A Case for a ‘Big Picture’ Re-Orientation of K-12 Australian Catholic School Religious Education in the Light of Contemporary Spirituality

Rossiter, Graham

doi:10.15633/pch.1502

Cited by 8 publications

(8 citation statements)

References 15 publications

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“…S tým súvisí aj existujúce veľké množstvo definícii spirituality, ktoré sa líšia v závislosti od toho, ktorú dimenziu, či oblasť spirituality jednotliví autori zdôrazňujú (Malinakova et al, 2016). Na jednej strane môže byť spiritualita opísaná ako "hnacia sila" ukotvená v náboženskom presvedčení, ktorá poskytuje zmysel života prostredníctvom vytvárania vzťahu s Bohom, s vlastným Ja, ostatnými, prírodou (Eaude, 2005;Kneezel & Emmons , 2006;Smith & Snell, 2009) a na strane druhej môže byť spiritualita popísaná ako humanistický alebo sekulárny fenomén, ktorý nie je viazaný na konkrétny náboženský kontext (Rossiter, 2010;Ryan, 2006;Tacey, 2000).…”

Section: úVodunclassified

The Review of Instruments of Spirituality Measurement in Children

Parilakova

Babinčák

2018

Psychology and Pathopsychology of Child

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Introduction: The aim of the present paper was to point out to the actual overview of tools used to measure spirituality in child age on the basis of an analysis of studies addressing the given issue included in the full-text database EBSCOa PsycINFO. Purpose: The analysed studies were selected according to the following criteria: a) age range of respondents 6-11 years, that means, younger school age (studies where age of respondents included upper limit of stated age range were also accepted), b) the study included the use of a specific instrument for measuring spirituality (or selected scales), c) the study included the assessment of the psychometric properties of the instruments, d) the study was not qualitative, that means, spirituality was not measured through interviews or open questions. Methods: Altogether, 15 research studies were analysed on the basis of which 8 instruments used for measuring spirituality in children were identified of which 3 tools (FGLL, Fisher, 2004; YSS, Sifers et al. 2012; SSSC, Stoyles et al. 2012) especially developed for use in child age (6-11 years) and 5 tools (SWBQ, Gomez & Fisher, 2003; RCOPE, Pargament et al. 2000; BMMRS, Fetzer Institute, 1999; SWBS, Ellison, 1983; FACIT-SP-12, Peterman et al. 2002) originally intended for work with the older population and used in the age group 11 years and over. The tools were subsequently described in terms of the theoretical structure, in terms of assessing the psychometric properties and assessing the quality of the tools and in terms of benefits or disadvantages when used with a child’s respondent. The theoretical bases of the instruments pointed out to the problem of the inconsistent and ambiguous definition of the spirituality construct, which is reflected in the different understanding of spirituality and its dimensions. Conclusion: The psychometric indicators of particular instruments were evaluated and scored on the basis of selected criteria. According to the assessment, the absence of retest reliability verification, verification of some types of validity and the size of the set of validation studies was found out. From the perspective of the appropriateness of the use of tools, some tools seem to be problematic in particular to understand the particular items and omitting factors (for example family, peers) playing an important role in the spirituality of children.

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Section: úVodunclassified

The Review of Instruments of Spirituality Measurement in Children

Parilakova

Babinčák

2018

Psychology and Pathopsychology of Child

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“…14 At the same time the literature suggests a growing tendency to separate spirituality from religion. 15 This has particular significance for teachers of religious education and how they understand the relationship between spirituality and religious education. 16 In The Handbook of Spiritual Development in Childhood and Adolescence, Scarlett takes pains to differentiate between the terms religion/spirituality and beliefs/faith: 'The consequences of conflating faith and belief have been to marginalize religion and to dismiss spirituality as something less than rational.'…”

Section: Connections To a Religious Traditionmentioning

confidence: 99%

Spirituality and religious education: Reflecting on teacher practice

Madden

2017

Pacifica

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Young people today embrace the freedom and responsibility for constructing their identity and beliefs. In Catholic schools these young people from diverse cultures and experiences come together and are able to express a myriad of views, seeking to understand themselves, others and the spirituality that lies at the heart of religious expression. Religious educators in Catholic schools encounter those who are spiritually attuned, have no spiritual awareness or have different spiritual expressions that may or may not relate to religious affiliation. Befriending this diversity creates a context for rich dialogue that can open up questions of meaning, identity, faith and spirituality. This article explores data from interviews with teachers of religious education at three Catholic primary schools in the Archdiocese of Melbourne who deal with this context every day. I gather their reflections around six themes that emerged: spirituality as relationship with God, as connection to tradition, compassion, wellbeing, curiosity and innocence. I share what’s working well in their practice and I identify three areas of focus for ongoing teacher professional learning in religious education and spiritual development: intentionality, diversity and complexity.

