Religious studies,religious education and the aims of education

This article interacts with a recent article by Denise Cush and Catherine Robinson in which they call for a new dialogue between religious studies in universities and religious education, and identify a number of developments in religious studies that have implications for the practice of religious education in schools. Cush and Robinson are representative of an influential body of opinion among religious educators that looks to religious studies for inspiration. It is argued that they, along with others, fail to appreciate the difference between the aims of religious studies and those of religious education and that this unrecognised difference leads them both to engage uncritically and superficially with the history of post-confessional religious education and to fail to recognise that the roots of some of the weaknesses in contemporary religious education can be traced to the influence of religious studies over it. Showing that religious education has (and is required to have) a different set of aims from religious studies (though some aims may be held in common) alerts us to its distinctive nature, and this in turn facilitates a clearer understanding of its role in schools, which can serve both to direct and to evaluate educational outcomes.     

Adolescence and computers. Dimensions of media‐related identity formation,self‐formation and religious value as challenges for religious education

Computers play an important role in adolescent youth culture. This adolescent use of computers has much deeper implications than simply developing specific technical skills. Focusing on the relation between adolescent subjects and computers reveals three issues of particular interest: individual identity formation, self‐formation and ‘fluid’ forms of religion. The following is an overview of the main dimensions of these issues and their implications for religious education. All the results presented are related to a larger qualitative empirical research project on adolescents and computers. The final pedagogical conclusions in this paper are developed from a perspective of religious education within the Protestant tradition as it is practised within the German school system, but have wider implications.     

Religious experience as an aim of religious education

This article presents a model for religious education based on three central elements. First, it is argued that religious experience, or direct experience of the Divine, is an essential part of a full religious life, that religious experience is based in, enabled by and examined against, the body of knowledge in a given religion, and that religious experience is itself a form of knowing. Second, it is suggested that there be three sets of aims in religious education curriculum: knowledge aims, moral value aims and spiritual aims, the last of which encompasses religious experience, which religious education should aim to encourage and facilitate among students. Third, the teacher is presented as the central factor in such facilitation, and the pedagogical and personal characteristics of this ideal teacher are described.     

Can digital badges strengthen religious ethnic-cultural identity in a religious education setting?

ABSTRACT

Through interviews with student participants and evidence submitted to earn digital badges, a number of indicators suggest that a religious school’s digital badges can provide opportunity to strengthen religious identity. In particular, student interviews and evidence supplied for the completion of learning objectives for digital badges indicate increases of religious salience (compared to secular practices), religious commitment within a community, and self-esteem based on religious identity. Recommendations are made for ongoing and future religious badge implementations on how to strengthen religious identity while meeting the requirements of authentic, quality assessments.     

Uniformity and diversity in religious education in Northern Ireland

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.     

Nurturing identity formation in adolescence through narrative learning: a dialogue between the pedagogies of media literacy and religious education

ABSTRACT

In these last four decades or so, adolescence became understood as the time when young people ask fundamental questions about themselves, each other, the world, and one’s past, present and future life that seek unity of purpose and coherence. For most young people the digital media are popular modalities through which they seek, consciously or unconsciously, meaningful answers to such questions. Multimodal spaces are sites for adolescent identity construction, a reality that prompted media educators to focus more on youth as authors of multimodal productions that provide opportunities to create narratives of self. RE has been increasingly justified by the support it provides students to become subjects of life, and the potential to provide opportunities for meaning-making. This essay explores how these functions of RE become more possible through the creative pedagogy of MLE and the digital technologies it utilizes for storytelling, especially photography and film-making which can engage the processes of interpretation and meaning-making, imagination and critical reflection. The creativity of MLE can be positively utilized in RE for meaning-making and identity formation. This paper draws upon the Maltese context in which RE is more of a confessional nature (CRE). This model could significantly benefit from such an endeavour.     

