Deconfessionalising RE in pillarised education systems: a case study of Belgium and the Netherlands

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.     

Philosophy,Translation and the Anxieties of Inclusion

Our age is characterized by diverse political emotions, sometimes overt and sometimes hidden. They involve such diverse aspects of human life as religious and ethnic tensions, homelessness and immigrancy, and divisions of identity. Anxieties of inclusion can be felt by those seeking to enter a society, by those inside concerned, say, about immigration, and by those inside but at the margins and perhaps resistant to the pressures of normalisation. As prominent traits of contemporary societies, such anxieties do not necessarily manifest or express themselves straightforwardly: they are suppressed or covered over or simply left unvoiced. The political questions that are raised are inseparable from existential and psychological ones. Faced with the ‘quiet desperation’ of the mass of people, and with the need for the acknowledgement of such negative emotions as fear, doubt and anger, our political life calls for the cultivation of a new political sensibility. In response to this task, this paper will explore new ways of cultivating political emotions and political citizens—in such a manner as to question the idea of inclusion. Both those who include and those who would be included must learn from and be affected by what is strange and unknown. To take up this educational task, this paper will introduce Stanley Cavell's idea of philosophy as translation. In its endeavour to re‐place philosophy, this provides a lens through which to re‐think political education. Political education then becomes, as I shall try to show, a kind of linguistic education for human transformation.     

Rawls' Theory of Justice and Citizenship Education

Political liberalism purports to be independent from any controversial philosophical presuppositions, and its basic principles and features are often presented as the most accommodating of difference and heterogeneity, so long as the latter is not illiberal, oppressive and fanatic. Educational theory welcomes this assumption and attempts to utilise it in citizenship curriculum debates, often in a receptive and arguably uncritical way. I shall critique the above by unveiling the contestable epistemological and anthropological theses underlying Rawls' difference principle and by discussing the conception of education that they ground. I shall draw especially on sociology of education and its questioning of the 'racism of intelligence' in order to show that political liberalism mistakes its self- and world-understanding as a reflection of general and undisputed facts. Further, I shall explain how a more critical perspective would give educational theory a more active role by challenging the so-called 'reproductive' conception of education. I shall conclude by assessing the significance of such a critique for teaching citizenship, putting forward some suggestions for a reorientation of political education.     

Comprehensive secondary education and middle schools in Belgium

Most of the middle schools in Belgium are two-year schools that form a link between the six years of elementary education and the last four years of secondary education. In Flanders they are regarded as an example of the more global reform of the secondary educational system in a comprehensive sense.First I shall outline the new system of secondary education as it took shape in the beginning of the 1970s, thereby focusing on the first two years — the so-called observation stage. I shall then sketch the development of renewed secondary education and the current situation. In this connection I shall deal with the middle school and the innovation strategy that was followed. Thirdly a report will be given of the research so far carried out.As appears from this contribution, the changes in and the adoption of the new educational structure have not always led to a new school structure and a new school culture. In general, the movement towards moderate comprehensiveness has had only a limited effect on the behaviour of the teachers; there are more indications of effects on the school career of the students.     

The freedom of religion and the freedom of education in twenty-first-century Belgium: a critical approach

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.     

Does Philosophy of Education Have a Future?

Abstract

The apparently simple question, ‘Does philosophy of education have a future?’, is without a simple answer. Like so many other questions, it all depends on what we mean, and in this case, what we mean by the expression ‘philosophy of education’. I shall look at it in all of three ways: as a social institution, as an academic activity and as an intellectual pursuit. By doing so, it will become evident that consideration of each of them in turn will give somewhat different answers, which not only adds to the complexity of the question, but also adds to the richness of the answer. From this we, as individuals and as members of a particular community, can begin to reflect on the sort of future philosophy of education might have and what, if anything, we ought to do about it.     

