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1.
Eugenia Relaño 《British Journal of Religious Education》2010,32(1):19-29
This paper addresses the sensitive issue of the teaching of religions and beliefs in schools by analysing two recent decisions of the European Court of Human Rights. In these cases, the Court asserts that students should be exempted from compulsory courses on religion or from courses that are not conveyed in an objective, critical and pluralist manner in order to protect the rights of parents to raise their children in accordance with their beliefs and to protect the child’s religious freedom. What emerges from both decisions are sound principles about how to implement and teach these kind of courses without violating the freedom of religion and belief or undermining the state competences on education. 相似文献
2.
This article reflects on the place of RE in a pillarised education context, taking into account the fact of religious diversity and pluralisation among the school population on the one hand, and the freedom of religion and education of faith-based schools on the other. Particular attention will be given to Belgium and the Netherlands, which do not only have a comparable pillarised education model, but also have a quite similar religious landscape. After a brief historical sketch of the educational systems in both nations, attention will be given to the present situation and to the challenges of religious diversity and secularism in faith-based schools. In order to meet these challenges, recent developments concerning RE in Belgium and the Netherlands are discussed. In conclusion, we will outline some suggestions for the future of RE in faith-based schools in a pillarised education context. 相似文献
3.
In the post-pillarized society of the Netherlands, formal religious education still is structured according to religious dividing lines. “Religion” in confessional schools is a compulsory subject; in public schools, taking a so-called neutral position with regard to religious traditions, “Religion” is an optional subject (Protestant, Roman Catholic, or Islamic religious education or Humanistic World View Education), taught to pupils on parents’ request. Nowadays, due to processes of modernization, globalization, and individualization, the position of religion in society has changed and subsequently the position of “Religion” as a subject in classes has changed. These days for principals and teachers in public schools it is urgent to reflect on their positionality regarding (religious and secular) worldview education. In this contribution we present our findings from document analysis and from (focus group) interviews with principals, and from observations in public schools, resulting in a plea for “Life Orientation for all” as a compulsory subject in all schools for all pupils. 相似文献
4.
Brendan Patrick Carmody 《Paedagogica Historica: International Journal of the History of Education》2016,52(5):559-574
AbstractThis paper will argue that the state-aided Catholic school in Zambia has contributed significantly to the development of the country over the years. However, because of its enmeshment in the state system of education it has inadvertently become an instrument of underdevelopment. It is structurally complicit in alienating some of the poorest sectors of society, which runs counter to its professed religious mission. This essay presents the Zambian situation as a case study where it is contended that in order to understand the current situation there is need to see it in the light of its history. The discussion is intended to explore how faith-based educational settings within the state systems in Africa may become complicit in sustaining forms of oppression. It will include a consideration of how, as part of this, religion has been reduced historically through being too closely allied to a modernisation framework generating the illusion of promoting social justice. The article notes that in the light of better historical appreciation of the issue there is need for a review of the faith-based school’s pedagogy. 相似文献
5.
At a time when the faith-based identity of schools is facing serious challenges, the researchers undertook a longitudinal study of the relevant opinions, beliefs and values of student-teachers at a Catholic university campus in Australia. The focus of the current paper is on the responses of first-year students to a survey regarding their choice of secondary school, the purposes of schooling and the characteristics of Catholic schools. Relevant context are addressed including global education trends, the values and characteristics of Catholic education and relevant aspects of Australian schooling and youth culture. Regardless of religious affiliation, self-reported religiosity or type of school attended, providing a ‘safe and caring school environment’ emerged as the most important purpose of schooling and as a key reason for choice of school, while faith-based purposes and reasons received particularly low ratings. ‘Caring community’ was regarded as by far the most important characteristic of the Catholic school, followed by engagement in social justice programmes. The findings are briefly compared with parallel findings for teachers in Queensland Catholic schools. 相似文献
6.
Gregory Elliott John McCormick Narottam Bhindi 《British Journal of Religious Education》2019,41(2):134-144
Religious education in Australian Catholic High Schools is the raison d’etre for the Catholic education system and religious education teachers are critical to this mission. This paper offers a framework for investigating the self-efficacy of religious education teachers.
We first describe the nature and context of religious education in Australian Catholic schools. We argue that the teaching of religious education presents a set of unique challenges to teachers, compared to teaching other disciplines in the curriculum. Next we review the extant literature on Social Cognitive Theory, and self-efficacy as it may apply in this context. Then we look at likely constructs that may impact upon teacher self-efficacy for teaching religious education: collective efficacy, teachers’ implicit theories about student ability and student faith, and the intrinsic spirituality of religious education teachers.
We present a theoretical framework for examining the self-efficacy of religious education teachers, and we argue for research in this area that has not been studied hitherto, making this a unique contribution to the field of the psychology of religion, and to practitioners. 相似文献
7.
