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1.
James Nelson 《British Journal of Religious Education》2004,26(3):249-258
This paper considers the tension that can exist in the aims of religious education between the desire to encourage open‐minded, critical thinking through exposure to diverse traditions, ideas and cultures and the encouragement, overt or otherwise, into uniformity whereby learners take on the values of a particular tradition, culture or ideology (say of a religion, family or school). The particular situation of teaching religious education to post‐primary school pupils in Northern Ireland is considered, and evidence cited to suggest that the Northern Ireland Core Syllabus in Religious Education has tried to impose a particular non‐denominational Christian uniformity on pupils and teachers through its use of religious language. This has contributed to a culture of ‘avoidance’ in relation to the teaching of broad Christian diversity. The article concludes that there is a need for an ongoing and meaningful dialogue to discover what kind of balance between uniformity and diversity is best in teaching religious education in Northern Ireland, and notes that this also requires the reassessment of fundamental issues such as the aims of education and the relationship between secular and religious values in publicly funded schools. 相似文献
2.
Geoff Teece 《British Journal of Religious Education》2008,30(3):187-198
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
3.
The first part of the article deals with the European and, specifically, Croatian sociopolitical and cultural framework of inclusive pedagogy and presents its basic postulates. The second part contains answers to questions linked to the treatment of differences in religious education in Croatia and characteristics of teachers that can be linked to this theme. It presents and interprets the results of a quantitative study conducted in April 2015 among religious education teachers of various religious communities that teach religion in schools (N = 471). 相似文献
4.
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
5.
Jacqueline Watson 《British Journal of Religious Education》2004,26(3):259-271
The introduction of citizenship education to school in England (and Wales) in 2002 has generated interest and concern among religious educationalists, some of whom welcome the opportunities this new educational territory opens up for religious education and some of whom suspect it augurs religious education's demise. This article reports findings of a school‐based study of the early implementation of citizenship education and its impact on religious education. It discusses those findings in the context of the current debate about the future relationship between the two subjects, noting a similar ambivalence toward citizenship education among religious education heads of department, as there is among religious educationalists. The discussion includes an examination of the Crick Report, noting its lack of interest in religious education, and argues that its conceptualization of citizenship leaves it open to two quite different broad interpretations of what might be meant by an education for citizenship, one of which religious education practitioners appear to endorse and associate with religious education, and one of which they reject and associate with citizenship education. 相似文献
6.
Michalinos Zembylas Loizos Loukaidis Marios Antoniou Petroula Antoniou 《British Journal of Religious Education》2019,41(3):286-298
The purpose of the present article is twofold: first, to examine whether epistemic switching is documented in the context of religious education; and second, if it is, to show the challenges as well as the strategies that teachers utilise when they engage in epistemic switching. The context of our study is religious education in the Greek-Cypriot educational system – an example of a confessional setting in which Greek Orthodox Christianity is the only religion being taught in schools. This article describes a qualitative case study research – which is part of a larger, 1-year project – that explores the understandings of religion and interculturalism as well as the pedagogical perspectives on religious education of six Greek-Cypriot primary school teachers. The findings show how the possibilities and obstacles of teachers’ epistemic switching could inform larger debates concerning the entanglements between critical religious education pedagogies and religious doctrines, especially within confessional educational contexts. 相似文献
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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
10.
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
11.
Leni Franken 《British Journal of Religious Education》2016,38(3):308-324
In spite of recent tendencies of secularisation and religious pluralism, most Belgian schools are Catholic schools, where Roman Catholic religious education is a compulsory subject. As we will argue, this can lead to a de facto undermining of the freedom of religion and education and a shift in the system is therefore required. In the long term, the number of Catholic schools should be in proportion with the number of students/parents choosing these schools. In the short term, however, this strategy is not recommended and for pragmatic reasons, we propose a system in which religious education in substantially subsidised faith-based schools is no longer compulsory. We will argue that such a system does not lead to an infringement of the (internal) freedom of religion of faith-based institutions and that it will guarantee more educational and religious freedom than the current system does. 相似文献
12.
Lorna M. A. Bowman 《Religious education (Chicago, Ill.)》2013,108(2):129-130
The article identifies international cases—from the United States, Europe, and the United Nations—of an emergent interface of religion, education, and security. This is manifest in the uses of religion in education to counter religious extremism, the notional “counter terrorist classroom.” To avoid an over-association of extremism with religion, the article provides some historical reminders that the post-Enlightenment centuries were marked by political extremism, particularly in the phenomenon that came to be known as totalitarianism. In freedom-espousing doctrines on all sides—Communist, Fascist, and Nazi as well as democratic—education here too was an invariant adjunct of political and security processes. All regarded religion too as contributory or contrary to such freedom. What is new now is the global use of religion in education for political and of late security purpose. Using Isaiah Berlin's (2002) “two concepts of liberty,” I argue that evidence of—often subtle, often explicit—security uses of religion in education mark in new ways a connection of the political with the religious. Although such moves are in intention benign, I conclude that political and security interventions and justifications for religion in education will inevitably shift the aims and purposes of religious education to the aims and purposes of political and security interest. 相似文献
13.
