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1.
Chi-Kim Cheung 《Religious education (Chicago, Ill.)》2013,108(4):504-515
In this age of advanced technology, the pervasive influences of the media on pupils has aroused widespread concern among educators in general and religious educators in particular. This article argues for the teaching of religion through media education. It first discusses the interest of religious groups in media education and how media education might make an important contribution to the teaching of religion. Then it provides data from two schools who have adopted media education in the teaching of religious education to see how teachers and pupils have responded to this initiative. 相似文献
2.
Martin H. Bickham∗ 《Religious education (Chicago, Ill.)》2013,108(4):406-409
This article examines the tenets of today's two contemporary traditions in Islam, neo-traditional Salafism and liberal or progressive Islam and analyzes how they cultivate a typology of Islamic religious education. The typology under study clarifies the meaning of tarbi yya and ta`dib in Islamic educational philosophy and demonstrates the place of these goals within a continuum of critical versus noncritical talim (teaching) in Islamic religious education. The purpose of this typology is to provide both scholars and practitioners a theoretical framework for thought and reflection about their pedagogic methods and scholarly work. 相似文献
3.
Elaine McCreery 《British Journal of Religious Education》2005,27(3):265-277
Under the guidelines for Initial Teacher Training, all potential primary teachers are required to learn about teaching religious education. However, religious education is not a high priority on ITT programmes and trainees may often have little introduction to it. Given the sensitive nature of religious education, what is the best way to prepare trainees for teaching religious education, and how far do we need to take into account their views about the subject? This article reports on a study involving trainees on a one‐year PGCE course. All the students were preparing to teach in primary schools and were not specialist religious education trainees. The aim of the study was to discover how trainees felt about teaching religious education in the primary school and how far their feelings linked to their views about religion. The conclusions suggest that any effective preparation of the trainees needs to recognise the diversity of their starting points and allow them opportunity to reflect on their views of religion and religious education. 相似文献
4.
《British Educational Research Journal》2004,30(6):841-854
This article examines two ideologies that have been prominent in recent, if not current, education thinking. The first is that means can be separated from ends (or processes from products); the second is that learning is merely a process of knowledge acquisition. Attention to these ideologies arises from two projects in the overlapping fields of information and communications technology (ICT) and instructional design. Both projects attend to conversation as an educational resource. They are animated by the questions: should a conversation be regarded as an activity in context or can it be decoupled from the circumstances that define it as a conversation? In other words, does a conversation take place within an environment, or by means of the environment? Relating these questions to the changing view of ICT held within the European Community, the article uses a bricolage of ideas from economic history, communication theory and discourse analysis to summarise how such inherited ideologies might be realigned in the analysis of online conversation. 相似文献
5.
Stephen Parker 《Counselor Education & Supervision》2009,49(1):39-53
Although there is a growing interest in spirituality and religious issues in counseling, little has been written for the supervisor. This article addresses this need by demonstrating how J. Fowler's (1981) model of faith development stages can inform supervisory work with spiritual and religious issues. Faith Development Theory is a growth‐oriented approach to spiritual and religious development that focuses on adaptive rather than pathological qualities and fits well with developmental models of supervision. Fictitious scenarios illustrate the utility of J. Fowler's (1981) theory for working with spiritual and religious issues that surface in supervisory contexts. 相似文献
6.
Tonie L. Stolberg 《Science & Education》2010,19(6-8):679-692
This article examines what science education might be able to learn from phenomenological religious education’s attempts to teach classes where students hold a plurality of religious beliefs. Recent statements as to how best to accomplish the central pedagogical concept of ‘learning from religion’ as a vehicle for human transformation are explored, and then used to appraise the historical research into how Charles Darwin’s responses to religious ideas influenced and were influenced by his scientific work. The issues identified as crucial for science educators to be aware of when teaching students Darwinian evolution are then outlined and, finally, suggestions are made to enable individual students to examine how their personal religious beliefs might interact with their growing understanding of Darwin’s evolutionary approach. 相似文献
7.
Cate Siejk 《Religious education (Chicago, Ill.)》2013,108(2):198-206
This article offers a response to two provocative questions about the relationship of theology to religious education posed by Norma Thompson in her Presidential address given at the annual meeting of APRRE in 1978. I offer contemporary answers to these questions from the perspective of a theological educator. First, I show how feminist theory and practices are transforming theological education. Second, I discuss how feminist pedagogy and theologies inform my teaching as a university professor. Third, I show how the themes of justice, dialogue, and imagination that emerge from feminist practices shape my work and the learning of my undergraduate theology students. 相似文献
8.
