Hannah Arendt and Norwegian Muslim children’s schooling: in pursuit of democratic practices

The aim of this paper is to consider whether Hannah Arendt’s (1996) [Arendt, H. (1958/1998 Arendt, H. (1958/1998). Vita Activa. The Human Condition. Chicago: University of Chicago. [Google Scholar]). Vita Activa. The Human Condition. Chicago: University of Chicago] concept of ‘public space’ is a potentially useful and creative way of thinking about aspects of Muslim children’s experiences within the context of education. Following a terror attack in 2011, when 77 people were killed, the then Norwegian prime minister stated that ‘our answer to this violence is more openness and more democracy but not naivety’. Accordingly, this paper draws on data so as to put concepts drawn from Arendt to work. In so doing, we indicate possibilities for ‘more openness and more democracy’ where Norwegian children can have Islam as an important element within their lives in ways that avoid the charge of naivety.     

The disputed legacy of Ninian Smart and phenomenological religious education: a critical response to Kevin O’Grady

The aim of this article is to respond to Kevin O’Grady’s critique (in BJRE, 27, 2005 O’Grady, K. 2005. Professor Ninian Smart, phenomenology and religious education. British Journal of Religious Education, 27(3): 227–37.  [Google Scholar], pp. 227–37) of my interpretation and assessment of Ninian Smart’s contribution to religious education. I begin by dealing with a range of issues that lend themselves to fairly summary discussion and then address two further aspects of his critique in more detail. First, the nature of the influence of the phenomenology of religion over phenomenological religious education is considered within the context of recent critical discussions of the fundamental assumptions of religious phenomenology. Secondly, O’Grady’s positive account of the continuing relevance of Smart’s thought to the issue of hermeneutics in religious education is both qualified by attention to its limitations and complemented by reference to the work of the French hermeneutical philosopher, Paul Ricoeur.     

Schooling Ophelia: hysteria,memory and adolescent femininity

In this paper, I analyze the theorization of adolescent femininity within three popular cultural texts about girls and schooling written by women and published in the United States during the 1990s. The books, referred to as Ophelia narratives, include Lyn Mikel Brown and Carol Gilligan’s (1992 Brown, L. M. and Gilligan, C. 1992. Meeting at the crossroads: women’s psychology and girls’ development, Cambridge, MA: Harvard University Press. [Crossref] [Google Scholar]) Meeting at the Crossroads, Mary Pipher’s (1994 Pipher, M. 1994. Reviving Ophelia: saving the selves of adolescent girls, New York: Putnam.  [Google Scholar]) Reviving Ophelia, and Peggy Orenstein’s (1994 Orenstein, P. and American Association of University Women. 1994. Schoolgirls: young women, self‐esteem, and the confidence gap, New York: Doubleday.  [Google Scholar]) Schoolgirls. Drawing on feminist and literary theories informed by poststructuralism, I read the Ophelia narratives as alternative educative texts in which adult women use the figure of the hysterical adolescent girl to engage with knowledge about gender and sexuality. I argue that the adolescent girl, central to debates about gender and education in the 1990s, serves as a site of displaced self‐representation, where women challenge as well as reaffirm adolescent femininity as a state of injury. In this way, the Ophelia narratives provide an archive from which to examine the contradictory discourses of femininity that position the adolescent girl within curricular representations.     

Australian core Catholic youth,Catholic schools and religious education

This paper reports on research on the attitudes of a differentiated sample of students to Catholic schools in general and religious education in particular. Core Catholic youth are described, following Fulton et al. (2000 Fulton, J., Abela, A., Borowik, I., Dowling, T., Marler, P. and Tomasi, L. 2000. Young Catholics at the New Millennium; the Religion and Morality of Young Adults in Western Countries, Dublin: University College Press.  [Google Scholar]: Young Catholics at the New Millennium, Dublin, University College Press), as individuals who have an existing connection with the parish community. Some results that emerge from 58 in‐depth interviews with 14‐ and 15‐year‐old core Catholics are that they value their time in Catholic schools, feel that they are in a safe environment and are not well networked with others of a similar background. Attitudes to religious education by core Catholic youth are described as weak positive. Religious education is not unpopular but is not seen as a discipline that helps resolve some of the difficulties that they experience as young Catholics. These difficulties relate to trying to reconcile what they see as the conflict between the scientific and religious view of creation and many supernatural religious claims.     

