Showing papers on "Religious education published in 2017"
16 May 2017
TL;DR: In this paper, the authors explained the provisions of religious education are explained in the National Education Law Article 30 paragraph (4) that religious education is in the form of diniyah education, pesantren, and other similar forms.
Abstract: Islamic Boarding Schools are the forerunner of Islamic education institutions in Indonesia. The initial attendance of Islamic boarding schools was estimated from 300-400 years ago and reached almost all levels of the Indonesian Muslim community, especially in Java. After Indonesia's independence, especially since the transition to the New Order and when economic growth really increased sharply, Islamic boarding school education became more structured and the pesantren curriculum became better. For example, in addition to the religious curriculum, pesantren also offer general lessons using a dual curriculum, mone curriculum and Ministry of Religion curriculum. As an educational institution, pesantren are very concerned about the field of religion (tafaqquh fi al-din) and the formation of national character characterized by morality. The provisions of religious education are explained in the National Education Law Article 30 paragraph (4) that religious education is in the form of diniyah education, pesantren, and other similar forms. The existence of Islamic boarding schools is an ideal partner for government institutions to jointly improve the quality of education and the foundation of national character. This can be found from various phenomena that occur, such as fights between schools and distributors that are widespread and drug users among young people are rarely found they are boarding children or graduates of boarding schools.
112 citations
TL;DR: In this paper, the authors draw on experience of teaching, teacher education and qualitative research related to an impartial approach to inclusive religious education (including pupils from families who identify with or do not identify with religion or belief groups), in publicly funded schools in England.
Abstract: The article draws on experience of teaching, teacher education and qualitative research related to an impartial approach to inclusive religious education (including pupils from families who identify with or do not identify with religion or belief groups), in publicly funded schools in England. Such religious education is considered to be intrinsically worthwhile and instrumentally important in contributing to pupils’ personal and social development. The approach considered is hermeneutical, bringing reliable information into relationship with knowledge and experience of pupils and teacher through active learning, including dialogue. Qualitative research on student and early career teachers suggests that appropriate skills and attitudes supporting an impartial approach can be developed, facilitating a relationship of trust between teacher and students. A condition is the development of teachers’ knowledge and understanding of the stances of pupils in their classes. However, some student teachers or teacher...
52 citations
10 Jun 2017
TL;DR: The role of early childhood teacher is not small in laying down the moral and religious grounds for a child, since usually, the early child tends to follow his teacher's instructions as discussed by the authors.
Abstract: One of the basic attitudes a child must have to be a good and righteous man is to have good moral and religious attitudes and behaviors in behaving like God's people, family members, and community members. Early Childhood Age is the best time for teachers of Early Childhood Education (PAUD) to lay the foundations of moral and religious education to the. Although the role of parents is enormous in establishing the moral and religious foundations of their children, the role of the early childhood teacher is not small in laying down the moral and religious grounds for a child, since usually, the early child tends to follow his teacher's instructions. Therefore, an early childhood teacher should always try in various ways in order to guide early childhood to have a good personality, which is based on moral and religious values. With the foundation of moral and religious education to children of early childhood, an early childhood can learn to distinguish good and bad behavior, right and wrong, and accustomed to run the teachings of religion in accordance with the level of growth and development. Educating PAUD children with good moral and religious education is not an easy task, therefore PAUD teachers should always improve their insight, understanding, and skills related to the development of morals and religion of children in early childhood.
40 citations
TL;DR: The authors reconceptualises school teachers and pupils respectively as pedagogical bricoleurs and bricolage researchers who utilise a multiplicity of theories, concepts, methodologies and pedagogies in teaching and/or researching.
Abstract: This article reconceptualises school teachers and pupils respectively as ‘pedagogical bricoleurs’ and ‘bricolage researchers’ who utilise a multiplicity of theories, concepts, methodologies and pedagogies in teaching and/or researching. This reconceptualisation is based on a coalescence of generic curricular and pedagogical principles promoting dialogic, critical and enquiry-based learning. Innovative proposals for reconceptualising the aims, contents and methods of multi-faith Religious Education in English state-maintained schools without a religious affiliation are described, so as to provide an instance of and occasion for the implications of these theories and concepts of learning. With the aim of initiating pupils into the communities of academic enquiry concerned with theology and religious studies, the ‘RE-searchers approach’ to multi-faith Religious Education in primary schools (5–11 year olds) is cited as a highly innovative means of converting these curricular and pedagogical principles...
