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Religion, democratic community, and education: Two questions
Abstract
This paper examines the mediating role that education plays between religion and democratic community. The paper is situated in the Canadian context and examines this mediation through two questions: First, what is the relationship between religion and education and what is the contribution of this relationship to and within a pluralist society? And, second, do schools have a responsibility in developing a unified model of who the citizen is as a person? Both questions are founded upon the premise that citizens are more than citizens; they are also persons.
... For example, the term 'culture' is used in contemporary contexts as a descriptor for the behaviours of consumer groups or for specific occupational practices, for example 'consumers' culture' or a 'culture of hospital safety' (Harrison, 2011;McGregor, 2008;Wu, Matilla, & Han, 2013). Notions of 740 K. DOYLE AND C. HUNGERFORD culture have also been linked to the ethnic origins of a person or group (Lui & Pompper, 2012), family ties (Mattaini, 1996), gender (Lumby & Azaola, 2013), language (Nishita & Browne, 2013) and/or faith or religion (D'Souza, 2013). Culture, then, is a multi-faceted construct that generates different meanings in different settings. ...
Evidence-based interventions are an essential part of delivering
contemporary mental health services. Many such interventions,
however, are developed with and for mainstream population
groups. Practitioners and researchers alike will often adapt tools,
practices, processes or programmes to meet the needs of culturally
diverse populations groups, but wonder if and how such adaptations
will affect outcomes. This paper considers the processes
by which evidence-based interventions can be adapted by health
professionals in any context; and includes an example of a successful
cultural adaptation to an evidence-based intervention. The
successful implementation of the Aboriginal Mental Health First
Aid programme in Australia illustrates the potential for adapted
interventions to support improvements in the health outcomes of
people from culturally diverse backgrounds. The paper concludes
by outlining the steps mental health professionals can take when
adapting evidence-based interventions for use in their own workplace
settings.
Lucrarea cuprinde o serie de eseuri si studii consacrate comunitatii, atasamentului comunitar, identitatii si marginalizarii. Perspectiva apartenentei religioase este utilizata in descrierea unor probleme specifice comunitatilor contemporane.
The first two sections of this paper describe some theoretical areas, covering the concept of community and an analysis of the reports between the religious and the territorial communities in the urban space. The third section reviews the results from a research study of the associations between religious affiliation and other community-related issues, like community attachment and the propensity towards participation in community activities (i.e. community involvement). The differential analysis of these aspects leads to a series of conclusions of practical value for both the secular and religious institutions.
PurposeUtilization of the Recovery Knowledge Inventory (RKI) and Recovery Attitudes Questionnaire (RAQ) in southeastern Australia raised questions about the RAQ, including links between attitudes, faith, and culture in supporting the recovery journey. These questions are particularly important when considered in the context of people with mental illness who live in secular multicultural societies.Conclusions
This paper discusses the cultural appropriateness of the RAQ in Australian settings, and identifies the need to develop rigorous, inclusive recovery outcome measures.Practice ImplicationsIt is important to identify what best motivates people in their recovery journey, and to find a way to harness these motivating factors to achieve the best possible outcomes.
At Republic 462a-e, Plato provides an account of political unity summarized in the following claims: PU1 — Political unity is the sharing of pleasures and pains in common; PU2 — The unity of a polis resembles the unity of an individual; PU3 — Political unity is the greatest good for a polis. Aristotle criticizes the coherence of these claims arguing that if anything becomes completely unified it becomes an individual and ceases to be a state. Since the greatest good for a city preserves it, a city cannot be unified as an individual is unified. Robert Mayhew has recently defended the philosophical significance of Aristotle’s objections. Mayhew is right. Aristotle’s objections are significant, but this is because they require a more thorough explication of the Platonic view. This paper reconstructs the Platonic view, shows that a more careful reading avoids the Aristotelian criticisms, and then shows that Aristotle endorses the reconstructed view.
The recently introduced and compulsory citizenship education in English schools seeks to prepare children for life in a liberal democracy and is concerned with far more than the acquisition of skills and knowledge; it privileges particular forms of action, behaviour and ways of thinking. I argue here that education for democratic citizenship (EDC) promotes commitments, dispositions and attitudes in children and I question the right of the secular state to foster allegiance to certain beliefs and values when the assumptions upon which they are based are generally hidden from children and are far from universally shared. I explore the importance of religious education (RE) for citizenship and draw attention to the tensions experienced by believers who cannot entirely endorse the liberal democratic values enshrined in citizenship education. Finally, I consider the cultural disinheritance of the Christian faith in citizenship education and propose ways forward which value the religious and cultural inheritance of young citizens.
The concept of “practice” has become a central category of social analysis across a variety of disciplines. While religious educators have begun to recognize the critical role of practices in faith formation, less attention has been given to their role in education for responsible religious pluralism. Based on conversations between Catholic and Jewish educators, this article argues, first, that educating for authentic religious identity and for responsible pluralism are intrinsically related, not antagonistic or mutually exclusive concerns. Second, it argues that “practices” as rooted in and expressive of particular religious traditions are not only critical to nurturing and sustaining particular religious identities, but that as expressions of shared human goods, they also function as a meeting ground for participants from different traditions to explore the “boundaries” that differentiate as well as the “bonds” that connect us in relationship with one another.
Plurality has always been a central part of education, but the plural classroom of today is understood as much in terms of culture(s) as in terms of individual or psychological differences. The article shows that plurality and pluralism is understood and used in many ways, depending on the context. Focusing on socio‐cultural plurality, it is argued that this may be interpreted in differing ways. A naturalistic, rationalistic and romantic attitude towards plurality is described and discussed. A historical perspective is introduced, and it is suggested that we understand dimensions of plurality in a co‐ordinate system of opposites, on the one hand weak and strong ‘traditional'plurality, and on the other hand weak and strong ‘modern’ plurality. It is further argued that debates about religious education and plurality may be analysed with the help of these attitudes and dimensions. The teaching of RE within this context may be improved by focusing on aims rather than content. The importance of recognising plurality as part of young people's everyday socio‐cultural context is underlined and it is suggested that students should be involved both in the priority of aims and in the choice of methods to teach them
In the Western tradition citizenship is part of the good life, but can never be enforced on people. Some modern views see liberty as only a consumer or private ‘good’ detached from civic obligations. However, an education that creates a disposition to active citizenship is a necessary condition of free societies. Education is training and learning towards freedom, and freedom is closely linked to an understanding of the concept of the political as a matter of peaceful compromises of values and interests. Understanding of general concepts fortified by practical activity is essential. It is suggested that any democratic political education (as in the present UK Government proposals) presupposes five ‘procedural values’: freedom, toleration, fairness, respect for truth, respect for reasoning.