Traversing the gap: Andrew Wright,John Hick and critical religious education

This paper discusses aspects of Andrew Wright's version of a liberal, critical religious education and his criticisms of some other views of modern religious education. This is attempted not by examining these ‘other views’ as such but by concentrating on the work of John Hick. The reason for this is that Wright, like Cooling (in his book A Christian Vision for State Education: Reflections on the Theology of Education) identifies Hick as a significant influence on forms of religious education to which he objects. In a number of his writings Wright identifies Hick's work as an example of universal theology informed by romanticism. This runs counter to a comprehensive reading of Hick, and to Hick's own account of his work. Hick, like Wright, is a critical realist but by identifying Hick as a romantic, Wright is in danger of not only polarising views on religious education but also closing down a debate to which Hick's work has much to contribute. The latter part of the paper illustrates how a nuanced understanding of Hick's religious pluralism can make a contribution to discussions about critical religious education.     

Religious tolerance in secondary Islamic Education textbooks in Kuwait

ABSTRACT

With widespread media coverage of religious ‘extremism’, there is a great deal of interest in how religious identities and principles of tolerance – or intolerance – are learned and manifested. The current study investigates the extent to which high school Islamic Education textbooks reflect Islamic religious tolerance, and how this topic presented. A content analysis for religious-tolerance topics was conducted in the Islamic Education textbooks in Kuwaiti high schools; the results show that tolerance is mentioned much more often than intolerance, but there is still room for improvement.     

The meanings,risk factors and consequences of religious extremism: The perceptions of Islamic education teachers from Israel

This multiple case study examines the attitudes of 14 Islamic education teachers from Israel towards the meaning, causes and consequences of religious extremism among students in their Arab and Muslim-majority middle and high schools. These teachers define religious extremism as belief in absolute religious truth, inflexibility in religious interpretation, or strict adherence to Islamic teachings. In addition, the teachers distinguish the personal (adolescence, family problems and psychosocial needs), religious (unquestioned following of extremist imams or religion scholars; adopting of selective, literal and decontextualised readings of the religious text; influence of partisan teachers) and socio-political factors (students' feelings of fear and anger towards Israel and its unjust and oppressive role in the Palestinian–Israeli conflict) that push students towards religious extremism. Religious extremism, the teachers conclude, may lead to hatred or violence against followers of other religions, antagonism between Muslims and Jews in Israel, increased Islamophobia in Western societies, the rejection of Islam, the oppression of female students and reduced student achievement and diminished future prospects.     

新疆高校加强抵御宗教极端主义渗透的对策思考

宗教极端主义的发展已经成为影响新疆社会发展的主要威胁.通过对宗教极端思想及其特点和活动表现形式的剖析,提出了其对新疆高校产生的巨大危害.为此,新疆各高校应当通过巩固马克思主义在意识形态领域的指导地位、倡导现代文化、建设校园文化、加强思想政治理论课教学实效性以及形成校园全员育人态势等措施加强高校“去极端化”工作以抵御宗教极端主义的渗透.     

LINKING MARXISM, GLOBALIZATION, AND CITIZENSHIP EDUCATION: TOWARD A COMPARATIVE AND CRITICAL PEDAGOGY POST 9/11

Abstract In a post‐9/11 world, where the politics of “us” versus “them” has reemerged under the umbrella of “terrorism,” especially in the United States, can we still envision an éducation sans frontières: a globalized and critical praxis of citizenship education in which there are no borders? If it is possible to conceive it, what might it look like? In this review essay, Awad Ibrahim looks at how these multilayered and complex questions have been addressed in three books: Peter McLaren and Ramin Farahmandpur’s Teaching Against Global Capitalism and the New Imperialism, Nel Noddings’s Educating Citizens for Global Awareness, and Gita Steiner‐Khamsi’s The Global Politics of Educational Borrowing and Lending. Ibrahim concludes that, through creating a liminal, dialogical space between humanism, environmentalism, materialism, philosophy, and comparative education, the authors in these books offer a critical pedagogy in which éducation sans frontières is possible — a project that is as visionary as it is hopeful.     

The extreme as the normal; binary teaching and negative identification in religious education lessons about Islam

ABSTRACT

This article examines how representations of Islam in the media influence religious education. Reporting from a case study of religious education in an upper secondary school in Norway, the article analyses the way aspects of Islam are approached and structured by ongoing media debates. Based on research into media coverage of Islam in Norway, the article argues that when teachers adopt the polarized structure of media debates, they also come to privilege the more extreme actors in their teaching. Although the debates commonly present opposing views in order to give a balanced representation of the issue, the observed lessons often revolve around the most controversial side of the debate. This happens through what is called binary teaching and negative identification. In this way, lessons aimed at nuancing what is seen as biased media coverage of Islam, favouring controversial issues and extremism, may come to revolve around these same issues. The article claims that religious education in some instances reinforces the strong focus on controversial issues prominent in media coverage, confirming the ‘normality’ of extremism in Islam.     

