Framework For Religious Education Research Articles

Implementasi Ekstrakurikuler untuk Meningkatkan Kreativitas Santri dalam Menulis Kaligrafi di Ponpes Riyadlus Sholihin Kota Probolinggo

This study seeks to provide a comprehensive analysis of the implementation of calligraphy-focused extracurricular activities at Pondok Pesantren Riyadlus Sholihin, examining their role in enhancing students' creative capacities in Arabic calligraphy. Historically, calligraphy emerged as a means of venerating the Qur'anic verses, but its development over time has shifted towards emphasizing aesthetic values. The discipline of calligraphy encompasses several distinct styles, including khat naskhi, khat tsulus, khat diwani, khat diwani jali, khat riq’ah, khat farisi, and khat kufi. At Pondok Pesantren Riyadlus Sholihin, calligraphy is embedded within the framework of religious education, prioritizing the artful transcription of Qur'anic text. This research adopts a qualitative methodology with a descriptive orientation, employing analytical techniques to delve into the subject matter. The analytical framework utilized is derived from Miles and Huberman, encompassing stages such as data reduction, data presentation, conclusion formulation, and data verification. The findings underscore the substantial impact of calligraphy extracurricular programs at Pondok Pesantren Riyadlus Sholihin, located in Probolinggo City, in fostering students' creative expression and technical proficiency in calligraphy. Moreover, these activities extend beyond technical skill development, nurturing a deeper appreciation for Islamic art and cultural heritage through structured training and sustained mentorship.

A theory of recognition as framework for religious education. Reading Axel Honneth from a pedagogical and theological perspective

Experiences of withheld and of granted recognition constitute an integral part of everybody’s learning biography, as the experience of recognition is crucial to all processes of socialisation and identity formation. In consequence, the last two decades have seen a considerable interest in recognition theories, initially particularly in the field of political and social theory but later extending into educational contexts. In dialogue with the influential theory of recognition by German philosopher Axel Honneth, this paper develops an interpretation of recognition which can enrich the theory of education, and in particular that of religious education. A theological perspective on recognition is provided that aims to identify and specify the distinctive contribution that religious education can make to the realisation of recognition in schools and the basic implications for theory and practice that follow from this.

Learning in rural cathedrals: a case study of religious education outside the classroom

ABSTRACTThe growing consensus concerning the value of educational spaces outside the classroom has given stimulus in England to the Learning Outside the Classroom initiative – a government-sponsored programme aimed at increasing opportunities for experiential education – and to the National Exemplar Framework for Religious Education for 3- to 19-year-olds in Wales, which encourages learners to ask and to reflect on a series of ‘fundamental questions’. The present study seeks to examine the impact that this approach to education has on participating learners, drawing on the written responses of 310 7- to 11-year-old cathedral visitors from 14 primary schools from across North Wales. Among the conclusions that emerge from analysis of these data is that educational activities of this kind do have an immediate and profound impact on the young people who take part, giving support to the idea that enabling further cathedral engagement in education is desirable for its effectiveness in providing young learners with unique opportunities for spiritual and religious reflection.

Humanism, religious education and the former Archbishop of Canterbury

The aim of this article is to consider and assess the recent call by a number of prominent churchmen and religious leaders, including the former Archbishop, Lord Williams, for a study of Humanism to be incorporated into religious education, as recommended by the 2013 non-statutory Curriculum Framework for Religious Education. The signatories appeal to the concept of fairness and advocate the inclusion of Humanism on this basis. While misgivings about framing their advocacy of Humanism in terms of justice are expressed, an attempt is made, drawing on John Rawls’s conception of justice as fairness, to construct as positive an argument as possible within the terms of their appeal. It is concluded that the principles of justice enunciated by Rawls fail to make a case for the inclusion of Humanism in the religious education curriculum.

