CONGREGATION AS EDUCATOR: PROBLEM AND POSSIBILITY FOR THE PROFESSIONAL CHURCH EDUCATOR

This essay examines movements in history that have shaped the field of religious education and the contextual realities of Asia. The plurality of influences also means a plurality of forms in which the field can and should take shape—in terms of contents, approaches and methodologies. The author argues for reclaiming a “more holistic approach” to religious and theological education that explicitly embraces the plurality of faiths in contemporary Asia.     

Religious education in the context of sub‐Saharan Africa: the Malawian example

The argument in this paper is that in spite of the acknowledgement of plurality, many countries in sub‐Saharan Africa seem reluctant to introduce multi‐faith approaches preferring to maintain Christian confessionalism in religious education. Even in those countries where new approaches are being tried, there is some unwillingness to make wholesale changes throughout the school system. In some instances this state of affairs is precipitated not by educational policy but by the socio‐religious situation, which mirrors Christian ideals. This is better illustrated in the Malawian context where largely due in part to the historical Christian influence and for the fact Christianity is the major religion in the country, multi‐faith religious education introduced in schools was opposed. As a compromise to a difficult situation, government resolved to offer both multi‐faith religious education and the historical Bible knowledge on the school curriculum. Results of a school survey seem to indicate that Bible knowledge as opposed to multi‐faith religious education is still a favoured syllabus in schools, possible reasons of which are suggested. The conclusion is that efforts should be made to interest those still wary about multi‐faith religious education considering the benefits it can bring in a world today where heterogeneity rather than homogeneity is the acceptable reality.     

Why a critical pedagogy of place is an oxymoron

Given the growing environmental awareness, educators – especially in science and environmental education – need to avoid embracing a ‘critical pedagogy of place’. Why conflating critical pedagogy with place‐based education is an oxymoron, and why it perpetuates the thinking and silences that undermine both the diversity of the world’s cultures and ecosystems are the main foci of this essay. The main theorists of a critical pedagogy of place – Paulo Freire, Henry Giroux, Peter McLaren, and David Gruenewald – draw on a tradition of thinking that emphasizes decolonization and reinhabitation. While these words create the illusion of a culturally and ecologically sound approach to place‐based education, these theorists are unable to recognize the nature and ecological importance of the cultural commons that exist in every community – and that represent alternatives to a consumer‐dependent existence. In effect, their commitment to universalizing the process of decolonization without a deep knowledge of the diverse cultural practices that have a smaller ecological impact meets the definition of an oxymoron where two contradictory positions are assumed to be compatible. A culturally informed knowledge of place takes account of different approaches to dwelling on the land, as well as the ability to listen to the keepers of community memory of past environmentally destructive practices and of sustainable traditions of community self‐sufficiency. It is not driven by a Western ideology that takes for granted the progressive nature of change, or assumes that Western theorists possess the answers that the other cultures should live by.     

INTERCULTURALISM,MULTICULTURALISM, AND THE STATE FUNDING AND REGULATION OF CONSERVATIVE RELIGIOUS SCHOOLS

In this essay, Bruce Maxwell, David Waddington, Kevin McDonough, Andrée‐Anne Cormier, and Marina Schwimmer compare two competing approaches to social integration policy, Multiculturalism and Interculturalism, from the perspective of the issue of the state funding and regulation of conservative religious schools. After identifying the key differences between Interculturalism and Multiculturalism, as well as their many similarities, the authors present an explanatory analysis of this intractable policy challenge. Conservative religious schooling, they argue, tests a conceptual tension inherent in Multiculturalism between respect for group diversity and autonomy, on the one hand, and the ideal of intercultural citizenship, on the other. Taking as a case study Québec's education system and, in particular, recent curricular innovations aimed at helping young people acquire the capabilities of intercultural citizenship, the authors illustrate how Interculturalism signals a compelling way forward in the effort to overcome the political dilemma of conservative religious schooling.     

Fundamentals of Orthodox Culture (FOC): a new subject in Russia’s schools

The question of religious education is one of the most controversial questions in the current discussions on religion and politics in Russia. Most notably a new subject, Fundamentals of Orthodox Culture (FOC), is of interest because it differs markedly from Western European approaches to religious education. Referring to ‘Culturology’ FOC combines an introduction into Russian culture and patriotism with moral education and the imparting of knowledge about Orthodox Christianity. According to its own self‐image FOC is a non‐denominational subject, but an analysis of two widespread textbooks will be used to show that FOC is, in all respects, Orthodox.     

