Training for Interreligious Classroom Teaching: An Empirical Study

Interreligious education should support cultural and religious diversity in the classroom by inviting new perspectives. Four contexts are important in this regard, as follows: auto-interpretation of one’s own religious tradition, auto-interpretation of foreign traditions, allo-interpretation of one's own religious tradition, and allo-interpretation of foreign traditions. Previous empirical research in the Netherlands has indicated that interreligious learning is not possible in the classroom. However, this study investigated interreligious education from the teaching perspective by conducting an exercise among twenty-four religious and worldview teachers. Specifically, a combination of student teachers, schoolteachers, and teacher trainers took part in a secondary school workshop before answering interview questions. Most participants discussed their own or foreign traditions using auto-interpretation. However, approximately half of all teacher trainers discussed their own traditions using allo-interpretation, although none discussed foreign traditions from the same perspective. In addition, student teachers reached the highest level of interreligious learning available in this study by using multiple perspectives to promote inquiry and engage in productive debate. Although interreligious education is problematic at multiple teaching levels, these results indicate that interreligious teaching practices may be improved through increased training.     

Interreligious Hermeneutics,Prejudice, and the Problem of Testimonial Injustice

As interreligious educators we challenge our students to engage in hermeneutical self-reflection. In this article, I turn the tables, and engage in an exercise of reflective practice: I look back on my own pedagogy, consider my own religiously diverse classroom, and ask in what way the theoretical framework from which I approach interreligious learning has facilitated and hindered the learning process of my students. I especially inquire into chances and limits of the hermeneutical approach of interreligious learning, an approach with which I identify. I will first elaborate on the importance of the so-called hermeneutical approach to interreligious learning and dwell on my own appropriation of this approach. Here the French philosopher Paul Ricoeur and his hermeneutical anthropology will occupy center stage. Next, and triggered by my own experiences as an interfaith educator, I will argue that the hermeneutical approach to interreligious learning has a tendency to level relations between self and other and falls short when it comes to reckoning with unequal power relations. I will illustrate this shortcoming on the basis of a concrete case of testimonial injustice that has occurred in my classroom.     

How is interreligious sensitivity related to Finnish pupils’ religiousness profiles?

This paper examines, through a non-probability sample of 451 Finnish lower secondary-school pupils belonging to the 15- to 16-year-old age group, how interreligious sensitivity is related to religiousness profiles of Finnish youth. The data were gathered in two geographical locations: Helsinki, Finland’s capital, and a smaller municipality in the western part of Finland. The pupils’ self-reported attitudes to interreligious sensitivity were measured using the Interreligious Sensitivity Scale Questionnaire IRRSSQ. The four religiousness profiles identified were strongly religious, culturally religious, personally religious and non-religious. The profiles were related to pupils’ interreligious sensitivity. The non-religious group’s interreligious sensitivity differed from the other profiles, as these pupils were more in denial and less at the level of acceptance. The results of the study are discussed in the context of the Finnish religious landscape.     

Classroom literacies: young children’s explorations in meaning making in the age of the literacy hour

In this article I explore contrasting approaches to literacy and learning in Key Stage One classrooms. In particular I question whether the approach to writing composition in the NLS Framework for Teaching is consistent with what we know about children’s story telling and writing in the early years. Children are powerful thinkers who constantly strive to make meaningful and playful engagements with their social and cultural worlds, of which texts are an important part. Through composing and writing stories in school the children in this study are often exploring aspects of their identities, having fun in entering into adult and fantasy worlds, and working with their friends to create texts which place them in powerful roles.     

Head teachers’ attitudes towards religious diversity and interreligious dialogue and their implications for secondary schools in Catalonia

ABSTRACT

This paper explores the attitudes of secondary-school head teachers towards religious diversity, intercultural and interreligious dialogue and the role of education in fostering intercultural and interreligious dialogue. A sample comprising 275 head teachers in Catalan secondary schools answered an online questionnaire. The results revealed attitudes which were moderately favourable towards cultural and religious diversity, more strongly favourable towards interreligious dialogue, and less favourable towards education playing a major role in managing religious and cultural diversity and in fostering interreligious dialogue. We found significant differences in head teachers’ attitudes in line with the specific features of the schools where they worked. Amongst these differences, it was noticeable that heads of religious and private–public schools had more positive attitudes towards managing religious and cultural diversity and towards education playing a leading role in promoting dialogue. Also, we identified three groups of head teachers who showed differing degrees of positivity according to the perceived religious diversity of their schools. The more diverse the school, the less favourable the attitude, and vice-versa; the most moderate favourability was also associated with the most moderate diversity.     

