Improving the pedagogy of Islamic religious education through an application of critical religious education,variation theory and the learning study model

This study presents a new theoretical and pedagogical framework based on the theories of Critical Religious Education (CRE), Variation Theory (VT) and the Learning Study model with the purpose of improving teaching and learning in Islamic Religious Education (IRE). It reports a Learning Study conducted in a secondary girls Muslim school in London on the topic of ‘Islam and being Muslim’. The aim of this research study is to examine if and how the proposed framework can be applied to IRE lessons, and how it affects the students’ learning. Thirty students of two seventh grade classes and their religious education teacher participated in the study. The data was collected through interviews and written tasks with the students before and after their participation in the study, video-recordings of the research lessons, and meetings with the teacher. Phenomenography and VT were utilised in the analysis of the data. The results suggest that the use of CRE, VT and Learning Study in teaching Islam contributes to students’ learning outcomes by means of helping teacher consider students’ diverse perspectives on religious phenomena when planning and implementing the curricular content, increasing students’ awareness of the ontological and epistemological dimensions of their faith as well as allowing them to make informed judgments about religious phenomena.     

The religious–secular interface and representations of Islam in phenomenological religious education

Abstract

Alongside community-based education, a principal agency which has contributed to defining multi-faith identities in England and Wales over the past five decades has been the subject of religious education in state maintained schools. Over this period, formulations of the social category of ‘Muslims’ and the curricular concept of ‘Islam’ in religious education have been significantly influenced by the application of the phenomenology of religion, a methodology derived from religious studies that has come under question for its decontextualised readings of religion. Drawing upon critiques of this approach, this article seeks to examine representations of Islam and Muslims in religious education based on the phenomenological model, with particular reference to the interface between the religious and the secular. Looking ahead, the article considers proposals on intercultural education which aim at preparing the young for a contributive role in society.     

Religion Education teaching in Zimbabwe secondary schools: the search for an authentic values-oriented multi-faith Religion Education pedagogical model

Religion Education teaching in post-independence Zimbabwe has remained bible-oriented and confessional at a time when most Religion Education stakeholders expect an ‘open’, plural and authentic multi-faith Religion Education curriculum. Despite curriculum innovation initiatives aimed at introducing new approaches such as experiential learning, Religion Education stakeholders in Zimbabwe argue for an objective and plural approach that will address the expectations of a post-independence multi-faith society. To contribute to this discourse on the new authentic multi-faith Religion Education curriculum, an empirical study was conducted on a proposed values-oriented multi-faith curriculum. The data obtained showed that most Religion Education stakeholders prefer an authentic values-oriented multi-faith model that would contribute to the teaching of values such as citizenship, human rights, ubuntu/unhu, nationhood, etc. A values-oriented multi-faith approach is, therefore, proposed for possible implementation in Zimbabwe secondary schools.     

Fy ardal/my neighbourhood: How might pupils’ orientations to their neighbourhood contribute to a pedagogy of place?

The purpose of this study is to explore curricular and young people’s orientations to, and representations of, the areas in which they live contrasted against curricular representations of place in Wales. This is accomplished through a mixed methods approach incorporating statistical and content analysis. Responses were coded with a positive, neutral or negative value and organised into categories emerging from the data. While the majority (64.6%) of our participants are positively oriented to these areas, schools providing free school meals above the national average for Wales had more pupils with negative orientations. Additionally, the rhetoric in teachers’ guidance for the Curriculum Cymreig promotes cultural icons and symbols representing place, while pupils’ responses do not. The findings suggest a potential relationship between social disadvantage and negative orientations to place, as well as a dissonance between ‘official’ representations of Wales and pupils’ lived experiences. Recommendations are made to include place-based, dialectical critiques of curricular and pupils’ understanding of place within pedagogical practices of teachers in Wales.     

Developments in religious studies: towards a dialogue with religious education

The early days of non-confessional, multi-faith religious education in Britain benefitted from close collaboration between academics in universities, teacher educators and teachers. This article attempts to initiate a revival of such a dialogue, by summarizing some developments in religious studies at university level and suggesting possible implications for religious education in schools. After a brief retrospective of phenomenological and ethnographic approaches in religious studies and religious education, it examines feminist, queer and postcolonial theory as well as the changing religious landscape in contemporary Britain and the wider world. Themes emerging from this analysis prompt the following proposals: to take an anti-essentialist approach to ‘religion’ and ‘religions’; to stress diversity within and between traditions; to recognise complexity and change in religion and society; to acknowledge both local and global contexts; to focus on real people and seldom-heard voices; and to criticize dominant discourses, whether as patriarchal, heteronormative or colonialist.     

