共查询到20条相似文献，搜索用时 31 毫秒
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Esther D. Reed Susannah Cornwall Anna Davis 《British Journal of Religious Education》2013,35(3):297-312
This article advocates a pedagogy of Religious Education (RE) based upon a narratival framework informed by both narrative theology and narrative philosophy. Drawing on the work of narrative theologians including Stanley Hauerwas, the article outlines the nature of the framework, describes the four phases of learning that comprise the pedagogy, and explains how such an approach can overcome existing difficulties in how biblical texts are handled within RE. Working from the narrative assumption that individuals and communities are formed by reading, sharing and living within stories, it suggests that the pedagogy might encourage pupils to think about how the lives of Christians are shaped by their interpretations of biblical narratives, to offer their own interpretations of biblical and other texts, and to consider the stories – religious, non-religious or both – which shape their own lives. In so doing, the article moves away from a ‘proof-texting’ approach to the Bible towards one in which pupils are enabled to think about the significance of biblical narratives for both Christians and themselves. 相似文献
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《Support for Learning》2004,19(3):132-136
In this article Liz O'Brien discusses the need for a distinctive approach to the religious education of children and young people with autism and/or severe and complex learning disabilities. She describes how an imaginative and creative approach, built on an underlying principle of understanding, empathy and respect in relation to the ‘culture of autism’ can lead to enriching, meaningful and enjoyable RE experiences. Through an RE and Special Needs Fellowship, awarded by the National Society for Promoting Christian Education, she was given the opportunity to assemble Connecting with RE (O'Brien, 2002), a resource for all those seeking accessible RE for children with autism and/or severe and complex learning disabilities. This article presents some of the fundamental philosophy and methodology that underpin the Connecting with RE approach. 相似文献
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Marios Koukounaras Liagkis 《British Journal of Religious Education》2015,37(2):153-169
Religious Education (RE) in Greece is a compulsory school subject according the 2011 new framework for compulsory education, entitled ‘New School’. This article focuses on two statutory documents for RE, ‘The Curriculum for RE’ and the ‘The Teacher’s Guide for RE’, and the pilot scheme of the new curriculum running in school years, 2011–2014, in 188 schools (primary and secondary education). Findings of the research demonstrate that, though the revision seems inevitable, the pedagogical and theological dimension of the RE curriculum is radical as it is based on contemporary theories and methodologies of the construction of the curriculum and RE approaches. However, the article indicates constructivist and critical approaches to RE that influenced the change to an actual non-confessional compulsory subject and also highlighted the tension between an overall constructivist approach to learning and the traditional orthodox content of much of the curriculum. The author opens a discussion on problematic aspects that need to be taken in to consideration when revising the curriculum. 相似文献
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‘I’m a Woman Before I'm an RE Teacher': managing religious identity in secondary schools 总被引：1，自引：0，他引：1
Religion and sexuality tend not to make easy bedfellows. This article draws on a life history study which has followed a cohort of religious education (RE), secondary postgraduate certificate in education (PGCE) students through their training and into their first years of teaching. In addition to the adaptations, stresses and challenges commonly faced by people when they become teachers, it seems that RE specialists have to deal with unattractive (personal) identities and expectations associated with their subject. The article discusses the ways in which women RE teachers used clothes, hairstyles and make-up, together with explicit reference to their social lives, to challenge the ascribed identities which had negative implications both for their own sense of self and for their pedagogy. 相似文献
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In Russia a new school subject has been introduced in order to facilitate educators in shaping the enculturation process of the autonomous student into the cumulative tradition. In this article the Russian societal and educational context is described and the concepts ‘religion’ and ‘culture’ are clarified. Together they build the concentric structural model in which a distinction is drawn between different layers representing various influential factors related to RE, not only in Russia but also in the western world. In our view this concentric structural model is constitutive for the new school subject of religious culture. The presentation of the model and its application is central in this article. 相似文献
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This paper describes the results of a mixed model research that, as the first of its kind, aimed to determine the nature of, and underlying factors influencing, Croatian elementary pupils’ attitudes towards confessional Catholic religious education (RE). Analyses of the questionnaire responses of the eighth-grade pupils from the stratified sample of schools revealed generally positive attitudes towards confessional RE as well as homogeneity with respect to academic achievement and higher estimations of girls. Qualitative analyses offered more critical pupil perspectives on RE and its delivery. From the triangulation of the data, three separate elements emerged as the foundation of the attitudes towards RE. The first and primary influence is the exposure to religious sentiment and values from their families. Secondly, pupil attitudes are affected by their own personal development and a growing ability to critically observe the world around them. Finally, the methods through which RE is delivered and assessed also serve as a strong contributor to pupils’ attitudes. The voices of pupils demand an adoption of a more dialectical approach to teaching and learning, and lesser reliance on catechesis which could reflect positively on the attitudes of all pupils, and especially of those who are most critical of the subject. 相似文献
