Performanzorientierte Religionsdidaktik. Oder: Wie können Schülerinnen und Schüler über religiöse Handlungen ins Gespräch kommen?

2014 ◽  
Vol 66 (4) ◽  
pp. 376-385
Author(s):  
David Käbisch

Abstract The performative approach in religious education tries to answer the question of how to talk appropriately about religion with students who - for whatever reason - do not participate in any religious practice and thus lack personal experience to draw upon. Based on the latest statistics about church membership, prayer and the attendance of services in Germany, the article describes religious acts as preconditions for RE, as topics in RE and as aims of RE. In doing so, the author shows why performative methods in RE can be regarded as a specific form of activity-oriented teaching and therefore comply with the standards of general didactics.

Author(s):  
Maureen Alden

The progress of the main narrative of the Odyssey is frequently suspended by the para-narratives told by the poet and his characters. These can take the form of paradigms providing a model of action for imitation or avoidance by a character. They can also guide interpretation of the main narrative by exploring variations on its basic story shape. A veiled hint may be conveyed through an αἶνος‎ purportedly based on personal experience. Previous work on narratives in the Odyssey, including narratology and narrative strategy, is briefly surveyed. The Homeric poems were showcased in the Athenian festival of the Panathenaea, and religious practice becomes a further source of para-narrative as the Athenian rituals of the Plynteria and Arrephoria are evoked by Penelope’s actions and stories as the poem draws to its end. Athenian control of the pan-Ionian festival in Delos may explain the Apollo paradigm used of Odysseus.


2019 ◽  
Vol 13 (2) ◽  
pp. 205-223
Author(s):  
Marianne Moyaert

Abstract Ricoeur’s philosophy of religion as well as his suggestion that we may consider interreligious dialogue as a specific form of linguistic hospitality has inspired many to think through the challenges of interfaith learning in a post-secular age. I am one of those scholars who have found Ricoeur a particularly helpful conversation partner as I sought to create a nonviolent and transformative space of encounter in my interreligious classroom. In this article, I elaborate on how my lived experiences as an interreligious educator have made me wonder if Ricoeur’s philosophy of religion and his plea for interreligious hospitality are not actually limiting the critical potential of interreligious education. Ricoeur’s interreligious hermeneutics strongly resonates with a modern (Protestant) understanding of religion and its implicit, normative distinction between good (mature) and bad (immature) religiosity, which to this day belongs to the sociopolitical imagination of the majority in most Western European countries (this is certainly true for the Netherlands). It has been my pedagogical experience that this distinction between good and bad religion contributes to and reinforces testimonial and hermeneutical injustice in my classroom, which results in the marginalization of some of my students, especially those whose religious practice does not fit the understanding of what religion ought to be.


Author(s):  
Amalee Meehan ◽  
Derek A. Laffan

AbstractThe Irish religious landscape is changing. Census data reveal that the percentage of those who identify as Catholic is in steady decline, while the proportion of those with no religion continues to rise. Christian religious practice in Ireland is also decreasing, especially among young people. Catholic schools, once the dominant provider of second level education, are now in a minority. This changing landscape has influenced Religious Education in second level schools. It is now an optional subject, and the historic tradition of denominational, confessional Religious Education has given way to an approach designed to be inclusive of students of all faith and none. Yet the surrounding discourse is unsupported by the perspectives of Religious Education teachers. This study attempts to address this knowledge gap by investigating their views and experiences, particularly with regard to inclusion. Results indicate that teachers are concerned about ‘religious students’. Whereas new to the Irish context, this reflects international research which suggests that in a rapidly secularising society, those who continue to practise any faith, especially the once-majority faith, are vulnerable. Findings signpost evidence of this, with RE teachers most concerned about the bullying of Catholic students and least concerned about the bullying of atheists.