REsilience,violent extremism and religious education

This article is an attempt to provide an educational justification for the British Government-funded project, REsilience, on addressing contentious issues through religious education (RE) which was carried out by the RE Council of England and Wales. A number of issues relating to the inclusion of religiously inspired violent extremism in the curriculum are raised – definitional, political and educational. A justification is proposed which focuses on human rights in two ways: the right to freedom of religion and belief and the promotion of pupils’ moral development through human rights issues. It is suggested that the work of the moral philosopher Kwame Antony Appiah with his focus on morality in cosmopolitan societies is relevant to this, and in particular, his concept of ‘honor’ which can be used by educationists as the basis for engagement with violent extremism and related topics in the classroom.     

Regarding art and regarding future teachers regarding art

The 2011 Forum on Patronage and Pluralism in the Primary Sector presented Ireland with an opportunity to rethink the issue of patronage in Irish primary schools, as well as to consider how ‘religious education’ might be approached in such schools in the future. This paper suggests that, for the first time since 1831, Ireland had an opportunity to provide ‘state schooling’ for all children, regardless of their religious beliefs or lack thereof. The paper proposes educating all children in the state in non-denominational secular settings, leaving faith formation to the private domain of parents and communities. Although the concept of ‘secularism’ has negative connotations for those who belong to a religious community, this paper suggests that it provides a framework for inclusive and egalitarian education, offering children and young people the opportunity to learn alongside their peers, irrespective of religious backgrounds.     

A pedagogy of belonging: troubling encounters with ethnic and religious difference

Understanding the construction of belonging, and how unbelonging might be troubled, is critical work. For schools in many parts of the world one of the many challenges of globalisation is the task of teaching with, and for, ethnic and cultural diversity. This paper examines the exclusionary practices of teaching that construct ethnic and religious minority students in states of unbelonging. These practices are due, in part, to teachers’ failure to really know their students. Alongside this argument, discourses of belonging in rural schools that speak to possibilities for everyday place-sharing for ethnic and religious minority students are examined. Simple and common moments of mutual recognition and understanding speak to the possibilities for belonging that are opened up in everyday relations of knowing. The implications of these ideas for teachers and teacher education in what is framed as a ‘pedagogy of belonging’ are considered.     

Moral education in Hong Kong: Confucian‐parental,Christian‐religious and liberal‐civic influences

A brief review of the social and educational context of Hong Kong shows that the publication of the General guidelines on moral education in schools in 1981, by the Hong Kong Education Department, marked a milestone in the development of moral education. The Guidelines explicitly asserted moral education as one function of schooling, whilst also formally recognizing the home and the community as two main influences. This paper narrates how three moral sources of influence – namely Confucian‐parental, Christian‐religious and liberal‐civic – have shaped the development of moral education in Hong Kong from 1973 to 2003. It then examines in more detail: parental influence at home – the Confucian moral source in Chinese family; schooling influenced by religious sources – taking Christian schools as an example; and the Independent Commission Against Corruption as an official agency for moral education – a liberal source calling for civic morality. In conclusion, the post‐colonial emergence of nationalistic influence in the recently constituted Chinese Special Administrative Region, advocating national identity as the new core value, is traced and the implications for future moral education in Hong Kong are considered.     

Social pressure for religious conformity and anti-gay sentiment among Muslim and Christian youth

Abstract

Research on civic education, for the most part, investigates the alleged outcomes of deliberate civic education programs. Remarkably, few types of research have investigated how the outcomes of group process (e.g. based on religion) in schools, and more specifically, the pressure to conform to in-group norms, relate to civic educational goals (e.g. promoting tolerance for Lesbian, Gay, Bisexual, Transgender people). Against that background, this paper has two objectives. First, we assess social variation in perceived social pressure for religious conformity among Christian and Muslim Youth enrolled in secondary education in Flanders (N?=?2765). Second, we investigate the relationship between perceived social pressure for religious conformity and anti-gay sentiment. Our analyses are guided by social identity theory and rely on multilevel analysis. We find that for both Christian and Muslim youth, anti-gay sentiment is higher among young people who experience higher social pressure through the perceived expectations from talking with significant others about religion.     

Mis-Education,A Recurring Theme? Transforming Black Religious and Theological Education

Abstract

Educating ministers and religious educators with the skills to connect with a variety of congregations and communities is a difficult task. Looking specifically at theological and religious education with African Americans, there are historical criticisms of mis-education. Mis-education defined by Carter G. Woodson describes a process of educating that becomes more of a liability than asset by devaluing the religion and traditions of the masses of African Americans. This article reviews education resources (sermons and Sunday school literature) in African American churches along with the perspectives of seminary students to explore if Woodson's claims of mis-education persist.     

The national curriculum and levels of achievement

Summary

We believe those whose religious views lead them to be doubtful have a valuable role in teaching RE, not a role for which they should apologise. They should however keep in touch with the dilemmas of life, not deny them, as these provide the data from which religious response springs and which may come for an individual. They are the common ground from which human belief and convictions grow.

Assemblies can be celebrations of what schools have in common and should invite not require any joining in during statements of belief such as the Lord's Prayer.     

