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This article examines the pedagogic creeds published in New York and Chicago during 1896 and 1897 in The School Journal. The configuration of ideas framing the creeds reveals the dynamics of modernities and transatlantic crossings, mainly the ideas of Georg W. F. Hegel, Herbert Spencer, Friedrich Froebel, Johann Friedrich Herbart, and Wilhelm Wundt and their contextual adaptation. The creeds are analyzed at the interplay of evolutionism and its versions, including Lamarckianism, developments in psychology, the intersection of Protestantism, and the gendered and racial ordering of society. The child study movement and theories of recapitulation also had a presence. The creeds provide a picture of the ideas at the fin de siècle. They were aimed at reform with various agendas that included social reconstruction with a modernist civilizing agenda, segregationism, and residential/boarding schools for Indigenous children. John Dewey's more well-known and influential creed brought its own unique avenues through his embracement of pragmatism. [ABSTRACT FROM AUTHOR]

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The purpose of the research is to solve the paradox of religion integration in education, by the new balance between religion, philosophy and science, during the post communism transition. In the field of thinking, the process is the transition from ideology to integral thinking. It is realized through the re-evaluation of the topics of the integration of religion, transitology and integral though, education, inclusiveness, solidarity, new laicity and new secularity. In the philosophical sense, integration is the objective process of being developed. This is understood as a return to identity towards a universal being. In the context of the social being, the process realizes the opening and cooperative development of all mental, spiritual-religious, scientific, creative-artistic, economic, cultural, material and non-material political fields. It includes the individual, the community, and all institutions of social life. The path of integration development is the transitive movement in a spiral form. In Albania, with the fall of communism, freedom of religion was legalized according to the standards of European democracy. The rehabilitation of religious figures that had been condemned and persecuted by the totalitarian regime began. The post-communist transition brought profound changes in the field of faith and religion such as the new dimension in the relationship of society with religion, new and unfamiliar attitudes of believers to religion, new relations between the state and religious institutions, new relations between education and religion in public institutions, opening of religious schools and increasing the influence of religion through the media and religious literature. What is considered tolerance in Europe, in the Albanian case is respect. Albanians are the best model for religious tolerance (respect). There has never been a religious clash in Albania for any reason. Respect for the religious affiliation and religious belief of the other in the Albanian case is modeled as the guiding value of their identity and appears in everyday life as the acceptance of the other. For this reason, they are the best model of respect and acceptance of the other, regardless of religious affiliation. This is an ontological value, built over the centuries and continues to this day. Albanians have not converted, but have adapted to a religious belief for economic and survival reasons. Marriages with different religions and keeping two names (Christian and Muslim) are natural phenomena among Albanians. In Albania, there are in the family and tribe people with Christian and Muslim religions individuals with two names, Christian and Muslim: Kristo and Muhamed. Albanians have lived in peaceful symbiosis with the Slavs in the centuries of the latter’s influx into Albanian lands. They have also lived peacefully with other neighbors, Greeks or Romans. This is even though the neighbors have not always been peaceful with the Albanians.

Copyright of Ensaio: Avaliação e Políticas Públicas em Educação is the property of Ensaio: Avaliacao e Politicas Publicas em Educacao and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Nearly everyone recognizes the fact of deep pluralism: it is hard to deny that contemporary America is characterized by widespread diversity of beliefs, practices, and values. We disagree, not on this reality, but on the way we should respond to the pluralism around us. In this paper, Emily G. Wenneborg discusses one of the most common responses to pluralism in contemporary philosophy of education: autonomy‐based liberalism. She praises liberalism for its attempt to navigate certain tensions that accompany its approach to pluralism. At the same time, she raises several critiques of liberalism as a response to pluralism, particularly with regard to religious communities and belief systems. She suggests that trust provides a better framework than autonomy for educating in and for deep pluralism. [ABSTRACT FROM AUTHOR]

