Teaching inclusive religious education impartially: an English perspective

Abstract

The article draws on experience of teaching, teacher education and qualitative research related to an impartial approach to inclusive religious education (that is, including pupils from families who identify with or do not identify with religion or belief groups), in publicly funded schools in England. Such religious education is considered to be intrinsically worthwhile, and instrumentally important in contributing to pupils' personal and social development. The general approach considered is hermeneutical, bringing reliable information, provided mainly by teachers, into relationship with knowledge and experience of both pupils and teacher through processes of active learning, including classroom dialogue. Qualitative research on student and early career teachers, including students and teachers with strong personal religious or non-religious commitments, suggests that appropriate skills and attitudes supporting an impartial approach to teaching can be developed, facilitating a relationship of trust between teacher and students. A condition for this is the development of teachers' knowledge and understanding of the various stances of pupils in their classes. However, some student teachers or teachers with very firmly held views find it very difficult to adopt an impartial approach. On the basis of examples from various types of qualitative research, it is argued that good quality well-fundedinitial and in-service teacher education can assist in developing appropriate skills and attitudes in the case of those who wish to take an impartial approach. Further research, ideally involving partnership between researchers and practitioners, is recommended.

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

“…In particular contexts, terms such as 'religion education' and 'integrative religious education' have been used to indicate scientific objectivity. 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.…”

“I Feel as Though I’m Doing the Job of the Imam for Them”: Considering ‘Tactical’ Muslim Leadership Through the Case of ‘Muslim RE Teachers’

“…'Muslim RE teachers' are a particularly pertinent case because their role as teachers of non-confessional RE means that much of their work explicitly deals with matters of religion within school, more so than in other subjects. As Freathy et al (2016) state, notions of RE teacher professionalism include unique ontological and epistemological expectations to manage one's own faith and appear 'neutral' in the classroom (see also Jackson and Everington 2017). Therefore, the experiences of 'Muslim RE teachers' can bring to light processes of identity-work that remain more implicit for Muslim teachers more generally.…”

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.…”