Race is nowhere and race is everywhere: narratives from black and white South African university students in post‐apartheid South Africa

This paper examines the life history narratives of a group of 12 black and white male and female undergraduate students at a historically white Afrikaans medium university, now undergoing its own transformation in post‐apartheid South Africa. Conceptualizations of identity and discourse across four elements of context, setting, situated activity and self are employed to examine their accounts. Three framing discourses, comprising the official storyline of a rainbow nation and new higher education policies, the formal storyline of institutional change, and the informal space of relationships and interactions are used to analyse student narratives in terms of how they produce, reproduce and transform race and identity. What emerges is a complicated picture in which identities cannot be simply read off either from the official discourse or from colour and culture as the levels of discourse articulate and collide with a history of racial separateness and context and setting, with particular identity effects.

What varieties of men and women now prevail in this society and in this period? And what varieties are coming to prevail? In what ways are they selected and formed, liberated and repressed, made sensitive and blunted? (Mills, 1959 Mills CW (1959) The sociological imagination (London, Oxford University Press) [Crossref] [Google Scholar], p. 7)     

Developing Critical Hip Hop Feminist Literacies: Centrality and Subversion of Sexuality in the Lives of Black Girls

The present article explores discourses surrounding the bodies of Black ¹ 1. Throughout the article, I capitalize Black as a proper noun (as in Black American or Black language) to reference political and ethnic designation, on par with African American, which is not lower case. women and girls as they engage the meanings of Black womanhood in (American) society in an afterschool setting. Drawing on Black and hip hop feminisms, African American literacies, and critical discourse perspectives, the author analyzes two young girls' narratives, which reveal competing and controlling discourses of Black female sexuality. Bria's ² 2. All student names are pseudoymns. narrative of being sexually harassed by older boys while riding the bus is favorably assessed by the community of Black female interlocutors because she projects herself as asexual. Thus, the community of Black females bestows compassion upon her. Assata's narrative shares her budding womanhood and sexuality and is evaluated negatively by the group of Black females. Although both 11-year-old girls and the community of Black female interlocutors enact critical literacies amidst dominating racist, sexist, classist, and patriarchal discourses, their resistance strategies also perpetuate the very dominance they seek to oppose. Juxtaposition and critical analyses of the differential discourses invoked by the two narratives provide insight into the lived experiences of Black women and girls in relation to dominating discourses. As Black women and girls' sexual agency, desire, and early sexualization figure prominently in larger economies of power, knowledge, and society, their embodied and societal knowledge around these issues must be mined for the purposes of self-validation and the creation of new knowledge for collective empowerment (Hill Collins, 1991). Implications for critical literacy research, pedagogy, and theory are presented.     

Negotiating queer and religious identities in higher education: queering ‘progression’ in the ‘university experience’

This article addresses the negotiation of ‘queer religious’ student identities in UK higher education. The ‘university experience’ has generally been characterised as a period of intense transformation and self-exploration, with complex and overlapping personal and social influences significantly shaping educational spaces, subjects and subjectivities. Engaging with ideas about progressive tolerance and becoming, often contrasted against ‘backwards’ religious homophobia as a sentiment/space/subject ‘outside’ education, this article follows the experiences and expectations of queer Christian students. In asking whether notions of ‘queering higher education’ (Rumens 2014 Rumens, N. 2014. “Queer Business: Towards Queering the Purpose of the Business School.” In The Entrepreneurial University: Public Engagements, Intersecting Impacts, edited by Y. Taylor, 82–104. Basingstoke: Palgrave Macmillan.[Crossref] , [Google Scholar]) ‘fit’ with queer-identifying religious youth, the article explores how educational experiences are narrated and made sense of as ‘progressive’. Educational transitions allow (some) sexual-religious subjects to negotiate identities more freely, albeit with ongoing constraints. Yet perceptions of what, where and who is deemed ‘progressive’ and ‘backwards’ with regard to sexuality and religion need to be met with caution, where the ‘university experience’ can shape and shake sexual-religious identity.     