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On the basis of a recent ethnographic study at the University of Warwick of the religious identity formation of young people in ‘mixed‐faith’ families, this article focuses on their (and their parents’) experiences and perceptions of religious education (RE) and of religious nurture in the community. The young people’s experience of RE differed between primary and secondary school and only a few were engaged in supplementary classes. We highlight the complementarity between school and home in young people’s religious learning and draw out implications for RE. 相似文献
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John Tillson 《Journal of Philosophy of Education》2011,45(4):675-688
The questions that I address are: ‘What ought to become of Religious Education (RE)?’ and ‘To what extent do non‐religious beliefs belong in RE?’ I will argue that there are compelling reasons for studying religious and non‐religious views alongside each other, but that there are serious objections to doing this in the context of any subject called ‘religious education’ and that a new compulsory, national curriculum subject called Ethics would be an appropriate context for such study. 相似文献
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Can children and young people learn from atheism for spiritual development? A response to the National Framework for Religious Education 总被引：2，自引：1，他引：1
Jacqueline Watson 《British Journal of Religious Education》2008,30(1):49-58
The new National Framework for Religious Education (RE) suggests, for the first time in national advice on agreed syllabuses, that atheism can be included in the curriculum alongside world religions. This article counters objections to the inclusion of atheism in RE and argues that children and young people can learn from atheistic beliefs and values for their spiritual and moral development. It explores the idea of atheism as ‘faith’ and illustrates atheism’s spiritual and moral potential through examples of writing from Bertrand Russell and Jean Paul Sartre. The article concludes that RE (preferably under a new name) can continue to be a valuable curriculum subject, provided it responds to the non‐statutory guidance of the new framework by offering a broader, more inclusive spiritual education which includes positive accounts of atheistic beliefs. Indeed, it is contended that without this change schools can not fulfil their legal obligation to provide opportunities for spiritual and moral development to all pupils. 相似文献
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Anders Sjöborg 《British Journal of Religious Education》2013,35(1):36-54
Recent studies show that religious education (RE) may play an important role for teaching intercultural understanding in many Western societies facing increased cultural and religious pluralism. Quantitative and qualitative research have however failed to examine what role the religiosity of the students plays in their attitudes towards RE. A nationally representative Swedish sample of 1850 students answered a classroom questionnaire. The main result was that, when controlling for background variables such as gender, foreign background, parents’ education level and study programme, the students’ religiosity had a significant effect on their attitudes towards (a) existential issues, (b) preferences on what to study in RE as well as (c) incentives for studying RE. Regression analyses demonstrated that by entering individuals’ religiosity into the model the effect of foreign background was suspended in 11 out of 14 cases. In order to understand the attitude towards RE, it is useful to include the students’ religiosity. As a consequence, this article argues that in order to reach the citizenship goals of educating for intercultural understanding in RE, the subject should be developed to reach male students, students with parents with lower levels of education, students in vocational study programmes and students who are not religious. 相似文献
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《Support for Learning》2004,19(3):114-118
In this article, Julia Ipgrave takes the idea of inclusion beyond the field of special educational needs to incorporate the needs of children with different faith backgrounds in the religious education (RE) class. She recommends that teachers respect the integrity of their pupils' faith backgrounds by making room for the children's own experiences and perspectives on the traditions to which they belong. Suggestions are made as to how to give equal value to the different faith and non‐faith backgrounds of children in Religious Education lessons. As well as feeling valued, pupils also need to feel safe. The article argues that the children's interests are best served, not by avoiding sensitive and controversial areas of religion, but by establishing a framework of openness and respect within which children can express their views with confidence, differences can meet and pupils and teachers listen to and learn from each other. 相似文献
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Rob Freathy 《British Journal of Religious Education》2019,41(1):27-40