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“…This field of religious students in Catholic schools has been significantly investigated (Goldburg, 2008;Goldburg, Blundell & Jordan, 2009;Ryan & Goldburg, 2001) and provides a deeper understanding to religious traditions, Catholic philosophies and student engagement with religion. Contrary to the work of Engebretson (2009), Rossiter (2010a argues that adapting religious education to meet the needs of contemporary youth is not "secularising" Catholicism, rather it is supporting Catholic schools' religious mission of supporting contemporary youth. He suggests that identifying with the sets of cultural meanings with which adolescents engage, will support their "self-interpretations" and identity work.…”

Section: Adolescents' Religious Identity and Spiritualitymentioning

confidence: 89%

“…An example she used was the importance of "mates" for teenage boys in the building of a sense of community and friendship, rather than religion. Rossiter (2010aRossiter ( , 2010bRossiter ( , 2011 extensively explores the contemporary society and culture that surrounds adolescents' spirituality and religious identity in Catholic schools in Australia. Rossiter (2011) defines contemporary spirituality as individualistic, eclectic, subjective, and secular.…”

Section: Adolescents' Religious Identity and Spiritualitymentioning

confidence: 99%

“…Bryk, et al (1995) suggest that, although the Catholic school system is one of the oldest educational institutions, there is little research into this sector. The research that is evident has focused specifically on the religious curriculum such as (Rossiter, 2010a(Rossiter, , 2011, and tends to neglect other facets of Catholic education, particularly adolescents' identity work. The research of Bryk et al (1995) examines contemporary Catholic secondary schooling in the US, particularly in terms of school operation and organisation.…”

Section: Contemporary Catholic Schoolingmentioning

confidence: 99%

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Religious music in everyday life: adolescents’ identity work in Catholic schooling

Fletcher¹

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This study sought to investigate adolescents' lived experiences of religious music in three Australian Catholic schools. Specifically, this study explores how religious music is used within Catholic schools and examines how religious music experiences in Catholic schools shape adolescents' religious and musical identities.As a practising music teacher in a Catholic school, the motivation to undertake this study emerged as I witnessed adolescents' engagement with religious music on a regular basis. I was intrigued to ascertain the ways in which their engagement with religious music was supporting or shaping their identity work.Existing literature revealed the ways in which music in the everyday life of adolescents influences their identity work. However a significant gap existed concerning the ways in which religious music may influence or inform adolescents' identity work. Religious music is a vital part of Catholic schools' identity, whereby students become religious observants to this important tradition.Australian Catholic schools were chosen as sites for this study as these schools provide a unique social context with specific cultural values and a contextualised exposure to music participation. (2001) emphasised how music can be considered as a life philosophy for adolescents. Music is used as a resource to make sense of lifeworlds and as a tool for worldbuilding (DeNora, 2000(DeNora, , 2003. Literature also describes the active role music plays in the construction of an individual's identity (DeNora, 2000). Music can be used as a social dialogue, to express personal meanings, and has the ability to influence behaviour. D. H. Hargreaves and Hargreaves (1967) and Hargreaves and North (1997) argue that social interaction, social institutions, and our social environment shape musical identities. Consideration of those interactions, institutions, and environments unique to Catholic school settings underpins this study.iii A qualitative research design was chosen to gain a deep and rich insight into the meanings, beliefs, and values adolescents hold about religious music experiences. Using an interpretivist paradigm suggests that adolescents' lifeworlds are central to the research process, and acknowledges the subjective position of adolescents' experiences. The study's educational environment consisted of three Australian Catholic schools: one all-girls, one all-boys, and one co-educational. Data was generated over one school term, using a case study design. Data methods included individual interviews, group interviews, and observation. These methods enabled adolescents to share their views, beliefs, and experiences, illuminating their rich and complex identity work. Through narrative inquiry, I created an authentic and detailed account (Kroon, 2009) of each participant's experiences, in order to examine the phenomenon of adolescents' religious and musical identities, and how these identities are shaped by religious music. The narratives were then analysed to draw key themes, as well as similarities t...

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A Case for a ‘Big Picture’ Re-Orientation of K-12 Australian Catholic School Religious Education in the Light of Contemporary Spirituality

Cited by 8 publications

References 15 publications

The Review of Instruments of Spirituality Measurement in Children

The Review of Instruments of Spirituality Measurement in Children

Spirituality and religious education: Reflecting on teacher practice

Religious music in everyday life: adolescents’ identity work in Catholic schooling

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