美国宪法与美国宗教信仰自由 总被引：3，自引：0，他引：3
程乃胜 《安徽师范大学学报(人文社会科学版)》2000,28(1):49-53
美国宪法和联邦最高法院的宪法性判例将宗教信仰自由作为基本人权加以保护,并具体从信仰自由和政教分离两方面进行界定,使宗教信仰自由作为一种宪法观念深入人心。但美国是一个极具基督教传统的国家,信教者人数众多,因而美国的信教自由和政教分离又十分不彻底,这不仅表现在生活中,而且体现在法律上。 相似文献
8.
Carol Ferrara 《Religious education (Chicago, Ill.)》2013,108(5):514-530
This research is based on an interview and survey-based case study of an Islamic lycée, a Catholic lycée, and two public lycées in the Ile-de-France region of France. The study investigated whether students in private schools receiving some form of education about religion tend to be more tolerant and demonstrate more religious understanding than students in public schools receiving little to none. The results showed that tolerance and understanding were not necessarily codependent and that a number of other factors seem to have a similarly significant impact on student religious tolerance and understanding as receiving education about religion. 相似文献
9.
AbstractReligious education always takes place within a cultural context. In recent decades, this context has changed significantly and Catholic schools now engage with a world that is very different from the immediate post-Vatican 2 era. This changed cultural context shapes the views, beliefs and practices of students in Catholic schools. One way of exploring this contextualisation is to describe the worldviews of young people and to discuss some of the major features of these. This paper reports on an ongoing study of students in Catholic schools. It records how they see themselves, their involvement in Church and their religious expression. Results indicate nuanced responses that invite sophisticated analysis of young people and worldview. One clear trend to emerge is the changing perception of students as they progress through the school system. This finding is in accord with a view that describes religious engagement of young people reaching a plateau at a relatively early age. Some of the implications of this study for religious educators in Catholic schools will be drawn out and discussed with a number of recommendation made for practitioners. 相似文献
10.
The main aim of the present study was to examine the quality of religious education in Croatian primary schools when assessed from teachers’ perspective. Religious education teachers (N?=?226) rated the impact of certain factors on the existing quality of religious education in primary schools and expressed their expectations about the future status of this aspect of education. In addition, teachers rated different sources of their professional satisfaction as religious education teachers. We identified understandable latent dimensions of teachers’ opinions, expectations and satisfaction where retained dimensions are modestly interrelated. The conducted regression analyses suggest that teachers with different professional status-related personal attributes are fairly uniform in their views, expectations and satisfactions. An interesting finding of this study concerns the relationship between school-based Catholic religious education and the parish-based catechesis, where an existing relationship represents a weak source of religious education teachers’ satisfaction. This represents a valuable empirically driven insight regarding the Catholic religious education in Croatian schools with some importance to the broader context of religious education in general. 相似文献
11.
Margaret Carswell 《British Journal of Religious Education》2018,40(3):288-297
ABSTRACTRegardless of what method is chosen for formal religious education, the fundamental principle of all catechetical activity in the Catholic Church is fidelity to the Word of God and the concrete needs of the faithful. This article will argue, however, that fidelity to the Word of God falls short of the requirements of the Catholic Church in the three religious education curriculum schemes that dominate current religious education in Australia and England and Wales. Utilising a set of ‘best practice’ principles drawn from documents of the Catholic Church and developed by the author in an unpublished doctoral thesis this article identifies and describes practices which misrepresent and distort Scripture. In its own terms, good hermeneutics should be a priority for Catholic religious education. This article reveals significant hermeneutical problems with prominent Catholic religious education programmes in three countries. 相似文献
12.
There has been extensive research internationally describing teachers’ homogenous socio-demographic backgrounds and critiquing the associated equity and diversity issues, most especially with regard to ethnicity and gender, and to a lesser extent, social class and disability. Yet, teachers’ religious affiliations and/or convictions have rarely been explored. Since 96% of state primary schools in Ireland are denominational, considering religious diversity in teaching is both critically important and a complex undertaking. This paper examines primary initial teacher education (ITE) applicants’ religiosity, and views of teaching religion, in Ireland. Our data suggest low levels of religious practice and religiosity among ITE applicants, many of whom would prefer to teach religion using a non-confessional approach. The paper raises critical questions regarding the experiences, constitutional rights and professional practice of increasingly secular and/or non-practicing Catholic teacher cohorts in a predominantly Catholic primary education system that has survived the trend towards progressive ‘unchurching’ of Europe. 相似文献
13.
Masako Shibata 《Compare》2004,34(4):425-442
This article discusses the treatment of religion in Japanese education in the post‐World War Two period. During the Allied Military Occupation, Japan adopted the principle of the separation of state and religion as a means to democratize the totalitarian, ethno‐nationalistic education system of pre‐1945. The case of Germany is also dealt with here for a comparison to explore how the similar purpose fitted in with the reform debates on the German education system during the Occupation. The purpose of this article is to trace the geneses of the current treatment of religion in Japan education. Thus, the prime interest of this article is not to discuss the argument that the demise of religious instruction might have created a basis for the decline of morality among children. Nor does the article address a question whether nor not emphasis on instruction in religion might cultivate a sense of national identity among the youth. Instead, this article tries to investigate historical backgrounds which, I argue, have helped taboo such discussions about the values and roles of religious education of these kinds in post‐war Japan. 相似文献
14.