Is ‘Learning' Science Enough? – A Cultural Model of Religious Students of Science in an Australian Government School

This paper investigates the cognitive experiences of four religious students studying evolutionary biology in an inner city government secondary school in Melbourne, Australia. The participants in the study were identified using the Religious Background and Behaviours questionnaire (Connors, Tonigan, & Miller, 1996 Connors, G. J., Tonigan, J. S., & Miller, W. R. (1996). A measure of religious background and behaviour for use in behaviour change research. Psychology of Addictive Behaviours, 10, 90–96. doi:10.1037/0893-164X.10.2.90[Crossref], [Web of Science ®] , [Google Scholar]). Participants were interviewed and asked to respond to questions about their cognitive experiences of studying evolutionary biology. Students' responses were analysed using cultural analysis of discourse to construct a cultural model of religious students of science. This cultural model suggests that these students employ a human schema and a non-human schema, which assert that humans are fundamentally different from non-humans in terms of origins and that humans have a transcendental purpose in life. For these students, these maxims seem to be challenged by their belief that evolutionary biology is dictated by metaphysical naturalism. The model suggests that because the existential foundation of these students is challenged, they employ a believing schema to classify their religious explanations and a learning schema to classify evolutionary biology. These schemas are then hierarchically arranged with the learning schema being made subordinate to the believing schema. Importantly, these students are thus able to maintain their existential foundation while fulfilling the requirements of school science. However, the quality of this “learning” is questionable.     

SEEING WHAT IS NOT THERE YET: SOPHIA LYON FAHS,ENTELECHY, AND THE RELIGIOUS EDUCATION ASSOCIATION

This article offers a brief theological biography of Sophia Lyon Fahs, a religious educator whose life and work unfolded during the first seven decades of the Religious Education Association and reflected many of the identity-bearing modalities that continue to give shape and continuity to the organization. In 1972, Boardman Kathan, the General Secretary of the Religious Education Association, described Fahs as “one of the truly great pioneers of religious education in the 20th century, in the company of Harrison Elliott, Frank McMurry and George Albert Coe.” ^{2 2} Boardman Kathan, “A Pioneer Religious Educator: Sophia Lyon Fahs at 95, an interview,” UU World (February 1, 1972). Fahs anticipated many theological challenges to religious education that were ahead of her time. ^{3 3} Within the text of this article all quotes appear as they were originally written. No attempt has been made by the author to alter the quotes for the purpose of rendering them gender inclusive. Radically inclusive in all aspects of her theology and philosophy, it is evident that Sophia Lyon Fahs was following the literary style of her time and in no way intended gender exclusivity.

     

Opportunity or exploitation? Women and quality assurance in higher education

Based on interviews with 18 UK women academics and managers on quality and power in higher education, this article interrogates the impact of quality assurance discourses and practices on women in higher education. Micro‐level analysis of the effects of audit and the evaluative state seem to suggest that hegemonic masculinities and gendered power relations are being reinforced by the emphasis on competition, targets, audit trails and performance (Morley, 2003a Morley, L. 2003a. Quality and power in higher education, Buckingham: Open University Press.  [Google Scholar]). Furthermore, pedagogic space for exploring social justice issues is closing with the emphasis on learning outcomes and student consumerism (Morley, 2003b Morley, L. 2003b. “Reconstructing students as consumers: new settlements of power or the politics of assimilation?”. In Higher education and the lifecourse, Edited by: Slowey, M. and Watson, D. Buckingham: Open University Press.  [Google Scholar]). Yet women are also gaining new visibility as a consequence of the creation of a new cadre of quality managers. Quality assurance, as a regime of power, appears to offer both repressive and creative potential for women. This article will explore whether quality signs and practices are gendered and whether these represent opportunity or exploitation for women in the academy.     

