Inclusive Study of Religions and World Views in Schools: Signposts from the Council of Europe

Abstract

This article outlines some issues in incorporating the study of religions, together with non-religious world views, into the curricula of publicly funded schools in Western democratic states. Attention is given to examples from work on this topic conducted within Signposts is designed to assist policy makers and practitioners in interpreting and applying ideas from the 2008 Recommendation from the Committee of Ministers (the Foreign Ministers of the 47 member states) dealing with education about religions and non-religious convictions. Various issues raised by the Signposts document are considered. Towards the end of the article, recent UK and Council of Europe policies which emphasise the study of religions and beliefs as a means to counter extremism, and which have appeared since the publication of Signposts, are summarised and discussed critically. Attention is drawn to the dangers of certain policies, and also to the plurality of aims which studies of religions and non-religious world views need to have in providing a balanced educational programme.

‘These religions are no good – they’re nothing but idol worship’: mis/representation of religion in Religious Education at school in Malawi and Ghana

“…Unfortunately, however, schools have been at times complicit in the abuse of religious freedom, leading the United Nations Commission on Human Rights (UNCHR) to champion the condemnation of religious indoctrination, religious monism, and coercive RE programmes (UNCHR 2011). It is worth noting that the dual global concern of religious liberty and reduction of religious conflict has been a key impetus for renewed interest in RE regarding how religions are represented in the curriculum and in everyday classroom practice (see Jackson 2016). In sub-Saharan Africa, where one religion (i.e., Christianity) has the "most enduring impact on people's socio-religious lifeworld" (Matemba 2011a, 329), the study of 'other' religions and how this should be best done while recognising the primacy of Christianity in RE are protracted issues that have not been fully resolved (see Matemba 2009;Ndlovu 2014;Ntho-Ntho and Nieuwenhuis 2016).…”

Signposts and the Council of Europe: special issue on the contribution of ‘inclusive’ religious education to intercultural understanding

“…Others, in addition to providing information and relevant skills, would give opportunities for young people to engage with the material they have studied, and to discuss their responses to what they have learned with classmates, arguing that the provision of opportunities for personal reflection is consistent with an impartial approach (Jackson and Everington 2017). For example, the present author's interpretive approach (Jackson 2016a(Jackson , 2004(Jackson , 2016b2019) discusses issues of representing religions and religious activity, and considers the hermeneutical relationship between individuals, various types of groups to which they belong and the generic religion or religious tradition. It helps students, whatever their background, to interpret the meanings of those who express religious language or perform religious actions such as rituals.…”

Human rights in relation to education about religions and world views: the contribution of the Council of Europe to classroom religious education

“…Jensen 2010). My own position is that 'inclusive religious education', should both develop students' knowledge and understanding, and provide them with opportunities for criticism and reflection, partly through dialogue with classmates, moderated by the teacher (Jackson 2015(Jackson , 2016a(Jackson , 2019Jackson and Everington 2016). Such civil dialogue should allow students to speak from a variety of standpoints, including religious and non-religious.…”