Religious Education in Years 11 and 12 - Essay Example

Religious education in years 11 and 12 Topic A Outline the history of Religious Studies (Study of Religion) in senior secondary schools. What factors have been most influential in shaping the nature of Religious Studies as a subject that can increase students’ religious literacy, tolerance and understanding? Significant developments in the teaching of religion in schools can be traced back to the changes in terminology of religious studies. Over the past decades, the teaching of religion in schools was referred to as, Catechism, Christian Living, Religious Instruction and Christian Knowledge. However, to date the teaching of religion in school is commonly referred to as “Religious Education” or the “Study of Religion.” In the mid 1970’s, in Australia, the need to separate catechesis from religious education especially in the classroom emerged. For instance, Gerard Rummery (1975), argued that catechesis approach should not be the sole approach to religious education in a society that is pluralist. He recommended that, just like in any other subject area, principles of education should be also be employed when it comes to teaching religion in the school setting (Rummery 1975). The distinction between religious education and catechesis is one of the influential factors that shaped the nature of religious studies as a subject that enhances the understanding, tolerance and religious literacy of students. In countries like the United States and the United Kingdom, the distinction between religious education and catechesis has been subject to much debate and controversy. As from the Mid-1960, Gabriel Moran, an America scholar significantly influenced the way in which the teaching of religion is carried out in school. Moran believed that liturgy and scripture were not enough in teaching religion in schools and that other knowledge bases were also needed. He suggested a new approach which incorporates rational theological study and valid educational theory. According to his sentiments education should provide the method whereas theology should provide the content (Moran 1970). Furthermore, Moran suggested that the concept of teaching religion should be expanded beyond Christianity and that impartiality should be enforced when teaching on world religions. In addition, Moron held that in the classroom, religious education should be taught based on the contexts of other religions (Moran 1981). In the past decades, religious educators in Australia, in the likes of Norman Habel, Terence Lovat and Basil Moore have played a significant role in shaping the nature of religious studies in Australian schools. These scholars have responded differently in addressing the specific needs of religious studies in Australian schools (Moore &Habel, 1982). As a result of their efforts, a considerable level of religious literacy understanding and tolerance has been realised. For instance, Moore, Lovat and Habel advocated for religious programs in schools that enable students to learn on various aspects of religion without necessarily having belief in any religion or aspect of the religion (Lovat 1989).These religious educators challenged the conventional acceptance of Christianity as the main foundation of religious education program. Instead, they supported a religious education program that enhances and accentuates on the understanding of students on the multi-faith and multi-cultural nature of Australia by incorporating the study of world regions (Lovat, 1995a; Lovat; 2002). The key concern of these educators is that religious education in schools should not centre on evangelism rather it should be mainly geared towards enhancing student’s religious literacy and increasing their understanding and tolerance towards other all religions. Their advocacy has played a significant role in the development of “Study of Religion” programs in secondary schools in Australia. These programs explore on various world religions with impartiality (Goldburg, 2009). The introduction of religious studies courses in schools was conducted by the state in different ways. In Queensland, it was introduced as a stand alone subject known as Study of Religion which was offered to students in Year 11 and 12 in a trial-pilot period in 1985 and in 1989 and was availed in all schools within the state. The subject was embraced well mainly because it determined tertiary entrance. However, no state school offered the subject mainly due to its stand-alone character. Nevertheless in other states in Australia, Studies of Religion is a popular subject that is offered in government schools (Goldburg, 2009). In NSW, religious studies incorporated the in-depth study of Religion and Belief in the subject known as Society and Culture. It was one of the three main optional topics that were offered in fourteen weeks. However, religious-based schools preferred to use their own religious studies programs. Over time, more schools begun to embrace this subject mainly due to its popularity in the public sector. This later led to its development as a distinct HSC subject in 1991, known as Studies of Religion. The key aim of its syllabus is to promote understanding, awareness and appreciation of various religions (NSWBOS, 1994). A growing awareness on the plurality of the Australian society and theoretical discussions presented have over time contributed in the development of several courses of “Study of Religion” in Australian senior secondary school. However, in Australian universities studies in religious education is still struggling to maintain its place. Nevertheless, in senior secondary schools it is quite the opposite since almost every school offers some form of religious education program and the enrollment of students in these subjects or programs is at an all-time high. For instance in Queensland, the enrolment of students in Study of Religion as a subject has grown tremendously in the past decade and is often used in the estimation of tertiary entrance. When the study of religion was initiated in 1989 for general use, only 18 schools offered the program and 575 students enrolled. However, as of 2007, over 4227 year 12 students in 141 schools in Queensland will complete their course in Studies for Religion. Studies of Religion in secondary schools in New South Wales is among the fastest growing subject area with the number of students’ enrollment in this subject increasing by 30% each year. It currently represents over 10% of Higher School Certificate (HSC) candidature (Hobson & Edwards, 1999). The subject was first initiated in 1999 in 51 government schools, as of 2000 over 429 schools introduced courses in Studies of Religion. It was reported in 2003, that, studies of religion is the sixth most popular subject and as of 2005 over 9275 students had enrolled. References Goldburg, P. (2009). Religious studies: From university to school. Australian Religious Studies Review, 22(1), 13-27. Hobson, P. & Edwards, J. (1999). Religious Education in a Pluralist Society: The Key Philosophical Issues. London: Woburn Press. Lovat, T. (1989) What Is This Thing Called Religious Education? Summary, Critique and a New Proposal. Wentworth Falls: Social Science Press. Lovat, T. (1995). A History and Critique of Critical Religious Education in Catholic Schools. In Potential and Opportunity: Critical Issues for Australian Catholic Education into the 21st Century. Adelaide: Auslib Press. Lovat, T. (2002). What is the Thing Called RE: A Decade On? Katoomba: Social Science Press. Moore, B. & Habel, N. (1982). When Religion Goes to School: Typology of Religion for the Classroom. Adelaide: Texts in Humanities. Moran, G. (1970).Design for Religion: Toward Ecumenical Education. London: Search Press. Moran, G. (1981). Interplay: A Theory of Religion and Education. Winona: St Mary’s College Press, New South Wales Board of Studies (NSWBOS) (1994). Studies in Religion. Sydney: New South Wales Board of Studies. Rummery, G. (1975).Catechesis and Religious Education in a Pluralist Society. Sydney: E.J. Dwyer. Topic B Explain what is entailed by the use of approaches based on phenomenology in the Religion Studies (Study of Religion) classroom. How effective are these approaches and how can teachers and students make the most of them? Provide examples to support your arguments. One of the most commonly used approaches in religious studies in the classroom is the phenomenology of religion. Phenomenology as a methodology of religion is drawn from philosophical phenomenology which can be traced back to German philosopher G.W.F. Hegel (1770-1831) who conceptualized phenomenology as the science by which the mind becomes aware of the development of the spirit and comes to know its essence- that is, spirit as it is in itself- through a study of its appearances and manifestations or phenomenon (Jackson 1997). Edmund Husserl, (1859-1938), widely considered as the founder and most influential philosophical phenomenologist would further concretize the phenomenological approach through his characterization of phenomenology as including epoche and eidetic vision (Jackson 1997). Epoche refers to the suspension of judgement or the conscious bracketing out of beliefs and opinions about phenomena so as to study them objectively while eidetic vision refers to the gift or ability of seeing things as wholes or seeing common types, categories and forms across and within religions (Jackson 1997). The phenomenological approach thus entails studying, analyzing and understanding religious phenomena from the “inside view” or from the perspective of an adherent of the religion discounting all external biases, attitudes, beliefs, value judgements and opinions about the religion (Lovat 2001). What is entailed in phenomenological approaches in the religious studies classroom can be inferred from the description of the Lancaster based Schools Council project in 1965 titled Religious Education in Secondary Schools under Professor Ninian Smart. The project described the aim of religion as to promote understanding and referred to the phenomenological approach as the use of tools of scholarship to enter into an empathetic experience of the faith of individuals and groups (Jackson 1997).Phenomenological approaches thus seek to inform pupils or students about other religions as opposed to converting them as was the practice in confessional religious approaches. The approach therefore includes a multi-faith syllabus as opposed to single faith religious education where students are assisted to understand the nature and significance of religion and religious beliefs and how these bear on the community. There are two primary emphases in the field of phenomenology in religious studies in the classroom. The phenomenological approach in religious studies places emphasis on classification of religious material for comparative study. Religious phenomena, such as beliefs, rituals and sacred texts, are grouped together under categories to facilitate comparative analyses across the widest possible range of religions such as Islam, Christianity and Hindu (Jackson 1997). The approach also emphasizes on the understanding and interpretation of religions from an unbiased point of view or as an insider. Pupils are thus required to step into the shoes of an adherent of the religion they are studying. For instance, to gain a comprehensive understanding of Islam, a pupil must suspend their preconceived opinions, attitudes and beliefs about Islam and study Islamic texts (the Koran), rituals (such as swala) and religious experiences (such as the Hajj) as a Muslim to gain a comprehensive understanding. On the other hand, a Muslim student must study the Bible and the doctrines There has been extensive debate concerning the effectiveness of phenomenological approaches to religious studies. Scholars like Barnes (2001) have equated phenomenology as simply the substitution of indoctrination through confessional religious approaches for another through phenomenology. He argues that phenomenology substitutes the argument of truth in all religions for that of truth in one religion as embedded in the confessional approach. However, Jackson (1997) argues that one of the strengths of phenomenological approaches is that they have enhanced the interpretation of other people’s way of life. Lovat (2001), in responding to criticism levelled against phenomenological approaches, reinforces this argument by stating that phenomenological approaches place a student in a better position to ascertain, perceive or deal with the essence of what they are faced with. It can also be argued that by suspending preemptive judgements or bracketing out opinions, attitudes and beliefs, phenomenological approaches are a methodological improvement to a more unbiased and impartial study of religion. Lovat (2001) also points out to the effectiveness of phenomenological approaches by arguing that they have been proven to work for public school religious educators. He argues that the success of phenomenology in religious studies can be attributed to the distance and psychological space that the phenomenological methodology offers (Lovat 2001). Through epoche and eidetic vision, phenomenology does not impair learning by eliminating the disruptive influence of preconceived judgements which allows maximum exposure to the data and subsequently more informed comparison and closure (Jackson 1997, O’Grady 2009). For example, by suspending Christian judgements, a student may be able to fully understand the essence of a religion such as Buddhism and make a more meaningful comparison than they otherwise would have. However, Barnes (2001a) counters that the fundamental assumptions and premises of the phenomenological approach border on secularism and that the methodology ignores the issues of religious truth and relevance, making it philosophically untenable. For example, it appears contradictory that phenomenology embodies democracy through multi-faith yet encourages students to bracket out predispositions or value judgements. Therefore, phenomenology has been accused of propagating pro-Christian values (Barnes 2001: 2007). . Nevertheless, phenomenological approaches as advanced by Ninian Smart have proven to be very effective in religious education especially in public schools. As O’Grady argues, the phenomenological approach would be of particularly great utility to students if they continued to study religion in a multi-faith and sympathetic yet critical manner (O’Grady 2009). This would help them refine their own positions, predispositions and values about what is religious truth which Barnes argues is the Achilles heel of phenomenology. In turn, teachers can utilize and draw on the strengths of phenomenology to make religious education more academic (O’Grady 2009). By fostering critical reflection among students in religious studies, phenomenology provides a better opportunity for young people to reflect on the development of their own values. References Barnes, P. (2001a). Ideology, the phenomenological approach and hermeneutics: A response to Professor Lovat. Religious Education, 96(4), 572-581. Barnes, P. (2001). What is wrong with the phenomenological approach to religious education? Barnes, L. P. (2007). The disputed legacy of Ninian Smart and phenomenological religious education: A critical response to Kevin O'Grady. British Journal of Religious Education, 29(2), 157-168. Jackson, R. (1997). Phenomenology and religious education, Religious education: An interpretive approach . London: Hodder & Stoughton. Lovat, T. (2001). In defense of phenomenology. Religious Education, 96(4), 564-57. Read More

