Religious Education Curriculum Research Articles

Context, complexity and contestation: Birmingham’s Agreed Syllabuses for Religious Education since the 1970s

The present article offers an historical perspective on the 1975, 1995 and 2007 Birmingham Agreed Syllabuses for Religious Education. It draws upon historical evidence uncovered as part of ‘The hidden history of curriculum change in religious education in English schools, 1969–1979’ project, and curriculum history theories, especially David Labaree’s observations about the distance between the ‘rhetorical’ and ‘received’ curricula. We argue that, contrary to the existing historiography, curriculum change in religious education (RE) has been evolutionary not revolutionary. Multiple reasons are posited to explain this, not least among which is the capacity and agency of teachers. Furthermore, we argue that ongoing debates about the nature and purpose of RE, as exemplified in the Birmingham context, reflect the multiple expectations that religious educators and other stakeholders had, and continue to have, of the curriculum subject. These debates contribute to the inertia evident in the implementation of RE curriculum reforms. A consciousness of the history of RE enables curriculum contestations to be contextualised and understood, and, thereby, provides important insights which can be applied to ongoing and future debates and developments.

Pengembangan dan Pelaksanaan Kurikulum Pendidikan Agama Pada SMA di Bawah Yayasan Keagamaan

The purpose of this study is to investigate the development and the implementation<br />of religious education curriculum developed by senior high schools (SMA) under religious foundations. This is a case study of SMA Muhammadiyah I Palangkaraya. Research design applied in this study is Stufflebeam’s CIPP (Context, Input, Process, Product). The results how:<br />1) SMA Muhammadiyah I Palangkaraya develops not only curriculum designed by Ministry of National Education but also local religious education one (curriculum developed by the foundation of Muhammadiyah); the way the school develops the curriculum can also be considered as especial because it provides its nonmuslims students facilities for learning their religious teachings, 2) some supporting factors are the participation of the foundation, the principal, and the school committee in the curriculum implementation, and 3) the obstacle of the curriculum implementation is the absence of a particular place such as laboratory for religious education.<br /><br />

Administering Secularization: Religious Education in New South Wales since 1960

AbstractThis paper examines the development of religious education policy in the government schools of New South Wales (Australia) since 1960. The New South Wales religious education curriculum features three components: (1) teacher-led “general religious education” (gre); (2) right-of-entry denominational instruction provided by visiting clergy (“special religious education”, orsre); and (3) occasional additional devotional exercises such as hymns and prayers. Between 1960 and 1980, this system underwent a partial secularization.grewas transformed from a straightforward course in Christianity built around government-produced Scripture readers to a flexible curricular component built around the academic study of multiple religions. At the same time,srewas strengthened and had its position in the curriculum secured; and devotional exercises were allowed to continue only in those settings where they formed an “appropriate” match with the community. I find that “secularizing” reforms were most consistently driven by teachers and administrators with practical motives: avoiding controversy, improving working conditions, and facilitating class management. This finding both challenges and complements recent works that interpret secularization as a political process driven by politicians and professionals primarily interested in enhancing their power or prestige at the expense of religious actors.

Deconstructive Religious Education

The article argues that even though deconstruction has indications for action in religious education, the action should be subordinated to the notion of deconstruction as event. Three strategies can be used in the curriculum of religious education inspired by deconstruction. The first strategy is to emphasize the spirit of religion as different from the corpus of rituals. The second strategy concentrates on the common core of religions as a basis for translatability among different religions. Finally, the third strategy deals with providing compatibility between faith and knowledge.

Godly Play Nourishing Children's Spirituality: A Case Study

Godly Play, an approach to Religious Education in early childhood devised by Jerome W. Berryman, has been utilized by many Christian denominations in Sunday school contexts and it is currently influencing the design of early years’ Religious Education curricula in many Catholic dioceses. One of the appealing qualities of the Godly Play process is that it is understood to nurture the spiritual dimension of children's lives. But how exactly does it do this? In drawing on the author's own research, this exploratory article examines, through a case study, the way in which four particular characteristics of children's spirituality—the felt sense, integrating awareness, weaving the threads of meaning, and spiritual questing—are brought to the fore and are nurtured during the Godly Play process. In this way, the article attempts to demonstrate how, in a practical sense, the Godly Play process may nurture the spirituality of children who engage in this process.