RELIGIOUS EDUCATION AT THE EDGE OF HISTORY

This article suggests that religious education discourse in the future must be multilingual if it is to prepare people to participate in a postmodern world of religious diversity and secularism. Five “languages” are suggested, including those native to the religious education of particular religious communities, the language of interreligious education, the language of public religious education, a postreligion religious education language, and the language of academic religious education.     

The challenge of religious education to deal with past and present Catholicism

Religious education (RE) in secondary schools in the Netherlands is challenged to redefine the educational aims. Concerning this debate, the preference for a cognitive approach is remarkably dominant, not only among scholars but among RE teachers as well. This appeal for a cognitive turn is based upon two hypotheses: first on the presumption of religious blankness among religiously unaffiliated pupils and second on a specific view on the way religious affiliation, religious reflectivity and religious tolerance are intertwined. The current article elaborates on a empirical research that questions both hypotheses. It first discovered the ongoing connection religiously unaffiliated pupils have with a former and conventional type of Catholicism, which impedes the development of their reflective personal religiosity as well as that of their interreligious openness. Second, this investigation revealed that personal connectedness with contemporary Catholic faith encourages these two developments. As such, this research contributes to a nuanced perspective on the chances and bottlenecks within religious learning by religiously unaffiliated and affiliated pupils. Concerning the redefinition of religious educational aims, it provides empirical arguments for a balanced combination of cognitive, attitudinal and experiential aims and advocates a preference for experiential and attitudinal aspects as a didactical starting point.     

Reading Foreign Languages in the First Phase of Secondary Education: why,what and how?

In this article it is argued that reading skills in the teaching of a foreign language are much neglected in the first phase of secondary education. In order to show (I) why reading is of great importance for language acquisition in general and (2) how to utilise reading in the initial stages of language learning, the following questions are dealt with: (1) What is the status of reading in the different approaches to foreign language learning? (2) Why not focus on listening in terms of the receptive skills? (3) Which different types of texts (books) can be used? (4) How should these texts be used in order to maximise the contribution to language acquisition?     

Scaffolding Preservice Teachers' Evaluation of Children's Science Literature: Attention to Science-Focused Genres and Use

The use of an inquiry framework to support the development of learners' scientific literacy has been supported by research on learning in science and advocated by the major science standards and policy documents. To fully engage in inquiry, however, a wide range of tools, including both activities and texts, must be employed. The successful integration of text materials requires the selection of suitable texts. This, in turn, requires an in-depth understanding of the types of science books available and their potential uses within an inquiry framework. To support preservice teachers' development of these understandings, I examined the criteria they typically employ when evaluating texts in contextualized and uncontextualized settings. In these settings, students attended primarily to visual characteristics of texts or exhibited their limited understandings of science content and text use. These results were used to develop an evaluation framework that emphasizes use in inquiry over other typical evaluation criteria.     

A conversational analysis of developments in religious education in Europe and in Turkey

This contribution is focusing on the question: ‘In what way is the issue of religious education in general and Islamic religious education in particular articulated in Europe and in Turkey, and what can be learned from the respective articulations for the interreligious dialogue?’ In the first section, the historical context is presented that makes up the diversity and situatedness of models of religious education (RE) in Europe, and its relation to citizenship education. Then the role of Islam in RE in Europe is addressed. In particular, Islam and RE/Islamic RE in the Dutch context is highlighted. In the second section, the Turkish educational system is described from the Ottoman Empire to the Republican Era, including the position of Islam. Turkey’s present day secularised educational system is presented and the changed position of Islam in education. In the third section, the authors introduce the concept of ‘conversational analysis’ by using ‘European tinted lenses’ to further explore the Turkish articulation of Islam in education, and ‘Turkish tinted lenses’ to explore the European articulation with regard to Islam in RE. Concluding, some interesting aspects are emphasised where European and Turkish educators can learn from and with each other, and some recommendations for further research are given.     

Exploring practices of multiliteracies pedagogy through digital technologies: a narrative inquiry

Digital technologies have fast become integral within literacy learning and teaching across contexts as students engage with a variety of digital and multimodal texts. While teachers in New Zealand schools have a high degree of autonomy in the design and planning of literacy programs, little is currently known about how they understand and enact multiliteracies pedagogy (MLP). Using data gathered via interviews and classroom observations in an intermediate school in New Zealand, this article adopts a narrative inquiry approach to explore one teacher's approaches to using digital technologies and texts within literacy instruction. We explore in particular the ways in which MLP may be enacted implicitly rather than explicitly, within the complex matrix of teachers' personal beliefs and learning experiences, the perceived learning needs of students, and the school curriculum. We conclude with a call for the conscious and purposeful teaching of MLP, focusing on synaesthesia and the semiotic functions of texts.     

