scholarly journals Rom og reiser i RLE Innspill til pluralistisk og gjestfri RLE-didaktikk

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):  
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.


2016 ◽  
Vol 9 (4) ◽  
pp. 304-323 ◽  
Author(s):  
Martin Radermacher

This article takes up the implications of the spatial turn in the wider context of a material turn (Manuel A. Vásquez) and deals with concrete emplacements of religion. It argues that the concrete, material space of religious practice is not just a passive stage, but itself has ‘agency,’ i.e. it shapes and facilitates discourse and embodiment of human actors in space. The materiality of space influences sensory perception, communication and embodiment, and also relates to imaginations about space as well as social norms. The emplacement of religious practice is illustrated by examples of rooms of silence and rooms of Christian fitness classes in the United States. The article opens a research area at the interface of architecture, spatial studies, embodiment studies, and the psychology of perception – and intends to make this encounter productive for the study of religions.


2019 ◽  
Vol 9 (4) ◽  
pp. 73-90
Author(s):  
Bengt Ove Andreassen

Religious education appears in many different models and varies between educational systems and national contexts. Theoretically, religious education is usually divided into confessional and non-confessional models. However, as several researchers have pointed out, the non-confessional models can be ‘marinated’ in confessional religion. In most national contexts, regardless of the model on which it is based, religious education is intended to serve the promotion of social cohesion by way of promoting knowledge and understanding of the new multi‑religious world. However, in official documents and scholarly literature, there is a taken-for-granted relationship between ‘knowledge of religion’ and such general aims. In the article, critical questions concerning this relationship will be raised.


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.


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.


Religions ◽  
2019 ◽  
Vol 10 (3) ◽  
pp. 203
Author(s):  
Pamela R. McCarroll

“What is suffering? What is hope?” These are questions I have asked for years with classes full of students training for Christian ministry. Now, I ask these questions in classes with Buddhist, Muslim, Jewish, Christian, and ‘spiritual but not religious’ students, all in training to be spiritual care therapists. The institution where I serve is in the process of transitioning from a mono-religious Christian theological College to a centre for multi/inter-religious education. Those of us who teach in the program are disrupted continually by pedagogical challenges that both perplex and energize us. The multi-religious classroom decolonizes spaces long dominated by Christian theological discourse. Course content yields to a fluid and open-ended, interactive process. My “mastery of the field” gives way to an ongoing practice of surrender—a kenotic self-emptying—that usually leaves me shaken in overwhelming awe or angst-ridden questioning. Through a practical theological methodology that begins with lived human experience, this paper shares an autoethnographic account of my experience as a teacher in the multi-religious classroom. It presents key dimensions of the theology of the cross as an interpretive framework and closes by examining how the theology of the cross offers a practical Christian theological reflective process to empower decolonizing pedagogy.


Author(s):  
Sri Nurhandayani

This research in the wake of the fact that in this time,  students who study Islamic religious education but in himself has not formed Muslim personality, Beginning of dress, speech, association, and other things. In fact, there are still many who have not established conduct religious teachings such as prayer, fasting, and in her social morals less reflects a Muslim student. And do not rule out some that have very broad spiritual  experience  can leave worship and even do things that are religiously forbidden.This research aimed to determine whether there is the effect of understanding islamic education on spiritual  experience  SMA N 1 Sangkulirang. The hypothesis of this study is " theare  is significant effect  among the understanding of Islamic religious education on  spiritual  experience  student SMA N 1 Sangkulirang." That is the better understanding of Islamic education, it would be better of  the spiritual  experience student SMA N I Sangkulirang.The sample collection technique is using cluster random sampling technique on student of SMA N1 class X and XI. While respondents count 104 students. The results obtained show that  understanding of Islamic religious education have the value of  r count of 0.587 with significance value of 0.000. And the count value r is greater than r table (0.578> 0.191), while the value of significance is also smaller than alpha of 0.05 (0.000> 0.05) thus testing showed Ha Ho accepted and rejected. These results show that the variable understanding of Islamic religious education in a positive and significant effect on students' religious practice.R Square results obtained amounted to 0.345 which means that the variable student religious practice can be affected by variables Islam understanding of religious education 34.5%, while the rest is influenced by other variables outside the research.Therefore can be concluded that the understanding of Islamic religious education affect on the  spiritual  experience student. Based on the above findings, the authors suggest to the school in order to further enhance the learning of Islamic education to provide religious understanding and practice to students.


