The contested place of religion in the Australian Civics and Citizenship curriculum: exploring the secular in a multi-faith society

In the absence of a dedicated subject for teaching general religious education, the inclusion of Civics and Citizenship education as a new subject within the first Federal Australian Curriculum provides an important opportunity for teaching the religious within Australian schools. The curriculum for Civics and Citizenship requires students to learn that Australia is both a secular nation and a multi-faith society, and to understand religions practiced in contemporary Australia. The term "secular" and the need for students to learn about Australia’s contemporary multi-faith society raise some significant issues for schools and teachers looking to implement Civics and Citizenship. Focusing on public (state-controlled) schools, the argument here draws on recent analysis within the Australian context (Byrne, 2014; Maddox, 2014) to suggest that religion remains an important factor in understanding and shaping democratic citizenship in Australia, that this should be acknowledged within public schools, and that a constructivist, dialogical-based pedagogy provides possibilities for recognising the religious within Civics and Citizenship education

Finding a moral homeground: appropriately critical religious education and transmission of spiritual values

Values-inspired issues remain an important part of the British school curriculum. Avoiding moral relativism while fostering enthusiasm for spiritual values and applying them to non-curricular learning such as school ethos or children's home lives are challenges where spiritual, moral, social and cultural (SMSC) development might benefit from leadership by critical religious education (RE). Whether the school's model of spirituality is that of an individual spiritual tradition (schools of a particular religious character) or universal pluralistic religiosity (schools of plural religious character), the pedagogy of RE thought capable of leading SMSC development would be the dialogical approach with examples of successful implementation described by Gates, Ipgrave and Skeie. Marton's phenomenography, is thought to provide a valuable framework to allow the teacher to be appropriately critical in the transmission of spiritual values in schools of a particular religious character as evidenced by Hella's work in Lutheran schools

Representations and concepts of professional ethos among Swiss religious education teacher trainers

Over the past two decades, the organisation of religious education classes in Switzerland has undergone profound reforms. Amid the increasing secularisation and pluralisation of the religious landscape, many cantons have introduced a compulsory course that falls under the responsibility of the state and is aimed at teaching basic knowledge about a variety of religions. These reforms have enabled a harmonisation of the syllabi for religious education across the country and have prompted the adaptation of teacher training programmes. Because of the many diverse social expectations surrounding these new courses and the diverse academic tra- ditions in the field of religious education, however, a unified conception of these courses is still absent. In this article, we discuss the ongoing construction of religious education teachers’ professional ethos within this fluid context. In particular, we discuss the perspective of teacher trainers on pragmatic questions concerning religious plurality and the place of teachers’ and pupils’ personal (religious) experiences in the classroom, and pay attention to different representations of ‘religion’ and distinct ideas regarding the purpose of these courses as they have a major impact on the professional attitudes expected from teachers. Keywords: professional ethos; teacher trainers; Switzerland; concepts of religion; impartialit

The necessity of historical inquiry in educational research: the case of Religious Education

publication-status: PublishedThis is an Author's Original Manuscript of an article whose final and definitive form, the Version of Record, has been published in the British Journal of Religious Education, July 2010. Available online at: http://www.tandfonline.com/ or DOI: 10.1080/01416200.2010.498612This article explores the mixed fortunes of historical inquiry as a method in educational studies and exposes evidence for the neglect of this method in religious education research in particular. It argues that historical inquiry, as a counterpart to other research methods, can add depth and range to our understanding of education, including religious education, and can illuminate important longer‐term, broader and philosophical issues. The article also argues that many historical voices have remained silent in the existing historiography of religious education because such historiography is too generalised and too biased towards the development of national policy and curriculum and pedagogical theory. To address this limitation in educational research, this article promotes rigorous historical studies that are more substantially grounded in the appropriate historiographical literature and utilise a wide range of original primary sources. Finally, the article explores a specific example of the way in which a historical approach may be fruitfully applied to a particular contemporary debate concerning the nature and purpose of religious education

TEACHING BUDDHISM IN BRITAIN'S SCHOOLS: REDEFINING THE INSIDER ROLE

Dialogical approaches to Religious Education in Britain’s schools have opened the subject to input by Buddhist insiders more than ever in its history although shortcomings remain in the way Buddhism is portrayed in the classroom. With the proviso that insider input can move beyond the ‘do-ut-des’ religious style, this paper describes eight possible areas of classroom experience where Buddhist insiders can make a beneficial contribution. Of these, examples could be found in the educational literature where insider input through home nurture, teaching materials, teacher expertise, insider input and pedagogy had already been applied to good effect in the classroom. However, in the areas of the Agreed Syllabuses for RE, school ethos and national representation input was found lacking or skewed toward 'convert' Buddhist expectations, while the voice of the more numerous 'migrant' Buddhist community remained relatively unheard

Why education in public schools should include religious ideals

This article aims to open a new line of debate about religion in public schools by focusing on religious ideals. The article begins with an elucidation of the concept ‘religious ideals’ and an explanation of the notion of reasonable pluralism, in order to be able to explore the dangers and positive contributions of religious ideals and their pursuit on a liberal democratic society. We draw our examples of religious ideals from Christianity and Islam, because these religions have most adherents in Western liberal democracies that are the focus of this article. The fifth and most important section "Reasonable pluralism and the inclusion of religious ideals in public secondary schools" provides three arguments for our claim that public schools should include religious ideals, namely that they are important to religious people, that they are conducive for the development of pupils into citizens of a liberal democracy, and that the flourishing of pupils as adults is advanced by encountering religious ideals. We also offer a more practical reason: religious ideals can more easily be included within public education than religious dogmas and rules

'Respect Study' the Treatment of Religious Difference and Otherness: An ethnographic investigation in UK schools

Understanding and appreciating the beliefs and practices of others feature prominently among the aims and purposes of Religious Education in UK schools. Drawing on ethnographic data from the ‘Does RE Work?’ project, this paper presents two conceptions if ‘in/entoleration’ a deliberate process of inculcating tolerance in pedagogy. Entoleration, akin to enculturation, encourages sympathetic and transformative encounter with others’ beliefs. Intoleration, akin to indoctrination, risks eliding both difference and encounter in the service of a pre-determined aim of nurturing uncritical tolerance. The former is categorised by pedagogies of encounter with the other as person, while the latter often focuses on externals and strangeness