Philosophy in Schools: A Catholic School Perspective

This article builds on the recent Special Interest issue of this journal on ‘Philosophy for Children in Transition’ (2011) and the way that the debate about philosophy in schools has now shifted to whether or not it ought to be a compulsory part of the curriculum. This article puts the spotlight on Catholic schools in order to present a different argument in favour of introducing compulsory philosophy lessons into the curriculum. It is explained that in faith schools, such as Catholic ones, there is an additional need or imperative to have compulsory philosophy as part of the curriculum. This is because it serves as an effective way of avoiding the inherent dangers of confessional education, particularly the indoctrination challenge. It is argued that Catholic schools also have some intriguing theological reasons that can be used to justify the inclusion of compulsory philosophy in the school curriculum. It is proposed that when it comes to philosophy in schools there is a distinctive Catholic school perspective. As part of this it is explained why Catholic schools, perhaps more than others, need philosophy to be a compulsory part of the curriculum.     

What Islamic school teachers want: towards developing an Islamic teacher education programme

In the 70 year history of Islamic schools in North America, there is yet to be an accredited teacher education programme to train and professionally equip Islamic school teachers with an understanding of an Islamic pedagogy. Arguably, there has been an imbalance of energy placed on curriculum development projects over the considerations of teacher training. From my experience working as a teacher trainer/education consultant for Islamic schools for the past 10 years, it is evident that the underlying assumption for many school administrators is that a State/Ministry certified teacher who is Muslim will know how to teach ‘Islamically’. The aims of this paper are to first establish some semblance of what it means to teach Islamically or, more accurately, to teach through an Islamic pedagogy. From this framework, the crux of the paper is to present findings from a series of focus groups with Islamic school educators about their teacher training needs. The findings of this study establish the need for a formal teacher education programme in Islamic pedagogy within an established faculty of education. Such a programme would achieve three major ends in cultivating the stewardship of Islamic schools in North America: 1. Define and establish Islamic education as a valid and relevant pedagogical model that can contribute to the broader discourse of alternative, faith-based education;

2. Standardise the pedagogy and curriculum of Islamic schools based on the principles of education in Islam and to make both contextually relevant;

3. Contribute to raising the standards of Islamic schools through a teacher education programme at credible faculties of education where ongoing research and development will also be supported.

     

Curriculum Development and New Information Technology

ABSTRACT

Many reports of achievements in developments in new information technology in schools lament the, as yet, unfulfilled hopes that they will radically change education. Those involved in new information technology sometimes seem to imagine that the problems of change that they face are somehow unique and have not been faced by others who have set out to change the curriculum.[l] I shall argue that the view of curriculum change employed by many policy makers and by some of those charged with implementing policy is inadequate.[2] While some acknowledge the need to change attitudes and practices in schools, national programmes have often failed even to include teacher training elements, and few have addressed the school as a focus of change, although the classroom has been addressed. My argument is that a better awareness of the common issues of curriculum change may make individual changes such as envisaged by the advocates of new information technology more effective, or at least less painful! Further I urge for a focus on the school, rather than individual classrooms, for both support and research efforts.

In a previous paper I traced the development of technology education in general (McCormick, 1991), this being a curriculum area that has some overlap with information technology. There are parallels to be drawn with this case of development, indeed there is direct overlap, and I will seek to illustrate this. In arguing for a more sophisticated view of curriculum change I will not be suggesting easy policy or programme changes, nor seeking to explain the lack of impact of new information technology, rather I hope to encourage (as I said above) an emphasis on the school and new directions for research. To facilitate my argument I start with a consideration of curriculum change in general, as it relates to national education systems, then consider the case of curriculum change in technology education, and then give an overview of development strategies in the new information technologies.[3] I then apply the evidence from these three sections to the fourth when I deal with curriculum change in the new information technologies, and end the paper by considering the implications for curriculum development in the new information technologies.     