Views of Omani post-basic education students about religious and cultural tolerance

The study aims to investigate the views of Omani post-basic education students (Grades 10–12) about religious and cultural tolerance. The sample consisted of 1390 male and female students in grades 10, 11 and 12, from four of Oman’s seven regions. A questionnaire was used to gather data, which consisted of 27 items divided into five domains. The results showed that students place a strong emphasis on the importance of religious and cultural tolerance, both within Oman society and worldwide. They are also not in favour of any type of aggression, religious and cultural symbols or the fuelling of disagreements between religions or cultures. The results also indicated that female students are more strongly concerned with tolerance than males, grade 12 students more concerned than those in grades 10 and 11, and students from Muscat more concerned than those in other less urban areas.     

Liberal feminism,cultural diversity and comparative education

For multiculturalists who favour a relativist approach, globalization and the increasing interconnectedness of societies pose a threat to cultural diversity. In this paper we show, through an exploration of the work of Martha Nussbaum, that a viable universalist feminism can accommodate a thin and so defensible version of multiculturalism. Nussbaum's treatment of culture in relation to women's education and the cultivation of capacities for world citizenship fosters inclusion of norms and traditions from different ways of life, while leaving room for a critical perspective on them. On these grounds, there is considerable scope for cooperation between comparative education and feminist philosophy's liberal theorists.     

Girls' and boys' reasoning on cultural and religious practices: a human rights education perspective

Human rights play a vital role in citizens' political, religious and cultural life (Wang 2002, 171). Due to the prominence of human rights in the everyday life of citizens, including those of South Africa, human rights education has been included in many school curricula. Human rights education aims to develop responsible citizens who inter alia foster an understanding of gender, ethnical, religious and cultural diversities. This, it is hoped will encourage and maintain peace, as outlined in the 1948 Universal Declaration of Human Rights. Departing from a human rights position, a qualitative study commenced in 2009 to explore how girls and boys reason about the cultural and religious practices of girls in their communities and families. Narratives by girls and boys highlighted their views on girls' positioning in their specific communities. From the findings it became evident that the participants were aware of conforming to particular cultural and religious practices. However, some participants also challenged how they perceived these practices and the roles of girls in their communities. The article highlights the necessity of embarking on a gendered perspective towards human rights education.     

Religious education,communal identity and national politics in the Muslim world

This article discusses models for religious education in school in (parts of) the Muslim world and the implied relation between self and other, confessional and national identity. The question of how current models and discussions respond to globalized issues in education is also discussed. The last part of the article identifies triggering factors behind some recent attempts at establishing more inclusive ways of teaching about religion and ethics in school.     

Rethinking difference and sex education: from cultural inclusivity to normative diversity

This paper aimed to problematise what is meant by ‘difference’ and consider what such a reinterpretation might mean for methodological interventions in sex education research. Our concern is the tendency for sex education research to treat difference as a set of categories to be ‘added-on’, such as religious difference, cultural difference and sexual plurality. The danger of this is that it leaves the normative unchallenged, confirming the hegemony of the heteronormative, unraced subject. Constructing difference as an ‘add-on’ fails to address how young people locate themselves in a world in which they negotiate their sexualities through complex ‘glocal’ routes in popular and youth culture. We argue that decentring methodological strategies are required which draw on critiques made by post-colonial and decolonising methodologies. In the first section of the paper, we review the problem of difference, and how it is considered within current debates in youth and sexualities research. This frames a reflection on rethinking our own methodological practices through a consideration of two research moments. In the conclusion, we propose a metaphorical framework to scaffold a reimagining of methodological approaches to ensure that the normative is always a question mark.     

Environmental identity formation in nonformal environmental education programs

This paper explores experiences that remained salient in the memories of former participants in three nature-based programs in Colorado, five to forty years after childhood involvement. Interviews with program founders and staff, archival research, and observations of current activities provided an understanding of each program’s history, mission and educational approach. In this context, 18 former participants were interviewed about program experiences that they remembered and program impacts on their environmental identities and academic or career choices. Results were analyzed through the lens of social practice theory, which has significant implications for the design and evaluation of environmental education programs. Results showed that social practice theory is a useful framework for interpreting the development of a social environmental identity, but an ecological identity that forms through direct contact with the natural world is an important complementary concept.