35 citations
TL;DR: In this paper, the authors examine the debate between Liam Gearon and Robert Jackson concerning the politicisation of religious education and suggest that the politicising assumptions behind REDCo in fact extend rather than counter secularisation.
Abstract: This paper examines the debate between Liam Gearon and Robert Jackson concerning the politicisation of religious education. The debate concerns the extent to which secularisation frames religious education by inculcating politically motivated commitments to tolerance, respect and human rights. Gearon is critical of a supposed ‘counter-secularisation’ narrative that, he argues, underpins the REDCo project (Religion in Education. A Contribution to Dialogue or a Factor of Conflict in Transforming Societies of European Countries), suggesting that the politicising assumptions behind REDCo in fact extend rather than counter secularisation. Although Jackson’s rejoinder to Gearon is robust and largely accurate, I suggest that it misses the basic challenge that religious education serves political ends. I argue that both Gearon and Jackson are enframed at a more fundamental level by a particular view of religion. The problem of pluralism is not, as Gearon supposes, a consequence of the secular framing of r...
32 citations
TL;DR: In this article, different strategies have been outlined and evaluated: (1) the shift from confessional/catechetical to semi-confessional RE; (2) the possibility of exemption; (3) the organisation of an alternative, non-confession, subject; (4) the expansion of RE subjects (multi-religious RE); (5) a shift from CONE to non-CONE; (6) the integration of information about religions in other school subjects.
Abstract: As a result of secularisation and increasing religious diversity, several European nation have states adapted their policy with regard to the organisation of Religious Education (RE) (or its equivalent) in state schools (schools funded and established by the state). In this article, different strategies will be outlined and evaluated: (1) the shift from confessional/catechetical to semi-confessional RE; (2) the possibility of exemption; (3) the organisation of an alternative, non-confessional, subject; (4) the expansion of RE subjects (multi-religious RE); (5) the shift from confessional to non-confessional RE; (6) the integration of information about religions in other school subjects. Based on a human rights perspective, the author argues why some of these strategies are preferable to others.
31 citations
TL;DR: The authors argued that worldview is a useful concept in religious education because of its encompassing character and argued that existential questions are a necessary part of "worldview" and that the distinction between organized and personal worldviews should be made.
Abstract: This article aims to argue that worldview is a useful concept in religious education because of its encompassing character. In the first part of the article three essential characteristics of “worldview” are distinguished: “worldview” includes religious and secular views; a distinction between organized and personal worldviews should be made; and existential questions are a necessary part of “worldview.” The second part of the article demonstrates how two articles about Grimmitt's distinction between learning about and from religion benefit from using “worldview” and how the authors can address their points more clearly by using the concept and its three essential characteristics.
30 citations
TL;DR: In this paper, the identification and definition of the "characteristic spirit" of publicly managed schools in the Republic of Ireland is discussed, along with relevant contextual aspects of Irish education including the cultural diversity and secularisation of modern Irish society.
Abstract: This discussion paper considers the identification and definition of the ‘characteristic spirit’ of publicly managed schools in the Republic of Ireland. Some international approaches to values in publicly funded schools are introduced along with relevant contextual aspects of Irish education including the cultural diversity and secularisation of modern Irish society. The Irish Education Act (1998) gives ultimate responsibility for school values and ‘characteristic spirit’ to the school ‘patron’, a role legally separate from that of school ownership and school management. The underlying values of privately managed faith-based schools are well established. However, the ‘characteristic spirit’ of publicly managed Education and Training Board schools remains largely undeveloped. Appropriate responses to this challenge are identified and discussed.
