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1.
K.H. ter Avest 《British Journal of Religious Education》2009,31(3):251-262
In the 1980s and 1990s in the Netherlands, as a reaction to the growing number of non‐Christian pupils at Christian schools, religious education and religious development became issues for debate. At some schools, it was the exclusiveness of the Christian tradition that dominated, and at others it was the inclusiveness. Another group specialised in inter‐religious dialogue. Our research studied the religious development of pupils from two primary schools. One is the first and only inter‐religious primary school in the Netherlands, the Juliana van Stolberg primary school. The other is a Christian school, the Prinses Margriet primary school that educates pupils exclusively in the Christian tradition. The research questions focussed on the development of the ‘God’ concept of children confronted with stories from different religious traditions. The ‘God’ concept is seen in our research as a concept that develops in an inductive way from the data. This way of conceptualising ‘development’ is coined as the prospective perspective on development. The results of this comparative research led to the tentative conclusion that pupils in our research population who were involved in inter‐religious learning, demonstrate explorative behaviour concerning their own religion and that of others. Their ‘God’ concept shows hybrid characteristics. These pupils are rooted in their own tradition, and at the same time they are ‘on the move’. This offers points of departure for the development of citizens articulating their commitments and turning imminent conflicts into inter‐religious encounters. 相似文献
2.
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
3.
AbstractMore and more, Dutch adolescents are no longer affiliated with or involved in institutionalised religious world views. This development raises questions on how religion is treated and taught in secondary schools in the Netherlands. In order to reconsider religious education within these schools, closer insights into this particular, growing, group of pupils is needed. Therefore, the aim of the current study was to gain knowledge on how pupils from third-grade pre-vocational secondary education [In Dutch: vmbo], who are not affiliated with or involved in an organised world view, perceive the way their world view is being shaped. Ten pupils (14–16 years old) were interviewed about their world view formation process and about potential influential factors. The results showed that pupils emphasised that they are in charge of their world view formation process. Based on trust, they choose their own norms and values and answers to life questions from various sources. Religious education in school seemed only influential if pupils can relate the content of lessons to questions and experiences they have in their own lives. Findings suggest rethinking the content and the role of teachers of religious education in school in light of what non-affiliated pupils learn about world view at from home and other sources. 相似文献
4.
Paul Vermeer 《British Journal of Religious Education》2012,34(3):333-347
This paper proposes that the acquisition of meta-concepts and thinking skills in order to facilitate scholarly religious thought should be the principal aim of religious education in schools. As a result, the aim of religious education is primarily stated in cognitive terms and religious education is understood as closely related to education about religion. The educational value of this approach is explained in a cultural–historical perspective on learning. It is shown that there is a close connection between learning and development and that school learning especially contributes to development of pupils’ higher cognitive functions, if school learning aims at the acquisition of subject-specific meta-concepts and thinking skills. In order to apply these insights to religious education, the aim of religious education is reconsidered and some examples of meta-concepts and thinking skills that may serve as the content of religious education are discussed. 相似文献
5.
Anuleena Kimanen 《British Journal of Religious Education》2016,38(3):264-278
Confessionality is a term which is seldom defined but often used. One of its meanings is enhancing the religiosity of pupils. In Finland, pupils are provided with religious education in their own religion. Does this produce more religious young people than a neutral or multi-religious education would produce? Interviews with 15–16-year-old Muslim pupils at three different Finnish comprehensive schools are examined in order to answer this question. The young Muslims themselves usually regarded their families as the most important factor in their religious identity, although they also acknowledged and valued the impact of school. For them, knowledge of Islam was an important asset. Some peer group influence could also be detected, although the interviewees stressed the fact that their faith was a matter of individual choice. Islamic religious education certainly provides an arena for developing religious attitudes and models of behaviour, but other factors determine whether these models are received or not. The focus of defining the degree of confessionality should be shifted from the outcomes to the process of teaching, and in particular the question as to whether the religious education class can be seen as a safe space for every pupil. 相似文献
6.
《British Journal of Special Education》1992,19(4):137-140
Religious education is not compulsory for pupils in special schools and its curriculum content is not laid down in the National Curriculum but Erica Brown believes that the spiritual and religious development of all pupils with special educational needs must be encouraged. She is director of special educational needs, The National Society, Church House, Westminster, responsible for in-service training for church schools in England and Wales, and editor of RESPECT, a bi-annual journal for teachers of RE to pupils with special educational needs. 相似文献
7.