hese religious educators challenged the conventional acceptance of Christianity as the main foundation of religious education program. Instead, they supported a religious education program that enhances and accentuates on the understanding of students on the multi-faith and multi-cultural nature of Australia by incorporating the study of world regions (Lovat, 1995a; Lovat; 2002). The key concern of these educators is that religious education in schools should not centre on evangelism rather it should be mainly geared towards enhancing student’s religious literacy and increasing their understanding and tolerance towards other all religions.

Their advocacy has played a significant role in the development of “Study of Religion” programs in secondary schools in Australia. These programs explore on various world religions with impartiality (Goldburg, 2009). The introduction of religious studies courses in schools was conducted by the state in different ways. In Queensland, it was introduced as a stand alone subject known as Study of Religion which was offered to students in Year 11 and 12 in a trial-pilot period in 1985 and in 1989 and was availed in all schools within the state.

The subject was embraced well mainly because it determined tertiary entrance. However, no state school offered the subject mainly due to its stand-alone character. Nevertheless in other states in Australia, Studies of Religion is a popular subject that is offered in government schools (Goldburg, 2009). In NSW, religious studies incorporated the in-depth study of Religion and Belief in the subject known as Society and Culture. It was one of the three main optional topics that were offered in fourteen weeks.

However, religious-based schools preferred to use their own religious studies programs. Over time, more schools begun to embrace this subject mainly due to its popularity in the public sector. This later led to its development as a distinct HSC subject in 1991, known as Studies of Religion. The key aim of its syllabus is to promote understanding, awareness and appreciation of various religions (NSWBOS, 1994). A growing awareness on the plurality of the Australian society and theoretical discussions presented have over time contributed in the development of several courses of “Study of Religion” in Australian senior secondary school.

However, in Australian universities studies in religious education is still struggling to maintain its place. Nevertheless, in senior secondary schools it is quite the opposite since almost every school offers some form of religious education program and the enrollment of students in these subjects or programs is at an all-time high. For instance in Queensland, the enrolment of students in Study of Religion as a subject has grown tremendously in the past decade and is often used in the estimation of tertiary entrance.

When the study of religion was initiated in 1989 for general use, only 18 schools offered the program and 575 students enrolled. However, as of 2007, over 4227 year 12 students in 141 schools in Queensland will complete their course in Studies for Religion. Studies of Religion in secondary schools in New South Wales is among the fastest growing subject area with the number of students’ enrollment in this subject increasing by 30% each year. It currently represents over 10% of Higher School Certificate (HSC) candidature (Hobson & Edwards, 1999).

The subject was first initiated in 1999 in 51 government schools, as of 2000 over 429 schools introduced courses in Studies of Religion. It was reported in 2003, that, studies of religion is the sixth most popular subject and as of 2005 over 9275 students had enrolled. References Goldburg, P. (2009). Religious studies: From university to school. Australian Religious Studies Review, 22(1), 13-27. Hobson, P. & Edwards, J. (1999). Religious Education in a Pluralist Society: The Key Philosophical Issues.

London: Woburn Press. Lovat, T.

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