2020 ◽  
Vol 10 (3) ◽  
pp. 105
Author(s):  
Ifham Choli ◽  
Raihan

The object of this study is the religious attitude and character of students in junior high schools. The purpose of this study is to understand and explore the relationship between Islamic Religious Education with student's character, the level of discipline with student's character, and Islamic education and the level of discipline with student character. The scope of this study is the character of students in school, and student's religious practice. This study uses quantitative analysis based on primary data or survey data at MTs Al_Whatoniyah 20, Bekasi. The findings in this study are that there is a positive relationship between Islamic education and student character at MTs Al-Whatoniyah 20, Bekasi. One increasing index in Islamic Education is associated with an increase of 0.93 in the student character index in Mts Al_Whatoniyah 20 Bekasi. Besides, the value of discipline also has a strong positive relationship with their character. For every one index that rises in the discipline index is also associated with an increase in 1,006 index in the character of students in MTs Al_Whatoniyah 20 Bekasi. The Islamic Education index and the discipline index also simultaneously have a positive relationship with the student character index at MTs Al_Whatoniyah 20 Bekasi.


Author(s):  
Iyoh Mastiyah

AbstractThis article is written based on the research conducted amongst the students of Madrasah Aliyah Negeri 2 (equivalent to Public Senior High School) and Public Senior High School 3 in Bogor. This research was carried out by using quantitative approach, with the parameter on religiosity aspects (knowledge, internalizing, belief, ritual worship behaviour, social behaviour, and attitude to anticipate negative behaviour). The findings showed that the religiosity level of the students in MAN 2 is higher  than in SMAN 3. Belief is an aspect that had significant influence in decreasing negative behaviour. Meanwhile, internalizing is a significant aspect to increase religious practice and social behaviour. However, knowledge is an aspect that does not directly influence ritual behaviour (worship), social behaviour, and attitude to anticipate negative behaviour. These findings explained the necessity to improve the teaching of religious education, which is more oriented in building religious belief and internalizing, than merely building knowledge.Keywords: Madrasah Aliyah; Senior High School; Student’s ReligiosityAbstrak Tulisan ini merupakan hasil penelitian yang dilakukan terhadap siswa Madrasah Aliyah Negeri 2 dan Sekolah Menengah Atas Negeri 3 di Kota Bogor. Penelitian ini menggunakan pendekatan  kuantitatif dengan fokus pengukuran pada dimensi religiusitas (pengetahuan, penghayatan, keyakinan, praktik ritual keagamaan, perilaku sosial dan perilaku menghindari perbuatan negatif). Temuan penelitian menunjukan siswa MAN 2 mempunyai tingkat religiusitas (aspek pengetahuan, keyakinan, penghayatan, dan perilaku ibadah) lebih tinggi dibandingkan SMAN 3. Dimensi keyakinan mempunyai pengaruh signifikan dalam menurunkan perilaku negatif sedangkan dimensi yang signifikan untuk meningkatkan praktik ibadah dan perilaku sosial adalah penghayatan. Sebaliknya dimensi pengetahuan tidak mempengaruhi secara langsung terhadap perilaku ritual (ibadah), perilaku sosial dan perilaku menghindari hal negatif. Temuan ini menunjukan perlunya peningkatan pengajaran pendidikan agama yang lebih berorientasi pada pembentukan keyakinan dan penghayatan keagamaan dibandingkan pembentukan pengetahuan semata.


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