Raf Vanderstraeten 《Paedagogica Historica: International Journal of the History of Education》2014,50(4):494-513
In Europe, the nineteenth and twentieth centuries are characterised not only by processes of secularisation, but also by religious reactions to the perceived secularisation of society. In the Catholic Church, the rise of active congregations constitutes a prominent part of this reaction. With their work “in the world”, the members of the active congregations (brothers and sisters) had to represent and disseminate religious values in a modernising and secularising world. In the latter part of the nineteenth century, many of them became active in the field of education. Until well into the twentieth century, teaching sisters and teaching brothers were a customary feature in the system of Catholic education. This article provides a theory-driven historical–sociological and historical–educational analysis of this form of religious activism in the field of education. Overall, its focus is on mechanisms of social differentiation and inclusion in modern society at large, and on the opportunities and problems they create for fields such as religion and education. Empirically, the focus is on the rise and fall of the congregations of teaching brothers and teaching sisters in the Low Countries, especially Belgium. 相似文献
9.
Tatiana Sergeevna Komashinskaia Grigorii Petrovich Tsurkan 《Religious education (Chicago, Ill.)》2019,114(1):42-56
This article considers the high significance of the Russian Orthodox Church’s system of religious education, which is currently being built in the Russian Federation. The great value of this system is due to the fact that Orthodoxy has historically been the most massive and important religion in Russia. Sunday schools are examined as a form of religious Orthodox educating and upbringing. The article defines the specifics of the emergence and historical development of Sunday schools in Russia on the whole and in the Far East in particular. It also discusses the role that modern Sunday schools play for children and adults in Orthodox moral education and spiritual guidance, in preserving Orthodox traditions, and in forming ethical values. The study examines the historical building and modern development of Vladivostok Eparchy. One of the Sunday schools belonging to Vladivostok Eparchy of the Russian Orthodox Church is taken as an example to describe how religious education and raising in Orthodox traditions are organized for children today. 相似文献
10.
Mike Radford 《British Journal of Religious Education》2011,33(3):327-340
A central task of religious education is to show how the puzzlements to human intelligence and the experiences that are associated with spirituality, are compelling in relation to our development as human beings. There are always more theories than objects or events to be explained, and while the spiritual ‘data’ that gives rise to our puzzlements and experience is elusive and meagre, the supply of literature, teaching, ritual and other forms of articulation is torrential. To understand the nature of religious education we need firstly to ask about the nature of spiritual experience itself at its broadest level and then to identify and co-ordinate the kinds of material that will sensitise pupils to this experience and help them to articulate it. This should provide a basis for evaluation of the material against the context of their own life experiences. In this respect religious education is no different in structure to other areas of the curriculum. 相似文献
11.
Oddrun Marie Hovde Bråten 《British Journal of Religious Education》2015,37(2):138-152
This article is an abstract of a suggested methodology for comparative studies in religious education. It is based on a study where religious education in state schools in England and Norway were compared. The methodology is a synthesis of two sets of ideas. The first is an idea of three dimensions in comparative education: supranational, national and subnational processes. The second regards levels of curriculum: societal, institutional, instructional and experiential. I exemplify how this methodology can be used by referring to my particular study, but also suggest ways of developing it for further uses. 相似文献
12.
Rev. Dewitt D. Forward 《Religious education (Chicago, Ill.)》2013,108(4):378-379
This article reports the ways five leaders situated within academic institutions widened the imagination of the role of religious education. From their own contexts and evolving vocations, they led a conversation hosted by the Forum on Religious Education and Academic Institutions. As they shared challenges and opportunities they see, they also showed how their lives prototyped diverse roles for religious educators. In so doing, they create multiple pathways for others to imagine new ways of adapting the field. The author ends with her own conclusions about how robust conversations such as this—across multiple religious traditions and diverse contexts of practice—might contribute meaningfully to the vocational identities of individual religious educators and to new, adaptive networks that may express collective vocations evolving within the field. 相似文献
13.