29 citations
TL;DR: In this article, the authors suggest that the secular norms which influence much of the Swedish school system silence the voices and experiences of young Muslims who also attend Islamic supplementary education, and they also suggest that this is the case in Sweden.
Abstract: This article suggests that the secular norms which influence much of the Swedish school system silence the voices and experiences of young Muslims who also attend Islamic supplementary education. I ...
29 citations
TL;DR: For example, this paper found that there is an appetite for review and reform of teaching and learning about religion and belief in schools, inside and outside the religious education space, in order to clarify confusion about its purposes, content and structure, and that the key perceived purposes which are emerging are the ability to engage with diversity, and personal spiritual development.
29 citations
TL;DR: The authors analyzes how concepts of liberal and progressive Islam, which have been developed in the political and theological academic literature, may inform the curriculum of Islamic education and the practice of religious educators in Islamic schools in the US.
Abstract: This article analyzes how concepts of liberal and progressive Islam, which have been developed in the political and theological academic literature, may inform the curriculum of Islamic education and the practice of religious educators in Islamic schools in the US. We investigate the meaning of in-faith Islamic education and how it can conform to the life in a democratic, multicultural, and multi-faith society. Liberal Islam challenges the transmission-oriented and rigid interpretations of Islam and seeks to appreciate and to contextualize the religious claims which are compatible with ideals of reflective education, rational thinking, mutual respect, and equal citizenship. It suggests that students become critical ‘consumers’ of Islam, its moral and civic purposes, and the cultural politics of religious interrogations.
TL;DR: In this article, the authors trace the rise of religion as the predominant public identity attribute, challenge this phenomenon by showing its empirical vulnerability and detrimental social effects, and propose the need to reconceptualise the nature of identities attributed to people with Muslim heritage in pedagogical narratives.
Abstract: It is widely accepted in academia and state policies that recent years have seen an increasing stress on publicly enacted Muslim identity in Britain and in many other parts of the world. Less recognised is the fact that many among those who call themselves Muslims do not share religion as a predominant identity-attribute for themselves. Such people go by many appellations including secular Muslims, cultural Muslims etc. Similarly, that which goes by the name of Muslim culture is indeed a ‘religio-secular’ culture. Despite this reality, media, policy, and educational discourse about Muslims continues to work with the binary of Muslims as religious and the West as secular. This means we are raising a new generation in an empirically unsound and socially unhealthy image of the self and the other. This article will trace the rise of religion as the predominant public identity-attribute, challenge this phenomenon by showing its empirical vulnerability and detrimental social effects, and propose the need to reconceptualise the nature of identities attributed to people with Muslim heritage in pedagogical narratives.
08 May 2017
TL;DR: The authors argue that the dearth of research beyond corporate expatriation is likely due to a common but unnecessarily narrow conceptualization of expatriates as being sent abroad only by an MNC or for-profit business organization.
Abstract: Introduction Over the past 50 years, studies of corporate expatriates and the multinational corporations (MNCs) that employ them have dominated the field of international human resource management (IHRM; e.g. Gonzalez and Negandhi, 1967; Hays, 1971; Ivancevich, 1969; Shetty, 1971). Corporate expatriates are part of the larger cohort of “business expatriates” (see McNulty and Brewster, 2017), represented by people who work for MNCs in the private and for-profit sector, and who are sent by their organizations to work abroad or employed by businesses once already there. Early research on corporate expatriation was, at the time, both novel and insightful (see Adler, 1979; Baker and Ivancevich, 1971; Edström and Galbraith, 1977; Harvey, 1982; Hays, 1974; Henry, 1966; Howard, 1974, 1979, 1980; Imundo, 1974; Lanier, 1979; Megginson, 1967; Miller, 1972; Mincer, 1978; Murray, 1973; Oberg, 1960; Tung, 1981), with extant literature over the last half century providing a broad and well-researched foundation of the issues, challenges and opportunities it presents. Corporate expatriation has thus been well researched in the fields of IHRM (Black et al., 1992; Cavusgil et al., 1992; Pinto and Caldas, 2015; Schuler et al., 1993; Tung, 1988), careers (Cappellen and Janssens, 2005; Carraher et al., 2008; Herman and Tetrick, 2009), international management (IM; Gregersen and Black, 1995; Leung et al., 2011), and international business (IB; Lazarova and Cerdin, 2007; Reiche et al., 2009; Tung, 1984; Wu et al., 2008). Corporate expatriation has been further studied in other disciplines such as demography and population (Green et al., 1999; McKinnish, 2008), anthropology and sociology (Adeney, 1991; Useem et al., 1963; Useem and Useem, 1967), diversity and inclusion (Hutchings et al., 2008; Mahadevan and Zeh, 2015), migration (Favell et al., 2006; Hugo, 2006; Peixoto, 2001), and disaster prevention and management (Wilson and Gielissen, 2004). Despite such an extensive base of literature, missing from our understanding of expatriation is a broader look at global mobility across non-corporate communities. Studies in these areas are not only under-represented, but in some cases virtually non-existent (e.g. sports and arts expatriation). We argue that the dearth of research beyond corporate expatriation is likely due to a common but unnecessarily narrow conceptualization of expatriates as being sent abroad only by an MNC or for-profit business organization. This limited perspective ignores the employees and volunteers of interand non-governmental organizations (NGOs) and governments (armed and civil services), missionary, military, academic, and sports and arts expatriates who work outside their home country for specific organizations but who do not fall under the umbrella of “corporate” expatriation. It also ignores those who have not been sent by their employer but who expatriate of their own