Mapping the moral assumptions of multi-faith religious education

ABSTRACT

When Religious Education (RE) in England and Wales transitioned from Christian confessionalism to a multi-faith approach in the latter half of the twentieth century, the subject’s moral aims were reasserted. In this article, we explore the moral assumptions of this transformation and map some of their connections to other theological and ethical ideas. Inspired by Deleuze and Guattari’s metaphor of a rhizome, we make two novel contributions to scholarship in this regard. First, through some salient examples we show the connections between the moral aims of multi-faith RE and the assumptions of Kantian moral religion. The second contribution, building on this analysis, identifies three moral justifications of multi-faith RE: universalist (founded on assumptions of moral universals across religions), vicarious (the support of a religious worldview by using other religions’ moral teachings) and instrumentalist (a moral justification based on the supposed extrinsic benefits of studying religions). We then go onto consider how these assumptions may differ from the moral commitments of the religions they appropriate, suggesting they disrupt and recombine theocentric concepts into pedagogic ones.     

Negotiating and reshaping Christian values and professional identities through action research: experiential learning and professional development among Christian religious education teachers

In European societies, major patterns of plurality have changed over recent decades due to modernization and globalization. In schools, these new patterns of plurality have consequences for learning processes and may be challenging for students and teachers. This article investigates these issues, taking as its point of departure the way they surfaced in the Norwegian subject-oriented research project ‘Teaching about Religious Diversity in Schools. Applying and Developing an Interpretive Cultural Approach to Religious Education’ (2007–2010). Nine teachers and two researchers worked together in a community of practice, adopting an action research mode of collaboration. Each participant carried out and documented individual development projects, mostly within their own student groups. Developments and results were discussed in regular community-of-practice workshops. The data analysed in this article were generated from these workshops and from interviews with participants. The main research question raised is how an action research project in the field of religious education can lead to professional development for the participants. More specifically, the question is how such development can be described with respect to the relationship between personal and professional aspects of teacher identity and practice. The introduction of core concepts from theories of religious education and action learning triggered a collective inquiry among the participants into their own professional knowledge. Gradually a common professional discourse developed within the community of practice, and the participants became aware of and started to investigate critically how personal values and beliefs played a role in their professional work.     

Dutch children and their ‘God’: the development of the ‘God’ concept among indigenous and immigrant children in the Netherlands

In the 1980s and 1990s in the Netherlands, as a reaction to the growing number of non‐Christian pupils at Christian schools, religious education and religious development became issues for debate. At some schools, it was the exclusiveness of the Christian tradition that dominated, and at others it was the inclusiveness. Another group specialised in inter‐religious dialogue. Our research studied the religious development of pupils from two primary schools. One is the first and only inter‐religious primary school in the Netherlands, the Juliana van Stolberg primary school. The other is a Christian school, the Prinses Margriet primary school that educates pupils exclusively in the Christian tradition. The research questions focussed on the development of the ‘God’ concept of children confronted with stories from different religious traditions. The ‘God’ concept is seen in our research as a concept that develops in an inductive way from the data. This way of conceptualising ‘development’ is coined as the prospective perspective on development. The results of this comparative research led to the tentative conclusion that pupils in our research population who were involved in inter‐religious learning, demonstrate explorative behaviour concerning their own religion and that of others. Their ‘God’ concept shows hybrid characteristics. These pupils are rooted in their own tradition, and at the same time they are ‘on the move’. This offers points of departure for the development of citizens articulating their commitments and turning imminent conflicts into inter‐religious encounters.     

Religious education in Greece: a new curriculum,an old issue

Religious Education (RE) in Greece is a compulsory school subject according the 2011 new framework for compulsory education, entitled ‘New School’. This article focuses on two statutory documents for RE, ‘The Curriculum for RE’ and the ‘The Teacher’s Guide for RE’, and the pilot scheme of the new curriculum running in school years, 2011–2014, in 188 schools (primary and secondary education). Findings of the research demonstrate that, though the revision seems inevitable, the pedagogical and theological dimension of the RE curriculum is radical as it is based on contemporary theories and methodologies of the construction of the curriculum and RE approaches. However, the article indicates constructivist and critical approaches to RE that influenced the change to an actual non-confessional compulsory subject and also highlighted the tension between an overall constructivist approach to learning and the traditional orthodox content of much of the curriculum. The author opens a discussion on problematic aspects that need to be taken in to consideration when revising the curriculum.     