Attending to the spiritual dimension to enhance curriculum change

In an educational environment it was recently found that some faculty leaders of religious education managed curriculum change by paying attention to the spiritual dimension in order to help teachers to engage in implementing change. Attention to the spiritual dimension in this context provided opportunities for those likely to be alienated by change to feel connected to self and other(s) and embrace change. Faculty leaders of religious education hold a key position of school leadership throughout Catholic schooling systems in Australia. They provide leadership in all areas of the classroom religious education curriculum and they promote the spiritual well being of students and staff members within the context of the Catholic belief tradition. This paper aims to report on the perceptions of faculty leaders of religious education pertaining to how attending to the spiritual dimension encouraged teachers to overcome their own resistance to curriculum change. Ultimately as such an approach addresses the whole person, it should lead to greater levels of religious and spiritual wellbeing in the lives of teachers and, in turn, students.

Rethinking the Religious Education Curricula in Nigerian Schools

This article traces the historical background to the polarised religious education (RE) curricula in Nigerian primary and secondary schools, highlighting some post-colonial interventions and backlashes. Usingregional treaties and international human rights frameworks, this articleconsiders the probable justifications for deploying the confessional model of RE, accentuating the possible violations of the principles of religious freedom necessitated by the deployment of the confessional pedagogical model in Nigeria’s publicly funded schools. In consonance with contemporary trends in RE in Europe, Australia, Canada and South Africa, to mention a few, this article advocates the substitution of the currently deployed confessional, monoreligious education curricula with a non-confessional, multifaith RE curriculum. In emphasizing the potential benefits of non-confessional, multifaith RE, this article highlights how this model of RE respects, protects and fulfills the rights of the child which are unequivocally articulated in regional treaties and international human rights law. The article finally draws attention to strategies requisite for implementing non-confessional, multifaith RE in Nigeria’s publicly funded primary and secondary schools.

Pendidikan Agama Pada Sekolah Luar Biasa (Studi Kasus SDLB Dharma Asih Kota Pontianak, Kalimantan Barat)

Islamic religious education has been implemented in a special school. But until now there are constraints that hinder implementation of suspected Islamic religious education in exceptional schools. Obstacles include the Ministry of Religious Affairs had prepared a special religious teachers who are ready to teach in exceptional schools. Ministry of Religious Affairs has not provided guide books for religious education exceptional schools. This research was carried out in SDLB Dharma Asih in Pontianak, using a qualitative approach. Data collection techniques used includes interviewing techniques, observation, and documents. SDLB Dharma Asih in Pontianak basically has to do three main activities of the implementation of religious education curriculum, which is making the program, learning implementation, and evaluation. In the process of learning at this school there are several factors supporting and threatening. Supporting factors include teachers, principals, foundations, government agencies and the community. While the factors that still need to be developed to facilitate the learning process is a means among others of special books for religion in SDLB. Keywords: Implementation, KTSP, Islamic religious education

Investigating The Styles Of Teaching And Learning In The RE Curriculum In Botswana Secondary Schools

This is part of a larger study that investigated the impact of democratic pedagogy in the Religious Education (RE) curriculum in Botswana secondary schools. It investigated the teaching and learning styles in the RE curriculum in Botswana secondary schools. This was intended to explore how far the democratic space has been appropriated in the Botswana RE classroom. The literature review focused on some studies that focused on the need to promote democratic pedagogy in the classroom. The research methodology employed both quantitative and qualitative methods. The data generated for this study, as projected by graphical analysis in Table 1 and Figure 1, indicate how in most of the 4-minute observation intervals the teacher tallies on the rate of class participation exceeded those of students. This provides evidence that RE teachers tend to restrict participation of learners. RE teachers, therefore, might need to vary their classroom roles from being dominative to emphasize facilitation of more learners’ active classroom participation.