TL;DR: The relationship between the state and religion established by the founding Republican regime has often had discriminatory consequences for religious plurality in Turkey as mentioned in this paper, and the ruling Justice and Development Party (AKP) has challenged the so-called Kemalist secularism and claimed to offer a liberal alternative.
Abstract: The relationship between the state and religion established by the founding Republican regime has often had discriminatory consequences for religious plurality in Turkey. From its foundation in 1923, the state maintained a model of secularism in which religious activities and facilities were brought under state control. The ruling Justice and Development Party (AKP) has challenged the so-called Kemalist secularism and claimed to offer a liberal alternative. However, the AKP’s policies have also remained controversial. This article focuses on how and in what direction the AKP has transformed Kemalist secularism by examining institutional transformations in the military, the Presidency of Religious Affairs (Diyanet) and the national education system. It is argued that the AKP has maintained the same authoritarian practices and institutions in relation to religious plurality. In particular, the Diyanet and compulsory religious education have been appropriated by the AKP for the purpose of executing a...
TL;DR: In this article, the authors explore integrative worldview education as a platform for learning from worldviews in a diverse cultural context, which is done by exploring integrative world view education.
Abstract: The aim of this paper is to explore integrative worldview education as a platform for learning from worldviews in a diverse cultural context. This is done by exploring integrative worldview educati...
Dissertation•
26 Sep 2017
TL;DR: In this paper, the authors present a survey of books, reading, and writing for a literate education in Palestinian monasticism in the Gazan Context, focusing on the early Christian context.
Abstract: ........................................................................................................................................................ ii Acknowledgements ...................................................................................................................................... iv Introduction ................................................................................................................................................... 1 Part One ....................................................................................................................................................... 7 Chapter One: Clarifying Terms .................................................................................................................... 7 Chapter Two: Methodology and Sources .................................................................................................... 13 Methodology ........................................................................................................................................... 13 Sources .................................................................................................................................................... 15 Hagiographies .................................................................................................................................... 18 Hagiology ........................................................................................................................................... 23 Monastic Rules .................................................................................................................................. 24 Letters ................................................................................................................................................ 26 Legal Codes ........................................................................................................................................ 28 Acts of Church Councils ................................................................................................................... 29 Archaeology/Papyri .......................................................................................................................... 31 Summary of Primary Sources ................................................................................................................. 34 Chapter Three: Historiography ................................................................................................................... 35 Part Two: A Thick Description................................................................................................................ 47 Chapter Four: Historical Context ................................................................................................................ 47 General Context ...................................................................................................................................... 47 Geopolitical History and Linguistics ............................................................................................... 48 Economy and Society ........................................................................................................................ 51 The Early Christian Context ................................................................................................................... 53 Christian Persecution (second century-313 CE) ............................................................................ 55 Christian-Pagan Negotiation (313 CE-423 CE) .............................................................................. 59 True Christianization (423 CE-553 CE) ......................................................................................... 65 Chapter Five: Christian Institutions ............................................................................................................ 71 The Church.............................................................................................................................................. 71 The Monastic Movement ........................................................................................................................ 77 Part Three .................................................................................................................................................. 88 Chapter Six: Books, Reading, and Writing for a Literate Education in Palestinian Monasticism .............. 89 Literacy for Monastic Formation in the Gazan Context ......................................................................... 90
TL;DR: More formal Catholic teacher education processes have to address these challenges by making a commitment to thorough theological education in a range of institutions which are both academically rigorous and pastorally supportive as mentioned in this paper.