What measures justice? What justifies happiness? Emersonian moral perfectionism and the cultivation of political emotions

Abstract

This article will highlight the distinctive role of Cavell in renewing a dawn of American philosophy. Following Emerson’s remark, ‘the inmost in due time becomes the outmost’, Cavell develops his distinctive line of antifoundationalist thought. To show how unique and valuable Cavell’s endeavor to resuscitate Emerson’s and Thoreau’s voice in American philosophy is, this paper discusses the political implications of Cavell’s Emersonian moral perfectionism. This involves a reconsideration of what measures justice and what justifies happiness. While Cavell is sometimes said to be too personal and too subjective to be political, I shall argue that his Emersonian perfectionism, with its concomitant idea of the conversation of justice, is in fact thoroughly political and democratic. I shall illustrate this by examining his writing on a Hollywood film, Mr. Deeds Goes to Town (1936). The film shows vividly that happiness is a condition for achieving democracy from within. In conclusion, I shall propose that a readiness for the risk inherent in speech, rather than, say, acquiescing in received ideas or hiding behind the words of others, is at the heart of perfectionist education for globally minded citizens.     

Autonomy, Human Flourishing and the Curriculum

This is a book in the 'Thinking in Action' series, which 'takes philosophy to the public'. The review outlines the argument in the two halves of the book: on educational aims; and on controversial policy issues. In its assessment of the arguments it focuses on the following topics: problems in the relationships between happiness, flourishing, and personal autonomy; the justification of the traditional subject-centred curriculum; the role of conjecture in the argument for state-funded faith-based schools; and a defence of education for patriotism in the face of Brighouse's critique.     

From Meritocracy to Aristocracy: Towards a Just Society for the ‘Great Man’

In the practice of education and educational reforms today ‘meritocracy’ is a prevalent mode of thinking and discourse. Behind political and economic debates over the just distribution of education benefits, other kinds of philosophical issues, concerning the question of democracy, await to be addressed. As a means of evoking a language more subtle than what is offered by political and economic solutions, I shall discuss Ralph Waldo Emerson's idea of perfectionism, particularly his ideas of the ‘gleam of light’ and ‘genius’, as an alternative mode of thinking of human power. Through this Emersonian lens, a provocative shift will be made from meritocracy and ‘mediocracy’ to aristocracy. Emersonian aristocracy destabilizes balanced measures and prevailing discourse about fairness and justice, and makes us reconsider how to achieve a just society in democracy. As an educational implication, I shall propose the idea of citizenship without inclusion—a vision of education for a democratic society in which we learn to live as and with the Great Man.     

School Leadership in the 21st Century: Leading in the Age of Reform

In an effort to increase student readiness for college and career, many States have adopted new academic standards encouraged by education reform advocates. These standards are commonly referred to as the Common Core Standards. Schools from States that have adopted the Common Core Standards have been compelled to significantly restructure their existing curriculum and adjust how they teach that curriculum. These requirements can be particularly onerous for rural schools. Neoliberalism is the underlying political philosophy undergirding these changes in the current school reform movement and is similar to the political philosophy that drove the changes in agricultural policies in the mid 20th century. Neoliberal political and economic philosophy as it correlates to education policy is buttressed by three values: (1) education fosters economic growth; (2) education policy modeled on efficiency and business practices; (3) high stakes testing to measure what a student has learned. These values have created an educational policy structure that attempts to quantify student learning, teacher effectiveness and school district value. By understanding the similarities between agricultural policies in the mid 20th century and current education policies, rural schools and communities will be able to change the narrative surrounding the education of their children.     

Philosophy as Education and Education as Philosophy: Democracy and Education from Dewey to Cavell

In the contemporary culture of accountability and the 'economy' of education this generates, pragmatism, as a philosophy for ordinary practice, needs to resist the totalising force of an ideology of practice, one that distracts us from the rich qualities of daily experience. In response to this need, and in mobilising Dewey's pragmatism, this paper introduces another standpoint in American philosophy: Stanley Cavell's account of the economy of living in Thoreau's Walden. By discussing some aspects of Cavell's The Senses of Walden that suggest both apparent similarities and radical differences between Thoreau and Dewey, I shall argue that Cavell discovers rich dimensions of practice in Thoreau's American philosophy, ones that are overshadowed in Dewey's pragmatism: that he demonstrates another way of 'making a difference in practice'. Cavell, as a critical interlocutor of Dewey, from within American philosophy, offers a way of using language in resistance to the rhetoric of accountability and in service to the creation of democracy as a way of life. I shall conclude by suggesting that the enriched tradition of American philosophy from Dewey to Cavell is to be found in their promotion of philosophy as education and education as philosophy.     

