Religious education and identity formation: encountering religious and cultural diversity
Religious education and identity formation: encountering religious and cultural diversity
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宗教教育和身份形成：遭遇宗教和文化多样性
DOI：
10.1080/01416200.2017.1347377
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发表时间：
2017
影响因子：
0.8
通讯作者：
Denise Cush
中科院分区：
文献类型：
--
作者：
V. Baumfield;Denise Cush
尽管来自非常不同的背景，但对BJRE问题的贡献中出现了两个主要的宗教教育主题。一个是加强学生对自己的宗教、种族和/或文化认同的信心，或至少欣赏从父母那里继承的东西，与他人交往和理解不同的观点，包括“自己”传统的其他版本之间的关系。这在澳大利亚引起了“特殊可再生能源”和“一般可再生能源”的支持者之间的争论，但在荷兰导致了一些成功的项目。这种紧张关系与第二个主题有关，即宗教教育与国家之间的关系，这可能有一个议程，如促进对民族认同的特定理解，阻止“宗教极端主义”或鼓励“社区凝聚力”。这可能会导致香港与基于信仰的公民观之间的紧张关系，但即使在英格兰、威尔士或土耳其等似乎对宗教教育持友好态度的地方，也可能出现对国家以可能不完全健康的方式吸收和工具化这一主题的担忧。然而，有一件事似乎很清楚，那就是在学术背景下学习宗教（比如在英格兰和威尔士的16岁以上考试中），以及与其他宗教和非宗教背景的人的第一手接触和对话，虽然它们不能在一夜之间改变世界，但确实对学生对宗教和文化多样性的态度和欣赏产生了明显的积极影响。宗教教育在这种程度上确实“起作用”。
Although coming from very different contexts, there are two main themes for religious education that emerge from contributions to this issue of BJRE. One is the relationship between strengthening pupils’ confidence in their own religious, ethnic and and/or cultural identity, or at least to appreciate that inherited from their parents, and mixing with other people and understanding diverse perspectives, including other versions of one’s ‘own’ tradition. This has caused a debate between supporters of ‘special RE’ and ‘general RE’ in Australia but resulted in some successful projects in the Netherlands. This tension is related to the second theme which is the relationship between religious education and the state, which may have an agenda such as promoting a particular understanding of national identity, discouraging ‘religious extremism’ or encouraging ‘community cohesion’. This may cause tensions with faith-based views of citizenship as in Hong Kong, but even where the agenda seems to be friendly towards religious education as in England and Wales or Turkey, concerns can arise over the state co-opting and instrumentalising the subject in ways which might not be altogether healthy. One thing that seems clear though, is that both learning about religions in an academic context (such as in 16+ examinations in England and Wales) and first-hand encounters and dialogue with people from other religious and non-religious backgrounds, while they cannot change the world overnight, do have demonstrable positive effects on students’ attitudes to and appreciation of religious and cultural diversity. Religious education to this extent does ‘work’.