STUDENT RIGHTS TO RELIGIOUS EXPRESSION AND THE SPECIAL CHARACTERISTICS OF SCHOOLS

In this essay Bryan Warnick explores how rights to religious expression should be understood for students in public schools. Warnick frames student religious rights as a debate between the conflicting values associated with the Free Exercise Clause and the values associated with the Establishment Clause of the United States Constitution. He then asks how the special characteristics of the school environment should guide us in prioritizing those values. The overall weight of the considerations, particularly concerns about civic education, leads to a two‐pronged approach to religious rights. The first prong involves a robust protection of student religious exercise; the second involves an equally robust regime of school disassociation from student religious exercises.     

Education,gender and Islam in China: The place of religious education in challenging and sustaining ‘undisputed traditions’ among Chinese Muslim women

The essay investigates the place of religious and secular education in the lives of Chinese Muslim women. Education is treated as a site where state and society are reproduced and/or challenged, where tensions arise over control of minds and bodies, and over interpretations and uses of religion and culture. Specifically, the essay compares contrastive situations of female religious education within a matrix of inter-dependent issues such as the diversity of Muslim contexts in China, state treatment of minorities’ rights to religious practice and to education, organisation and implementation of religious education, and relations between secular education and Islamic education.     

TERMS OF INCLUSION: UNITY AND DIVERSITY IN PUBLIC EDUCATION

Abstract In this review essay, Harvey Kantor and Robert Lowe explore the history of the culture wars in public education in the United States. Drawing on three books — David Tyack’s Seeking Common Ground, Jonathan Zimmerman’s Whose America? and Amy Binder’s Contentious Curricula— Kantor and Lowe review the history of struggles over the content of history texts and over the place of religion and religious values in the classroom. They suggest that while these struggles have been partially successful in freeing public education from the racial and ethno‐religious particularisms that informed its origins, the more inclusive curriculum that resulted from these efforts has been rendered largely symbolic by the persistence of segregation and the inequality of resources that accompanies it.     

Should religious education be a compulsory school subject?

Britain is an increasingly secular society, yet religious education is a compulsory school subject. Is its compulsory status justifiable? Religious education was made compulsory in 1944 partly so as to support the moral values underlying democracy. This civic justification faded after the war, but even today one official justification of religious education is in terms of moral education. Another has to do with understanding and respecting other religions and beliefs. This essay examines both justifications and concludes that neither is strong enough to support the continued existence of religious education as a separate, compulsory subject. The same verdict is passed on a third justification, based on a recommended switch in the content of religious education classes to the critical analysis of religious claims.     

Enhancing Part-time Teaching in Higher Education: a Challenge for Institutional Policy and Practice

Higher education in the UK has seen a steady increase in the numbers of part‐time teachers, yet the way in which they are inducted into teaching and the utilisation of their expertise are under‐researched. This qualitative study of 33 part‐time teachers from several universities suggests that their involvement in higher education should be considered from a fresh perspective, which differs from approaches to the enhancement of university teaching that rely upon simply educating individual teachers to do better by requiring their attendance at formally provided courses and events. While these approaches have their place, modern research on professional learning is increasingly pointing to the view that professional formation is an ecological process that is insufficiently served by the formal provision of learning opportunities. The ecological perspective, which emphasises the part played by the everyday workplace in professional formation, provides a challenge to leaders and managers regarding the development and implementation of institutional policy and practice.     

An Immanent Critique of Critical Pedagogy

In this essay, Quentin Wheeler‐Bell aims to reframe recent attempts to rethink the core principles of critical pedagogy. He argues that these attempts have been unsuccessful because they reproduce a deeper problem — specifically, an identity crisis — within critical pedagogy. The source of this problem, he contends, is that those working in this tradition have, over time, become more distant from and forgetful of its roots in critical theory; as a result, critical pedagogy is now in a state of dilution and fragmentation in which critical pedagogues are unable to bring the plurality of critical education approaches together theoretically around a set of shared principles. In order to address this problem and begin to reframe the core principles of critical pedagogy, Wheeler‐Bell first briefly sketches the debates around Max Horkheimer's classic essay “Critical Theory and Traditional Theory,” focusing on why critical theory grew into an interdisciplinary tradition situated between philosophy and social science. Then he explains why the recent attempts to rethink critical pedagogy rely upon a problematic, albeit dominant, narrative of the critical education tradition — a narrative that only tacitly recognizes a connection between critical education and critical theory. This dominant narrative contributes to the identity crisis within critical education because it supports a collective memory loss regarding the importance of both philosophy and social science to critical theory. Finally, Wheeler‐Bell attempts to develop a thin definition of critical education: one that connects critical education back to its roots in critical theory, while respecting the plurality of critical education approaches.     