Abstract: The much documented sociological and cultural developments which offered significant challenges to Catholic education in recent decades have played no small part in changing the composition of the Catholic teaching force. A weakening of religious practices and an increase in more personalised understandings of spirituality are now especially prominent in the younger generations of Catholics. As this is the pool from which Catholic teachers of the future will come, it is vital to look afresh at the way we offer support and faith formation. More formal Catholic teacher education processes have to address these challenges by making a commitment to thorough theological education in a range of institutions which are both academically rigorous and pastorally supportive.
TL;DR: In this paper, the authors examine the Imam-Hatip schools and their basic features, the characteristic model of Islamic education in Turkey that was proposed as an alternative model for other Muslim countries during their madrasa reform movements in the aftermath of the September 11 events in the USA.
Abstract: The aim of this article is to examine the Imam-Hatip schools and their basic features, the characteristic model of Islamic education in Turkey that was proposed as an alternative model for other Muslim countries during their madrasa reform movements in the aftermath of the September 11 events in the USA. In the continuation of the madrasa tradition during the Saljuki period under state supervision, along with the modernisation efforts in education since the late Ottoman period, these schools have been revitalised and adapted to the contemporary conditions of educational institutions. At the foundation of these schools, there lay a notion of reconciliation between the ‘traditional’ and ‘modern’. Throughout the years of the Turkish Republic, these schools have constantly become a controversial issue in terms of their number, structure, and student and alumni profiles. Especially after the opening process of the Turkish people and Turkish foreign policies to the world, the issue has become an interna...
TL;DR: In this paper, a shift from confessional to non-confessional religious education (RE) classes is proposed based on autonomy-based, epistemological, and societal arguments, and the author argues that a shift within the current RE classes is not sufficient today.
Abstract: This article focuses on Islamic education in Belgium. First, attention is given to the organization of Islamic classes in state schools, where some important problems occur, such as the lack of appropriate teachers and inspectors, the mono-confessional content of the curricula, and the absence of state control. Next, the content of religious education (RE) classes in Catholic schools, which are also attended by many Muslims, will be addressed. Finally, the author argues that a shift within the current RE classes is not sufficient today. Based on autonomy-based, epistemological, and societal arguments, the author proposes a shift from confessional to non-confessional RE.
TL;DR: In this paper, the authors analyse and discuss Norwegian public debate as well as religious education research in order to approach general issues of impartiality and neutrality in non-confessional religious education.
Abstract: The debate about Norwegian religious education, since the change towards a more multi-faith and non-confessional school subject in 1997, has often touched upon issues of impartiality, using concepts such as neutral, objective, descriptive, critical and pluralistic. Still, international Human Rights bodies have criticised Norwegian regulations for religious education and by this contributed to change of both curriculum and practice. This makes the Norwegian example interesting from an international perspective. The national debates are, however, complex and sometimes confusing. Sometimes legal and educational perspectives on religious education may seem to be incommensurable, and also pedagogical, academic and even epistemological traditions differ. The article analyses and discusses Norwegian public debate as well as religious education research in order to approach general issues of impartiality and neutrality in non-confessional religious education. It argues that these issues should be contextualised b...
