Religious Education In Public Schools Research Articles

Similar Trends, Different Agendas: Religious Instruction in Public Schools in Indonesia, Malaysia and Singapore

This article argues that national and global events that led to the recent revival of religious education has not altered the nature of the existing arrangement of religious instruction in public schools in Indonesia, Malaysia, and Singapore. Competitive internationalization arena, however, has converged the function of religious education in these countries. It examines how religious instruction in public schools in these ASEAN countries has been transformed in accordance to the emerging demand for global competitiveness. In Indonesia, although the political and economic reform has unsettled the existing structure of the relationship between state and people, the segregated model of religious education classes following religious lines remains in effect. Similarly, in Malaysia, education reform that has been carried out since the early 1990s has not transformed the initial arrangement of religious education. It is still delivered in a way that serves the historical privilege of the Malay ethnic group. Finally, in Singapore, although religious education once gained public popularity, it was only for a short time. The peculiar national agendas of development in each country is argued to be the main determinant of the existing religious education arrangement. Therefore, forces of internationalization arena can only influence the existing state of religious education in a way that serves this national peculiarity.

For Religious Education in Public Schools: Reasons and Roles

For Religious Education in Public Schools: Reasons and Roles

Религиозное образование в государственных школах: важнейшие тенденции (преимущественно на примере Скандинавии)

Религиозное образование в государственных школах: важнейшие тенденции (преимущественно на примере Скандинавии)

Cecília Meireles e o ensino religioso nos anos 1930: embates em defesa da escola nova

Resumo O artigo analisa a atuação de Cecília Meireles no combate ao decreto do ensino religioso nas escolas públicas de 1931. Esse tema adquire importância ao percebermos que alguns estudos que analisaram a trajetória de Cecília Meireles e sua relação com a educação não aprofundaram os aspectos das críticas à educação religiosa por parte dessa educadora. O objetivo do artigo é trazer novos elementos do percurso de Cecília Meireles e seu conflito com as políticas do governo provisório de Getúlio Vargas. Entre os anos 1930 e 1933, Meireles escreveu suas críticas aos acontecimentos do período na Página de Educação do jornal Diário de Notícias. Inicialmente, notamos que essa educadora assumiu de forma radical o pensamento escolanovista e com ele fundamentou suas posições em defesa da escola pública. A metodologia utilizada foi a análise das fontes primárias, a partir de suas relações com os acontecimentos históricos do período, de uma perspectiva dialética, procurando entender a produção escrita da educadora em e com o seu tempo. Constatamos no estudo o afastamento e a desilusão de Cecília Meireles quanto aos rumos do governo Getúlio Vargas. Entretanto, Meireles manteve seu otimismo na crença em uma escola que atendesse aos interesses da população brasileira, referenciada no pensamento da Escola Nova e, com isso, teceu suas críticas ao conservadorismo e à presença da religião no campo educacional brasileiro.

Religious Freedom in Education: The United States Versus Belgium

ABSTRACTInspired by a recent article in this journal, the author will further elaborate on the tension between the freedom of education and the freedom of religion, with particular focus on state support for faith-based schools and the organization of religious education in public schools. She will have a closer look at the American and Belgian policies concerning these items and clarify why both nations have similar problems with regard to faith-based schooling and religious education, although the causes for these difficulties are dissimilar: Both in Belgium and the United States, the de facto freedom of religion and education are not maximally guaranteed for all students, but for very different reasons. Similarly, the implementation of nonconfessional religious education seems very difficult in both countries, but also for different reasons. Based on these findings, the author gives some recommendations to guarantee both the freedom of religion and of education in the best way in both nations.