Lynn Revell 《British Journal of Religious Education》2005,27(3):215-226
This article is based on research into the way student primary teachers experience religious education when they train in schools. The research findings suggest that the experience and quality of training in many schools is not adequate and that this experience undermines student confidence in relation to religious education. The author argues that despite the increased reliance on school as an arena for the training of teachers, in the case of religious education many student teachers do not have the opportunities to observe or teach religious education even where the school or student is keen to do so. 相似文献
8.
This research reports pupils’ perceptions of their quality of school life in primary schools in Northern Ireland, investigated through development and use of a culturally adapted instrument with both experimental (Irish-medium) and control (English-medium) groups. A related issue examined via a second culturally adapted instrument was the pupils’ attitudes towards the Irish language. Findings show that there is a significant difference in the perception/attitude profiles of both groups. However, the magnitude of the effects is small, with both sets of pupils being positively disposed overall towards their quality of school life. This is a noteworthy finding when the comparative under-resourcing of Irish-medium schools is taken into account. Findings also reveal that Irish-medium pupils have highly instrumental views of schooling. The research developed robust and culturally compatible instruments which offer a useful starting point for an examination of school effectiveness in the Irish-medium sector. 相似文献
9.
Catechesis and Religious Education in Canadian Catholic Schools 总被引：1，自引：1，他引：0
Richard Rymarz 《Religious education (Chicago, Ill.)》2013,108(5):537-549
A key concept in contemporary Catholic educational discourse makes a distinction between religious education and catechesis. This distinction is based on the assumptions of faith commitment on the part of catechesis and the focus on cognitive outcomes on the part of religious education. Many official documents on Canadian Catholic school education, however, reflect an understanding that closely associated catechesis with religious education or fail to sufficiently distinguish between the two. The article argues that changes in contemporary culture make catechetical models of religious education problematic and that Catholic schools in Canada would be well served by an approach that emphasizes the educational goals of religious education. This is not to say that catechesis has no place in religious education but this is best achieved by making use of cognitive and effective outcomes in lesson planning and realizing that the school as a whole has many opportunities to foster catechesis. 相似文献
10.
After several failed attempts to rein in the growth of special education, the Dutch government made a start in 1991 with a policy to accommodate pupils with problems in regular education and to put a stop to the growth of special education. This paper examines a large-scale study conducted by our research group at the University of Amsterdam which attempted to answer the question whether pupils with problems are better off in special education where there are more resources and they can get more attention than in mainstream schools. It was expected that the pupils in special education would do better due to the specialist care and individual attention. However, with a few exceptions, few differences were found when comparable at-risk pupils in regular schools were compared with their counterparts in both types of special schools. There was a conspicuously large measure of variability in both regular and special education. All school types had both at-risk pupils who were doing well from an academic and/or psychosocial perspective and pupils whose progress left much to be desired. There is little evidence to support the idea that at-risk pupils make less progress, in either their academic or psychosocial development, in regular schools compared with pupils in special schools. The general assumption that at-risk pupils will do better in special education does not seem to account for its attractiveness. Contrary to the policy theory, the dual system, as it exists in The Netherlands, does not appear to be an obstacle to the provision of adequate care for pupils with special educational needs. However, the policy to equip regular schools to accommodate this category of pupils appears not to be realized as simply as that. It has not proved possible to demonstrate the effects of the varying levels of specialist help provided by regular schools on the development of at-risk pupils. 相似文献
11.
William K. Kay 《Educational studies》2002,28(1):61-75
Making use of material written by British prime ministers, a case is presented for understanding church schools and religious education in a way distinct from that normally utilised in academic discourse. Politicians in democratic countries depend on attracting votes to assume power. They therefore integrate church schools and religious education within existing political positions. Conservative politicans see church schools as being an example of parental choice and religious education as being an aid to moral education. Labour politicians see church schools as contributing to a pluralistic society and aiding the cultural identity of ethnic groups. 相似文献
12.
Elana Maryles Sztokman 《Journal of Jewish Education》2013,79(2):150-172
The religious school, where young people are brought into religious life and practice, the development of a religious belief system is often neglected. Religiousness is often instilled as a linear end product, a monolithic corpus of ideas to be singularly transmitted and subsequently owned by youth. However, educational research by Gareth Matthews, Nel Noddings, and others suggests that youth are thirsting for opportunities to grapple, question, and wrestle with profound theological and philosophical issues—a process that leads to a richer religious identity. This article, based on three years of ethnographic research, looks at the way in which four teachers from one religious girls' high school in Israel executed theological education, from indoctrination with a pretty face, to the theological Bunsen burner. The dynamic between teachers' voices and students' voices sheds light on adolescent religious identity, and offers vital insights for religious education. 相似文献
13.