Journal Article•
TL;DR: The authors proposed three priorities for teacher professional learning and the study of religion for social studies teachers, drawn from interviews with Alberta teachers whose beliefs about religion in the classroom can be divided into three categories identified by the authors as nominal, attentive, and integrated.
Abstract: Religion is important to study in social studies because many religious iReligion is important to study in social studies because many religious individuals, groups, and movements engage with public issues and because countries are increasingly religiously diverse. In response, scholars are promoting education about religion in citizenship education. However, there remain few programs about religion in Canadian public schools and even less research about them. This article begins to address the gap by proposing three priorities for teacher professional learning and the study of religion for social studies teachers. The priorities are drawn from interviews with Alberta teachers, whose beliefs about religion in the classroom can be divided into three categories identified by the authors as nominal, attentive, and integrated. If many teachers fall into one of these categories, then the professional learning priorities suggested here have wide-ranging application.
TL;DR: The authors report findings from a qualitative case study of an Islamic school in the United States that counters religious extremism through the promotion and development of an American Muslim identity in its students, an ideology that advances the idea that an individual can be wholly American and wholly Muslim without any incongruity.
Abstract: This article reports findings from a qualitative case study of an Islamic school in the United States that counters religious extremism through the promotion and development of an American Muslim identity in its students, an ideology that advances the idea that an individual can be wholly American and wholly Muslim without any incongruity.
TL;DR: The authors found that the vast majority of both Islamic and reactionary terrorists attended traditional public schools and had no religious education; hence findings suggest that early religious training and identification may actually encourage prosocial behavior.
Abstract: Some commentators argue that private religious schools are less likely to inculcate the attributes of good citizenship than traditional public schools, specifically proposing that private Islamic schools are relatively more likely to produce individuals sympathetic to terrorism. This study offers a preliminary examination of the question by studying the educational backgrounds of Western educated terrorists. While data are limited, in accord with prior work findings indicate the vast majority of both Islamic and reactionary terrorists attended traditional public schools and had no religious education; hence findings suggest that early religious training and identification may actually encourage prosocial behavior.
TL;DR: The Building Bridges through Interfaith Dialogue in Schools Programme (BBP) as mentioned in this paper has been operating continuously in Melbourne, Australia since 2004, where participants were interviewed and surveyed to assess the effect of this experiential interfaith education programme on their knowledge, attitudes, perspectives and behaviour toward those from different religious and cultural backgrounds to them.
Abstract: This paper examines research findings from an experiential model of interfaith education called the Building Bridges through Interfaith Dialogue in Schools Programme (BBP). The BBP has been operating continuously in Melbourne, Australia since 2004. In the research, participating students were interviewed and surveyed to assess the effect of this experiential interfaith education programme on their knowledge, attitudes, perspectives and behaviour toward those from different religious and cultural backgrounds to them. Some of the data from those interviews are included in this article. The findings identify that the programme promoted religious literacy, (including improved knowledge, understanding and appreciation for different religious and cultural traditions and their practices), dismantled prejudice from ignorance and overly generalised stereotypes of others, and promoted social inclusion and cohesion.
TL;DR: A renewed focus on religion across all areas of life, including politics, academia, and education (Bachmann-Medick, 2016) has been witnessed what could be called a "religious turn" as discussed by the authors.
Abstract: Recent decades have witnessed what could be called a ‘religious turn’—a renewed focus on religion across all areas of life, including politics, academia, and education (Bachmann-Medick, 2016). Akin...
TL;DR: In this article, the authors argue that the main reason for resistance is reformers' failure to closely examine the cultural context of their chosen setting and work with existing tools and local institutions.
