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1.
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
2.
Montague Williams 《Religious education (Chicago, Ill.)》2013,108(2):222-227
This paper presents a theological base identified as a Christ‐with‐culture stance and its implications for religious education in Japan as a multireligious society. Affirming multiple revelations of God in various religious traditions, a Christ‐with‐culture stance recognizes Christ as the “Christian criterial revelation” to discern truths of God. Japanese Christians can employ Buddhist and Shinto traditions in the Christian worship service as a part of their own religious traditions and participate in different religious ceremonies to share a common life with non‐Christians, thus integrating their identity as religious multilingual persons who can be bridges between people of diverse religions. 相似文献
3.
赣西北万栽从事民间宗教活动的职业人员分佛、道二派.与道教信奉张天师相对应,从事民间祭祀活动的客家俗僧以禅宗高僧普庵为鼻祖.自称普祖门下.调查显示,万载客家俗僧是分坛活动的,不同客家分布区俗僧的坛号不同,其活动状况也有较大区别.共同的祖师崇拜与大致相同的法事昭示着他们属于同一的民间信仰教派,即普庵教派. 相似文献
4.
Kate Phillippo 《The Urban Review》2012,44(4):441-467
Urban school districts have increasingly enacted policies of personalism, such as converting large schools into smaller schools. Such policies ask teachers to develop supportive, individual relationships with students as a presumed lever for student achievement. Research on student?Cteacher relationships generally supports policies of personalism. Much of this literature also considers these relationships?? sociocultural dimensions, and so leads to questions about how low-income youth and youth of color might respond to teacher efforts to develop closer relationships with them. This qualitative study, conducted over 1?year with 34 youth at 3 small, urban high schools, explores how youth from nondominant groups responded to teacher personalism. Data show that teacher practices consistent with culturally-responsive pedagogy and relational trust literature do promote student?Cteacher relationships. However, tensions arose when participants perceived that teacher personalism threatened their privacy or agency. Sociocultural and institutional contexts contributed to these tensions, as participants navigated personalism amidst experiences that constrained their trust in schools. A staged model of student?Cteacher relationships integrates these findings and extends current thinking about culturally-responsive personalism. These findings inform implications for teacher practice and policies of personalism. 相似文献
5.
Priscilla Chadwick 《牛津教育评论》2013,39(4):475-487
Many of the contemporary issues in education in Britain have their roots in the conflicts and compromises of the past. This is particularly so of the place of church schools in the overall provision of education nationally. Our increasingly secular and multicultural society naturally questions the ongoing relevance of explicitly Christian schools in the state education system of the 21st century (cf. Times Educational Supplement , 23 February 2001); yet the demand for pupil admissions to church denominational schools remains strong. The current government is committed to raising standards in all schools and acknowledges the significant contribution that the ethos and value-systems of church schools play in their success; yet it is aware that the 'dual system' of secular and religious schools, as an historic compromise, has given rise to considerable tensions with the state in the past (Chadwick, 1997) and could well do again in the future. 相似文献
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Classification and Framing of the Curriculum in Evangelical Christian and Muslim Schools in England and The Netherlands 总被引：1，自引：0，他引：1
Geoffrey Walford 《Educational studies》2002,28(4):403-419
This article examines some of the ways that Muslim and evangelical Christian schools in England and The Netherlands deal with religious education. Various schools take different views about how aspects of religious belief should be taught and how Christian or Muslim belief should be related to the wider curriculum of the school. While some of the schools have attempted to integrate, for example, evangelical Christianity throughout the whole of the curriculum, others have been content to have the religious teaching as a separate component of the curriculum. This paper uses the work of Basil Bernstein to describe and understand the nature of the religious curriculum in these schools. Through a series of case studies of schools and curricula it examines the nature of the curricula and their possible effects on children. 相似文献
8.
Polikarpos Karamouzis 《British Journal of Religious Education》2015,37(2):170-181
In this article, we attempt to conduct a comparative study of two different groups. The first group consists of Greek student teachers (1009) while the second comprises Greek in-service teachers (432) of primary education, namely current teachers with several years of experience. These teachers do not have training in theological studies, but they do have some knowledge of religious education (RE; With the term RE, we refer to the ‘subject of RE’ and not an everyday lesson of RE. In Greece, there is a debate on the teaching methodology of the course, i.e. utilising catechistic manners of teaching or teaching Christianity and different religions under historical/cultural criteria) after attending the Greek pedagogical faculties and receiving other forms of special training in the teaching of RE, especially the teaching of different religions from a historical/cultural point of view. Our aim in this paper is to offer a better understanding of how teachers aim to reproduce and change religious capital and examine if religious capital is tailored to the needs of schools or whether it operates independently. The paper will also examine how teachers themselves assess the effectiveness of their practices when teaching RE. 相似文献
9.