Hirst consistently listed religion as a form of knowledge. He had numerous chances to revise this position, but did not. However, whenever Hirst actually considered religion and the curriculum in specific detail, either he did so without reference to the curriculum principles of liberal education, or he implicitly or explicitly rejected his own claim that religion was a form of knowledge. In this article I hope to contribute to an appreciation of Hirst's work by showing how attempting to understand his thinking on religious education against the background of forms of knowledge both adds to confusion about what Hirst intended the forms of knowledge to be, and hinders an understanding of what his explicitly stated curriculum position on religion actually was. I speculate that Hirst included religion as a form of knowledge only as an 'agnostic placeholder' acknowledging the possibility that religion might turn out to be a form of knowledge. I then offer a brief assessment of this revised interpretation of Hirst's position from the perspective of contemporary scholarship in the philosophy of religious education. [ABSTRACT FROM AUTHOR]

The purpose of the research is to solve the paradox of religion integration in education, by the new balance between religion, philosophy and science, during the post communism transition. In the field of thinking, the process is the transition from ideology to integral thinking. It is realized through the re-evaluation of the topics of the integration of religion, transitology and integral though, education, inclusiveness, solidarity, new laicity and new secularity. In the philosophical sense, integration is the objective process of being developed. This is understood as a return to identity towards a universal being. In the context of the social being, the process realizes the opening and cooperative development of all mental, spiritual-religious, scientific, creative-artistic, economic, cultural, material and non-material political fields. It includes the individual, the community, and all institutions of social life. The path of integration development is the transitive movement in a spiral form. In Albania, with the fall of communism, freedom of religion was legalized according to the standards of European democracy. The rehabilitation of religious figures that had been condemned and persecuted by the totalitarian regime began. The post-communist transition brought profound changes in the field of faith and religion such as the new dimension in the relationship of society with religion, new and unfamiliar attitudes of believers to religion, new relations between the state and religious institutions, new relations between education and religion in public institutions, opening of religious schools and increasing the influence of religion through the media and religious literature. What is considered tolerance in Europe, in the Albanian case is respect. Albanians are the best model for religious tolerance (respect). There has never been a religious clash in Albania for any reason. Respect for the religious affiliation and religious belief of the other in the Albanian case is modeled as the guiding value of their identity and appears in everyday life as the acceptance of the other. For this reason, they are the best model of respect and acceptance of the other, regardless of religious affiliation. This is an ontological value, built over the centuries and continues to this day. [ABSTRACT FROM AUTHOR]

Copyright of Imagens da Educação is the property of Universidade Estadual de Maringa and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Turkish Journal of Religious Education Studies / Türkiye Din Eğitimi Araştırmaları Dergisi is the property of Turkish Journal of Religious Education Studies and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Formal Western education in Nigeria was initiated by various Christian missionaries in 1842, and they continued to dominate the education system after independence in 1960. In a bid to reshape the education system, the military government centralised education management and outlawed missionary and other private school ownership in the 1970s following a civil war. Focusing on this forceful takeover of schools from religious bodies, this paper discusses how the takeover contributed to shaping the future of the Nigerian education system, including impacts on access and quality education and stakeholders' perceptions of the changes. The paper uses data collected from 2617 individuals who discussed their experiences of the changes as parents, students, teachers, head-teachers, principals, and administrators in the education sector between 1970 and 2003. Findings reveal that the military government's takeover of Christian Missionary schools encouraged parents in Muslim-dominated northern Nigeria to enrol their children in school. At the same time, respondents revealed that the expansion of access negatively affected the quality of education. The perceived impacts of these changes vary across ethno-religious groups, which is a manifestation of the political bargaining strategies adopted by the government. We discuss some implications of these findings for education systems in other developing countries. • The government of Nigeria took over school ownership and administration from Christian Missionaries and other private owners in the 1970's. • This paper examines how the takeover of mission schools affected the education system, specifically enrollment and education quality. • We find that enrolment increased, but quality decreased over time. Perceptions of the effects of the school takeover vary by region and religion. • Also find that the promotion of education through religious bodies may attract suspicion from outsiders, which may lead to a rejection of education. • Policymakers in multi-ethnic settings must consider the implications of their actions and policies, including perceptions and impacts on unity. [ABSTRACT FROM AUTHOR]

The article presents the discussion on democrats favoring a larger and more powerful state and a smaller role for markets. Topics include Americans taking for granted about public sector generally providing schooling through local monopolies or quasi-monopolies; and allowing social peace and avoiding culture wars in social democratic Belgium and the Netherlands governments.

