What is Reasonable to Demand? Islam in Swedish Textbooks

Otterbeck, Jonas

doi:10.1080/13691830500110066

Cited by 22 publications

(13 citation statements)

References 1 publication

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“…These images of Islam are not new. Research on educational textbooks has shown that presented 'facts' about Islam often give a negative and stereotypical image of the religion (Härenstam 1993;Otterbeck 2005). Even though educational material has improved during the last decade, many biased ideas can still be found in educational texts and textbooks (Eilard 2008;Mattlar 2008).…”

Section: The Current Situation Of Religions and Religious Educationmentioning

confidence: 97%

Intercultural education in Sweden through the lenses of the national minorities and of religious education

Brömssen

Olgaç

2010

Intercultural Education

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The aim of this paper is to discuss two perspectives in relation to intercultural education and diversity in Sweden. One of the perspectives concerns the historical and current situation of the five Swedish national minorities with a special focus on education. The second perspective is related to religious diversity and education, as connected to an increasingly democratic, plural and inclusive society. Both perspectives are highly relevant when analysing intercultural education in a specific national context. The last section highlights two main discourses which have been predominant during the last century in relation to education and diversity in Sweden.

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Section: The Current Situation Of Religions and Religious Educationmentioning

confidence: 97%

Intercultural education in Sweden through the lenses of the national minorities and of religious education

Brömssen

Olgaç

2010

Intercultural Education

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“…3 Another major change is that in the new syllabus, the importance is stressed of teaching about internal variation within religions. This is a welcome change, since research on both textbooks and classroom practices has shown that religions are often pictured as 'closed boxes' where all adherents act and think in the same way (Berglund 2011a; Otterbeck 2005).…”

Section: The Present Syllabus Lgr11mentioning

confidence: 99%

“…By listing Christianity separately from the other world religions, a clear distinction is made between Christianity and the 'Others'. This is a distinction that is problematic, and goes against the critical research that has been carried out on religion education, where the distinction to separate a Christian 'we' from 'others' has been sharply criticised (see for example Otterbeck 2005). It is also a distinction that helps us to understand some of the questions raised by the Czech doctoral student, since it reflects an understanding of religion education with a specific flavour.…”

Section: The Politics Of Psalmsmentioning

confidence: 99%

The Politics and Pedagogy of Religion Education: Policies, Syllabi and Future Prospects

Tayob¹

2018

CS&P

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In this article, I use the experience of a Czech doctoral student to discuss why religion education in Sweden can be understood as both deeply Lutheran and at the same time neutral and objective. In doing this, I look at the present syllabus in religion education, point to some of the changes that have been made in relation to the previous syllabus, and highlight some of the controversies that arose when it was written in 2010. I also put Swedish religion education and Swedish educational system in a historical context, pointing to its relation to liberal theology and cultural Protestantism. In addition, I present how teacher education is organized for religion education teachers and how the academic Study of Religions has been an important part of this during recent decades. At the end of the article I reflect upon the protestant taste of Sweden's 'non-denominational and neutral' religion education.

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“…Yet it is a discursive reality that has its adherents/subjects and opponents/resistors. What makes such a discursive reality even more prominent is that many non‐Muslims―in academia, news media, policy worlds and elsewhere―often promote it in one way or another (Otterbeck 2005; Saint‐Blancat and di Friedberg 2005).…”

Section: Muslims In Western Europementioning

confidence: 99%

“Euro-Islam”: Going Beyond the Aporiatic Politics of Othering1

Arfi

2010

International Political Sociology

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Is a “Euro‐Islam” possible? Whether at the level of theory, practice or policy, very few scholars and practitioners pay enough sustained attention to the fact that how we think/not‐think, speak/silence, inscribe/erase, and address/ignore various aspects of “Islam in Western Europe” has much to do with the concepts of “identity” and “other.” Whereas policy‐makers, activists, peace‐advocates, and fear‐mongers continuously deploy these concepts for or against certain strategies, agendas and purposes, it is important to “deconstruct” these concepts so as to open up a horizon for thinking the possibility of a Euro‐Islam. This paper thus argues that thinking of Euro‐Islam implies an aporiatic politics of “Othering” and that it is possible to go beyond this aporia in a certain way by using a new approach for thinking about Islam in Europe. I develop this framework through a deconstruction of the concepts of “identity” and “other” using a non‐Aristotelian logic of “without,” the pair of undecidable concepts immunity/auto‐immunity, and Derrida’s notion of “negotiation.”

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What is Reasonable to Demand? Islam in Swedish Textbooks

Cited by 22 publications

References 1 publication

Intercultural education in Sweden through the lenses of the national minorities and of religious education

Intercultural education in Sweden through the lenses of the national minorities and of religious education

The Politics and Pedagogy of Religion Education: Policies, Syllabi and Future Prospects

“Euro-Islam”: Going Beyond the Aporiatic Politics of Othering1

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