Terence Copley 《Religious education (Chicago, Ill.)》2013,108(3):254-265
Religious Education is a curriculum subject provided as entitlement for all students in UK public schools. Biblical narratives appear for every student age group, usually in Christian studies modules. The Biblos research project was founded to investigate how biblical narrative might be taught with integrity in public schools in a society labelled variously post-Christian, post-modern, plural, and secular. It has completed four phases of life, summarized in this article. Particular attention is given to the most recent research that sets student attitudes toward biblical narrative against their familial and cultural background. Consideration is given to what it means for students actively to engage with biblical narrative and therefore to “theologize” for themselves. 相似文献
10.
Giving voice to ‘the silent minority’: the experience of religious students in secondary school religious education lessons 总被引：1，自引：1，他引：0
Dan Moulin 《British Journal of Religious Education》2011,33(3):313-326
This paper explores the experiences of secondary school students from religious backgrounds in Religious Education (RE). A total of 16 loosely structured, group, pair and individual interviews were conducted with a purposive sample of 34 school-age members of four religious communities: one Jewish and three Christian. The findings make a useful contribution to ongoing debates concerning pedagogy and practice in secondary RE. Members of the religious communities consulted often found their tradition stereotyped and simplified in RE lessons. Respondents also found that at times they were expected to be, or felt the need to be, spokespeople or representatives of their religion. However, experiences of religious intolerance and prejudice, or the fear of it, were common. This led to some students being reluctant to reveal or discuss their religious identity in lessons. 相似文献
11.
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
12.
Moshe Krakowski 《Journal of Jewish Education》2013,79(3):317-342
This article explores the complex dynamics that take place in ultra-Orthodox schools as they attempt to maintain a contra-acculturative stance toward secular knowledge, while providing students with the necessary tools to become functioning members of society. Using two case studies, this article looks at how the recent practice of using Rabbeim as secular studies instructors in elementary schools might reflect broader communal and cultural changes in ultra-Orthodox attitudes toward the integration of the secular and the religious. 相似文献
13.
Régine Azria 《Higher Education in Europe》1991,16(4):88-97
A major nation building concept in France is that of laïcité(secularism). Arising during the French Revolution, it gathered force in the nineteenth century, resulting in the complete separation of Church and State in France in 1905. A major goal of laïcitéwas the creation of a free, state‐supported public school system in which the teachers became the high priests of the secular state. Although certain religious minorities, the Jews and the Protestants, in particular, did quite well in France following their emancipation, making massive use of the secular schools for their own promotion in French society, their assimilation weakened their religious and community ties. Indeed, a negative result of secularism is that it has resulted in widespread ignorance on the part of many French people of all persuasions of the religious roots of their culture. This ignorance has made them intolerant of religion in general and of the religious differences manifested by an increasingly large and vocal Muslim minority, the presence of which is the confirmation that France is now a de facto plural society. The author suggests that one solution to that intolerance in France which seems to have its roots in that very laïcitéwhich at its inception had been intended to eliminate religious intolerance would be the teaching of courses in religious appreciation in the schools. Of course, this proposition raises the question of whether or not such courses should be taught by clerics or by secular teachers. 相似文献
14.
Education for Autonomy: the Role of Religious Elementary Schools 总被引：1，自引：0，他引：1
Ian MacMullen 《Journal of Philosophy of Education》2004,38(4):601-615
I argue that religious elementary schools whose pedagogical methods satisfy the principle of rational authority have distinctive advantages over secular elementary schools for the purpose of laying the foundations for ethical autonomy in the children of religious parents. Insights from developmental psychology bolster the argument from conceptual analysis. Before children have the cognitive capacities to engage in authentically autonomous reflection, their long‐run interest in developing autonomy is best served by developing their understanding of and provisional identity within their primary culture and by encouraging a limited form of ethical reasoning within the framework provided by that secure cultural identity. 相似文献
15.