The paper looks at Sikh educational thought along with the development of the religion since 15th century. The emphasis on distinct Sikh identity and its diversity has been written about in detail. The paper argues that the Sikhs viewed education as a key source of marking a distinct identity for the community. In carving their identity as 'Sikhs' during colonial times and a minority after Independence, the community imagined its educational institutions as serving the purpose of schooling 'Sikh' children into adopting the 'ideal' identity. This emphasis has been revived in the post-modern era under changing socio-political circumstances in India. [ABSTRACT FROM AUTHOR]

At the end of its 2019–20 Term the Supreme Court rendered two decisions on religious freedom in education. In Espinoza v. Montana Department of Revenue, the Court upheld Montana's Tax Credit Program allowing taxpayers to deduct dollar-for-dollar state income tax credits of up to $150 to fund scholarships to pay tuition of students in nonpublic schools. In Our Lady of Guadalupe School v. Morrissey-Berru, the Court interpreted the First Amendment as barring the judiciary from intervening in employment disputes between faith-based schools and their teachers. This article reviews these cases before reflecting on their implications, ending with a brief conclusion. [ABSTRACT FROM AUTHOR]

The research analyzed speeches about the withdrawal of the gender and sexual education debate in schools in the Escola Sem Partido and Con Mis Hijos No Te Metas movements, observing religious narratives' role. We started from two great narrative strategies of control over sexuality indicated by Foucault (2015): 1) psychiatrization of perverse sexuality; 2) pedagogization of the child's sex. As a result of the discourse analysis, we observed that the conservative Christian narrative present in the sample of people adept at the movements reinforces gender binarisms, emphasizing the biological body as divine and the cultural transformations as deviations, brings pathologizing discourse on non-traditional sexualities, and associates sexuality with morality, co-opting it to dominate religions. This narrative basis supports the relationship between religion, gender, and education in the two Latin movements. [ABSTRACT FROM AUTHOR]

The following article represents a synthesis effort on the narrative of Religious Education formation in the Brazilian official documents on Education. Thus, it intends to be a theoretical and pedagogical instrument for understanding this curricular component as a field of Applied Science of Religion. In order to achieve this goal, we divide the text into three parts. In the first part, the possible classifications of Religious Education, which would be the subarea of knowledge of the Science of Religion or the Applied Science of Religion and the curricular component that composes the subjects defined at the Brazilian Elementary School level. In the second part of this article some elements of the official documents are discussed, the Common National Curriculum Base (2017) and the National Curriculum Guidelines for Licenciature of Science in Religion (2018), which guarantee the provision of Religious Education in accordance with the Law and a reflective and secular model of education. At the end, we will present and discuss in the third part some epistemological and methodological assumptions of the Science of Religion that allow the theoretical and practical basis of Religious Education. [ABSTRACT FROM AUTHOR]

The French school system is being experienced in a time-space, bearing material or symbolic boundaries. The so-called ‘behind the walls’ school can be defined, with reference to the religious language, as a sanctuary and an enclosure which separate, protect, regulate. It thus conveys three conceptions: the school as a sanctuary, the school as an academic enclosure, the educational form. The evolutions of society, school education, teaching and learning methodologies continue to question these notions. In a cognitive and neo-liberal society, school education needn’t have any walls: distance education, virtual classrooms, MOOC, etc. These developments question the future of the school in its form, methods and above all its current and future purposes.

French law prohibiting the wearing of ostentatious signs in schools seems to have put an end to the “problem” of the veil. However, a daily scene is now seen at the doors of schools hosting French students of Muslim culture and religion: young girls coming veiled take off their veil before entering their school and dress as soon they leave. These gestures on the doorstep of the school symbolically mark lines of passage that are also dividing lines: between school space and public space, between regimes of visibility, between particularism and universalism, between inclusion and exclusion. More generally, these dividing lines undermine and re-interrogate secularism itself and the universal it claims to be.