《Paedagogica Historica: International Journal of the History of Education》2012,48(1-2):119-130
Germany's well‐established, and often envied, public elementary schools of the early twentieth century, encompassing the years from the late German Empire through the Weimar Republic, were both centers of reform pedagogy and sites of persistent confessional religious education. This article uses schoolbooks, curricula and pedagogical literature to examine the relationship between these two educational currents, the first associated with modernity and the second with tradition. The article stresses continuities from Empire to Republic, both in reform pedagogy and in religious curricula, pointing to elements of modernity in the conservative Empire, and to the persistence of tradition amidst the turmoil of the 1920s. In addition, it suggests not only that reform and religion coexisted but that reform of religious instruction helped to maintain its place in the modern school. 相似文献
14.
Nigel Fancourt 《British Journal of Religious Education》2005,27(2):115-125
This article explores the place of self‐assessment in religious education in the light of general research into self‐assessment, particularly as part of assessment for learning. In particular, it analyses the problems of ‘enculturation’ of learners into classroom assessment practice in religious education. The distinction between assessment of learning and assessment for learning is described and, applied to the distinction between learning about religions and learning from religion. The four types of self‐assessment are set out, with an analysis of the challenges facing teachers in getting pupils to apply common current assessment criteria to their own work. Overall, four problems arise from pupils using current assessment criteria. They are identified as: (i) the issue of ‘plasticity’, (ii) the timing of self‐assessment processes, (iii) the problem of assessment of affective qualities, and (iv) the confusion between self‐assessment and learning from religion. Finally, the implications of these problems for both further research and for pedagogy are discussed. 相似文献
15.
第二次世界大战后的日本,宗教教育一度被排斥在学校教育内容之外.近年来,随着物质和信息的泛滥,少年犯罪出现低龄化倾向,学校的道德精神教育内容日显空虚.日本的国民教育发掘了理性宗教中有利于社会安定、国家文明的因素,并将其重新纳入教育体系当中,使宗教成为德育的手段,参与并维系现代社会的道德规范. 相似文献
16.
The article examines state-supported religious education and its consequences for civic attitudes in Indonesia and Israel, two democracies that grant religion a prominent place in the public sphere, particularly in education. The comparison reveals that while in Indonesia the state was able to gradually introduce a secular curriculum in religious schools and establish an accreditation system by which it could exert influence on the way religion is taught, in Israel, by contrast, state-funded religious schools over time became increasingly opposed to a mandatory ‘core curriculum’ of general studies. The comparison further suggests that in Indonesia the inclusion of a secular curriculum in religious schools in the 1970s should be seen as one of the factors promoting the production and dissemination of ‘rationalist approaches to religion’ and brought religious actors on board of democratisation, while in Israel the exclusion of a secular curriculum from religious schooling has undermined civic commitments among ultra-Orthodox Jewish citizens and as such weakened Israeli democracy. The article is based on public opinion data, data from the Ministries of Religion and Education, and court decisions in both countries. 相似文献
17.
Terence Copley 《Religious education (Chicago, Ill.)》2013,108(1):22-26
This article identifies different types of religious education, as different countries and cultures provide different rationales for the appearance or non-appearance of religion in the curriculum of their public schools. It examines the nature of indoctrination and four principal ways in which indoctrination operates. The possibility of secular indoctrination is identified, along with the extent to which one type of religious education might be conceived as an antidote against it. It concludes that education about religion(s), as one type of religious education, is entirely consistent with democratic education in the public square. 相似文献
18.
Christopher Richardson 《Religious education (Chicago, Ill.)》2013,108(2):292-303
This article suggests an epistemologically nonfoundationalist approach to education in religion. First, it reviews the meaning of “epistemological foundationalism” and gives examples of its influence in the field of religious education. Then, differentiating between antifoundationalism and nonfoundationalism, it considers the educational implications of Richard Rorty's concepts of normal and abnormal discourse. Although acknowledging Michel Foucault's poststructuralist perspective as a critical caveat to Rortian optimism, it maintains the usefulness of Rorty's categories in relation to a proposed redefinition of the terms instruction and education. 相似文献
19.
Philip Barnes 《British Journal of Educational Studies》2006,54(4):395-411
ABSTRACT: The purpose of this paper is to articulate a new perspective on British multi-faith religious education that both complements and, in part, subsumes existing critiques. My argument, while controversial, is straightforward: it is that British religious education has misrepresented the nature of religion in efforts to commend itself as contributing to the social aims of education, as these are typically framed in liberal democratic societies. Contemporary multi-faith religious education is placed in context and its underlying theological and philosophical commitments identified and criticised. It is concluded that current representations of religion in British religious education are limited in their capacity to challenge racism and religious intolerance, chiefly because they are conceptually ill equipped to develop respect for difference. 相似文献
20.
The religious–secular interface and representations of Islam in phenomenological religious education
Shiraz Thobani 《牛津教育评论》2017,43(5):612-625
AbstractAlongside 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