Back to the Future: Re-appropriating Religious Education—A Case Study Using the Black Church

The article suggests that Religious Education, in practice and as a field, will benefit by exploring the history and practice of Religious Education in the Black church. Using examples from the history, curriculum, and process of Religious Education in the historic Black church, the article argues that the Black church offers a dynamic educational example for religion scholars and religious educators. The importance of reinvigorating Religious Education in the Black church is discussed and recommendations for future practice are made.

Postmodernity, Secularism and Democratic approaches to Education; the impact on Religious Education in Scotland An Analysis of the 'philosophication' of Scottish Religious Education in Light of Social and Educational Change

The nature of the subject variously described in Scotland as Religious Education, Religious and Moral Education, and Religious, Moral and Philosophical Studies has changed radically over the last four decades. This paper seeks to examine possible reasons for the move to non-confessional, multi-religious and philosophical approaches, both set against the wider social climate and also as evidenced in empirical data. This hypothesis of this paper is that changes within Religious Education (RE) can be understood against the background of societal change, secularisation and the adoption of more democratic educational approaches. The intention of this article is to evidence this claim with reference to key documents in the development of RE, as well as the content of RE curricula. Empirical data also informs this discussion, principally from a questionnaire based pilot study of nine RE departments in a particular local authority.

Senior School Religious Education Curriculum

Senior School Religious Education Curriculum

Children's conceptions of Jesus

This paper presents findings from a recent study investigating young children's (aged 10–11) conceptions of Jesus in England. The overall picture revealed by the study is that whilst there was a general assent amongst pupils in our sample towards an ethical and humanistic conception of the historical Jesus, there was less of a consensus about those issues which previous research claims children find difficult to understand, namely: the divinity of Jesus; the miracles of Jesus; and Christian beliefs pertaining to Jesus' continued presence in people's lives today. The paper concludes by arguing that the variety of conceptions of Jesus which are encountered in religious education (RE) may be seen by children as a barrier to learning rather than an opportunity to grow in understanding and highlights the need for further research into the relationship between children's hermeneutical horizons and RE curriculum content.

The identification of four characteristics of children’s spirituality in Australian Catholic primary schools

In taking its theoretical impetus from hermeneutic phenomenology, the qualitative research reported in this paper aimed to identify characteristics of children’s spirituality in Australian Catholic primary schools. The videotaped life expressions of two groups of six children in each of three Australian Catholic primary schools formed the texts of this study. A reflection upon the texts, guided by van Manen’s lifeworld existentials, resulted in the identification of four characteristics of these children’s spirituality – the felt sense, integrating awareness, weaving the threads of meaning, and spiritual questing. In the light of these findings, some pedagogical implications for nurturing spirituality through the primary religious education curriculum in Catholic schools are proposed.

Cultivating a Religiously Literate Society: Challenges and Possibilities for America's Public Schools

This article presents a rationale as well as a proposal for a religious literacy curriculum in U.S. public high schools. Relying on the Religious Education curriculum currently in use in the United Kingdom, the authors sketch a religious literacy curriculum designed to help students thrive in a pluralistic and democratic society. In order to help young citizens develop the skills, dispositions, and knowledge to thrive in an increasingly global, pluralistic, and democratic society, they need to become religiously literate. For students to be religiously literate they must learn to respect the religious other as well as understand the role of religions in contributing to civic life.