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
14.
This paper explores reasons why secondary schools with a religious character have pupil intakes that are of a higher social background and ability than their secular counterparts. We show that this is especially true across all regions in England once the characteristics of the pupils living in the local neighbourhoods are taken into account. Data from the National Pupil Database and the Longitudinal Survey of Young People in England are combined to show that likely reasons for this are complex. Parents reporting a religious affiliation are more likely to be better educated, have a higher occupational class and a higher household income. We also show that higher‐income religious families are more likely to have a child at a faith school than lower‐income religious families. Policy implications regarding the state‐funding of faith schools are discussed. 相似文献
15.
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
16.
《British Journal of Special Education》1996,23(3):134-138
In the Netherlands in the last decade, the number of pupils with Down's Syndrome integrated into regular schools has been growing. Previously such pupils were referred to special schools, and this research, undertaken by Annette Scheepstra, Sip Jan Pijl, and Professor Han Nakken from the University of Groningen, describes the steps taken by parents to apply for regular education placements; the decision-making of the school teams; and the differences between these parents and other parents with pupils in regular education. 相似文献
17.
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
18.
R. J. K. Freathy 《牛津教育评论》2013,39(3):367-377
Participants in the public discourse pertaining to religious education and education for citizenship in English schools between 1934 and 1944 included many ‘Christian educationists’. They advocated a conservative and elitist form of education for citizenship as taught through indirect training, Arnoldian public school traditions and ecumenical, liberal Protestantism. This contrasted with the conception of education for citizenship promoted by the founder members of the Association for Education in Citizenship. They wanted pupils to be educated into a liberal, democratic and secular version of English citizenship by means of ‘progressive’ pedagogies and direct instruction. This article identifies the ecclesiastical and religious factors which preserved the Christian and traditional form of education for citizenship in English schools between 1934 and 1944. These factors included the revival of the Christian foundations of British national identity and citizenship, the development and acceptance of non‐denominational forms of Christian education, the increasingly positive response which an evermore coherent and professionalised cohort of Christian educationists received from the Board of Education and the Consultative Committee, and the political power of the Anglican Church within the dual system combined with the religious settlement agreed in the 1944 Education Act. 相似文献
19.
Rob Freathy Jonathan Doney Giles Freathy Karen Walshe Geoff Teece 《British Journal of Educational Studies》2017,65(4):425-443
This article reconceptualises school teachers and pupils respectively as ‘pedagogical bricoleurs’ and ‘bricolage researchers’ who utilise a multiplicity of theories, concepts, methodologies and pedagogies in teaching and/or researching. This reconceptualisation is based on a coalescence of generic curricular and pedagogical principles promoting dialogic, critical and enquiry-based learning. Innovative proposals for reconceptualising the aims, contents and methods of multi-faith Religious Education in English state-maintained schools without a religious affiliation are described, so as to provide an instance of and occasion for the implications of these theories and concepts of learning. With the aim of initiating pupils into the communities of academic enquiry concerned with theology and religious studies, the ‘RE-searchers approach’ to multi-faith Religious Education in primary schools (5–11 year olds) is cited as a highly innovative means of converting these curricular and pedagogical principles and proposals into practical classroom procedures. These procedures are characterised by multi-, inter- and supra-disciplinarity; notions of eclecticism, emergence, flexibility and plurality; and theoretical and conceptual complexity, contestation and context-dependence. 相似文献
20.
This article explores the ethos of multi-denominational primary schools in the context of increasing cultural and religious diversity in the Republic of Ireland. In particular, it investigates how the official ethos is played out in day-to-day school interactions. The mixed-methods study draws on data collected from 11 community national schools focussing on the perspectives of principals, teachers and pupils. The data indicates while schools’ formal ethos sets out guiding principles and standards, a closer look reveals the specific identity of each individual school within the broader formal framework. The article presents a new perspective on school ethos research by exploring the extent to which it guides the promotion of diversity and tolerance in a multi-faith context. While the study is carried out in Ireland, it is also of interest to other jurisdictions where schools are faced with increasing religious diversity among their student population. 相似文献