Identity and Intimacy in Religiously Observant and Non-Religiously Observant Adolescents and Young Adults in Israel

Abstract

Ego identity and intimacy are two sequential stages, according to Erikson's theory. The objective of this study is to examine the relationship between ego identity and intimacy, as two continuous multidimensional variables among religious and non-religious individuals. Eight sample groups (age × gender × religious observance) comprising 308 subjects responded to The Adolescent's Ego Identity Scale (AEIS) (Tzuriel 1974 Tzuriel, D. 1974. Well-formed ego identity as contrasted with diffuse identity as a function of cognitive complexity, ethnocentrism, and nationality identification among oriental and western adolescents (in Hebrew), M. A. Thesis Ramat Gan: Bar-Ilan University.  [Google Scholar]; 1984 Tzuriel, D. 1984. Sex role typing and ego identity in Israeli oriental and Western adolescents. Journal of Personality and Social Psychology, 46: 440–457. [Crossref], [Web of Science ®] , [Google Scholar]; 1992a Tzuriel, D. . Ego identity and emotional disturbance at adolescence. Paper presented at the 25th International Congress of Psychology. Brussels.  [Google Scholar]) and to The Sharabany Intimacy Scale (1974). There was a difference in the ego identity variables' predictive profile for the various intimacy dimensions and the general intimacy score among the religious groups and among the non-religious groups, both for the two age groups (adolescents and adults) and for the two genders. A characterization of each group results from understanding these differential relationships. This research was conducted under the auspices of Orot Israel College.     

Caring for the ethical ideal: Nel Noddings on moral education

Nel Noddings is arguably one of the premier philosophers of moral education in the English‐speaking world today. Although she is outside the mainstream theory, research, and practice traditions of cognitive‐developmentalism (the Kohlberg legacy) and of character education (which is in public ascendancy), her body of work is unrivalled for originality of insight, comprehensiveness and coherence. Whilst Carol Gilligan's In a different voice (1982 Gilligan C (1982) In a different voice: psychological theory and women's development (Cambridge, MA, Harvard University Press) [Crossref] , [Google Scholar]) introduced the ethic of caring into academic and public discourse, it is Noddings ‘who has done most to outline a specific feminist position on moral education’ (McClellan, 1999 McClellan B (1999) Moral education in America: schools and the shaping of character from colonial times to the present (New York, Teachers College Press)  [Google Scholar], p. 104), and whose influence extends to educational practice. This essay explicates Noddings's vision in sufficient depth to make the foregoing claims credible. Thematic focus is given to her attention to the ethical self or ethical ideal. The paper also examines Noddings's perspective on character education and the need to incorporate a morality of evil into any serious educational philosophy or practice. It is less a critical appraisal of that vision and perspective than an invitation to others to more fully engage with Noddings's writings.1 Although Noddings's primary and consistent concern has been moral education, she has also published on intuition in education (1984b), evil from a feminist perspective (1989), mathematics education (Davis, Maher & Noddings, 1990 Davis, R., Maher, C. and Noddings, N. (Eds) (1990) Constructivist views on the teaching and learning of mathematics JRME Monograph. (Reston, VA, National Council of Teachers of Mathematics)  [Google Scholar]), education, narrative, and dialogue (Noddings & Witherell, 1991 Noddings, N. & Witherell, C. (Eds) (1991) Stories lives tell: narrative and dialogue in education (New York, Teachers College Press)  [Google Scholar]), education and religious belief (1993), and caring and social policy (2002a). The present essay focuses on her writings on moral education only.      