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.     

Bringing religious traditions into educational theory: Making an example of Joseph Smith, jr.

Educational theorists should engage more deeply with normative religious traditions because people often consult their traditions for guidance about education. Projects that work within such traditions, however, often seem irrelevant or irrational to those on the outside. In contrast, I argue that there are at least three intellectually respectable approaches to religious engagement in mainstream educational theory. I focus on what I call the "educational religious criticism" approach, and, as an example, I offer an analysis of Joseph Smith, Jr., the Mormon prophet. I discuss the controversial question of whether Joseph Smith brings forward any resources for living in a pluralistic society. I draw a parallel between Mormonism and American pragmatism and show (1) that Joseph's thought is, in many ways, radically pluralistic, (2) that he attempts to find unity in this plurality in mediating "deliberative councils," and (3) that education should be aimed at developing the ethos of council. After developing this example, I offer some reflections on the function of "religious criticism" in educational theory.     

Engaging the Bible in GCSE and A level Religious Studies: environmental stewardship as a test case

This article explores the potential for critical and informed engagement with biblical texts to form a key element of the study of Christian perspectives on ethical issues at GCSE and A level. Given the current dominance of philosophical and ethical topics, and weaknesses in the engagement with biblical texts within existing curriculum materials, the article appeals to recent developments in approaches to biblical scholarship, in particular a focus on the history of interpretation and influence, as a means by which the Bible may be fruitfully and critically engaged in modules focused on contemporary religious ethics. The article then presents the topic of environmental stewardship as a test case for the practical application of such a method, outlining two examples – the stewardship of creation (Genesis 1 and 2) and the future of the earth (2 Peter 3) – to demonstrate how a more sophisticated treatment of the Bible as part of ethical enquiry might be achieved.     

The living art of religious education: a paradigm of hermeneutics and dialogue for RE at faith schools today

ABSTRACT

In light of ongoing debates about religious education as hermeneutical, this contribution proposes a ‘hermeneutical-communicative’ (HCM) paradigm for RE through the development of a twofold reflection: (a) a critical (re-)evaluation of the theological and anthropological foundations for RE in light of (b) a context marked by religious and philosophical diversity, disaffiliation and ‘areligiosity’. In this way, the HCM approach proposes an identity for RE that lies at the intersection of ‘hermeneutical’ and ‘dialogical’. Drawing upon theologies of interreligious dialogue, this contribution first analyses four paradigms for RE (exclusivism, inclusivism, pluralism, particularism) and then advocates for a hermeneutical-communicative approach characterised by an emphasis on interreligious ‘literacy’, philosophical and religious hospitality and inter-hermeneutical dialogue. Such a paradigm results in a number of implications for practice, including sensitivity to ‘big questions’ in life, engagement with the Gospels and the faith tradition, respect and appreciation for other avenues in the search for meaning and identity, and attention to the personal growth of young people.     

Navigating Between National Religious/Confessional Ideology and Interreligiosity: The Case of Greek-Cypriot Teachers in Religious Education

This article examines what resources religious education teachers draw upon, in what ways, and under what conditions, to navigate between national religious/confessional ideology and interreligious values in education. The article is based on a year-long ethnographic research project on religious education in Greek-Cypriot schools. It shows the importance of teachers’ personal and professional biography, political affiliations, religiosity, the sociopolitical context of schools, and the wider society of Cyprus.     

Finnish secondary school students’ interreligious sensitivity

The aim of this study was to assess the self-evaluations of Finnish secondary school students’ (N?=?549) interreligious sensitivity. The data were collected from 12–16-year-old young people with a 15-item Interreligious Sensitivity Scale Questionnaire (IRRSSQ). The IRRSSQ is based on Abu-Nimer’s Developmental Model of Interreligious Sensitivity, which is based on the Developmental Model of Interreligious Sensitivity by Bennett. The IRRSS measures the orientations towards religious differences in five categories: Denial, Defence, Minimisation, Acceptance and Adaptation, of which the first three are religiocentric orientations and the last two religiorelative. Three research questions were examined: Are there any differences in the interreligious sensitivity between (1) girls and boys, (2) students who study religious education and (religion-free) ethics education in school, and (3) students who differ in academic achievement, measured with the grade point average (GPA)? The results showed that the girls assessed their interreligious sensitivity higher than did the boys. Further, no statistically significant differences were found between the students attending religious education in school and the students attending ethics education. However, the low GPA scores were related to a religiocentric framework and the high GPA scores to a religiorelative framework.