Student teachers' perception of their role and responsibilities as Catholic educators

This article is concerned with 26 primary and secondary student teachers' early perception of themselves as Catholic educators in Scotland. It analyses their perspectives on what it means to be a Catholic teacher, what is expected of them by the Church and what motivated them to choose this particular career path. Discussion of these issues reveals an astute awareness of their role in the Catholic sector but a deep apprehension about their ability to succeed in fulfilling this. Their religious biographies and identities highlight much about the Scottish context of which they are a part, yet their responses to faith indicate differing levels of confidence in teaching, particularly with regard to the content of the Religious Education curriculum which they are expected to implement. The challenge these students present to the major stakeholders in Scottish education is to provide them with adequate support in developing their own faith—and knowledge and understanding of it—in order to enable them to carry out their role as Catholic teachers effectively within the state‐funded system. Cet article se base sur 26 instituteurs et professeurs en formation et leur auto‐perception comme formateurs catholiques en Ecosse. L'article analyse leur compréhension de ce que veut dire être professeur catholique et de ce que l'Eglise attend d'eux ainsi que les raisons de leur choix particulier de cette profession. La discussion qui s'ensuit révèle une comréhension pointue de leur rôle dans l'éducation catholique ainsi qu'une inquiétude marquée de ne pas être à la hauteur de cette tâche. Leurs biographie et identité religieuses révèlent clairement le contexte écossais dont ils font partie, quoique leurs différentes réponses devant la foi ne manifestent pas le même niveau de confiance en tant que professeur surtout à l'égard du curriculum de l'enseignement religieux qu'ils sont censés maîtriser. Le défi, présenté par ces étudiants aux intéressés de l'éducation écossaise, est de leur apporter le soutien nécessaire au développement de leur foi, à sa connaissance et à sa compréhension afin qu'ils puissent bien remplir leur vocation d'enseignants catholiques dans l'enseignement public. Dieser Artikel handelt um die anfaengliche Einschaetzung von 26 Referendaren der Grund‐ und Hoeherenschulen ueber sich selbst als katholische Paedagogen in Schottland. Er analysiert ihre Perspektiven darueber, was es fuer sie heisst ein katholischer Lehrer zu sein, was die Kirche von ihnen erwartet und was sie motiviert hat diesen beruflichen Werdegang auszuwaehlen. Diskussionen ueber diesen Themen zeigen eine aufschlussreiche Bewusstheit ihrer Rolle im katholischen Bereich, aber geleichzeitig verbunden mit einer tiefen Besorgnis dies selbst erfolgreich erfuellen zu koennen. Ihre religoese Biografien und Identitaeten sagen viel aus ueber die schottischen Umstaende dem sie angehoeren. Dabei zeigen die Schwankungen in ihren Antworten, in Punkto Glauben, unterschiedlichen Grad an Vertrauensniveau zur Lehrtaetigkeit, besonders in Bezug auf den Inhalt des Lehrplans aus dem Religionsunterrichts, den man von ihnen zu leisten erwartet. Die Herausforderung, die diese Studenten den Haupt‐Interessensvertreteren der schottischen Bildung darlegen, ist ihnen die entsprechende Unterstutzung zu bieten, ihren eigenen Glauben zu entwickeln—und das Wissen und das Verstehen darueber—um ihnen zu ermoeglichen, ihre Rolle als katholische Lehrer innerhalb des staats finanziertem Bildungssystem effektiv durchzufuehren. El artículo constituye un estudio de veinte‐seis individuos que quieren ser profesor(a) o maestro(a) y sus percepciones instintivas de ellos mismos como formadores Católicos en Escocia. Esta es el análisis de sus perspectivas sobre la significación de ser un profesor Católico, las expectaciones de la Iglesia Católica, y las razones por qué están inspirado por esta carrera específica. Una discusion de esos asuntos no solo revela un conocimiento astuto de sus papeles en el sector Católico pero tambien una aprensión muy profunda de su capacidad tener éxito y realizar sus papeles y tareas. Sus identidades y biografías religiosas subrayan mucho el contexto escocés en que ellos participan, sino la variedad de sus respuestas a la fe ilustra distintas calidades de confianza para enseñar, especialmente con respecto a lo que está incluido en la curricula de la educación religiosa que tienen que enseñar. El desafío que esos estudiantes presentan a los que estan encargado de la educación Escocésa es proveerles—a los estudiantes—de apoyo suficiente para desarrollar sus propias fes—y conocimiento y entendimiento de ella—para permitirles cumplir eficazmente sus papeles como profesores(as)/maestros(as), especialmente dentro de un sistema que depende de fondos del Estado Civil.

