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1.
Mary Elizabeth Moore Boyung Lee Katherine Turpin Ralph Casas Lynn Bridgers Veronice Miles 《Religious education (Chicago, Ill.)》2013,108(3):287-315
Religious education has changed considerably over the 100 years of the Religious Education Association (REA); urgency has increased for human communities to honor diversity. The focus of this article is realities, visions, and promises of cultural diversity. The article includes an overview of REA's recent history, exemplifying its efforts and limitations in diversity. It then turns to five commentaries on a multicultural future, drawing on autobiographical analysis, religious and educational literature, and empirical study. Authors explicate and argue for: engaging in post-colonial analysis, de-centering assumptions, searching for a story to claim, taking time, and entering deep waters. 相似文献
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Dennis Gunn 《Religious education (Chicago, Ill.)》2019,114(3):214-226
AbstractThe Religious Education Association (REA) selected as its theme for its 1969 National Convention, “Our Divided Society—A Challenge to Religious Education,” addressing, among other topics, issues of race and racism. Previously, the REA presented a mixed legacy in addressing racial injustice, remaining largely silent on such issues during the civil rights era of the 1950s and 1960s, unlike the National Council of Churches, which had taken a prophetic stance early on. Thus, the 1969 convention’s theme opened up brave new spaces for the REA to address issues of race and racism in American society. 相似文献
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Ruth Vilà Baños Montserrat Freixa Niella María José Rubio Hurtado 《British Journal of Religious Education》2020,42(2):180-192
ABSTRACTThis paper explores the attitudes of secondary-school head teachers towards religious diversity, intercultural and interreligious dialogue and the role of education in fostering intercultural and interreligious dialogue. A sample comprising 275 head teachers in Catalan secondary schools answered an online questionnaire. The results revealed attitudes which were moderately favourable towards cultural and religious diversity, more strongly favourable towards interreligious dialogue, and less favourable towards education playing a major role in managing religious and cultural diversity and in fostering interreligious dialogue. We found significant differences in head teachers’ attitudes in line with the specific features of the schools where they worked. Amongst these differences, it was noticeable that heads of religious and private–public schools had more positive attitudes towards managing religious and cultural diversity and towards education playing a leading role in promoting dialogue. Also, we identified three groups of head teachers who showed differing degrees of positivity according to the perceived religious diversity of their schools. The more diverse the school, the less favourable the attitude, and vice-versa; the most moderate favourability was also associated with the most moderate diversity. 相似文献
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R. Melchert 《Religious education (Chicago, Ill.)》2013,108(4):349-350
In this article I strive to show how the Religious Education Association, an Association of Professors, Practitioners, and Researchers in Religious Education (REA:APPRRE) can maintain a robust sense of scope and purpose by remembering and renewing its understanding of the imagination of REA:APPRRE. 相似文献
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Tamara R. Henry 《Religious education (Chicago, Ill.)》2019,114(3):362-368
AbstractThe 2018 Religious Education Association (REA) meeting, Beyond White Normativity: Creating Brave Spaces shed light for many on the failure of the REA to effectively confront the reality of white racial bias within its systemic and structural practices. This essay reflects on four specific ways these challenges emerged during the 2018 session and highlights strategies for how the association might continue the effort to address explicit and implicit racism in its midst. 相似文献
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Aaron J. Ghiloni 《Religious education (Chicago, Ill.)》2017,112(3):217-224
This response to David T. Hansen's 2016 plenary address to the Religious Education Association tests the viability of educational cosmopolitanism for religious education. Using a Deweyan methodology of understanding an idea through its consequences, Hansen's proposal is analyzed using dialogues with interreligious and Islamic pedagogies. The question is asked, Can Islam be cosmopolitan? 相似文献
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INTERPRETING THE EXPERIENCES OF CHRISTIANS,MUSLIMS, AND JEWS ENGAGED IN INTERRELIGIOUS DIALOGUE: A COLLABORATIVE RESEARCH STUDY 总被引：1，自引：1，他引：0
This article describes preliminary findings of a doctoral research project undertaken within the doctoral program in adult and continuing education at National-Louis University in Chicago. The project, inspired by the authors' own experiences of interreligious dialogue with each other as well as their encounter with the work of Boys and Lee (1996), investigates the experiences of particular Muslims, Christians, and Jews, who have engaged in interreligious dialogue for at least one year. The authors, a Muslim and a Jewish adult and religious educator, are two of the twenty participants in the study. 相似文献
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Marianne Moyaert 《Religious education (Chicago, Ill.)》2013,108(5):609-623
As interreligious educators we challenge our students to engage in hermeneutical self-reflection. In this article, I turn the tables, and engage in an exercise of reflective practice: I look back on my own pedagogy, consider my own religiously diverse classroom, and ask in what way the theoretical framework from which I approach interreligious learning has facilitated and hindered the learning process of my students. I especially inquire into chances and limits of the hermeneutical approach of interreligious learning, an approach with which I identify. I will first elaborate on the importance of the so-called hermeneutical approach to interreligious learning and dwell on my own appropriation of this approach. Here the French philosopher Paul Ricoeur and his hermeneutical anthropology will occupy center stage. Next, and triggered by my own experiences as an interfaith educator, I will argue that the hermeneutical approach to interreligious learning has a tendency to level relations between self and other and falls short when it comes to reckoning with unequal power relations. I will illustrate this shortcoming on the basis of a concrete case of testimonial injustice that has occurred in my classroom. 相似文献
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Helen Allan Archibald 《Religious education (Chicago, Ill.)》2013,108(4):413-425
Abstract One hundred years ago an assembly of four hundred met at Chicago's Auditorium Hotel to create the Religious Education Association. This article traces the influences of William Rainey Harper, John Dewey, and George Albert Coe in the REA's formation, and explores social and intellectual conditions shaping this movement in its beginnings. The author highlights contributions of George Albert Coe as the leading theorist in the religious education movement from the beginnings of the REA into the middle of the 20th century. 相似文献
