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This paper takes up the theme of divergent political and educational paths in Religious Education (RE) by drawing out some educational theories from the German tradition of what is sometimes called ‘continental pedagogy’. As a development of work undertaken within the After Religious Education project, my interest in this paper is what these theories have to say about one aspect of education, namely the educational logic governing curricular presentation and representation. Within the German tradition, there is an established focus on ‘didactics’ (the theory and practice of teaching) which informs the approach taken here. Rather than seeing RE as a particular corner of the curriculum with its own unique challenges, my main argument is that RE theory is part of wider educational landscape and therefore it could usefully engage more actively with the tradition of general didactics. The argument will present and contextualize the work of Wagenschein and Klafki, educational theorists who are not well known among Anglophone theorists of RE, but who offer insightful considerations of the holistic formation of the person to which RE can make a vital contribution.
This paper takes up the theme of divergent political and educational paths in Religious Education (RE) by drawing out some educational theories from the German tradition of what is sometimes called ‘continental pedagogy’. As a development of work undertaken within the After Religious Education project, my interest in this paper is what these theories have to say about one aspect of education, namely the educational logic governing curricular presentation and representation. Within the German tradition, there is an established focus on ‘didactics’ (the theory and practice of teaching) which informs the approach taken here. Rather than seeing RE as a particular corner of the curriculum with its own unique challenges, my main argument is that RE theory is part of wider educational landscape and therefore it could usefully engage more actively with the tradition of general didactics. The argument will present and contextualize the work of Wagenschein and Klafki, educational theorists who are not well known among Anglophone theorists of RE, but who offer insightful considerations of the holistic formation of the person to which RE can make a vital contribution.
The aim of this article is to examine patterns in Swedish children’s existential questions and worldviews in 2020 in relation to patterns from 1970 and 1987, but also to point towards a further discussion of importance, about possible RE responses to these findings. The material, children’s texts, comes both from studies conducted by Sven Hartman and colleagues in the 1970s and 1980s, and from new empirical studies. The children’s responses are collected according to the same method, sentence completion tasks, in both cases. Theoretically, the article is anchored in both the tradition of Swedish worldview studies and the new international interest in these perspectives for religious education. Existential questions and worldviews are seen as interdependent in human beings’ life interpretations, which are continuously developing and are both sociocultural and existential in nature. The empirical findings show a strong and increasing focus on relationships, but also a recurrent focus on achievements, which relates to school as context and community. In relation to these findings, the article stresses the importance of RE responses, and discusses concretely what such responses might advantageously include. Among other things, the importance is stressed of an RE that offers the student greater awareness of her life interpretations, and encourages her to develop broader repertoires of frameworks, through which the student might have a better chance to be the author of her own life, which is inevitably a collectively shared life.
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