Friedrich Schweitzer 《British Journal of Religious Education》2005,27(2):103-113
The attempt to establish children’s rights can be called one of the major twentieth‐century projects, with the 1989 United Nations Convention on Children’s Rights as one of its most important results. Yet while the issue of spiritual development has played a clear role in the struggle for children’s rights ever since the ground‐breaking Geneva Declaration of the 1920s, the 1989 declaration does not include a clear reference to children’s right to religion or spirituality. The aim of the present article is to investigate the possibilities for establishing such a right, not only in legal terms but also on pedagogical grounds and in terms of religious education. How can children’s needs be taken seriously, for example, vis‐à‐vis death and dying? How does a children’s rights perspective affect the understanding of religious education? What could a more formally established right to religion and spirituality really mean for the child, as well as for educational institutions? The article discusses such questions in conversation with educational authors such as Janusz Korczak, the pioneer of ‘children’s right to respect’, as well as with psychological theories of individual, social and religious or spiritual development. 相似文献
14.
《Journal of moral education》2012,41(4):341-355
This article traces the connection between William James's writings in The Varieties of Religious Experience and Jean Piaget's work on moral development through Piagets early work on religious experience. James characterises religious experience as unlocking deep personal power that can sustain a “strenuous mood”. These ideas impacted the early work of Piaget on religious experience through the influence of Henri Bergson and The´odore Flournoy, both friends of James. The shared depth-psychology approach to religious experience of James and Piaget is important to current debates on spiritual and moral education. 相似文献
15.
Islamic education has always recognized spiritual and moral values as significant elements in developing a “balanced” human being. One way of demonstrating spiritual and moral concepts is through effective teaching methods that integrate and forefront these values. This article offers an investigation of how the authors’ teaching approaches integrate spiritual and moral values in tertiary/university curriculum subjects as part of the students’ spiritual and moral development. 相似文献
16.
Tania de St Croix 《教育政策杂志》2018,33(3):414-438
A growing policy emphasis on measurement and outcomes has led to cultures of performativity, which are transforming what educators do and how they feel about themselves in relation to their work. While most analysis of performativity in education has focused on schools, this article investigates parallel developments in youth work. Youth work is a practice of informal education, in which young people learn and develop through activities, conversation and association. Its evaluation and monitoring have changed over the past two decades, as funding has become tied to targets and measureable outcomes. This article focuses on the English context, where government and third sector organisations are promoting a ‘youth impact agenda’, encouraging organisations to predefine and measure their outcomes. Drawing on data from interviews and focus groups with youth workers, the article argues that the current emphasis on impact risks further marginalising youth work at a time when this practice is already suffering from extensive spending cuts. The article concludes that we need to re-think the purposes and processes of evaluation and accountability - in youth work and beyond – in ways that genuinely value the perspectives of young people and grassroots practitioners. 相似文献
17.
Lynn Revell 《Religious education (Chicago, Ill.)》2013,108(1):102-118
This article addresses teachers' understanding of spiritual development in public and religious schools in Boston and Chicago. It examines how teachers define spiritual development in different educational contexts and looks at the way they relate spirituality to a number of factors including community, identity, and character. The data from the research indicates that teachers understood spiritual development within the specific environment of their school but that they all located the need for spirituality within education as part of the reaction against the perceived negative side effects of modern society. 相似文献
18.
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
19.
Sara Lee 《Religious education (Chicago, Ill.)》2013,108(4):367-370
Abstract When people of faith participate in movements for social change, how are their religious and moral identities formed, challenged, and transformed? Although they have explicit and tangible goals as they participate in advocacy, protest, and boycotts, religious social activists also, James Jasper argues, craft “lives worth living” (1997). This article examines the identity-shaping power of religious participation in social movements, in conversation with scholarship in religious education and social movement theory; describes the relationship between social activism and theological imagination; and proposes some explicit practices for nurturing religious and moral formation. 相似文献
20.
Jack Seymour 《Religious education (Chicago, Ill.)》2013,108(3):417-422
The author describes a public vision and task for religious education and Christian religious education. Using personal experience and the insights of ethnographic research and congregational studies, the author describes how religious education is grounded in a community, its story, and its practices. He illustrates how religious education often conflicts with the education that occurs in public life, and raises questions about how individuals negotiate the differences and build a religious education that nurtures public life and public conversation. 相似文献