A Mythical Realist Orientation for Religious Education: Theological and Pedagogical Implications of the Mythical Nature of Religious Story

This article proposes a concept of “mythical realism” as a way of understanding important characteristics of religion and orienting religious education. The focus is on beliefs as one central aspect of religion. The author draws on recent cognitive studies in religion to illumine the “counterintuitive” and “mythic” character of religious belief, while also arguing that religious thinking should be and commonly is held together with “intuitive,” “scientific” understandings of experiential reality. A case is made for the enhancement of “mythical realist” religious understanding as a fundamental goal of religious education. Pedagogical suggestions are given for nurturing such mythical realist faith.     

Troubling “understanding mathematics in-depth”: Its role in the identity work of student-teachers in England

In this paper, we focus on an initiative in England devised to prepare non-mathematics graduates to train as secondary mathematics teachers through a 6-month Mathematics Enhancement Course (MEC) to boost their subject knowledge. The course documentation focuses on the need to develop “understanding mathematics in-depth” in students in order for them to become successful mathematics teachers. We take a poststructural approach, so we are not interested in asking what such an understanding is, about the value of this approach or about the effectiveness of the MECs in developing this understanding in their participants. Instead we explore what positions this discourse of “understanding mathematics in-depth” makes available to MEC students. We do this by looking in detail at the “identity work” of two students, analysing how they use and are used by this discourse to position themselves as future mathematics teachers. In doing so, we show how even benign-looking social practices such as “understanding mathematics in-depth” are implicated in practices of inclusion and exclusion. We show this through detailed readings of interviews with two participants, one of whom fits with the dominant discourses in the MEC and the other who, despite passing the MEC, experiences tensions between her national identity work and MEC discourses. We argue that it is vital to explore “identity work” within teacher education contexts to ensure that becoming a successful mathematics teacher is equally available to all.     

School Choice in London,England: Characteristics of Students in Different Types of Secondary Schools

In England, parents make “choices” (in reality, “preferences”) for the state-maintained secondary schools they wish their child to attend. If there are more applicants than places, the school's published admissions criteria are used to give priority to applicants. This article examines how school composition in London varies by first comparing schools that are overtly academically selective with those that are nominally “comprehensive” (“all ability”); second, comparing “comprehensive” schools that control their own admissions with those that do not; third, comparing schools with and without selective admissions criteria; and fourth, comparing schools that use religious criteria with those that do not. We find that school compositions vary. Academically selective schools have fewer students from poor households than comprehensive schools in the same area and have fewer Black and more Indian and Chinese/Other Asian students. Comprehensive schools with autonomy over admissions admit higher attaining students and have fewer students from poor households and with special educational needs, and those with selective admissions criteria admit higher performing children. There are fewer Bangladeshi/Pakistani students and more Black students in schools with a religious character than in those without. Although a range of factors are likely to play a role in explaining the variation in school composition, the evidence suggests that there is “selecting in” and “selecting out” of more desirable students by some schools. Implications for policy are highlighted.     

Relational Analysis of College Science‐Major Students’ Epistemological Beliefs Toward Science and Conceptions of Learning Science

In recent years, there has been an increasing interest among educational researchers in exploring the relationships between learners’ epistemological beliefs and their conceptions of learning. This study was conducted to investigate these relationships particularly in the domain of science. The participants in this study included 407 Taiwanese college science‐major students. All of them responded to two major questionnaires, one assessing their scientific epistemological beliefs (SEBs) and the other one probing their conceptions of learning science (COLS). The SEB questionnaire included four factors: “certainty,” “source,” “development,” and “justification” of science knowledge. The COLS survey consisted of six factors in a hierarchical order, that is, learning science as “memorizing,” “preparing for tests,” “calculating and practicing,” “increasing one’s knowledge,” “application,” and “understanding and seeing in a new way.” The students’ confidence and interest toward learning science were also assessed by additional questionnaire items. Stepwise regression analyses, in general, showed coherence between students’ SEBs and their COLS, indicating that the sophistication of SEBs was consistent with less agreement with lower‐level COLS (such as “memorizing” and “preparing for tests”) as well as more agreement with higher‐level COLS (such as “understanding and seeing in a new way”). However, the SEB’s “justification” factor was positively related to almost all of COLS factors from the lower‐level to higher‐level. This study finally found that among all of the SEB and COLS factors, the “preparing for tests” factor in COLS was the solely significant variable for predicting students’ interest in science and confidence toward learning science.     