Autonomy and religious education: lessons from a six-year evaluation of an educational reform in an Israeli school network

This study investigated the tension that exists between promoting an educational agenda and practising an educational approach which emphasises autonomy within the framework of religious education. Our main thesis is that every educational deed contains a dialectical tension between endorsing an educational agenda and the promotion of autonomy. Moreover, this tension is not restricted to religious education. The intensity of such a conflict varies in accordance with the flexibility (or inflexibility) of the dogma, the conceptual cohesion of the educational agenda and the perceived importance of granting autonomy to students. The more cohesive and inflexible the educational agenda is, the greater the danger that autonomy will be discarded. The present research examined an educational reform implemented in the National-Religious School Network in Israel, which included the promotion of autonomy among principals, teachers and students. Conducted over a six-year period (2006–2012), the research employed both qualitative and quantitative methodologies and involved various stakeholders in the school network. The multifaceted picture that emerged of the relationship between educational autonomy and religious agenda is presented.

Christianity as culture and religions as religions. An analysis of the core curriculum as framework for Norwegian RE

Religious education (RE) in Norwegian public schools has attracted much attention as a result of criticism from the UN’s Human Rights Committee in 2004 and the European Court of Human Rights (ECHR) in 2007. Due to the statement from the UN and the conviction in the ECHR, revisions have been made in the Education Act and the curriculum for RE. However, the core curriculum for primary and secondary schools and adult education introduced in 1993 has not been revised. The scope of the article is to analyse the core curriculum and show how this document constructs Christianity as culture and national heritage, leaving other religions as something ‘other’ in Norwegian society. The main argument is thus that the core curriculum provides a qualitative bias towards Christianity in the Norwegian educational system in general, and especially in RE.

Reviewing the Religious Education Review

In 2012 a Review of RE in England was initiated by the Religious Education Council of England and Wales, in response to a perceived sense of crisis among the religious education (RE) community. Its recommendations, which include a new National Curriculum Framework for RE, were published in October, 2013. The fact that the proposed National Curriculum Framework for RE aspires to provide a curriculum model of excellence that all schools should follow, naturally invites careful study and scrutiny. This article considers the question whether the Review’s conclusions provides a democratically mandated, legally compliant, educationally convincing and socially appropriate future direction for RE in England. It is concluded that there are serious weaknesses in the proposals and that the Review process was a missed opportunity for the emergence and articulation of a model of religious education that is appropriate to the aims of liberal education in a democratic, increasingly diverse English society.

‘She made me think about God’

Teaching is interventionist. Agreement is necessary to decide what is to be taught. May one begin from the premise that God is worthy of attention? And how can teachers help pupils discern true from false in religion? This article compares the Non-Statutory National Framework for Religious Education with the Birmingham Agreed Syllabus to consider the purpose of religious education in non-denominational schools.

Healing the Wounds: St. Augustine, Catechesis, and Religious Education Today

St. Augustine of Hippos’ writing on education offers a fresh lens through which the conceptual framework of religious education in the Catholic school can be understood. Recent teaching of the Magisterium of the Catholic Church on the distinctive nature of religious education and catechesis has challenged religious educators to find an alternative paradigm that retains fidelity to Church teaching while exploring how the Christian encounter with culture can be integrated into the religious education syllabus. In Augustine we see how wider learning is not at odds with Christianity and serves as the underpinning structure for the development of Christian thought.

From holy groves to Holy Ghost

This article discusses different types of role-play and how they can be used in teaching religion in various settings. The connection between historical role-play and classroom discussion of contemporary questions of ethics and identity within the framework of Religious Education (RE) is also addressed.

A dispositional framework in religious education: learning dispositions and early years’ religious education in Catholic schools

Early childhood educators have for some time now questioned approaches to education that focus solely on the development of thinking and rational cogitation, and have begun to favour dispositional frameworks in preference to learning frameworks. However, there is little evidence to suggest that dispositional frameworks have been utilised in religious education with early years’ students in faith based contexts. This paper describes and discusses five possible learning dispositions: curiosity, being dialogical, persisting and living with uncertainty, meaning‐making, and taking responsibility, which may form a dispositional framework for religious education in Catholic primary schools. While the intention of the use of this dispositional framework is with students in their first formal years of schooling, it is recognised that it may have application for older students in the Catholic primary school context.

