the Christian hegemony of RE. They also critique the assumption that the religious clauses of the 1988 Education Reform Act represented a simple transition from culturally pluralist to assimilationist policies for the subject. 相似文献
14.
Susan Docherty 《British Journal of Religious Education》2018,40(3):298-307
ABSTRACTReligious Education (RE) naturally draws on various aspects of the academic study of religions to ensure the accuracy and currency of its content and pedagogy. This paper sets out the case for a more intense dialogue between RE and the field of biblical studies, in order to address perceived weaknesses in the teaching of Christianity in UK schools, specifically in the use of biblical material in the classroom. Two recent major shifts within biblical scholarship are highlighted here: (1) a transformation in the understanding of the first century Jewish context within which Christianity was formed and (2) the emergence of new forms of biblical interpretation which draw on the perspectives of previously marginalised groups. These developments potentially have important and positive implications for RE, because they demonstrate the breadth and variety of the religions of early Judaism and Christianity; offer new information about central topics on current RE syllabi; raise questions about the plurality and ‘ownership’ of the interpretation of sacred texts; encourage greater nuance in applying biblical texts to contemporary theological and ethical debates; and provide space for people from varied backgrounds to engage directly with the biblical texts in informed and innovative ways. 相似文献
15.
Vivienne M. Baumfield James C. Conroy Robert A. Davis 《British Journal of Religious Education》2012,34(1):5-19
The ‘Does Religious Education work?’ project is part of the Religion and Society programme funded by two major research councils in the UK. It sets out to track the trajectory of Religious Education (RE) in secondary schools in the UK from the aims and intentions represented in policy through its enactment in classroom practice to the estimations of its impact by students. Using a combination of approaches, we are in the process of investigating the practices which determine and shape the teaching of RE in secondary schools through linked case studies, semi-structured interviews and a practitioner enquiry strand. In this article we focus on the first stage of the project where we used the Delphi method to elicit expert opinion on the aims and intentions of RE in secondary schools in Scotland, England and Northern Ireland. We outline the place of the Delphi process within the rationale of the project, discuss emerging themes and some of the issues arising from the use of this approach. 相似文献
16.
Bengt-Ove Andreassen 《British Journal of Religious Education》2014,36(3):265-281
Religious education (RE) in Norwegian public schools has attracted much attention as a result of criticism from the UN’s Human Rights Committee in 2004 and the European Court of Human Rights (ECHR) in 2007. Due to the statement from the UN and the conviction in the ECHR, revisions have been made in the Education Act and the curriculum for RE. However, the core curriculum for primary and secondary schools and adult education introduced in 1993 has not been revised. The scope of the article is to analyse the core curriculum and show how this document constructs Christianity as culture and national heritage, leaving other religions as something ‘other’ in Norwegian society. The main argument is thus that the core curriculum provides a qualitative bias towards Christianity in the Norwegian educational system in general, and especially in RE. 相似文献
17.
ABSTRACTDisagreements about how Christianity should be taught in state-funded school RE have a long history. In this article we take England as a case study and examine the debates that have arisen about the legitimacy of a theologically based pedagogy following the publication of Understanding Christianity, a resource inspired by recent developments in academic theological hermeneutics. We particularly focus on the question whether or not pupils should be treated as insiders or outsiders. Drawing on Anthony Thiselton’s notion of responsible hermeneutics, we argue that this offers a robust model for an academically rigorous approach to teaching Christianity in schools that enables pupils to be both insiders and outsiders in the hermeneutical process. We then illustrate how Understanding Christianity has attempted to embody this aspiration. 相似文献
18.
Jane Mary Ramsay Simpson 《British Journal of Religious Education》2012,34(3):247-261
Religious Education (RE) has the potential to identify as gifted many students who might otherwise be missed. The findings discussed here are based on a study of Heads of Department in three very different secondary schools in Cambridgeshire, which investigated how their training and praxis affected the way they identified and challenged students gifted and talented in studying religion. Reasons are given for the gap between RE and gifted education, internationally, nationally and regionally. The lack of student challenge in much RE is identified and ways are suggested to extend and enrich all. Strategies are discussed for doubly exceptional students, with profound insights but poor written skills. Questioning the dominance of pragmatic approaches in the UK, the article suggests how the RE profession could develop a critical and theoretically informed approach to giftedness, with direct implications for classroom practices. 相似文献
19.
《Support for Learning》2004,19(3):107-113
Religious education (RE) is a vital subject in the inclusion of pupils and staff alike, as it brings together ways of life and communities, the personal and the social. Based on the philosophy of community of John Macmurray, and the philosophy of dialogue of Martin Buber, Julian Stern investigates ways of ‘marking time’, understanding and celebrating times and events in schools. Music, embedded in religious and other ways of life, adds a communicative dimension that strengthens inclusive RE and intercultural communication. RE with music can be used as a form of community‐making of the most comprehensive (i.e. inclusive) kind, engaging the imagination to such an extent that pupils, teachers and all members of school communities can, in Buber's words, ‘imagine the real’. 相似文献
20.
In England and Wales, religious education (RE) in non-faith schools has gradually changed from Christian education to the study of many religions and philosophies. However, the core values of RE have continued to be related to concerns about social cohesion and the building of shared values. The article briefly discusses changes in RE since 1944 and then considers attitudes to RE among a group of year 11 pupils (age 15–16) in one large multicultural comprehensive school, collected through questionnaires and group discussions. The subject name had been changed from RE to Religious Studies (RS) in 2004. The focus here is on pupils’ ideas of ‘the perfect RS pupil’; used as a means to access their understandings of the subject’s aims and their teachers’ expectations. The most popular responses were that the ideal pupil would be knowledgeable about religions and be tolerant and empathetic. This is in accord with the current social and political agenda for RE but lays it open to criticism that tolerance becomes an end in itself encouraging indifference to religions rather than a critical, evaluative perspective. 相似文献