网络环境下大学新生入馆教育创新模式初探——以苏州市职业大学图书馆新生入馆教育为例

以“面授式”“广播式”“灌输式”为基本特征的传统入馆教育模式,不仅操作难度大而且收效差,亟需进行改革。苏州市职业大学图书馆在实践中探索出以“自学式”“点播式”“交互式”为特征的入馆教育创新模式,突出学生在入馆教育中的主体地位,充分利用网络环境中的各种媒体资源,有效促进馆员与读者之间的沟通和理解,从而提高入馆教育的实效。     

从“看不见”到“看得见”——教师线上教学空间的挑战和对策

教学空间不仅是包含教学器具、教室建筑等的自然性空间,也是关涉师生交往、角色定位等人与人间关系的社会性空间。福柯的空间理论是从空间和政治权力关系以及政治统治策略出发对空间生产机制进行的微观层面研究,为理解和看待教学空间如何参与到教育教学中提供了一个强有力的解释性视角。面对从传统教学空间到线上教学空间的转变,教师由于沿用原有的权力控制模式遭到了学生行为变量无法得到有效观察、学生学习效果无法得到及时评估以及课堂教学规范作用无法得到充分发挥等教学方面的挑战。据此,提出从观察“行为”转向观察“认知”、从进行“终结性评价”转向进行“表现性评价”、从构建“教”的规范转向“学”的规范三条路径以实现线上教学空间中权力的运作和控制,提高教育教学质量。     

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.     

Religious justification,elitist outcome: are religious schools being used to avoid integration?

Despite ongoing efforts to promote ethnic, racial and socio-economic integration, segregation continues to challenge education administrators and legal scholars. Privileged parents seeking to avoid integration employ various strategies such as attending private schools or buying houses in neighbourhoods with good school. This paper offers a combined empirical and legal research of another such strategy: the resort to religious schools. The research is conducted within one specific context, that of Israeli Religious State Schools. The empirical study examines whether “Torani” religious state schools (a category of religious schools that offer enhanced Jewish studies and a strict religious environment) induce socio-economic segregation. The findings indicate that “Torani” schools are indeed socio-economically segregated and serve children from higher socioeconomic class than regular religious state schools. It also shows that “Torani” schools are less reflective of their surroundings than regular religious state schools, and are more likely to be established by privileged parents in poor areas, where they are dissatisfied with the local state schools. The legal research offers an explanation of how legal regulation can determine whether religious schools will become a means for avoiding integration. Specifically, it points to three areas in which “Torani” schools are regulated differently than regular religious state schools – the rules regarding the establishment of new schools; the rules concerning school funding; and the rules concerning student enrolment – and argues that special treatment meant to protect religious interests is responsible for making “Torani” schools socially segregated.     

Text and Context: the Passion of the Christ and Other Jesus Films

Looking back on his vocational journey, the author explores three “conversations” among academic and local church religious educators originating in teaching practice that culminate in a discussion of religious education as a field of study. These conversations focus attention on teaching in the transformation of persons and communities, on community as context and agency of teaching, and on public life as the setting for teaching to live responsibly into the providential intent of God. From this perspective religious education is described as an inherently theological practice emerging from the engagement of teachers and students in faith communities at the edges of our collective ignorance of the “intent of God” and at the intersection of our various religious traditions.     

High school biology evolution learning experiences in a rural context: a case of and for cultural border crossing

Although the concept of “rural” is difficult to define, rural science education provides the possibility for learning centered upon a strong connection to the local community. Rural American adolescents tend to be more religious than their urban counterparts and less accepting of evolution than their non-rural peers. Because the status and perception of evolutionary theory may be very different within the students’ lifeworlds and the subcultures of the science classroom and science itself, a cultural border crossing metaphor can be applied to evolution teaching and learning. This study examines how a teacher may serve as a cultural border crossing tour guide for students at a rural high school as they explore the concept of biological evolution in their high school biology class. Data collection entailed two formal teacher interviews, field note observations of two biology class periods each day for 16 days during the Evolution unit, individual interviews with 14 students, student evolution acceptance surveys, student evolution content tests, and classroom artifacts. The major findings center upon three themes regarding how this teacher and these students had largely positive evolution learning experiences even as some students continued to reject evolution. First, the teacher strategically positioned himself in two ways: using his unique “local” trusted position in the community and school and taking a position in which he did not personally represent science by instead consistently teaching evolution “according to scientists.” Second, his instruction honored local “rural” funds of knowledge with respect to local knowledge of nature and by treating students’ religious knowledge as a form of local expertise about one set of answers to questions also addressed by evolution. Third, the teacher served as a border crossing “tour guide” by helping students identify how the culture of science and the culture of their lifeworlds may differ with respect to evolutionary theory. Students negotiated the cultural borders for learning evolution in several ways, and different types of border crossings are described. The students respected the teacher’s apparent neutrality, sensitivity toward multiple positions, explicit attention to religion/evolution, and transparency of purposes for teaching evolution. These findings add to the current literature on rural science education by highlighting local funds of knowledge for evolution learning and how rural teachers may help students navigate seemingly hazardous scientific topics. The study’s findings also add to the current evolution education literature by examining how students’ religious perspectives may be respected as a form of expertise about questions of origins by allowing students to examine similarities and differences between scientific and religious approaches to questions of biological origins and change.     

