Barnehagen som samfunnsinstitusjon har gradvis fått større betydning, ikke minst som følge av den store utbygningen som fulgte i kjølvannet av barnehageforliket i 2003. Barnehageplass er i dag å anse som et allment velferdstilbud. Utviklingen av barnehagen som samfunnsinstitusjon har dermed ført til et større behov for forskning. I denne artikkelen fokuseres det på forskningen på et bestemt felt knyttet opp mot barnehagen, nemlig religions- og livssynsfeltet. Hensikten er å gi en systematisk oversikt over foreliggende forskning i perioden 1996–2018. 1996 var året Barne- og familiedepartementet publiserte en forskrift med tittelen Rammeplan for barnehagen. Den la til grunn en mer detaljert plan for det pedagogiske arbeidet enn det som var gjort tidligere, og førte samtidig til en økende forskningsinteresse på feltet. I den perioden som er undersøkt, er det gjort til sammen 25 forskningsarbeider av ulik størrelse og omfang, inkludert syv forsknings-baserte lærebøker. Bildet er nyansert, men det er en tendens til at det blir gjort mer forskning på religiøst og livssynsmessig mangfold i barnehagesammenheng, enn på kristen tradisjonsformidling og kulturarv. Et resultat av forskningsoversikten er ellers at det foreligger relativt lite forskning på religion og livssyn i barnehagen sammenlignet med skolefeltet.Nøkkelord: barnehageforskning – forskningsoversikt – religions- og livssynsdidaktikk – Prismet – høytidsmarkeringerAbstract:The significance of the kindergarten as a social institution has gradually increased, due not least to the major expansion that came in the wake of the Kindergarten Agreement of 2003. Today the kindergarten is regarded as a universal welfare service provision. The development of the kindergarten as a social institution has therefore increased the need for research. This article focuses on research in a specific field related to the kindergarten, namely that of religion and world views. The intention is to provide a systematic summary of available research from 1996 to 2018. It was in 1996 that the Ministry of Children and Family Affairs issued a regulation entitled the Framework Plan for the Content and Tasks of Kindergartens. The plan for pedagogical practices set out in the regulation was more detailed than ever before, and generated a growing interest among researchers in the field. In the period examined in this article, a total of 25 works of research of varying scope were conducted, including seven research-based textbooks. Although the general picture is nuanced, the tendency that emerges is that the research focuses more on religious and philosophical diversity in kindergartens than on the transmission of Christian traditions and cultural heritage. The summary of the research also reveals that the scope of research into religion and world views in the kindergarten sector is small compared with that in the school sector.Keywords: Early Childhood Education Research – Research overview – Religious Education – Prismet – Christian Traditions and Cultural Heritage
One of the major challenges facing modern-day secular states is the issue of social integration. The issue discussed in this article is how it is possible to arrive at unifying values in a multicultural society that is characterised by secularisation and disintegration of the Christian hegemony of former times on the one hand and by the emergence of cultural and religious diversity on the other. The analysis is centred around Norwegian kindergarten, which represent a key institution for communicating values and morals in contemporary Norwegian society. The objects clause states that the kindergarten is based on the fundamental values of Christian and humanistic heritage and traditions, combined with values that are expressed in different religions and philosophies and that are also clearly expressed in the Declaration of Human Rights. I argue that the objects clause can be understood as a form of 'common ground strategy.' This can be seen as a possible unifying values base and a key strategy for future social integration, across cultural affiliations.
This chapter provides an overview of the research field and the empirical context of humour and religion with a specific focus on Norway. It presents relevant theoretical perspectives which informed the project on which this book is based, including theories regarding the resurgence of religion in the public sphere, the mediatization of religion, and theories of humour. In addition, we introduce the thirteen chapters. The book is divided in two parts, namely religion in humour and humour in religion, and the chapters offer insight into the various ways religion and humour intersect, including the production of humour about religion and religious humour, media representations of humour and religion, as well as responses and attitudes to humour and religion. While the relationship between religion and humour has long been considered contradictory, this book offers examples of how religion and humour are in continuous dialogue, negotiating ways to relate to each other.
Under the Kindergarten Act, every child in Norway has the right to attend a publicly funded kindergarten, and around 90 per cent of Norwegian children aged between one and five do so (see Kindergarten Act, section 12a and Framework Plan for the Content and Tasks of Kindergartens 2011). Admittedly, the proportion of children from immigrant backgrounds attending kindergartens is considerably less (under 60 per cent), but overall, most children in Norway today attend a kindergarten (http://www.ssb.no). Back in 1970 it was only 2.8 per cent (Tveter Thoresen 2009). Compulsory education also ensures that almost all children living in Norway start school in the year they turn six, and, unlike most other European countries, almost all children in Norway attend public schools (97 per cent in 2012 (http://www.ssb.no)).Kindergartens and schools are regulated by the Kindergarten Act and the Act relating to Primary and Secondary Education respectively, which, apart from a few exceptions, also apply to private alternatives. It is quite unique for Norway that the state is sponsoring both public and private kindergartens. Both gets almost full state funding except a relatively small maximum price parents pay for each child per month. Thus, combined with relatively detailed regulations, Norwegian law regulates most of the content of Norwegian children's everyday lives between the age of one and sixteen. During this comprehensive education programme, children meet across cultural and social boundaries and undergo a cultural socialisation process through interaction with other children and adults. The institutionalised early childhood education of today is therefore of key importance in the states effort in communicating values and morals in contemporary multicultural Norwegian society. 1 This occurs through a process of cultural learning, some examples of which are language acquisition and learning how to behave towards others. Norwegian public institutions have traditionally been rooted in Christian values, but this has proved increasingly problematic in recent years, in line with the fact that a
Hvordan forstår et utvalg styrere og pedagogiske ledere de delene av fagområdet etikk, religion og filosofi (ERF) som handler om religion og religiøs tradisjonsformidling i barnehagen? Og hvordan arbeider de med dem i praksis? Vi intervjuet ansatte fra 19 barnehager i Agder og Oslo og gjennomgikk vedtekter og årsplaner for å få svar. Noen informanter arbeidet i barnehager med «vanlig» formål, andre i private barnehager med saerlig formål. I tros-og livssynsbarnehagene fortalte mange om høy prioritering og integrering av religiøs tradisjonsformidling, og om stort metodemangfold. I offentlige barnehager ble målformuleringene i ERF ofte nedprioritert, og religion var lite synlig utenom i adventstiden. Samtidig var det variasjon innenfor begge barnehagetypene.
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