Educational contexts for the development of children’s spirituality: exploring the use of imagination

As a Chaplain working in the Anglican school system in Melbourne, Australia, my concern is with the spiritual development of students. This year I have been trialing the educational application of activities used in creative arts therapy. Continuing the theme of my recent doctoral studies in children’s spirituality, I am concerned that education should have a more holistic emphasis, where the experiences and creative imagination of children are valued. Creative arts activities engage children in learning that is intimately related to spiritual development, involving self‐understanding, understanding relationships, wider environmental connectedness and connection with the divine. This paper gives a brief theoretical base and two educational case studies to illustrate the use of imagination in spiritual development. The cases are taken from the religious education curriculum, but it is proposed that other subjects could also be used in this way. The first case study reports on the response of a year 8 class to the question ‘What do we do with jealousy?’ (25 students aged 12 years)—an emotional inquiry. The second study is an end‐of‐year activity for year 7 students, concerned with social bonding (21 students aged 11 years)—a social inquiry. This is a work in progress using the MIECAT (Melbourne Institute of Experiential and Creative Arts Therapy) research method, as part of a master’s program.

Factors that impede curriculum change: a preliminary report

The management of curriculum change in religious education is of interest to all who are concerned with a continuing pursuit of excellence in this curriculum area. Utilising a grounded theory approach, this paper describes some findings concerning the management of curriculum change in the Catholic Archdiocese of Melbourne, Australia. It reports the perspective of religious education coordinators, who were responsible for managing a major change in the religious education curriculum in Catholic secondary schools. Emanating from a broader on‐going study, the report focuses on factors that the religious education coordinators felt impeded curriculum change.

CHILDREN'S SPIRITUALITY AND “THE GOOD SHEPHERD EXPERIENCE”

This article aims to explore the connections between a religious education curriculum's methodology in the Catholic Archdiocese of Melbourne, Australia and some contemporary theories about children's spirituality. “The Good Shepherd Experience” curriculum is intended for use with 5- and 6-year-old children in the first years of formal schooling. It forms a part of the To Know, Worship and Love religious education text based curriculum, directed for use by schools in the Archdiocese of Melbourne as a key text in the religious education curricula. In exploring connections with children's spirituality, this article analyzes “The Good Shepherd Experience” in terms of wonder (mystery-sensing, contingency, and dependability), play and imagination, and the ability to use religious language and concepts.

Ecology, Spirituality and Eckhart: on Loving the World

I am acutely aware tonight of the bodily absence of Peter Talbot Willcox, my friend of many years and second chairman of the Eckhart Society. I well remember back in 1992 browbeating him into taking· on that task, among the many others he shouldered, despite his professed lack of expertise in matters Eckhartian, academic, and, indeed, Roman Catholic, not to mention Dominican. Among his many interests and, in fact, passions, if I may so describe them, was a profound concern with the environment. On several occasions I participated in conferences Peter organized on the subject, especially in league with Teddy Goldsmith, the editor of The Ecologist, one of Peter's many friends. While teaching in Oxford, I was privileged to be included among the core group of the Friends of the Centre, which Peter organized and out of which there developed another of his brain children, the Religious Education and Environment Programme, a project to introduce environmental studies into the British religious education curriculum. There was much more to Peter's passions, not least his work for the World Congress of Faiths. But as I came to know and work with Peter what impressed me most personally about his insatiable quest to get at the heart of things in a theoretical and especially a practical way was his struggle to bring Eckhart and environmental concern together. As we strolled around his lovely gardens at Thanescroft one evening, he confided to me his