Predicting Faculty Integration of Faith and Learning

Concern regarding the secularization of Christian higher education has prompted researchers to investigate the extent that faith and learning is integrated at a faculty level and what factors might predict faculty integration (Lyon, Beaty, Parker, &; Mencken, 2005 Lyon, L., Beaty, M., Parker, J., &; Mencken, C. (2005). Faculty attitudes on integrating faith and learning at religious colleges and universities: A research note. Sociology of Religion, 66, 61–69.[Crossref], [Web of Science ®] , [Google Scholar]). This research attempted to replicate Lyon et al.’s (2005 Lyon, L., Beaty, M., Parker, J., &; Mencken, C. (2005). Faculty attitudes on integrating faith and learning at religious colleges and universities: A research note. Sociology of Religion, 66, 61–69.[Crossref], [Web of Science ®] , [Google Scholar]) logistic regression model predicting faculty integration of faith using survey responses gathered as part of Phase II of the Council for Christian Colleges &; Universities (CCCU) Denominational Study (Rine, Glanzer, &; Davignon, 2013 Davignon, P., Glanzer, P., &; Rine, P. J. (2013). Assessing the denominational identity of American evangelical colleges and universities: Part III. The student experience. Christian Higher Education, 12, 315–330. doi:10.1080/15363759.2013.825127[Taylor &; Francis Online] , [Google Scholar]). Respondents included 2,074 faculty from 55 institutions. The first model used in this study suggested that the most powerful predictors of faculty integration are full-time employment status, earning a degree from an institution that shares the same denominational affiliation, and a match between the faculty member's religious denominational affiliation and the institutional affiliation. A second logistic regression model added faculty academic specialization as a predictor of integration to investigate if that model was a better fit. Results suggested that religion and philosophy instructors are the most likely to integrate faith into their teaching, and professors specializing in computer science, math, and engineering were the least likely. As faculty are considered the primary influence on the integration of faith and learning, existing faculty and institutional administrators concerned with maintaining faith in the classroom may want to consider the contributing factors discussed.     

Recruiting Prospective Students WithStories: How Personal Stories Influence the Process of Choosing aUniversity

The current study examined the use of narratives as persuasive recruitment tools for universities. This study analyzed students’ perceptions of four universities’ recruitment materials and used Fisher's (1984 Fisher, W. R. (1984). Narration as a human communication paradigm: The case of public moral argument. Communication Monographs, 51, 1–22. doi:10.1080/03637758409390180[Taylor &; Francis Online], [Web of Science ®] , [Google Scholar]) narrative paradigm and the concept of regulatory fitas a lens. Student participants perceived narratives as persuasive after they had narrowed down their list of colleges. The results also revealed that stories that represented both the academic and social sides of college helped students visualize themselves at the university and made the idea of higher education more tangible. Five themes are explained and the study concludes with theoretical and practical implications.     

“A Question Everybody Danced Around”: Gay Men Making Sense of Their Identities in Christian Colleges

Despite broader social changes in attitudes and policies regarding lesbian, gay, bisexual, transgender, and queer (LGBTQ) people, the space available for gay students to develop and express their identities in Christian colleges provides only limited and fleeting relief because of the culture of heteronormativity central to their history and identity. Yet, in an era of enrollment competition in higher education, Christian colleges must navigate their traditional mission to preserve and advance the faith, changing cultural attitudes regarding LBGTQ people, and the financial realities facing contemporary institutions. This article draws from interviews with men who attended Christian colleges. First, we present their narratives to render the presence of LGBTQ people visible in these sites. Second, we seek to understand how these men made sense of their sexualities within educational cultures saturated with retention imperatives, institutional surveillance, and denominational ambivalence or hostility about LGBTQ persons. The men's narratives highlight the challenges they faced as “unfit subjects” (Pillow, 2004 Pillow, W. (2004). Unfit subjects: Educational policy and the teen mother. New York, NY: Routledge.[Crossref] , [Google Scholar]), their absorption of normative constructions of gender and sexuality governing their educational context, and the need for Christian colleges to better serve their gay students of faith.     

“I'm not really that bad”: Alternative School Students,Stigma, and Identity Politics

Public schools in the United States are predicated upon some common, albeit contested, understanding of a “normal” child. Such an identity comes with corresponding rules of behavior. In this study, we use identity politics as the primary lens through which to interpret the experiences of students at an alternative middle and high school. Through ethnographic field observational data and student interviews over a four-month period, we examine student narratives to inform the theoretical framework of this research. We conclude that the alternative school in this case study is a stigmatized space for students with spoiled identities (Goffman, 1963 Goffman, E. 1963. Stigma: Notes on the management of spoiled identity, Englewood Cliffs, NJ: Prentice-Hall.  [Google Scholar]). We offer implications for alternative schools in general and suggest that their design, by definition, can reinforce the stigmatized identity and its corresponding “deviant” behavior.     