Where are we when we are in school? The answer of the political french tradition to this question connects the school with the public realm. School is a public institution. Thought of Hannah Arendt (and Paul Ricoeur) suggests another answer: school doesn’t belong only to one domain; she stands at the intersection of several (private, social, public). This article expounds this idea. Then, it examines some of consequences about the bind between school and secularization

France is a democratic, social and secular state where churches have been strictly separated from the state since 1905. There is no state religion there. Currently, France has no official statistics to compare the numbers of members of individual churches, since the public institutions are not allowed to collect information of this nature. However, there are various surveys that are made on a representative sample of respondents. Many studies indicate that a significant feature of the development of the French society in the 20th century is the loss of the influence of religion. Since the Second World War, the number of practising believers has been constantly decreasing. The history of laicity in France began with the French Revolution and is complicated and full of controversy. The social processes related to secularism had, and still also have their reflection in education. For today's schools, the law from the year 1959 is particularly important. Through contracts with the state, in which they agree to accept all children without distinction and to respect the public school curriculum, it allowed private schools to receive a guarantee of public funding, while recognizing their "own specificity". Another important document modifying the approach to religion in public schools is the Debray report from the year 2002, which introduced the teaching of religious facts into some subjects in order to understand culture and the past and current development. [ABSTRACT FROM AUTHOR]

A career-long focus on the intersections between religion and politics grew out of family, personal and academic interests. These influences and academic explorations led to questioning the common assumption that religion and politics should--or even can--be 'kept separate'. On the other hand, the ways in which religion and politics intersect and interact, and their various configurations, provide fertile ground for analysis, and have important consequences for our national life. These intersections and interactions take distinctive forms in Australia, meaning that we need local research that, while informed by international models, is firmly grounded in our own situation. [ABSTRACT FROM AUTHOR]

Dewey and Popper have both criticized classical theories of knowledge by opposing them with a naturalistic and evolutionary epistemology in which knowledge is thought to be an extension of vital activity. Although they aim at the same target, the two philosophers do not criticize classical epistemology for the same reasons. The error of most philosophers, for Dewey, is to have accepted "the spectator theory of knowledge" which identifies knowledge with an adequate representation of the reality ; according to Popper, it is to have remained prisoner of the "subjectivist epistemology" which limits knowledge to what is known by a subject. These two ways of looking at the fundamental error of Western philosophy result in two different criticisms of traditional pedagogy.

To what extent does the adherence to a secularized conception of science of an individual depend on his conceptions of secularization in other fields (politics, ethic, society)? To what extent are the different dimensions linked or not? This question, already raised by Weber, is examined here on the basis of an exploratory survey carried out in two countries with contrasting conceptions of secularisation (Belgium and Morocco): 196 Muslim Moroccan pupils and 621 Muslims, Catholics and agnostics or atheists pupils from Belgium were asked by a closed-response questionnaire about their views on the secularization of both science and society. This inquiry with questions the concept of secularization on the theoretical and empirical plans leads to an observation and new questions. It appears that students with a secularized conception of science almost all have secularized conception on societal aspects, but the reverse is not true. The role of several variables related to the societal context of these two countries and the religious affiliation of the pupils is analysed.

Teaching evolution is a socioscientific issue insofar as it can generate students’ challenges in the science class. It questions the place of beliefs about the origin of man, in secular school. During the year 2016, we have conducted an exploratory survey by online questionnaire for 53 science teachers. By multi-category analysis, the aim was to modelize the diversity of teachers' postures when students confused and amalgamed scholarly knowledge and religious beliefs. Most teachers state that this situation is infrequent. Some explains to the students the nature of sciences in relation to the nature of religions and beliefs (posture of understanding), others argue against religion by critical rationalism (posture of rebuttal). Some teachers say that exposing school audiences to scientific knowledge are sufficient to distance automatically their beliefs about the origin of man, without explaining the nature of science and religion (posture of avoidance). We will discuss the complexity of these postures, their hypothetical foundations, and an idea commonly admitted that teaching the nature of science and evolution should decrease the vivacity of this socioscientific issue.

This study’s questions start from the observation of phenomena of rejection of scientific discourse in the name of religious discourse, or inverse phenomena, in education.The aim is to highlight the possible continuities or discontinuities between prescribed curriculum and students’ views in the case of a country where the school system is highly prescriptive and centralized. This study consists of a comparison between, on one hand, the positioning between science and religious beliefs officially prescribed in some programs, professor’s books and school textbooks, and on the other hand the positioning between science and religious beliefs really adopted by the students.The students position themselves strongly in favor of the autonomy between scientific knowledge and religious beliefs and, mildly, in disfavor of the fideist or classic concordist conceptions. This is only partially in line with the official curriculum. Indeed, although autonomy is part of the prescribed positioning and fideism of the proscribed positioning, complementarity does not seem to be part of the positions widely adopted and rationalist criticism is not rejected. Some explanations are put to the test and discussed in the text.