Religious education in public schools and religious identity in post-communist Serbia

The author analyses types of religious education in European and Serbian state-run schools searching for an innovative approach to existing classifications. He suggests four criteria to differ and categorize types of religious education in public schools, claiming that the actual taxonomy is often insufficient, inconsistent or perplexed (having usually been based upon one or two elements). He proposes categorization which encompasses point of view and interests of tax payers, of the politics, of the pupils and of the religious teachers. More criteria could lead to a better assessment of particular system of religious education. He also suggests that, apart from usual categorization in confessional and non-confessional religious education, it would be useful to introduce categories like 'mostly confessional' and 'mostly non-confessional', as clear-cut models are very rare. In addition to this he offers arguments why 'cognitive' type of religious education would be more proper label instead of 'non-confessional'. Further on the author examines controversies, disputes and manner of reintroduction of religious instruction in Serbian legislation after the fall of the communist regime in 2000 and presents the current situation, including very recent changes considering curricula. He points to some very distinctive features of religious education model in Serbia which could be of interest in comparative perspective, particularly in the time when many states in Europe tend to improve their religious education system. Finally, he points to importance of religious education in building religious identity of young generations in post-communist countries, and differs two types of religious identity - perceptive (intuitive) and cognitive (rational). He concludes that 'educating into religion' has to exist for some time in post-communist countries due to historical circumstances (within more or less confessional model). Additionally, he finds that it should be only gradually transformed into 'educating about religion' and 'education from religion' pattern, fostering cognitive religious identity to strengthen parallel with the perceptive one.

Religious Culture Dalam Pengembangan Kurikulum PAI

At a practical level, the atmosphere of religious culture could be established through activities that encourage cultural diversity in the school / madrassa, among others: firstly, conducting routine activities, namely the development of cultural diversity regularly taking place in the days of learning at school; secondly, creating a conducive school environment that becomes a laboratory for the delivery of religious education, so that the environment and the process of life for the students really can provide education about how to be religious; thirdly, not only is the Islamic religious education formally presented by teachers of religion with the subject matter of religion in a learning process, but it can also be done outside the learning process in their daily lives; fourthly, creating religious situations or circumstances; fifthly, allowing students to express themselves, develop their talents, interests and creativity of Islamic religious education in various skills and arts. Sixthly, organizing various religious competitions. Fostering cultural diversity in schools / madrassa that should be taken into acount is that the phenomenon of the praxis of worship and prayers conducted in an educational environment instead of being solely conducted ritually. The issue of moral destruction can not be solved by simply praying or just reading the scriptures. In addition, religious education in public schools in particular is in need of attitudes and perspectives of teachers to be open, inclusive, and capable of promoting dialogue and mutual understanding amid cultural and religous diversity in the school environment. For the writer, the Islamic religious education is an education that teaches universally good values and can be received by the plurality of community in the school environment.

Grundlegung einer modernen Religionsdidaktik der Öffentlichkeit und die Frage nach Identitätsbildung

Abstract The content and the orientation of Religious Education in public schools is a very significant issue discussed nowadays in the Greek theological and religious educational scientific environment. The new debate arose very intensively triggered by the new curricula in 2011. Its objective is the restructuring of the content and methodology of Religious Education in order to provide answers to contemporary social challenges. The confessional reference point is omitted in the new curriculum, aiming for a more open Religious Education. The main intention is the foundation of a new didactic approach in Religious Education that mainly addresses public issues and interests. In this framework religious literacy is highlighted as a key question. We believe, however, that this new didactic orientation disregards religious spiritual enrichment.

Political and Juridical Aspects for Religious Education in Schools, Within the Inter-Cultural European Context

The article deals with the issue of religious education in public schools in Europe. First the Author presents the policies of the Council of Europe which, considering that religions can educate when they are taught in a comparative perspective, have recommended a teaching about religions or about religious Ethics and Culture, sometimes influencing the individual national laws. Then he presents the analysis of the position taken by the Holy See on the subject of catholic education through the Church’s Teaching. The analysis shows the role played by the Holy See in protecting religious education in the European Organizations.

Ensino Religioso nas escolas e as suas representações

The aim of this research is to investigate teachers’ views of religious education and access their knowledge about this discipline. 53 teachers from six municipal schools in the city of Santos, Sao Paulo, participated in the research project. The study is based on the theory of social representations developed by Serge Moscovici and its methodology is made up of three instruments: the word association test, a drawing with title and justifi cation and a projective questionnaire. The data of the word association test were analysed using the software EVOC, following the studies by Verges. The data of the drawing and the projective questionnaire were treated through the content analysis proposed by Bardin. The results show that the representations are possibly rooted in the idea of catechesis and its history in Brazil. It was also possible to observe changes in the representations of religious education in public schools. Elements such as area of knowledge and social function have been added to the representation, probably due to public policies, legislations and debates on this issue. Keywords: religious education, education policies, social representations.