Prismet ◽  
1970 ◽  
pp. 17-29
Author(s):  
Tove Nicolaisen

AbstractAccording to the curriculum the Norwegian religious education subject should be «objective, critical and pluralistic» (Curriculum for Religion, Philosophies of Life and Ethics 2008). In spite of this, normality constructs in RE can lead to othering and exoticism. This article discusses pluralistic RE. It is based on findings from the PhD project «Hindu children in Religious Education in Norway. Agency, othering and constructs of normality». The findings from the project provide specific knowledge of Hindu children’s experiences with RE in Norway. This knowledge has raised critical questions about normality constructs and also laid the groundwork for a larger discussion of issues related to children and RE more generally. This article focuses on certain aspects of pluralistic RE: how to develop a pluralistic and hospitable RE and to avoid othering and exoticism, using examples about iconography, religious practice and the significance of space.Keywords: Pluralistic RE • Hindu children • normality constructs • spatial turn • hospitality • dialogue • visual cultureNøkkelord: Pluralistisk RLE-didaktikk • Hindubarn • Normalitetskonstruksjoner • Den romlige vendingen • Gjestfrihet • Dialog • Visuell kultur


Author(s):  
Detlef Pollack ◽  
Gergely Rosta

Chapter 7 addresses the question of how, after seventy years during which religion was violently suppressed, a religious reawakening could have occurred within a few years that is unparalleled in the post-communist states. According to the empirical data, many signs speak for a religious renaissance in Russia. Not only has church membership increased by about 30 per cent, but also belief in God. However, the religious revival can be hardly attributed to a deep-rooted religious mentality, and forms of religious practice are barely used. The religious renaissance in Russia has less a religious than a national and political character, with most people equating being Russian with being Orthodox. Talk should therefore be of a borrowed religious boom, one that has less to do with the internal dynamics of the religious than with political, cultural, and economic factors.


2002 ◽  
Vol 32 (2) ◽  
pp. 136-166 ◽  
Author(s):  

AbstractThis paper explores the relevance of gender to the reception of Christianity and to early church life in nineteenth-century Yorubaland. These were profoundly shaped by the gender conceptions prevalent in indigenous society and religion. Though the indigenous gods (orisa) lacked gender as a fixed or intrinsic attribute, gender conceptions were projected on to them. Witchcraft was mostly attributed to women both as its victims and as its perpetrators, and with men and ancestral cults chiefly responsible for its control. There was an overlap between the social placement of witches and Christian converts, both being relatively marginal. Religious practice was also strongly gendered, with women preponderant in the cult of most orisa, but men in the main oracular cult, Ifa. Women found something of an equivalent in the cult of Ori, or personal destiny. The missions initially met their readiest response among young men, who were less tied to the orisa cults than women were. By the second generation the balance shifted, as male prestige values were incompatible with full church membership and women came more to the fore in congregational life. As an aspect of this, the church took on many of the concerns that the orisa cults had offered women—a token of this being the honorific use of the term 'mother'. In the end it is less gender per se than the gender/age conjunction that is critical.


2021 ◽  
Vol 3 (3) ◽  
pp. 288-301
Author(s):  
Priest Alexander Boyko ◽  

This article deals with the study of the author’s personality of the Book of Ecclesiastes as a representative of theological education. Many Western scholars of the Book of Ecclesiastes assume that its author was a Jewish teacher. Since the author calls himself Ecclesiastes (ἐκκλησία, gathering of people) or Qoheleth (qahal, gathering), it seems that he gathered people for teaching. A reference to this is in the book itself: “In addition to being a wise man, the Preacher also taught the people knowledge” (Eccl 12:9). Thus, he appears to have served as a teacher of young people (Eccl 11:9) and had a group of disciples to whom he gave practical advice about life. It was a time of great changes in Israel, new circumstances of life demanded new answers, and Ecclesiastes, through studying the Holy Scriptures and through personal experience and reflection, made a critical analysis of the reality around him and those teachings that were spread among the Israelites. On the basis of this analysis, he provided answers to young people, trying to form a holistic worldview and save them from temptations: “The conclusion, when all has been heard, is: fear God and keep His commandments, because this applies to every person. For God will bring every act to judgment, everything which is hidden, whether it is good or evil” (Eccl 12:13–14). These words have not lost their relevance today. As a result, this work can be useful for analyzing the modern education system, through the prism of Jewish religious education, which is closely related to Christian education.