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Theodore Brelsford 《Religious education (Chicago, Ill.)》2013,108(1):1-2
The first meeting of the Religious Education Association took place in Chicago in 1903, largely under the inspiration of University of Chicago president William Raney Harper. John Dewey and George Albert Coe were other prominent participants in those early days. The Religious Education journal emerged in 1906, primarily publishing papers presented at REA conferences. To mark this centennial year in the life of the REA and the field it has helped to define, the fall 2003 issue of the journal will be entirely comprised of papers reflecting on the past 100 years of the REA and the field of religious education, and challenges and possibilities for the future. 相似文献
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Guro Hansen Helskog 《Educational Action Research》2013,21(3):340-362
The empirical basis of this article is the reconciliation process in a destructive conflict between students of different cultural and religious backgrounds in upper secondary education in Norway. The Dialogos approach to dialogical philosophizing was tried out through an action research process in order to bring about reconciliation, letting the students explore existential, ethical, religious and emotional topics together. The empirical reconciliation process is discussed in relation to elements of the philosophical concept Bildung, aiming at answering the following overarching questions: how did the movement from conflict to reconciliation come about through the action research process; to what extent might the Reconciliation Project be understood as a process of Bildung towards human maturity and wisdom; and how might philosophical dialogues become an institutionalized part of interreligious and intercultural education? 相似文献
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Elina Kuusisto Arniika Kuusisto Arto Kallioniemi 《British Journal of Religious Education》2016,38(1):64-82
This paper examines, through a non-probability sample of 451 Finnish lower secondary-school pupils belonging to the 15- to 16-year-old age group, how interreligious sensitivity is related to religiousness profiles of Finnish youth. The data were gathered in two geographical locations: Helsinki, Finland’s capital, and a smaller municipality in the western part of Finland. The pupils’ self-reported attitudes to interreligious sensitivity were measured using the Interreligious Sensitivity Scale Questionnaire IRRSSQ. The four religiousness profiles identified were strongly religious, culturally religious, personally religious and non-religious. The profiles were related to pupils’ interreligious sensitivity. The non-religious group’s interreligious sensitivity differed from the other profiles, as these pupils were more in denial and less at the level of acceptance. The results of the study are discussed in the context of the Finnish religious landscape. 相似文献
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Paul Thomas 《Journal of Jewish Education》2016,82(3):182-207
This study explores high school students’ views of Jews in one minority-dominated school in Oslo, Norway. Employing a qualitative approach, semistructured interview guides and classroom-based discussions teased out attitudes toward Jews drawing on questions from a nationwide research conducted by The Center for Studies of the Holocaust and Religious Minorities (2012). The findings are analyzed through the conceptual prism of anti-social capital and the literature on anti-Semitism with a focus on Jean-Paul Sartre’s (1948) analysis. This study warns that failure to pay attention to the increasing fragmentation of the educational landscape in Norway along ethnico-religious lines will serve to undermine teachers’ efforts to combat anti-Semitism. 相似文献
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Tara Goldstein 《Asia Pacific Journal of Education》2007,27(2):131-155
This essay responds to the question of what it might mean to educate “world teachers” for cosmopolitan classrooms and schools through an examination of an ethnographic play entitled Satellite Kids. The author begins with the idea that teachers need to develop or build up “intercultural capital”, that is, knowledge and dispositions that will help them in intercultural exchanges of teaching and learning. The author then explores what such knowledge and dispositions might entail through an analysis of Satellite Kids. The play's focus on issues of power, identity, and intercultural conflict within a Canadian cosmopolitan school makes an interesting case study for exploring what intercultural knowledge and dispositions might look and sound like, and how the educational project of building intercultural capital is different from the project of multicultural education that has been dominant in Western teacher education throughout 1970s, 1980s, and 1990s. 相似文献
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The present study aims to examine the impact of encounter between two different ethnic groups, Jews and Arabs, of Israeli first-year graduate students who study in four colleges of education, on the development of their intercultural competence: (1) knowledge regarding the “other,” (2) change in attitudes and behavior towards the other, and (3) multicultural educational practice. The findings point to two clear factors affecting the development of intercultural competence: the formal and informal college experience as reported by respondents, particularly the contents and tools that both Jews and Arabs acquired at the college in addition to personal characteristics and off-campus encounters. The second factor is the difference between the experiences of Jewish and Arab students: while Arab students are more knowledgeable regarding the Jewish culture and are more willing to change attitudes and educational practices in light of multiculturalism, Jewish students are less prone to make such changes. Thus, according to our findings, intercultural encounters among educators during their graduate studies could create a unique opportunity to turn the college experience transformational in terms of intercultural competence, particularly in the segregated structure of Israeli society. 相似文献
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Johan Liljestrand 《Religious education (Chicago, Ill.)》2018,113(1):38-48
This paper explores the spatial and environmental conditions for democratic education in an interreligious project. The interreligious project provides a case for applying Dewey's concepts of experience and environment. Four kinds of experiences are presented: invited places-being a guest, common meeting points-shaping an interreligious “we”, nomadic places-sharing everyday life and school as a secular public place-acting in public. It is concluded that educational experience is shaped by acting in a variety of environments. However, dimensions of power are also present in the context of civil life and should be taken into consideration. 相似文献