Pupils and ‘Race’: integration and disintegration in primary schools

Following the Swann Report of 1985 and its recommendation of ‘Education for All’, the need for multicultural education in all areas was generally recognized. School‐based attempts to respond have been little researched, as has minority ethnic pupil development from the pupil's point of view. Eighteen months’ ethnographic work in six main primary schools revealed a number of predominant themes, including that reported here of ‘integration and disintegration’. Their nature, the implications for pupil learning, and the conditions attending them are explored in relation to adapting to school in the early years; transfer between schools at ages seven and nine; relationships among pupils; and pupils’ experience of the curriculum. Integration and disintegration were found to be associated with certain factors at general societal and governmental, community, institutional and individual levels. Integrational features appear to promote pupil learning and development, disintegrational to obstruct and disrupt. The analysis appears to support, amongst other things, democratic, participatory procedures in schools and collaborative learning in its widest sense involving teachers, pupils and parents.     

Between ethos and practice: are Ireland’s new multi-denominational primary schools equal and inclusive?

This article explores the ethos of multi-denominational primary schools in the context of increasing cultural and religious diversity in the Republic of Ireland. In particular, it investigates how the official ethos is played out in day-to-day school interactions. The mixed-methods study draws on data collected from 11 community national schools focussing on the perspectives of principals, teachers and pupils. The data indicates while schools’ formal ethos sets out guiding principles and standards, a closer look reveals the specific identity of each individual school within the broader formal framework. The article presents a new perspective on school ethos research by exploring the extent to which it guides the promotion of diversity and tolerance in a multi-faith context. While the study is carried out in Ireland, it is also of interest to other jurisdictions where schools are faced with increasing religious diversity among their student population.     

Adolescent moral judgement: A study of UK secondary school pupils

Despite a recent world‐wide upsurge of academic interest in moral and character education, little is known about pupils’ character development in schools, especially in the UK context. The authors used a version of the Intermediate Concept Measure for Adolescents, involving dilemmas, to assess an important component of character—moral judgement—among 4053 pupils aged 14–15. Data were generated in 33 UK schools of varying types between February 2013 and June 2014. Results showed that compared with US samples, the pupils’ scores were, on average, low, suggestive of tendencies towards ‘self‐interest’, ‘not getting involved’ and ‘conformity/loyalty to friends’. Judgements varied by subscales assessing ‘action’ and ‘justification’ choices; pupils more successfully identified good actions than good justifications, but generally struggled more to successfully identify poor actions and poor justifications. Highest scores were for a dilemma emphasising ‘self‐discipline’ and lowest for ‘honesty’, with ‘courage’ in between. Overall average results were significantly and positively associated with being female, having (and practising) a religion and doing specific extra‐curricular activities. Differences in schools were also noted, although the kinds of school (e.g. public/private, religious/secular) were unrelated to student scores.     

The contested place of religion in the Australian Civics and Citizenship curriculum: exploring the secular in a multi-faith society

In the absence of a dedicated subject for teaching general religious education, the inclusion of Civics and Citizenship education as a new subject within the first Federal Australian Curriculum provides an important opportunity for teaching the religious within Australian schools. The curriculum for Civics and Citizenship requires students to learn that Australia is both a secular nation and a multi-faith society, and to understand religions practised in contemporary Australia. The term ‘secular’ and the need for students to learn about Australia’s contemporary multi-faith society raise some significant issues for schools and teachers looking to implement Civics and Citizenship. Focusing on public (state-controlled) schools, the argument here draws on recent analysis within the Australian context to suggest that religion remains an important factor in understanding and shaping democratic citizenship in Australia, that this should be acknowledged within public schools, and that a constructivist, dialogical-based pedagogy provides possibilities for recognising the religious within Civics and Citizenship education.     