南岳民间信仰以圣帝祝融信仰为代表,是一种集祖先崇拜与文化英雄崇拜于一体的民间信仰。南岳民间信仰是湖南地区具有地域特色的重要民俗事项,当代南岳民间信仰的生存环境发生了重大变化,变迁是其必然趋势。具体表现在信仰对象趋向复杂化,信仰方式趋向多样化,信仰群体趋向扩大化、松散化。当代南岳民间信仰的生存策略:采用"双名制",依附法定宗教,以寻求政府认可;利用宗教文化搭台、旅游经济唱戏,实现大小传统的契合;利用以乡村干部、宗教人士、富人为代表的乡土权威的影响力,使民众重拾延续了几千年的信仰,营造了自己的精神家园。 相似文献
16.
James Nelson 《British Journal of Religious Education》2019,41(1):90-104
This paper explores what some have described as a ‘crisis in meaning’ in religious education (RE). One region, Northern Ireland, is chosen as a focus for exploring the question of meaning-making as it provides an example of ‘agreed ambiguity’ – where a common syllabus for RE is believed to be ascribed different meanings by different schools. The web pages of RE departments were used as a data source, and a critical discourse analysis method was employed to investigate how a sample of departments construct meaning in RE. The findings identify three dominant discourses in relation to RE in the sample: Christian Community, Cultural Hegemony and Personal Quest. It is noted that when giving meaning to RE, schools show commonality and difference across three key areas: ‘stake and interest’; ‘pupil agency’; and ‘dealing with difference’. In conclusion, it is noted that, where freedom is given to schools to construct meaning in RE, it is possible to sustain a common curriculum across schools with very different views of the subject, however, this flexibility has implications for issues of power, identity, autonomy and difference which may require mitigation. It is suggested critical education may be a valuable partner in this work. 相似文献
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Robert Jean LeBlanc 《Ethnography and Education》2019,14(2):242-257
The ethnographer’s embodied action during research is a complex of habit, belief, social and institutional positioning, and intention. This article examines what urban anthropologist Wacqaunt calls ‘carnal sociology’ and considers its implications for ethnographers of religious educational spaces. Contemporary ethnographers of education have renewed their interest in religious educational spaces—religious schools, houses of worship, public festivals. In conducting research in the field of religious education, ethnographers often cross familiar and unfamiliar boundaries, engaging in forms of participant observation and practice beyond their own religious categories: we research in religious spaces and with religious communities different from our own commitments. Drawing on interactional data from a multi-year ethnography of an urban Catholic school and parish in Philadelphia (USA), I consider how my own embodied participation in the religious rituals of the school and parish led to a reflexivity on practice, and initiated institutional and youth-driven social positioning in response. 相似文献
19.
To increase participation of students of color in science graduate programs, research has focused on illuminating student experiences to inform ways to improve them. In biology, Black students are vastly underrepresented, and while religion has been shown to be a particularly important form of cultural wealth for Black students, Christianity is stigmatized in biology. Very few studies have explored the intersection of race/ethnicity and Christianity for Black students in biology where there is high documented tension between religion and science. Since graduate school is important for socialization and Black students are likely to experience stigmatization of their racial and religious identity, it is important to understand their experiences and how we might be able to improve them. Thus, we interviewed 13 Black Christian students enrolled in biology graduate programs and explored their experiences using the theoretical lens of stigmatized identities. Through thematic content analysis, we revealed that students negotiated experiences of cultural isolation, devaluation of intelligence, and acts of bias like other racially minoritized students in science. However, by examining these experiences at the intersection of race/ethnicity and religion, we shed light on interactions students have had with faculty and peers within the biology community that cultivated perceptions of mistrust, conflict, and stigma. Our study also revealed ways in which students' religious/spiritual capital has positively supported their navigation through biology graduate school. These results contribute to a deeper understanding of why Black Christian graduate students are more likely to leave or not pursue advanced degrees in biology with implications for research and practice that help facilitate their success. 相似文献
20.
世俗基督精神:哈代人道主义宗教观的内核——兼与马弦商榷 总被引：1，自引：0，他引：1
郝涂根 《安庆师范学院学报(社会科学版)》2006,25(3):82-87
由于未能全面而正确地把握基督精神和人道主义的内涵及两者的关系,马弦对哈代的宗教思想所作的结论是难以成立的。哈代的绝大部分作品是在他放弃了对上帝信仰后创作的,其中既肯定人们对个人理想与权利的追求,又张扬仁爱、宽恕、牺牲、纯洁等价值观念,因此,哈代的宗教观是一种人道主义宗教观,体现了祛除宗教神秘成分后的世俗基督精神。 相似文献