Gendered Nationalism,the Colonial Narrative,and the Rhetorical Significance of the Mother India Controversy

The controversies surrounding Katherine Mayo's (1927 Mayo , K. ( 1927 ). Mother India . New York : Harcourt, Brace, and Company . [Google Scholar]) Mother India provides an exploration into the rhetorical dynamics of figurations that helped maintain imperial aspirations. This analysis suggests that many of the American, British, and Indian commentators who wrote about the impact of Mother India were not just making observations about the accuracy of Mayo's personal observations or the fairness of her religious characterizations; rather, these observers were often participants in much larger discursive debates about what might be called gendered nationalism—the use of paternalistic figurations that suture together particular familiar images with political critiques of oppositional movements.     

Between “Islamic” and “un-Islamic”: Navigating Religion at an American Islamic High School

Abstract

This article aims to demonstrate how one American Islamic school community grapples with external and internal demands on religion, and how this process impacts notions of what is religious. At ‘Ilm High School, an Islamic high school on America’s West Coast, school administrators and teachers must accommodate students’ and parents’ diverse and often competing ideas about Islam and the “Islamic.” In doing so, they sometimes downplay the “Islamic” in their Islamic Studies classes, policies, and school representation. They do this without venturing into the “un-Islamic”, casting a wide “religious net” and keeping Islam capacious and relevant enough for Muslim students.     

Creating space for learning: conceptualizing women and higher education through space and time

This paper highlights the strengths of giving visibility to the concepts of space and time in research related to women's lives and higher education. It is based on research that explores the everyday practice and experience of women higher education students at a community college in the north of England. It focuses on the ways in which space and time to study are both socially and personally constructed. The concepts of space and time are drawn on to theorize and analyze women students' experiences and to draw attention to the ‘behind scenes of power and control’ shaping action (Layder, 1993 Layder D 1993 New strategies in social research (Cambridge, Polity)  [Google Scholar], p. 249). Women students from a range of backgrounds are considered, including younger/older, mother/non‐mother and differential class and geographical heritage. The paper highlights three issues. Firstly, the increasingly restricted ground available for academic studies in women's lives, resulting from the restructuring of paid work, social welfare and higher education. Secondly, the hierarchy of values and ambiguous meanings attached to higher education when women attempt to study. Thirdly, the intense negotiations undertaken by women students in order to construct space and time for academic work.     

Rural Dislocated Women in Career Transition: The Importance of Supports and Strategies

Job loss researchers have focused on the physical and mental well being of White working and middle class men, their families, friends, and coworkers to with immediate reemployment as the outcome. This study focused on low-income rural women dislocated workers and their decision to enroll in community college for retraining or seek immediate reemployment. Participants were 125 women (86 white, 39 African American; x = 42 years) who held a high school diploma or GED and who were laid off from manufacturing jobs within the last 2 years. Differences between two groups of women based on demographic variables and Transition Guide and Questionnaire-Modified (TGQ-M) scores were examined. The TGQ-M was developed to assess an individual's ability to cope with life transitions, based on Schlossberg's (1995 Schlossberg , N. K. , Waters , E. B. , & Goodman , J. ( 1995 ). Counseling adults intransition: Linking practice with theory. , 2nd ed. , New York : Springer . [Google Scholar]) model of 4Ss (situation, self, supports, and strategies). One group enrolled in community college for retraining while the other group sought immediate reemployment. Findings revealed significant relationships between level of education and race/ethnicity and community college retraining. African-American women in this sample perceived themselves as having less support in coping with job loss. Women who chose community college had higher TGQ-M scores overall. Race/ethnicity and perception of support from others were the best predictors of community college retraining. Women, especially older women of color, have the hardest time finding quality employment after layoff. This study raised questions about the reasons why fewer African-American women in this sample enrolled in community college for retraining and had lower Supports scores than white women. Implications for counseling and future research are discussed.