The impact of religious diversity and revitalization on inter-religious education for citizenship and human rights

The unanticipated rise of religious diversity and the re-entry of religion to the public sphere have radically increased the need and demand for education about religions – how they contribute to social and cultural capital – and about the management of religious diversity. The global movement of people and cultures has brought religious diversity to nearly every major city. With diversity has come a renewed interest in the religious identity of others and how to incorporate religious diversity in ways that produce social cohesion. Religious diversity has also raised interest in a values discourse where once atheistic secularity prevailed, made faith-based social and health service delivery both more appealing to governments and more difficult to deliver, and has challenged societies to accommodate a wider range of religious needs and lifestyles. Policies designed to promote social justice and peace have little chance of success without taking seriously the religious dimensions to the issues involved. This context makes clear the need for opportunities to learn about the religions in a society at all levels of education – opportunities that include direct experience of the ‘other’, curricula that appreciate the worlds of faith, spirituality and religion rather than demeaning them, education that provides both historical depth and local reality. Some of this education will be in school, some in remedial work required for a generation or two of leaders who have been raised in ignorance of religion, or trained to despise it.

Teaching or preaching — Max Charlesworth and religious education

In this essay I elaborate on the theoretical framework – that of Millian liberalism – that Max Charlesworth brought to many public issues, including that of the relation between education and religion. I will then apply this framework to a debate in which I have been recently involved myself: a debate around the provision of religious instruction in public schools. In the first section I expound Charlesworth’s rejection of secularism in education in a liberal pluralist state and his defence of faith-based schooling. In the second section I uncover the religious motivations behind the Victorian government’s 1950 amendments to the apparently secularist Victorian Education Act of 1872. In section three, I explore the notion of secularism more fully and suggest that the struggle between those who espouse religious instruction in state schools and those who oppose it while advocating a more general form of education about religion is a symptom of a deeper tension between liberalism and communitarianism within the culture of modernist, liberal states.

Higher education development and knowledge economy optimism in Ethiopia

Higher education has been assigned new global importance. It is now the vehicle of choice for nations seeking to increase their competitiveness in an expanding knowledge economy. In developing nations, higher education has also been linked to goals to reduce poverty, under the influence of transnational aid agencies such as the World Bank and its knowledge-driven poverty reduction strategies. Drawing on Amartya Sen’s capability approach to development, this paper argues that this instrumentalization of higher education produces narrow conceptions of development, poverty and knowledge, and an unfounded optimism in ‘knowledge for skills’. The site for this analysis is the development and rapid expansion of Ethiopia’s higher education system, with its antecedents in a centuries-old religious education system but with more recent beginnings in the 1950s and, since the 1990s, under the influence of the World Bank. At stake are opportunity and process freedoms and the deprivation of capability (i.e. poverty) resulting from the constraint of these, evident in the nation’s higher education system. The paper concludes that without concerted efforts to redress injustices and to protect and expand people’s freedom, Ethiopian higher education has little to contribute to national socio-economic transformation agendas.

School choice, religion and the public good

This paper discusses the issue of school choice. I contend that arguments for choice through vouchers based on the perceived benefits of religious schooling is based on a narrow set of research, which is potentially misleading with regards to the role religious schools play in establishing democratic values and the common good. This paper seeks to demonstrate through as comparative discussion of U.S. and Australian examples the problematic nature of arguments for school choice based on the perceived advantages of religious schools.

Religion in Victoria's government schools : a timely debate

While the role of religion in Australian schools has been vigorously debated since the 1870s, it has recently generated considerable controversy, particularly in the State of Victoria. Despite the Victorian Government’s positive record of promoting multifaith engagement, Christian volunteers – provided by ACCESS Ministries - currently teach 96% of students enrolled in Special Religious Instruction (SRI) classes in Victoria’s Government schools.

Time to review religious instruction in schools

Religious education in government schools is a hot topic in Australia. Whenever we have conducted consultations with diverse religious communities the most frequent request we have received is for education about diverse religions to be included in the curriculum from the first years of schooling.

Women, religion and social change in the Philippines : refractions of the past in urban filipinas' religious practices today

This research is an exploration of the place of religious beliefs and practices in the life of contemporary, predominantly Catholic, Filipinas in a large Quezon City Barangay in Metro Manila. I use an iterative discussion of the present in the light of historical studies, which point to women in pre-Spanish ‘Filipino’ society having been the custodians of a rich religious heritage and the central performers in a great variety of ritual activities. I contend that although the widespread Catholic evangelisation, which accompanied colonisation, privileged male religious leadership, Filipinos have retained their belief in feminine personages being primary conduits of access to spiritual agency through which the course of life is directed. In continuity with pre-Hispanic practices, religious activities continue to be conceived in popular consciousness as predominantly women’s sphere of work in the Philippines. I argue that the reason for this is that power is not conceived as a unitary, undifferentiated entity. There are gendered avenues to prestige and power in the Philippines, one of which directly concerns religious leadership and authority. The legitimacy of religious leadership in the Philippines is heavily dependent on the ability to foster and maintain harmonious social relations. At the local level, this leadership role is largely vested in mature influential women, who are the primary arbiters of social values in their local communities. I hold that Filipinos have appropriated symbols of Catholicism in ways that allow for a continuation and strengthening of their basic indigenous beliefs so that Filipinos’ religious beliefs and practices are not dichotomous, as has sometimes been argued. Rather, I illustrate from my research that present day urban Filipinos engage in a blend of formal and informal religious practices and that in the rituals associated with both of these forms of religious practice, women exercise important and influential roles. From the position of a feminist perspective I draw on individual women’s articulation of their life stories, combined with my observation and participation in the religious practices of Catholic women from different ethnic and socio-economic backgrounds, to discuss the role of Filipinas in local level community religious leadership. I make interconnections between women’s influence in this sphere, their positioning in family social relations, their role in the celebration of All Saints and All Souls Days in Metro Manila’s cemeteries and the ubiquity and importance of Marian devotions. I accompany these discussions with an extensive body of pictorial plates.

Academics call for review of school religious teaching

Religious education in state schools must be replaced by a multifaith version that includes different ethical traditions and be taught by trained teachers rather than volunteers, says a new network of academics.

The SRI status quo is simply not tenable

The Special Religious Instruction (SRI) debate has been raging in Victoria. Currently, ACCESS Ministries' Christian volunteers deliver 96% of SRI programs in Victoria's government schools. By contrast, "world religions education" replaced Christian religious education in the United Kingdom's government school sector in the mid-1970s.