The purpose of this paper is to examine how teachers teach and students learn about citizenship education in two faith-based schools in Northern Ireland. The data show that participants in the Catholic school were confident in their own identity; teachers encouraged active engagement with contentious, conflict-related debates and students displayed empathy with other racial and religious groups. In the Protestant school, teachers avoided any reference to identity and conflict and students seemed to have limited knowledge of these issues. The findings emphasise the extent to which separate schools embody the cultural norms prevalent within each of the communities that they serve and reveal the influence which these norms have for teaching and learning about citizenship. 相似文献
15.
Jordi Garreta-Bochaca Monica Macia-Bordalba 《British Journal of Religious Education》2019,41(2):145-154
In a pluricultural and multi-religious world, with high levels of social secularisation, the role of religious education in schools (especially in state-funded schools) has inundated political and academic debate throughout Europe, which is becoming increasingly more committed to integrating, non-confessional models. In this context, it is essential to analyse how religious education is managed in countries whose relationship between state and religion is still firmly rooted (as is the case of Spain), and what the action of schools and families is in contexts where confessional religion is maintained in schools. Based on a quantitative study of 380 representatives of primary school management teams, it is seen that one in four schools does not teach any type of religion, either due to a lack of demand from families or because the school chooses not to do so. In addition, the study shows the practical limitations of the confessional model to provide a response to the religious and secular diversity of our time, as the implementation of minority confessions is very scant while there is a primacy of the catholic confession in the religion subject. 相似文献
16.
王峥 《合肥教育学院学报》2012,(2):106-109
我国正处在民主化和法治化的起步阶段,因为历史的尿因,对宗教的认识还不是很透彻。虽然在《宪法》中设立了有关宗教的条款,但是对宗教自由的保护力度还不够,并且缺乏对政教关系明确的规定。随着社会的进一步发展,我国将与世界潮流接轨,从保护基本人权出发,以更加宽容的姿态迎纳宗教,逐步明确宗教信仰自由和实践自由的范围,加大对宗教自由的法律保护,并认真研究宗教行为与政治行为的界限划分,对宗教团体的行为进行合理的规范和有力的保障。 相似文献
17.
Neil Burtonwood 《Educational studies》2002,28(3):239-252
What does the political philosophy of the last two decades have to teach that might shed light on proposals to increase the number and diversify the types of faith-based community schools? Liberal educators have often expressed concern about the apparent parochialism of faith-based education and favoured instead a more cosmopolitan version of education which aims to take individuals beyond the boundaries of the here and now. In this paper I shall examine ways in which political philosophers have responded to the issue of faith-based schools. These responses can broadly be categorised as liberal, communitarian or, more usually, as attempts to reconcile these two perspectives. Drawing on the moral and political philosophy of Isaiah Berlin, which states that values are plural and often irreconcilable, I shall argue the need, not for reconciliation, but for compromise. Any resolution of the debate about the desirability of faith-based schooling will have to acknowledge a need for choices between irreconcilable values, and whatever strategy is chosen will involve both gains and losses. 相似文献
18.
Burt E. Coody 《Religious education (Chicago, Ill.)》2013,108(5):467-471
The publication in 2011 of This is Our Faith (TIOF), the Catholic Church in Scotland's syllabus for religious education in Catholic schools, is a significant contribution to wider debates on the appropriate conceptual framework for religious education. Recent teaching of the Holy See has suggested that religious education in Catholic schools should adopt a scholastic shape and serve as a complement to catechesis. In TIOF, pedagogy, assessment issues and the relationship between cognitive and affective approaches to learning are merged in the context of a distinct faith tradition. TIOF's adoption of a catechetical vision of religious education shows how local churches can adapt Catholic teaching to their own circumstances. 相似文献
19.
This paper presents data gathered in interviews with 29 informants in Xishuangbanna Dai Autonomous Prefecture of Yunnan, China – an administrative region with Theravāda Buddhist religious identity. The data highlight tensions between the traditional faith-based education provided by Theravāda Buddhist temple schools and secular state education. The paper concludes that a negotiated balance between traditional faith-based education and the state education system would best serve the interests of the ethnic minority in the region. 相似文献
20.
This paper considers the role of the teacher in relation to moral education in Catholic schools in Australia and Ireland. Literature pertaining to faith-based schooling, the moral role of the teacher and moral education across the curriculum in both countries is outlined. The paper draws on a small-scale study involving a survey with 154 respondents and individual interviews with nine teachers. Some interesting country differences emerged that are indicative of cultural settings. These include pedagogical practices, the nature of teacher–student relationships and levels of awareness of schools' founding charisms. Some implications for moral education in faith-based schools are identified. 相似文献