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The purpose of this paper is to articulate a new perspective on British multi-faith religious education that both complements and, in part, subsumes existing critiques. My argument, while controversial, is straightforward: it is that British religious education has misrepresented the nature of religion in efforts to commend itself as contributing to the social aims of education, as these are typically framed in liberal democratic societies. Contemporary multi-faith religious education is placed in context and its underlying theological and philosophical commitments identified (...) |
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The argument of this article assumes that religious literacy is urgently needed in the present geopolitical context. Its urgency increases the more religion is viewed in opposition to criticality, as though religion entails an irrational and inviolable commitment, or leap of faith. This narrow view of religion is reinforced by certain rather dogmatic secular framings of religion, which require any and all forms of religious expression to be excluded from public life. Excluding religion from the public has the unfortunate effect (...) |
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The focus of this article is how ‘religion’, as a materially heterogeneous concept, becomes mobilized in different educational spaces, and the kinds of knowing to which this gives rise. Three ‘case studyish’ illustrations are deployed in order to consider how religion and education produce kinds of knowing which may — or may not — involve knowing well and knowing differently. We argue that it is necessary to attend to both the understanding of religion that is being deployed and the specific (...) |
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Reference to security and intelligence in education today will undoubtedly elicit concerns over terrorism, radicalisation and, in the UK, counter-terrorism measures such as Channel and Prevent (UK... |
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This paper challenges a foundational conjecture of the Religion in Education Dialogue or Conflict (REDCo) project, that increased interest in religion in public and political life as manifested particularly in education is evidence of counter-secularisation. The paper argues that rather than representing counter-secularisation, such developments represent an emergent and secularising European civil religion facilitated through European religious education. |
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This paper explores the distinction between secularism as ideology and secularism as statecraft principle. By secularism as statecraft principle, I understand simply some principle of separation between religious and political authority, either for the sake of the neutrality of the state vis-à-vis each and all religions, or for the sake of protecting the freedom of conscience of each individual, or for the sake of facilitating the equal access of all citizens, religious as well as nonreligious, to democratic participation. Such a (...) |
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