This article outlines the ‘Big Ideas’ approach to curriculum reform, as applied in the ‘Principles and Big Ideas of Science Education’ project. A critical analysis follows of the outcomes of the University of Exeter’s ‘Identifying Principles and Big Ideas for Religious Education’ project, which sought to apply the same approach to Religious Education (RE) in English schools. This project made great headway in generating ‘Big Ideas’ to inform and improve the selection and sequencing of RE curriculum content. However, its primary focus on subject content knowledge means that ‘Big Ideas’ about epistemology and methodology are lacking. The article recommends an additional focus on multi-disciplinary, multi-methodological, inquiry-based, reflexive learning, which would ask why, how, where and by whom our ‘knowledge’ of religion(s) and worldview(s) is generated. In this regard, the article posits four ‘Big Ideas about the study of religion(s) and worldview(s)’ to highlight the symbiotic relationship between knowledge and knower, and to reject the false dichotomy between the object of study and method of study. In so doing, it draws upon the theoretical framework underpinning the ‘RE-searchers approach’ to primary school RE, which correspondingly exemplifies how such ideas can be taught in practice. 相似文献
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Ruth Dann 《Education 3-13》2013,41(5):455-465
The focus of this article is on children who are ‘looked after’ or adopted. Specifically it explores some of the possible effects of early life traumas and insecure attachments on brain development and subsequent learning in primary school. The article draws on a range of research which helps to outline possible difficulties which these children may encounter, and behaviours which they may display. The article is not intended in any way to label these children within a deficit model, but to help those involved in their education to gain greater insight into the possible causes of their differences. The article examines how brain development may be influenced by early life trauma, how children who have been ‘looked after’ or adopted often have difficulties with forming and sustaining relationships with peers and adults and how issues related to self-esteem and learning behaviours and skills can be supported in the classroom. Furthermore, it identifies the importance of considering the special needs’ framework for these children and how a range of multi-professional support may be essential. 相似文献
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Geir Afdal 《British Journal of Religious Education》2015,37(3):256-272
This article is a contribution to the discussion of learning processes in religious education (RE) classrooms. Sociocultural theories of learning, understood here as tool-mediated processes, are used in an analysis of three RE classroom conversations. The analysis focuses on the language tools that are used in conversations; how the tools mediate; the dynamics they create between pupils and teachers; and how new language tools are created and enrolled. The following three modes of learning are found: distancing, dynamic and expansive. These modes are collectively enacted by teachers and students in the context of the classroom. The article therefore argues that RE classrooms can best be understood as social practices, rather than sums of individual cognition. Empirically, religion is in the making in RE – in the shape of bits, pieces and processes. In the material, however, RE is an educational practice, not a religious practice. 相似文献
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Ronen Berger 《Emotional and Behavioural Difficulties》2013,18(4):315-326
Therapy is usually described as an indoor activity, centring on verbal dialogue between therapist and client(s). Based on a qualitative study conducted with a group of children with learning difficulties, this article presents a way in which therapy can take place creatively in nature, which serves not only as a therapeutic setting but also as a non‐verbal medium and partner in the process. Using participants' voices to highlight the programme's protocol and impacts, the article presents elements from the innovative framework of nature therapy, offering practitioners concepts and methods that can be incorporated into their practice. 相似文献
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Toke Elshof 《British Journal of Religious Education》2019,41(3):261-271
Religious education (RE) in secondary schools in the Netherlands is challenged to redefine the educational aims. Concerning this debate, the preference for a cognitive approach is remarkably dominant, not only among scholars but among RE teachers as well. This appeal for a cognitive turn is based upon two hypotheses: first on the presumption of religious blankness among religiously unaffiliated pupils and second on a specific view on the way religious affiliation, religious reflectivity and religious tolerance are intertwined. The current article elaborates on a empirical research that questions both hypotheses. It first discovered the ongoing connection religiously unaffiliated pupils have with a former and conventional type of Catholicism, which impedes the development of their reflective personal religiosity as well as that of their interreligious openness. Second, this investigation revealed that personal connectedness with contemporary Catholic faith encourages these two developments. As such, this research contributes to a nuanced perspective on the chances and bottlenecks within religious learning by religiously unaffiliated and affiliated pupils. Concerning the redefinition of religious educational aims, it provides empirical arguments for a balanced combination of cognitive, attitudinal and experiential aims and advocates a preference for experiential and attitudinal aspects as a didactical starting point. 相似文献
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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