Shaking Religious Education: A New Look At The Literature

This article offers an analysis of religious education practice through the literature that informs it. It engages Derrida's critique of the “metaphysics of presence” (1982a) to develop a theoretical framework for a new look at the ways in which different approaches to religious education represent religion and racial difference. The article specifically examines literature that has impacted mainstream Christian and “secular” religious education in South Australia from the 1970s until today. The article concludes by proposing a new approach to racial, cultural, and religious difference in religious education—one that begins to understand religious education's engagement with Others in terms of ethical questions, deliberation, and a radical openness to what is unforeseeable. It argues for the need for religious educators to begin to actively and deliberatively engage with “who” and “what” has traditionally been absent from multireligious approaches to religious education.     

Moral and Religious Education for Nigeria

Abstract

The paper considers moral and religious education programmes appropriate for Nigeria. Starting with a brief analysis of the current crisis in moral, spiritual and political beliefs, the paper progresses by analysing traditional Nigerian education and the approach to moral education which it advocated. It then analyses the epistemological underpinnings of traditional moral education as well as the social institutions supporting it. A brief section outlining certain shortcomings in traditional education follows. This is then followed by a consideration of contemporary approaches to both moral and religious education by focussing on the question of the possible independence of moral from religious education. Having agreed with certain writers that the two are independent, the paper concludes with a sub‐section on the aims of moral education as a distinct activity.     

INSIGHTS FROM PRACTICE

This essay, in discussing religious education in the Netherlands, takes its starting point in the dual Dutch educational system of denominational private schools and public state schools. For several reasons, the stringent dividing line between religiously neutral state schools and religious or denominational schools is no longer defensible. On the basis of an empirical as well as a normative line of thought, the author argues for multireligious schools. Such schools would meet the demand for coherence‐‐and, thus, particularism‐‐ by stressing the need for a stable primary‐ and secondary‐school culture, and at the same time would address the plurality of social, cultural, and religious traditions among students.     

Religion,education and the post-secular child

This essay endeavours to reframe current discussion of the relationship of religion to education by highlighting an often seriously neglected element of contemporary educational thought: the changing, post-secular understanding of childhood in the globalised age. Drawing upon recent ethnographies of childhood, and an older anthropological scholarship, the essay seeks to illuminate the place of religion and religious experience in the education of the young by interrogating prevailing and competing perceptions of childhood that often implicitly underpin the discussion of the relationship of the ‘post-secular’ to both liberal and critical-constructivist accounts of educational purpose. In rehabilitating this core concern with childhood, the essay also seeks to recover the ‘pre-secular’ child of folklore, myth, fairytale and romantic aesthetics in order to propose that current Western conceptions of the child are constitutively implicated in these living legacies.     

Measuring the educational impacts of a graduate course on sustainable development

While university‐level education is increasingly recognized as an important component of sustainable approaches to development, little empirical research has been done on the impact of sustainability education on student behavior. This study relies on an evidence‐based research approach to better understand how graduate coursework on sustainable development can facilitate learning and transform the perceptions and reported behavior of class participants. Specifically, the authors use ecological footprint analysis in an interdisciplinary graduate‐level course on sustainable development to make statistical conclusions about the degree to which education on sustainability influences students’ daily consumption patterns. The results of this study suggest that graduate‐level education can significantly increase the degree to which students behave in a sustainable manner as measured by their ecological footprints.     

THE RELIGIOUS ZIONIST: TOWARD THE NEW ERA

This essay presents the problems inherent in religious Zionist education on the eve of a new era, and proposes avenues toward solutions. That the Torah is permanent and the world is relative and changing leads to many incongruities within and among components of religious Zionist identity. The cyber‐era will expose the religious Zionist to a great deal of information, some of which maybe harmful and confusing—especially to adolescents—because of the weakness of present religious Zionist educational doctrines. Therefore, religious Zionist identity is in danger of “overload,” due to incongruities among and within systems. This overload may cause some people to abandon religion and others to turn to ultraorthodoxy, impoverishing the religious Zionist community in two ways, and reducing its ability to serve as a bridge between national factions.     

Can explanations in children's books help teachers foster reason‐based understandings in religious education in primary schools?

There are concerns about the quality of religious education teaching in England and a national framework for religious education has been developed to give the subject a firmer basis. This basis comprises knowledge, skills and understanding that involves thinking about and with reasons. Teachers of young children cannot be experts in all subjects. Novices and those with weak subject knowledge must often teach religious education. Such teachers tend to avoid reason‐based understanding as they are unsure of it themselves. Textbooks on religious education are common in the primary classroom. The question is: could they help novices and non‐specialist teachers in religious education foster this kind of understanding in their teaching? If so, here is a potentially simple and inexpensive contribution to the solution of a widespread problem. This study examined children's textbooks in religious education and found that the answer is not simple. Some books give themselves entirely to the transmission of facts. Others may foster various kinds of understanding but these understandings may not be of the desired kind. Some implications for the development of religious education teaching skills are discussed.