Converting to belong: immigration,education and nationalisation among young ‘Russian’ immigrant women

The paper examines religious conversion to Judaism among young ‘Russian’ immigrant girls in Israel. Looking into the process of conversion in religious boarding schools for girls only (Ulpana) and in the broader context of the Israeli nation‐state, we examine the strategies the educators contrive in inculcating religiosity among the girls, how they legitimise and facilitate their self‐transformation, and mobilise them to desire a religious subjectivity. At the same time, we study the experiences of the Russian girls in the Ulpana, and the meanings they assign to their conversion as depicted in the personal stories they narrated to us. The paper reveals how the Ulpana operates as a major nationalisation agent that cultivates a path for the girls to belong to the national religious camp, thus assuring their affiliation to Israeli‐Jewish society at large.     

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.     

The recruitment of religious as teachers: a case study from 1960s Australia

Historical expositions on the teaching religious in Catholic schools can be seen as constituting models aimed at promoting reflection on the possibility that teaching can be influenced by discourses of ‘vocation’ and ‘the giving of service’, every bit as much as it can be by ‘industrial’ and ‘labour’ perspectives. This paper is offered as one contribution to opening up debate on the matter. It provides an overview of the work of the teaching religious in the English‐speaking world from the middle of the 1850s to the latter half of the twentieth century. Particular practices adopted by the Church aimed at recruiting young males and females to join the ranks of the teaching religious are then outlined. Finally, a film entitled Profession in Christ, which was produced by the (Irish) Christian Brothers Order in Australia in the early 1960s for use by their special ‘recruiting agents’ as they traveled around Catholic schools ‘questing’ for recruits, is analysed.     

Pedagogy of hizmet in Germany – non-formal educational practices and biographical views of its participants

ABSTRACT

The Gülen Movement, a global network and religious community revolving the Turkish Islamic preacher Fethullah Gülen, has become a topic of political discourses in worldwide media since the coup attempt in Turkey in 2016. Earlier, it was particularly known for its worldwide education activities. The article discusses first results of a reconstructive analysis of practices and biographies in a context of a weekly religious sohbet (conversation circle) for male university students within the DFG-financed project Pedagogy of the ‘Gülen Movement’ (2016–2019). The Islamic culture of education inside the sohbet can be understood in the context of ongoing educational inequalities of Turkish-Muslim students in the German migration-society. Against this background, in Germany, Gülen Movement’s idea of education hizmet comes along with certain religious practices and subjectifications, which aim to enable young Turkish Muslims taking a recognised standing in society.     

Education and the Demand for Emancipation

This paper puts forward the hypothesis that in recent decades, pupils of schools in the western world have been given a new form of individuality. This construction has been nourished by both the demand for emancipation as it was expressed in the critical sociology of education (and pedagogy) and by the neoliberal turn in education policy. It unfolds consequences of such an alliance between romantic and neoliberal individualism, and argues that some of Simmel's concepts might fruitfully be engaged to grasp important aspects of today's educational culture. Against this backdrop, the paper discusses the construction of the new individuality in regard to educational changes in control and discipline, individually adapted education and assessment and finally academic knowledge. Primarily by using examples from the Norwegian case, the paper analyses how recent opinions on these issues can be viewed as different expressions of an educational culture promoting alienation as emancipation.     

Science and religion on the blackboard: exploring schoolmasters’ beliefs and practices in Senegal

This article treats the various forms of adjustment between scientific and religious discourses at school. It aims to analyse the beliefs and practices of schoolmasters and to explore how the oppositions between the ‘dominant’ discourses of Western science and those of religion are addressed in secondary education in Senegal. The analysis leans on the Actor-Network-Theory and the concept of ‘apparatus’ from Foucault. The article shows that, in the secular Republic of Senegal, contradictory messages on some sensitive issues are conveyed to pupils, in the classroom, by the official schoolmaster himself. The schoolmasters, whatever their religion, teach for religion in public schools (in a devotional sense); they do not teach about religion (in an academic sense). An ‘enrolment’ work is in progress in the official schools whereby pupils adhere to the ‘true’ religious discourse, challenged by the ‘true’ scientific discourse. The schoolmasters do not want to exclude the official curriculum but wish to teach religious knowledge. The State cannot limit each discourse to its own sphere of relevance and fails to impose its criteria on some actors who prefer those offered by their own religious networks. A Senegalese ‘national religious apparatus’ produces effects on schoolmasters’ educational practices and curriculum.     

Weaving the threads of meaning: a characteristic of children's spirituality and its implications for religious education

Although well documented from a British perspective, empirical research exploring the spiritual lives of primary school children in the Australian context is a field in which scholarship is beginning to emerge. This article reports on one particular finding which emerged from an Australian study seeking to identify some characteristics of children's spirituality in Catholic primary schools. The characteristic has been termed weaving the threads of meaning. It describes the way in which the children who participated in this study appeared to use their sense of wonder as a means of expressing their spirituality by piecing together a worldview based around their attempts at meaning making. This article argues that the existence of this characteristic presents a challenge for religious education, in particular for those programmes which operate within faith schools where the Christian narrative forms a source of the authoritative wisdom to be handed on to its students.