Doubts about Religious Education in public schooling

This article considers potential problems concerning Religious Education in public (state-funded) secondary schools in England in order to inform ongoing debates about religion in public education in the United States and elsewhere. Findings of empirical studies conducted in England are discussed in relation to arguments that critique Religious Education. It is argued that Religious Education as it is currently conceived and practised in England may be problematic for religious believers because it can misrepresent and critique religions, particularly Christianity. It is also suggested that the subject may be confused in its aims and purpose because it is not based upon any theological or religious authority. It is suggested that these problems may present challenges to religious identity formation among adolescents and therefore may be a cause of concern for religious communities.

Fundamentals and Paradoxes of Law which Regulates the Religious Education in Public Schools of Rio de Janeiro

The purpose of this study was to develop a conceptual model about online collaboration using system thinking process to enhance leadership by a reviewing and synthesizing of the literature concerning about online collaboration tools, system thinking, and leadership skill in agricultural undergraduate students. The framework was presented in three elements which composed of 1) communication, 2) a mechanism for sharing documents, and 3) searching and matching social network members and six steps which consisted of 1) define the problem, 2) analyze factors 3) draw the map 4) research data 5) improve by a group 6) summarize and deploy.

Edukacja religijna w szkołach publicznych w Finlandii

The paper presents a model of religious education in public schools in the Republic of Finland. The education there is mandatory, but its character is “slightly religious” and is focused on the Christian religion. The teaching of religion or ethics forms an integral part of the learning process, which is included in the framework objectives of the school. It should be noted, that there was decided not to introduce a model of religious education, which would contain teaching about various religions. However, the Finnish legislature adopted the rule that everyone should have the right to attend religion lessons, according to their own faith. This was the basis to identify problematic issues presented in the article. In addition, the Author would like to explain the relationship between state and Church, because it has a direct impact on the teaching principles of religious education. Also, it should be noted that the education in Finland is one of the tasks in the field of public administration and is financed from public funds.

Retheorizing Critical and Reflective Religious Education in Public Schools

Retheorizing Critical and Reflective Religious Education in Public Schools

The Teaching of Religious Education in Public Schools in the Nordic Countries of Europe

Christianity has constituted the cultural and ethical foundation of Europe. In the European Union (EU) a general regulation does not exist concerning religious education (RE) in schools, although there is a guarantee to parents that their children should be educated in agreement with their religious convictions. Using the research methodology characteristic of Comparative Education, we analyzed the constitutions and distinct facets of religious education in Denmark, Finland, Norway and Sweden. The legal framework has been gleaned from these countries’ respective constitutions, in which moreover the right to religious freedom is explicitly embodied, except in the case of Norway where it is implicit. In the constitutions of Denmark and Finland, clear references are made to compulsory schooling free of charge (art. 76 and art. 16, respectively), whereas the Swedish constitution only alludes to the Government’s responsibility in the area of education (art. 7.1) and the Norwegian constitution focuses on the education of the King (art. 47). In the four countries under investigation we found that the question of religion and morality was treated with special attention. With respect to freedom to choose whether or not to take RE, while it was a compulsory subject within the school curriculum in Denmark, Finland and Sweden, since 2007 pupils in Norway have been allowed to refuse to take “Christianity, religion and philosophy”.