2021 ◽  
Vol 5 (1) ◽  
pp. 57
Author(s):  
Ali Ahmad Yenuri

 Kajian tentag konsep etika religius pada tingkat sekolah dasar menjadi sangat penting karena ia merupakan basis etis dalam menjalankan pralaku beragama. Dalam konteks pendidikan agama Islam di sekolah dasar, etika religius bisa ditemukan terutama pada materi PAI. Etika religius yang tersebar pada semua materi PAI tersebut secara umum mengandung basis etis bagi inklusivisme. Sebagai sebuah konsep yang inklusif, etika tersebut bisa menjadi modal penting baik bagi guru maupun siswa mengingat kedua sekolah tersebut terdiri dari guru dan siswa yang multikultur, baik dari sisi etnis, agama, maupun budaya. Kajian ini bertujuan untuk menemukan konsep etika religius yang tersebar pada materi PAI dan menemukan inklusivisme pada konsep etika religius dalam materi PAI. Peneliti menggunakan perpaduan antara kajian teks dan penelitian kualitatif berjenis fenomenologi. Hasil penelitian menemukan tiga hal. Pertama, berdasarkan pemetaan yang dilakukan peneliti, konsep etika religius tersebut meliputi etika ketuhanan, etika kenabian, etika keagamaan, etika kemanusiaan, etika kebangsaan, dan etika lingkungan. Kedua, inklusivisme bisa ditemukan dalam konsep etika religius. Secara umum konsep-konsep etika riligius yang tersebar dalam materi PAI mengandung pemikiran, nilai, sikap dan tindakan inklusif. Ketiga, pada domain pembelajaran, konsep etika religius tersebut juga berkaitan dengan inklusivisme pada aspek kognitif, afektif, psikomotorik, dan sosial.  Kata Kunci: Inklusivisme, Konsep Etika Religius, Materi PAI. The study of the concept of religious ethics at the elementary school level is very important because it is the ethical basis for practicing religious practice. In the context of Islamic religious education in elementary schools, religious ethics can be found especially in the material of Islamic Education. The religious ethics that are spread across all the PAI materials generally contain an ethical basis for inclusivism. As an inclusive concept, ethics can be an important asset for both teachers and students considering that the two schools consist of teachers and students who are multicultural, both from an ethnic, religious and cultural perspective. This study aims to find the concept of religious ethics that is spread in Islamic Education material and to find inclusivism in the concept of religious ethics in Islamic Education material. Researchers use a combination of text study and qualitative phenomenological research. The results of the study found three things. First, based on the mapping conducted by researchers, the concept of religious ethics includes divine ethics, prophetic  ethics,  religious  ethics,  human ethics, national ethics, and environmental ethics. Second, inclusivism can be found in the concept of religious ethics. In general, the concepts of religious ethics that are spread in PAI materials contain inclusive thoughts, values, attitudes and actions. Third, in the learning domain, the concept of religious ethics is also related to inclusivism in cognitive, affective, psychomotor, and social aspects.Keywords:  Inculusivism, religious ethics, subject matter of religious education.


2021 ◽  
Author(s):  
Daniel Winchester ◽  
Michal Pagis

Abstract While previous work has focused largely on discourse, contemporary sociological research has started to examine how the embodied, sensory dimensions of religious practice matter in the construction of religious experience. This paper contributes to this development by drawing sociological attention to the religious cultivation of a particular class of embodied experiences: somatic inversions. Somatic inversions, as we define them, are experiences in which dimensions of human embodiment that usually remain in the tacit background of action and perception are brought to the experiential foreground. We demonstrate how these kinds of practically cultivated experiences of inversion—while not religious in any essential way—enable and encourage attributions of religious significance, making purportedly religious phenomena present to the senses and open to further engagement, exploration, and elaboration. We develop our argument through empirical material from the authors’ respective studies of Eastern Orthodox fasting and Theravada Buddhist meditation practices.


2007 ◽  
Vol 6 (2) ◽  
pp. 24-40
Author(s):  
Paul McQuillan ◽  
Eric Marx

The research reported in this paper began as a result of Dr Paul McQuillan's quest to verify his personal experience teaching senior high school students (age 16 and 17) in Australian Catholic Schools. Over a number of years of teaching Religious Education to groups of students he noted that they often witnessed to their deep experience of the transcendent, even though this was not always interpreted religiously by the students. His own teaching methodology was based on the experiential approach to Religious Education espoused by Hammond, Hay, Moxon, Netto, Raban, Straugheir and Williams and facilitated the recognition and recording of these experiences by the students. The statistical analysis in comparisons between survey groups was the work of Dr Eric Marx from the School of Psychology at the McAuley (Brisbane) Campus of Australian Catholic University. The authors suggest ways to address an apparently diminishing level of recognition and reporting of these experiences.


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