Abstract: Following the events of 9/11, many misconceptions entered the policy-making platform with regard to the need for education reforms in the Muslim world. Based upon Western cultural and societal norms and increased scepticism of the role of religion in violence, these assumptions have triggered a strong wave of calls for a top-down approach to reform formal state schools in predominantly Muslim countries, These calls often meet with resistance at national and community levels. This article seeks to examine these misconceptions and investigate why educational reform efforts through top-down frameworks which are especially motivated by countering violent extremism or terrorism have had only limited success. Many major international intergovernmental organisations, non-governmental organisations and governments have invested time and effort into education measures aiming to build peace and coexistence in Muslim countries, but they have been unable to build a relationship of trust with community leaders and school authorities. The authors argue that the main reason for defiance is reformers’ failure to closely examine the cultural context of their chosen setting and work with existing tools and local institutions. Illustrating their point with a case study of an intervention carried out in informal Qur’anic schools in Niger, West Africa, the authors offer an alternative method which fosters changes from within. They argue that this model has a better chance of sustainability and could thus be used as the basis for future interventions.
TL;DR: In this paper, the salient characteristics and educational influences of humanism in both Islam and Confucianism are explored and compared, and it is argued that the humanist tradition in both belief systems upholds the development and transforming ability of human beings.
Abstract: This article explores and compares the salient characteristics and educational influences of humanism in both Islam and Confucianism. It is argued that the humanist tradition in both belief systems upholds the development and transforming ability of human beings. A common aim of education is to nurture God/Way-conscious and virtuous individuals who fulfill their calling on earth by achieving perfection. Rather than advocating textual transmission, didacticism, and rote-memorization, the humanist tradition in both Islam and Confucianism supports a broad-based curriculum and promotes active learning pedagogies.
01 Jan 2017
TL;DR: In this paper, the authors consider the human rights perspective when pondering the aims, content, and practical organisation of religious education (hereinafter RE) in the public sphere, such as the various contexts of institutional education: kindergartens, preschools and schools.
Abstract: Religious Education (hereinafter RE) has a strong potential for promoting human rights. Consequently, it is essential to consider the human rights perspective when pondering the aims, content, and practical organisation of RE. Additionally, the issue of human rights is vital in considerations related to the place of religion in the public sphere, such as the various contexts of institutional education: kindergartens, preschools and schools. Moreover, it is important from the perspective of religious minorities in particular to consider the negotiations and clashes of values encountered by children and young people whose family socialisation differs significantly from the dominant value hegemony in the social context of schools (Kuusisto 2010, 2011a). Different interpretations of religious freedom and the right to religious education are important considerations for RE. However, the complex interplay of ‘public’ and ‘private’ must be reconsidered when analysing human rights issues related to religion. Furthermore, the framework of a child’s right to religion versus that of parents’ right to education according to worldview must be scrutinised.
TL;DR: This article examined several of these proposals using a philosophical contrast between weak and strong relationality, and argued that although these proposals include strong relational assumptions, weak relational assumptions remain that could inhibit the successful implementation of the proposals and perhaps even undermine their ultimate goals.
Abstract: Several proposals for addressing religious literacy or including religious content in American public schools point to potential advantages for intellectual and moral development These proposals include moral arguments, which suggest that religious literacy is an individual and social good Although the proposals selected for this analysis span the previous two decades, it appears that little progress has been made toward addressing religious literacy in American public school contexts In this theoretical article, I examine several of these proposals using a philosophical contrast between weak and strong relationality It is argued that although these proposals include strong relational assumptions, weak relational assumptions remain that could inhibit the successful implementation of these proposals—or perhaps even undermine their ultimate goals
28 Apr 2017
TL;DR: This paper found that moral education is a less stable curricular component over time than is religion, presumably because it is rooted less clearly in organizational linkages and there is a negative relation between the two.
Abstract: Publisher Summary This chapter presents comparative empirical data on values education in the curriculum. It was found that a curricular focus on moral education is quite common in national educational systems, and this shows no signs of declining. Less time tends to be given to it than is given to religious instruction, and there is something of a negative relation between the two. They are partially substitutes for each other. Moral education is a less stable curricular component over time than is religion, presumably because it is rooted less clearly in organizational linkages. Both kinds of instruction are found almost equally in developed and less developed societies. The data suggest that some sort of distinctive emphasis on socializing the child to normative compliance with social authority remains strong in the modern system.