家庭环境是怎样影响小学生学习表现的——基于对新教育实验“家校合作共育”行动效果的调查

通过构建家庭环境影响小学生学习表现的基本机制并运用结构方程模型、多元线性回归分析等方法对770名参与新教育实验“家校合作共育”行动和726名未参与这一行动的小学生进行配对抽样并分析,结果发现:家庭环境通过学生学习投入、学校环境等中介变量对小学生学习表现产生显著作用,学校环境能够直接对小学生的学习投入和学习表现产生显著的正向作用,家校合作共育能够显著改善小学生学习表现。新教育实验学校学生的家庭藏书量显著高于非新教育实验学校的学生,新教育实验学校学生在阅读表现和数学表现上存在显著优势。学校参与新教育实验“家校合作共育”行动的时间越长,其学生的阅读表现和数学表现明显更好。为强化家庭环境对小学生学习表现的积极影响,在兼顾学生性别、年龄以及学校所在地区等因素的同时,可通过打造家庭书屋、创建书香校园、推进每月一事、优化家校合作等方式强化家庭环境对小学生学习表现的积极影响。     

Marking time: using music to create inclusive religious education and inclusive schools

Religious education (RE) is a vital subject in the inclusion of pupils and staff alike, as it brings together ways of life and communities, the personal and the social. Based on the philosophy of community of John Macmurray, and the philosophy of dialogue of Martin Buber, Julian Stern investigates ways of ‘marking time’, understanding and celebrating times and events in schools. Music, embedded in religious and other ways of life, adds a communicative dimension that strengthens inclusive RE and intercultural communication. RE with music can be used as a form of community‐making of the most comprehensive (i.e. inclusive) kind, engaging the imagination to such an extent that pupils, teachers and all members of school communities can, in Buber's words, ‘imagine the real’.     

Theorising policy and practice in refugee education: Conceptualising ‘safety’, ‘belonging’, ‘success’ and ‘participatory parity’ in England and Sweden

Across the world, children are forced to leave their homes for far-flung destinations. This global phenomenon has particular impact in Europe, where there are now more child refugees than since World War II. Education plays an important role for children with extraordinary experiences seeking to build meaningful lives in their new context. This article offers a new theoretical approach to underpin reforms to educational policy and practice for refugees in schools in resettlement contexts in Europe. The new conceptual framing is grounded in empirical work in England and Sweden, and brings two theories together: ‘participatory parity’ (Fraser) and ‘resumption of an ordinary life’ (Kohli). Kohli’s concepts of ‘safety’, ‘belonging’ and ‘success’ have resonance with practitioners from Sweden and England as they work to meet the needs of their new arrivals. Fraser’s conceptual lenses of redistribution, recognition and representation highlight the barriers to achieving the right to inclusive education for refugee children in each context. The interdependence of both theories shapes a new framework. The theoretical understandings offered in this article have been developed with practitioners and add to the field by offering a robust moral and operational approach to shaping pedagogical principles for policymakers and educators working in resettlement communities.     

Ecclesiastical and religious factors which preserved Christian and traditional forms of education for citizenship in English schools, 1934–1944

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.     

Religious Identity Development of Adolescents in Christian Secondary Schools: Effects of School and Religious Backgrounds of Adolescents and Their Parents

This study examines religious identity development of pupils at Dutch schools for secondary education (mean age 16.4). With the help of a theoretical conceptualization of “religious identity development” empirical research is carried out. Main question is whether differences in terms of religious commitment and exploration between pupils of the four participating schools can be explained by religious denominations of pupils and the importance the pupils' parents attach to worldview. It is concluded that school in general has no significant main effect on religious commitments and explorations of pupils. Religious backgrounds of pupils should be taken into account. Because pupils themselves do indicate that school has influence on the way they look at life, further research is needed in which specific school aspects (like the way pupils evaluate religious education) should also be taken into account.     

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.     

Curricular quality and day‐to‐day learning activities in pre‐school

The purpose of this paper is to show how curricular quality is related to the day‐to‐day activities experienced by children and the pedagogical activities of staff, both coded through systematic target‐child observations. Data were drawn from the Effective Provision of Pre‐School Education (EPPE) and the Researching Effective Pedagogy in the Early Years (REPEY) studies. Curricular quality was measured by coding the ECERS‐E, an English curricular extension to the well‐known ECERS‐R. In centres scoring high on the ECERS‐E, staff engaged in pedagogical practices that included more ‘sustained shared thinking’ and more ‘direct teaching’ such as questioning or modelling. In high‐scoring centres, children were also observed participating in more activities associated with early reading, emergent writing and active listening. Children in centres assessed as ‘adequate’ spent more time in activities associated with the ‘Physical Development’ and ‘Creative’ curriculum. Thus the ECERS‐E gives higher scores to pedagogical practices and activities where staff take a more active role in children’s learning, including scaffolding young children’s play, especially in the communication and literacy domains of the curriculum.