The academic study of religions and integrative religious education in Europe

The article provides an overview of the book Integrative religious education in Europe: A study‐of‐religions approach (2007). It introduces the notion of ‘integrative religious education (RE)’, relating to education about different religions in religiously mixed classrooms, as opposed to separative confessional approaches. The article presents some results of my analysis of recent approaches to integrative RE, mainly from England and Sweden. The analysis focuses on aims of integrative RE, the notion of religion and the representation of religions, teaching methods, and the notion of education. Building on recent theory and methodology in the study of religions (Religionswissenschaft) and education, I propose a European framework for integrative RE. The article concludes with a description of recent school‐related initiatives in the study of religions at an international level.

Degeneracy and English religious education

Nietzsche accused Socrates of being degenerate. The question is posed whether practitioners of contemporary religious education may be suffering from this condition, in particular through the modern practice of associating religion with secular philosophies or ‘beliefs’. Through the examination of tolerance and ‘respect for all’ in the Non‐Statutory National Framework for Religious Education (NSNFRE), there is an attempt to show that by ignoring important distinctions, the NSNFRE fails to recognise the character of a religious disposition versus related inclinations of respecting or withholding respect for others. The purpose of this examination is to show that religious faith is typically not a ‘view’ or a theory about the world and that associating religion with secular ‘beliefs’ may be deeply misleading.

Critical Religious Education and the National Framework for Religious Education in England and Wales

Religious Education (RE) is an entitlement for all pupils in state-funded schools in England and Wales. The parental right of withdrawal is rarely invoked. Given the multi-faith nature of British s...

Can children and young people learn from atheism for spiritual development? A response to the National Framework for Religious Education

The new National Framework for Religious Education (RE) suggests, for the first time in national advice on agreed syllabuses, that atheism can be included in the curriculum alongside world religions. This article counters objections to the inclusion of atheism in RE and argues that children and young people can learn from atheistic beliefs and values for their spiritual and moral development. It explores the idea of atheism as ‘faith’ and illustrates atheism’s spiritual and moral potential through examples of writing from Bertrand Russell and Jean Paul Sartre. The article concludes that RE (preferably under a new name) can continue to be a valuable curriculum subject, provided it responds to the non‐statutory guidance of the new framework by offering a broader, more inclusive spiritual education which includes positive accounts of atheistic beliefs. Indeed, it is contended that without this change schools can not fulfil their legal obligation to provide opportunities for spiritual and moral development to all pupils.

A Framework for Religious Education

Religious education is not compulsory for pupils in special schools and its curriculum content is not laid down in the National Curriculum but Erica Brown believes that the spiritual and religious development of all pupils with special educational needs must be encouraged. She is director of special educational needs, The National Society, Church House, Westminster, responsible for in-service training for church schools in England and Wales, and editor of RESPECT, a bi-annual journal for teachers of RE to pupils with special educational needs.

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.

Learning from what? A question of subject focus in religious education in England and Wales

The terms learning about and learning from religion have now become firmly established in the lexicon of religious education (RE). The publication of a national Non‐statutory Framework for RE in October 2004 gave them official status. But what is actually meant by these terms? Certainly teachers have been less confident when attempting to put learning from religion into practice. This article takes the view that a clear articulation of what and how pupils should learn from religion depends on being clear about what it is they should learn about religion in the first place. It goes on to argue that what pupils learn about religion is often not reflective of anything distinctive that distinguishes religious education from other humanities subjects. This is due to the dominance of a naturalistic understanding of religion in religious education, based on disciplines such as sociology and anthropology. This article seeks to redress the balance by attempting to outline a second order interpretative framework that is more truly reflective of religious life than the naturalistic disciplines yet less narrow than a tradition bound theological framework. The latter part of the article offers an example of how this might be reflected in taking pupils to visit various places of worship.