This article describes the way in which RE has been organised in Flanders and Belgium, and gives attention to the problems and challenges that arise these days. We argue that the Schoolpact of 1958 which implies separate RE in different religions in public schools needs a revision. Therefore we propose an alternative system, within the boundaries of the Belgian Constitution, that makes room for integrative RE as a new compulsory school subject in all schools.
As a result of secularization and increasing religious diversity, several European nation states adapted their policy with regard to the organization of religious education (or its equivalent) in state schools (schools funded and established by the state). In this article, different strategies will be outlined and evaluated: (1) the shift from confessional/catechetical to semiconfessional RE; (2) the possibility of exemption; (3) the organization of an alternative, non-confessional subject; (4) the expansion of RE subjects (multi-religious RE); ( 5) the shift from confessional to non-confessional RE; (6) the integration of information about religions in other school subjects. Based on a human rights perspective, the author argues why some of these strategies are preferable to others.
Based on Habermas' normative theory of religion in post-secular society, this paper elaborates on the organization of Islamic RE in public schools. Hereto, a brief sketch of the Habermasian concepts of reflexive religion and complementary learning processes will be given.Subsequently, the author addresses the role of RE in post-secular society and applies the aforementioned Habermasian concepts to confessional RE, with particular attention for Islamic RE in Belgium, where this subject is organized in state schools since 1975, but where it is also criticized today, in particular with regard to content, teacher-training, textbooks, and inspection. These deficiencies will lead us to one of the main problems of Islamic RE and of confessional RE in general: the absence of state control. Based on Habermas' ideas, the author concludes that it is up to the state to elucidate under which conditions confessional RE can be part of the regular curriculum, and to facilitate these conditions, e.g. by funding and co-organizing teacher training; by reviewing curricula and textbooks; by formulating a 'core curriculum', and by controlling teachers. If these conditions have not been met, confessional RE should not be a part of the regular curriculum in a liberal state.
In Belgium (Flanders), citizenship education is one of the cross-curricular achievements, but it is not scheduled as a separate school subject. Alternatively, citizenship education is integrated in diverse school subjects and particularly in the religious education classes. However, with this didactical approach, two problems arise. First, attention to liberal, democratic values is not always given in a sufficient, convincing way and is often dependent on the teacher staff's efforts and goodwill. Second -and more important -, religious education in Belgium is organized by the independent religious instances of the recognized religions and not by the state. As a result, religious education teachers are often responsible for citizenship education, without supervision of the state. Not surprisingly, the aims of citizenship education are not always reached and Flanders scores below the European average with regard to citizenship education. In order to improve this situation, this article recommends a new, obligatory, non-confessional subject about (and not into) religion, where attention is given to religious diversity, ethics, philosophy and citizenship education. For pragmatic reasons, an immediate introduction of this subject would be impossible, but a gradual and profound change is recommended.
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