In order to get the full vision of the background and perspective of possible introduction of the course on religion into syllabi, the Centre for Research in Religious Studies at the Faculty of Philosophy and Social Sciences of Belarusian State University initiated in 2011 a complex study of the problem based on the combination of quantitative and qualitative sociological methods. In 2011–2013, in Minsk, questioning of senior pupils and school parents was conducted (2011, questionnaire), as well as questioning of school teachers and headmasters (2012–2013, focused interview, questionnaire). It was found that senior pupils and school parents do not mind the course on religion would be introduced into schools in case it is of secular nature, optional, and telling about various religions. Senior pupils and parents hold hand—they prefer to make their opinion about the course and then decide. School teachers add that, in case the course is introduced as compulsory, it is better it would be studied in all stages of school education and only by the professionally educated specialists. The analysis of the collected data is provided in the context of characterizing religious situation, as well as legal principles and the practice of collaboration of religious and educational institutions in Belarus.

Despite claims of a so-called war on Christmas, Christmas in the United States is still celebrated widely in public spaces. The question is why some people ignore, what some scholars call, their Christian privilege? In this paper, we explore the ignoring of Christian privilege in one public space: USA elementary schools. Using 27 interviews, we show that most of the teachers/administrators adopted what we are calling Christian ignorance -- a structural ignorance rooted in normative cognitive schemas that creates and maintains Christian privilege. [ABSTRACT FROM AUTHOR]

Jurisprudentially speaking, "proselytism" is a concept within the larger genus of the protection of religious rights and freedoms. The word lends itself to differing opinions. However, there is a popular school of thought that "proselytism" has to do only with influencing people to adopt a particular religion. Such an understanding relies on the view that only the "religious" can be insidious and bear the potential to improperly proselytise, and thus excludes the possibility of improper irreligious forms of influence. In referring to the example of public-school education, it is argued that as much as the religious has the potential for improper proselytising, irreligious teachings or expressions also run the risk of improper proselytising. Not only are irreligious beliefs in many instances diametrically opposed to religious beliefs; they are a belief in themselves and cannot be seen as necessarily harmless or without the potential to proselytise improperly. Consequently, this article introduces an equitable and accommodative understanding of proselytism, which places the potentially harmful effects of both religious and irreligious beliefs on an equal footing with each other (something befitting to plural and democratic paradigms). This article therefore also cultivates further debate on improper irreligious proselytism in religious rights and freedoms jurisprudence, a scant topic in human rights jurisprudence.

In 1985/86, Carl Verge conducted a survey of clergy belief and practice within The Pentecostal Assemblies of Canada (paoc). In 2014, Adam Stewart and Andrew Gabriel conducted a follow-up survey of paoc clergy to determine if any changes to belief and practice had occurred within this group during the last three decades. In this article we, first, describe the methodologies used in both surveys, second, compare and discuss the relationship between graduate education in religion and clergy belief and practice in 1985/86 and 2014, and, third, describe the overall decrease that has occurred in clergy commitment to traditional Pentecostal belief and practice since 1985/86. Finally, we conclude by proposing a theoretical framework developed by the sociologist of religion Peter Berger that helps to explain the change in commitment to traditional modes of pentecostal belief and practice among paoc clergy as part of much broader realignments occurring across numerous religious traditions in late modern society. [ABSTRACT FROM AUTHOR]

Copyright of Política & Sociedade: Revista de Sociologia Política is the property of Revista Politica & Sociedade and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Anuario de la Sociedad Argentina de Historia de la Educación is the property of Argentinean Society of History of Education and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This article examines part of the results of a survey on ethnic, cultural and religious diversity in schools. Based on a panel of middle school students from Bordeaux’s regional education authority, the article questions the nature of the schoolchildren’s relationship to French laicity depending on their ethnic origin, religious beliefs and to their affiliations.