Hegemonia e confronto na produção da segunda LDB: o ensino religioso nas escolas públicas

Este artigo identifica os posicionamentos de grupos político-ideológicos sobre a questão do ensino religioso nas escolas públicas durante o processo de produção da segunda Lei de Diretrizes e Bases da Educação Nacional promulgada em dezembro de 1996. As fontes foram os Diários do Senado e da Câmara dos Deputados no período entre 1948 e 1962, arquivos públicos e privados, bem como a bibliografia geral. Constatou-se que, durante os oito anos de discussões do projeto no Congresso Nacional, vários grupos de pressão imprimiram suas marcas: de um lado, a Igreja Católica, a única organização manifestamente comprometida com sua oferta; de outro lado, uma aliança inorgânica, que, sem condições políticas de defender um projeto laico, limitou-se a resistir ao avanço do confessionalismo. No final das contas, nenhum dos dois lados foi capaz de fazer valer completamente suas demandas, de modo que a lei promulgada e sancionada resultou num produto híbrido.

O Sistema Nacional de Educação e o ensino religioso nas escolas públicas

A criação do Sistema Nacional de Educação no Brasil tem sido justificada por diversos elementos, entre os quais não aparece a laicidade da educação pública. Para o autor, tal omissão expressa a insuficiente compreensão do Estado republicano e de suas políticas, em especial as políticas educacionais. Esse conveniente (conivente?) silêncio propicia a situação atual da disciplina Ensino Religioso nas escolas públicas, marcada pela anomia jurídica e pela folia pedagógica. Ambas as "patologias" prosperam no aparato educacional brasileiro, fragmentado em múltiplos sistemas, o que abre espaço para a luta pela hegemonia religiosa no campo educacional, privando a escola pública de uma condição essencial da prática republicana - a liberdade de pensamento e de crença, uma e outra propiciadas pela laicidade do Estado.

Lobbying for Civil and Religious Rights of Immigrants and Muslims: Desecuritization Strategies of Islamic Umbrella Organizations in Germany

This article discusses how Islamic umbrella organizations advocate for civil rights of immigrants and Muslims in Germany. By focusing on the changing migration and security regimes at the turn of the twenty-first century, it analyzes the political emphasis on perceived “threats” in light of theoretical debates about the “securitization of migration”, and in particular, the role of Islamic organizations as lobbyists which publicly protest against associations being made between the two policy fields. Their public protest is against provisions of the new Nationality Act (2000) and the Immigration Act (2005) that require immigrants to prove German language skills, to be able to support themselves, and to pass naturalization tests as well as against the lack of dual citizenship and local voting rights. In addressing these issues, Islamic umbrella organizations expand their traditional scope of advocacy work to achieve religious rights for Muslim individuals and organizations, such as the official recognition of Islamic umbrella organizations and the introduction of Islamic religious education in public schools.

FACING DIVERSITY OR LONGING FOR HOMOGENEITY? DISCUSSION WITHIN THE DRC ON RELIGIOUS EDUCATION

The Dutch Reformed Church (DRC) in South Africa can be regarded as one of the important pressure groups for religious education (RE) in schools. Based on a case study this contribution focuses on the following question: Does the DRC opt for a traditional, Christian National approach of RE in public schools or does it open up to new forms of RE, reflecting the religious and cultural diversity in the country? The contribution investigates this question from three perspectives: The development of ideas on the official level of synodical statements, the semi-official level of reports in the church’s newspaper Die Kerkbode, and the opinions of students at grassroots level. We find both an increasing willingness to open up to diversity and a line of thought that leans toward isolation and disrespect of other religions. The question of accepting diversity in the field of religion is crucial for the broader field of diversity in the country.

Teaching or Preaching—Max Charlesworth and Religious Education

In this essay I elaborate on the theoretical framework – that of Millian liberalism – that Max Charlesworth brought to many public issues, including that of the relation between education and religion. I will then apply this framework to a debate in which I have been recently involved myself: a debate around the provision of religious instruction in public schools. In the first section I expound Charlesworth’s rejection of secularism in education in a liberal pluralist state and his defence of faith-based schooling. In the second section I uncover the religious motivations behind the Victorian government’s 1950 amendments to the apparently secularist Victorian Education Act of 1872. In section three, I explore the notion of secularism more fully and suggest that the struggle between those who espouse religious instruction in state schools and those who oppose it while advocating a more general form of education about religion is a symptom of a deeper tension between liberalism and communitarianism within the culture of modernist, liberal states.