Collective Effects of Individual,Behavioral, and Contextual Factors on High School Students’ Future STEM Career Plans

This study explored the structural relationships among secondary school students’ conceptions, self-regulation, and strategies of learning science in mainland China. Three questionnaires, namely conceptions of learning science (COLS), self-regulation of learning science (SROLS), and strategies of learning science (SLS) were developed for investigating 333 Chinese high school learners’ conceptions, metacognitive self-regulation, and strategies in science. The confirmatory factor analysis results verified the validity of the three surveys. Moreover, the path analyses revealed a series of interesting findings. Learners with lower-level COLS, namely “memorizing,” “testing,” and “practicing and calculating,” tended to use surface learning strategies such as “minimizing scope of the study” and “rote learning.” However, learners’ higher-level COLS, namely “increase of knowledge,” “applying,” “understanding,” and “seeing in a new way,” had complicated connections with their SROLS and SLS. On the one hand, learners’ higher-level COLS had negative relations to “minimizing scope of the study” and “rote learning.” On the other hand, their higher-level COLS were powerful predicators for their metacognitive self-regulation and further affected their use of “deep strategy” and “rote learning.” Though Chinese secondary students with higher-level COLS usually have a negative view of “rote learning,” the functioning of their metacognitive self-regulation may change their initial attitudes towards the surface strategy. Learners with higher-level COLS still used “rote learning” as a prior step for achieving deep learning. Therefore, we concluded that the SROLS played an important mediating role between the COLS and SLS and may change learners’ original intention to utilize learning strategies.     

CHILDREN'S SPIRITUALITY AND “THE GOOD SHEPHERD EXPERIENCE”

This article aims to explore the connections between a religious education curriculum's methodology in the Catholic Archdiocese of Melbourne, Australia and some contemporary theories about children's spirituality. “The Good Shepherd Experience” curriculum is intended for use with 5- and 6-year-old children in the first years of formal schooling. It forms a part of the To Know, Worship and Love religious education text based curriculum, directed for use by schools in the Archdiocese of Melbourne as a key text in the religious education curricula. In exploring connections with children's spirituality, this article analyzes “The Good Shepherd Experience” in terms of wonder (mystery-sensing, contingency, and dependability), play and imagination, and the ability to use religious language and concepts.     

Is giving up traditional religious culture part of the price to be paid for acquiring higher education? Adaptation of academic Western culture by Jewish Israeli University students of Middle Eastern origin

This research was designed to investigate whether the Middle Eastern student feels that attaining the status of a “Western modern man” is incompatible with maintaining a traditional, religious way of life. In 1980, a representative sample of the Jewish University student population (N = 1250) responded to a questionnaire aimed at measuring religious attitudes, beliefs and practices. The students of Middle Eastern origin proved to be more religious than their Western counterparts, however their feeling about themselves is that not only are they less religious than their parents and grandparents but that they are less religious than they themselves have previously been. This feeling stemmed from their having discarded or having become lax in the carrying out of some of the more extreme religious practices even though they still maintain many of the same religious practices, attitudes and beliefs as their forefathers. The degree of religiosity, both of the Middle Eastern students and their Western counterparts, is strongly influenced by the home, the high school attended and youth movement membership, with the former two having a stronger influence on the Western student and the latter having a stronger influence on the Eastern student. The findings show that though there is some loosening of certain extreme practices on the part of the Eastern student, there is no revolt against home or tradition and the student has found the way to the “new life” without breaking off from the “old ways” of the parental culture.     

Does anyone really know anything? An exploration of constructivist meaning and identity in the tension between scientific and religious knowledge

In this paper I discuss the tension created by religion and science in one student’s understanding of knowledge and truth by exploring two questions: “How do individuals accommodate their religious beliefs with their understanding of science?” and “How does religious knowledge interact with scientific knowledge to construct meaning?” A constructivist framework sheds light on the answers to both questions in the context of process and product.     

