scholarly journals Religious Education Faces the Challenge of Religious Plurality : A Qualitative-Empirical Study in Vienna

2016 ◽  
Author(s):  
Philipp Klutz
Religions ◽  
2020 ◽  
Vol 11 (8) ◽  
pp. 392
Author(s):  
Mehmet H. Tuna

Muslims in Austria have, since 1982/83, had the unique privilege of providing Islamic religious education in secular public schools, including primary, middle and secondary schools. As well as opportunities, this privilege brings responsibilities and challenges to the Muslim community. Since its beginnings, Islamic religious education in Austria has, among other things, been especially characterized by the heterogeneity and diversity of its participants, as well as the general diversity in society and the secular context of public schools. In this context, theoretical discussions about the orientation of and justification for Islamic religious education in secular public schools suggest that for both teachers and the subject itself, an awareness, appreciation and inclusion of diversity, dialogue, multi-perspectivity and reflexivity is required. The empirical study on the professionalization of Islamic religious education, drawn on in this article, is based on Muslim teachers’ own perspectives and experiences. The research findings of that study show how Muslims become Islamic religious education teachers, how Muslim teachers see their roles in secular public schools, how they teach and approach Islam or Islamic topics, what the challenges of teaching Islamic education in public schools are, and other related topics. This article (re-)analyzes used and unused data from the study and focuses on how diversity and controversial topics can be approached in the context of Islamic religious education.


Religions ◽  
2018 ◽  
Vol 9 (11) ◽  
pp. 361 ◽  
Author(s):  
David Smith ◽  
Graeme Nixon ◽  
Jo Pearce

We argue that there is a well-intentioned—yet mistaken—definitional turn within contemporary cultural discourse in which ‘true’ religion, being essentially loving and peaceful, is distinguished from ‘false’ religion. Concerned with the possibility that this discourse might be prevalent in school Religious Education (RE), we surveyed practicing RE teachers within the United Kingdom (UK) on their beliefs about religion. We wanted to see how far the surveyed teachers evidenced a strand of contemporary cultural discourse which, we argue, conceptualizes bad religion as false religion. Responses from 465 teachers to our online survey indicate that many RE teachers understand religion(s) as essentially benign or pro-social—and present it/them as such in the classroom. We argue that RE can only foster religious literacy if religions are presented as multifarious, complex, social phenomena. This cannot be predicated upon an essentialist conceptualization of harmful religion as false religion, which is inimical to understanding religion in the world today—as in times past. We conclude that this conceptualization is a barrier to UK RE meeting both its extrinsic purpose to educate, and one of its intrinsic purposes to foster tolerance and pro-social attitudes.


Author(s):  
Alexis Stones ◽  
Jo Fraser-Pearce

AbstractIn this paper, we draw on interim findings of our research project on Religious Education (RE), knowledge and big questions. We have found Miranda Fricker’s concept of epistemic injustice useful in our analysis—that is, the notion that a person can be wronged “specifically in their capacity as a knower (Fricker 2007, 1). In interviews with Key Stage 3 pupils (aged 12–14) we found that for many pupils, their capacity to know was hindered by the prioritisation of respect for opinion. Where opinion is considered something not to be questioned, this seems to be a key indicator of epistemic disadvantage while some pupils valued and could employ criticality when considering knowledge claims (including opinions). Epistemic advantage in this way exacerbates epistemic injustice, broadening a gap between the epistemic haves and have-nots. This research is part of a larger project where we attempt to answer the question: ‘Does Religious Education have a distinctive contribution to make to the development of epistemic literacy?’. We begin with our account of epistemic literacy underpinned by Young’s powerful knowledge (Young and Muller 2010) and contextualise our data with discourses about knowledge and school education. We focus largely on the emergent theme of (respect for) opinions and we argue that the prioritisation of respect in RE is (for some pupils) a barrier to knowledge. We go on to explore why this matters for individuals, society and RE.


2015 ◽  
Vol 28 (1) ◽  
pp. 49-89 ◽  
Author(s):  
Carl Sterkens ◽  
Mohamad Yusuf

This article analyses Indonesian students’ preferences for different types of religious education, with the help of their personal characteristics and inter-group attitudes. We investigate a comparative understanding of Muslim, Christian and Hindu students of different types of religious education. The comparative measurement of different models of religious education shows that the mono-religious model consists of all aspects of religious education. A remarkable result is that in all models, the attitudinal aspect (sometimes together with the affective) is the most dominant aspect. The cognitive aspect is absent in the inter-religious model. On average, all Muslim, Christian and Hindu students prefer the mono-religious over the inter-religious model. For the mono-religious model, the negative evaluation of religious plurality is the strongest predictor; and indeed, is the only aspect to contribute to the preference for the mono-religious model among Muslims. The attitude towards pluralism is the most important predictor of the preference for a mono-religious model among Christians. This result is in contrast with our hypothesis. As for Hindu respondents, the centrality of own religion has the most positive correlation with the mono-religious model. Pluralism is the most influential factor for the inter-religious model among all groups.


2020 ◽  
Vol 9 (1) ◽  
pp. 150-169
Author(s):  
Zuyyina Candra Kirana

Abstract Humans are social creatures, they cannot live alone. In living together, of course, they have differences or diversity, ranging from physical, speaking style, preferences, how to dress, and so forth. Every person is unique, so living in diversity is something that cannot be avoided. But from diversity also often leads to acts of radicalism, from this point the values ​​of Pancasila need to be immediately applied in the world of education to overcome religious-based radicalism by encouraging the implementation of interreligious education because interreligious education using Pancasila as an appropriate reference reduces the nature of excessive fanaticism. In other words, the author expresses a tolerance education and good pluralism is interreligious education. Interreligious education is education that brings each student to encounter diversity in religion, ethnicity, and race, and leads students to become open and tolerant people. Where interreligious education can be included in the curriculum of religious education and citizenship education and school programs. at the same time emphasizing that interreligious education does not need to drag a person into the siltation of aqeedah or religious relativism, as is usually feared. Instead, this is an effective form of shared norms and positive attitudes towards religious plurality so that religious encounters can be an opportunity for mutual enrichment and cooperation, to optimize the personal potential of each religious adherent in the association of humanity.


Religions ◽  
2021 ◽  
Vol 12 (3) ◽  
pp. 184
Author(s):  
Graeme Nixon ◽  
David Smith ◽  
Jo Fraser-Pearce

This paper, based on 355 survey responses from secondary Religious Education (RE) teachers in England (n = 238) and Scotland (n = 117), explores the background of these educators in terms of qualifications, personal (a)theistic belief, and religion. This research seeks to establish the degree backgrounds of RE teachers, what religion they belong to (if any), and the range of theistic, agnostic, and atheistic teachers currently within the RE profession. This paper, acknowledging the similar and contrasting natures of England and Scotland in terms of the history, status and purpose(s) of the subject, demonstrates that RE teachers in these countries come from diverse academic backgrounds, and that most RE teachers in England and Scotland do not believe in God(s). Nearly half of RE teachers in England and more than half in Scotland have no religion. The granulation to England and Scotland allows us to make tentative links with national census and social attitudes research, and with literature, which posits nuanced secularisation trajectories. Furthermore, the data allow us to cross-tabulate (for example, between degree background and religious beliefs), as well as with the data in extant research about the risks of sanitised and essentialised approaches to teaching religion in schools.


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