Moral imagination in education: A Deweyan proposal for teachers responding to hate speech

This article is about moments when teachers experience hate speech in education and need to act. Based on John Dewey’s work on moral philosophy and examples from teaching practice, I would like to contribute to the discussion about moral education by emphasizing the following: (1) the importance of experience, (2) the problem with prescribed morals and (3) the need for moral imagination in education. My Deweyan proposal for teachers responding to hate speech in education is to use moral imagination in education and take contextual elements into consideration when deciding how to act. Doing this would facilitate work related to doing morals and help to prevent prescribing morals as something that has already been done and that teachers (and students) have to adjust to in schools without being part of the process.     

Neutrality and impartiality in public education: the French investment in philosophy,teaching about religions,and moral and civic education

In France, there is no religious education in state schools. ‘Convictional education’ appeared by drawing its perimeter around three educational subjects: philosophy, teaching about religions, and moral and civic education. Today, the French school is facing new challenges in a highly secularised society on which religion is laying new claims. As an institution, it is not neutral insofar as it proceeds from a political philosophy that evolved from the French Revolution. It is within the operative framework of this philosophy and with specific teaching practices that it intends to combine unity and plurality within itself.     

Teaching citizenship in the faith school: qualitative evidence from separate schools in Northern Ireland

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.     

布鲁贝克的高等教育哲学观——在冲突中趋向平衡

布鲁贝克在《高等教育哲学》中系统地分析了西方教育哲学流派的观点 ,认为高等教育哲学主要有认识论高等教育哲学和政治论高等教育哲学两种。在疏解了持这两种高等教育哲学观学者的理论冲突之后 ,布氏认为高等教育哲学观应该是在这二者之间求得平衡。这种平衡的高等教育哲学观有利于我们转换高等教育的发展观念     

The Implications of Every Child Matters and the Children Act for Schools

This article explores the implications of the publication of the Green Paper on Every Child Matters , which proposes the most radical changes in services for children and their families since the Children's Act, 1988. The Green Paper focuses upon improving every level of professional support for children perceived to be vulnerable and in need. The legislation and subsequent changes will bring about a whole new agenda and philosophy that will directly or indirectly involve every school, teacher, paraprofessional and educational support service. It will also involve changes in supporting parents and carers, and lead to earlier intervention, more accountability and integration between services as well as enhancing workforce reform. In conjunction with the Anti-Social Behaviour Act, 2003, it will provide a new impetus for tackling truancy and disruptive conduct. It is also likely to lead to a rethink about the wider role of schools and aspects of pastoral care practice. Its implementation will require a reassessment of the continuing professional training needs of all teachers and senior professionals working in schools and in related activities such as education social work. The legislation will mean that schools are likely to become all-the-year-round community centres with amended opening hours in order to meet the needs of disadvantaged youngsters and their families.     

Social Cohesion, Autonomy and the Liberal Defence of Faith Schools

This article is a response to recent attempts by liberals to defend faith-based schools against the criticism that they are both socially divisive and prejudicial to the individual autonomy of their pupils. Geoffrey Short (2002) and Johan De Jong and Ger Snik (2002) divide faith-based schooling into moderate and strong versions and then go on to argue for a moderate version of faith schooling that is compatible with liberal educational aims in culturally diverse societies. Against this view I will argue that it is the qualities of the strong version of faith schooling that appeals to many traditional religious communities and any liberal defence of faith schooling must take account of this. The article concludes by examining the part that faith schools might play in the achievement of a range of diverse, and often incompatible, human goods—community belonging, social cohesion and individual autonomy.