ANALYSIS OF STUDENT UNDERSTANDING OF SCIENCE CONCEPTS INCLUDING MATHEMATICAL REPRESENTATIONS: pH VALUES AND THE RELATIVE DIFFERENCES OF pH VALUES

In general, mathematical representations such as formulae, numbers, and graphs are the inseparable components in science used to better describe or explain scientific phenomena or knowledge. Regardless of their necessity and benefit, science seems to be difficult for some students, as a result of the mathematical representations and problem solving used in scientific inquiry. In this regard, several studies have attributed students’ decreasing interest in science to the presence of these mathematical representations. In order to better understand student learning difficulties caused by mathematical components, the current study investigates student understanding of a familiar science concept and its mathematical component (pH value and logarithms). Student responses to a questionnaire and a follow-up interview were examined in detail. “Measure” and “concentration” were key criteria for students’ understanding of pH values. In addition, only a few students understood logarithms on a meaningful level. According to students’ understanding of scientific phenomena and mathematical structures, five different student models and the critical features of each type were identified. Further analysis revealed the existence of three domains that characterize these five types: object, operation, and function. By suggesting the importance of understanding scientific phenomena as a “function,” the current study reveals what needs to be taught and emphasized in order to help students obtain a level of scientific meaning that is appropriate for their grade.     

TRANSFORMING TRADITIONS: TAKING POPULAR CULTURE SERIOUSLY IN RELIGIOUS EDUCATION

Making traditions “accessible” and making the connections between traditions and transformation “manifest” (this is Boys's definition of religious education), is a challenging endeavor in mass mediated popular culture contexts. Although definitions of “tradition” may differ from community to community, there is generally a sustained pattern of practice over time that shapes the religious identities of the people in question. Religious educators need to engage this pattern in multiple ways, some of which may extensively if not completely rework it. This essay illustrates such engagement by considering two examples of the televisual mediation of rituals following September 11, 2001, as well suggesting useful digital resources for religious educators in this context     

READING COURSES IN SOCIAL SERVICE

The lived experience of persons with disabilities necessarily challenges our understandings of religious education. In this article, the author reviews how the marginalized lives of persons with disabilities might lead us to re-envision how religious education is defined and embodied in Western Christian communities. Based on this, suggestions are made as to how we might begin to alter our religious education programs more broadly and inclusively. Literature shows that, for persons with “disabilities,” our programs should be more empowering, interdependent, affirming, and intentional with the religious symbols that they use. Religious educators are therefore invited to embody such expressions.     

USING COMPUTER CONFERENCING IN TEACHING

For 3years, I have been teaching neuroscience courses by using computer conferencing to complement the traditional lectures. Typically, the conferencing involved local, on‐campus students, although one semester the class was combined from on‐campus and off‐campus students. For most of my 33‐year teaching career, I had used the teaching approach that most professors use, which is what educational theorists call “instructivist.” Critics call that “stand and deliver.” Lecturing is an efficient way to dispense organized information, but it does not ensure learning nor is it very effective in showing students how to learn on their own.

Instructivism can be enriched by complementing it with “constructivist” approaches. Constructivists argue that there is a direct relationship between the amount of learning that occurs and the extent to which the environment provides a rich source of engaging experiences in which students construct their own knowledge and understanding. I have found that such an environment is readily provided by computer conferencing.

In my teaching of neuroscience, I have used a network software system (FORUM) for small student groups to conduct a variety of constructivist learning activities. Within weekly deadlines, students worked in groups at their own pace and time of convenience. My impression of the advantages of such conferencing for constructivist activities include the promotion of socialization in “cyberspace,” providing an environment for team learning, the reduction of social problems in face‐to‐face instruction, increased teaching and learning efficiency, more comprehensive means for assessing student learning, and improved quality of student work.     

Experiential learning and values education at a school youth camp: Maintaining Jewish culture and heritage

In our post-modern, globalised world, there is a risk of unique cultural heritages being lost. This loss contributes to the detriment of civilization, because individuals need to be rooted in their own specific identity in order to actively participate in community life. This article discusses a longitudinal case study of the efforts being made by Australian Jewish schools to maintain Jewish heritage through annual experiential religious education camps, coordinated in a programme called Counterpoint. The researchers’ aim was to analyse how a school youth camp can serve as a site for socialisation and education into a cultural and religious heritage through experiential learning and informal education. During research trips which took place over several years, interviews enabling insights into the process of experiential education were conducted with a total of three different Directors of Informal Jewish Education, two Jewish Studies heads, five participating teachers, seven youth leaders, as well as seven student focus groups. In their analysis of the semi-structured interviews, the authors of this article employed a grounded theory approach using a constant comparative method, which enabled a more nuanced understanding of the main phenomenon investigated. Over the years, they were able to observe two philosophical approaches, one of which focused more on socialisation, with immersion into experience, while the other focused on education, with immersion into Jewish knowledge. Their findings reveal that some educators aim to “transmit” knowledge through “evocation”, with the students involved in active learning; while others focus more on students’ “acquisition” of knowledge through transmission. Experiential learning activities were found to be more meaningful and powerful if they combined both approaches, leading to growth.