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Journal articles on the topic 'Religion in education'

Author: Grafiati

Published: 25 June 2021

Last updated: 3 February 2022

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1

Laughlin, Jack, and Kornel Zathureczky. "Religion, Education, and Law." Journal of Law, Religion and State 5, no. 2 (March 13, 2017): 148–73. http://dx.doi.org/10.1163/22124810-00502003.

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Religion and state, more specifically religion and law, and religion and education are sub-fields that have received considerable scholarly attention. The interstices between these fields have been much less scrutinized, although it is within these spaces where the particular normativities produced and managed by state, law, and religion can be critically assessed, and where the nature of their interaction can be evaluated. We examine the intersecting normativities of religion with the secular public sphere, with education, and with the law, and their discursive fields with respect to the Programme d’Éthique et culture religieuse (ECR) of the Québec Ministry of Education. The distinct interests associated with these discursive fields meet at bases of common concern: religious pluralism, accommodation, and social cohesion. A common discourse emerges here that is informed by what critics identify as the World Religions Paradigm (WRP). Rather than examine the ECR simply with respect to its dependence on the WRP, we show how the discourses of the general public, education, and law in Québec and Canada meet to reinforce the WRP to produce a singular normativity that determines the shape of public discourses and representations of religion. In its effort to manage religious freedom and promote multiculturalism, the state (legislatively, legally, and educationally) generates the concrete terms by which citizens are to enact both. The logic of the overlapping normativities in the management of religious freedom and promotion of religious pluralism by the state creates the concrete terms by which religious identity and citizenship are defined.

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Poliakov, Nikolay, and Olga Mikhelson. "Barnes, L.Ph. (2014) Education, Religion and Diversity. Developing a New Model of Religious Education. New York: Routledge. — 280 р." State Religion and Church in Russia and Worldwide 35, no. 4 (2017): 308–14. http://dx.doi.org/10.22394/2073-7203-2017-35-4-308-314.

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Illicachi Guzñay, Juan. "Religion, education and subjectivities." Alteridad 9, no. 2 (December 30, 2014): 118–30. http://dx.doi.org/10.17163/.alt.v9n2.2014.03.

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4

Kjeldsen, Karna. "A study-of-Religion(s)-Based Religion Education: Skills, Knowledge, and Aims." Center for Educational Policy Studies Journal 9, no. 4 (December 20, 2019): 11–29. http://dx.doi.org/10.26529/cepsj.678.

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Different approaches to religion education have been in place for a long time or developed more recently to meet growing religious and cultural plurality in European countries and schools. In this article, I summarise and discuss basic principles for a study-of-religion(s) approach to religion education, adding arguments and perspectives from critical theories about education in general. I shall also argue that national curricula for, respectively, religion education in Sweden and History in Denmark indicate that analytical-critical skills can be a central part of religion education in elementary and lower secondary public schools. The structure of the article is based on a modified version of the ‘map of history’ developed by the scholar of education and history education Rosie Turner-Bisset who has formulated principles for teaching History in primary schools. The model will be used as a framework, for systematising and discussing key principles of a study-of-religions approach to religion education with reference to three categories: 1) attitudes, 2) skills and concepts, and 3) knowledge.

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Gearon, Liam Francis. "Religion, Education, Security." Religions 10, no. 5 (May 16, 2019): 330. http://dx.doi.org/10.3390/rel10050330.

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On first glance the politicization and securitization of religion may seem remote from education. A second look reveals widespread international initiatives aimed at the uses of education precisely for political and security purposes, notably in the countering of terrorism, violent extremism and ideologies opposed to liberal democratic values. This editorial presents a critical framing on how scholars from a range of interrelated disciplines analyze the interface of religion, education and security. The purpose of this Special Issue is thus critically to engage scholars across religious studies and theology, politics and international relations, security and intelligence studies, to explore through empirical evidence and reasoned argument the role here for religion in education. The volume aims to make some ground-breaking cross-disciplinary theoretical advances and methodological innovations not simply to further debate but to provide the tools for asking new questions and opening new pathways and frameworks for exploring the critical interface of religion, education and security.

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Leonov, Yu G. "Religion-science-education." Herald of the Russian Academy of Sciences 81, no. 2 (April 2011): 157–67. http://dx.doi.org/10.1134/s1019331611020080.

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7

Glaeser, Edward L., and Bruce I. Sacerdote. "Education and Religion." Journal of Human Capital 2, no. 2 (June 2008): 188–215. http://dx.doi.org/10.1086/590413.

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8

Alberts, Wanda. "Religious Education as Small ‘i’ Indoctrination: How European Countries Struggle with a Secular Approach to Religion in Schools." Center for Educational Policy Studies Journal 9, no. 4 (December 20, 2019): 53–72. http://dx.doi.org/10.26529/cepsj.688.

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This article critically reviews the European religious education landscape and argues that a religious notion of religion prevails in most models, not only in confessional RE but also in integrative models and even in so-called alternative subjects that are compulsory for pupils who do not take part in confessional RE. Thus, schools in Europe provide hardly any chance for pupils to acquire a secular perspective on religion and religious diversity, based on a non-theological study of religion. Furthermore, the explicitly or implicitly religious character, particularly of integrative approaches or obligatory alternative subjects to confessional RE, is frequently hidden or played down. Building on analyses of separative (Germany) and integrative (Norway, England) models of RE, the article argues that carefully distinguishing between religious and secular approaches to religion in school is a serious human right’s issue, not least because only secular approaches may be compulsory. The predominant religious framing of religion – that is always linked to confirming the exceptional position of Christianity among the religions in RE – in combination with an actual lack of secular alternatives creates a climate of what may be called ‘small ‘i’ indoctrination’, i.e., an unquestioned discursive hegemony of a particular (Christian) notion of religion as a frame of reference for almost all education about religion, which is, furthermore, often represented as if it constituted not a particular religious view of religion, but a kind of universal perspective on religion. This results in highly problematic conceptualisations, both of religion in general and individual religions – most visibly in stereotyping ‘other’ religions, that are not complemented with an unbiased secular perspective. Thus, the subject matter religion is widely exempted from the secular approach to education in European schools, while a particular religious perspective on religion is promoted, even in models that are designed for all pupils of a religiously heterogeneous class.

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9

Tayob, Abdulkader. "Religion as Culture and Text." Religion & Theology 23, no. 3-4 (2016): 403–18. http://dx.doi.org/10.1163/15743012-02303007.

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Professors David Chidester and Cornelia Roux support the new policy on religion education promulgated in 2003 that emphasises the value of exposing learners to the diversity of religious traditions in the country. In this essay, I identify the frameworks they adopt for the study of religions, and argue that they be further developed for the religion education classroom. I propose that both dynamic discursive traditions (Chidester) and texts (content) (Roux) provide key frameworks for religion education. Discursive traditions open the door to a critical and contextual appreciation of religions that is open to change, renewal and innovation. I do not support the hermeneutical preoccupation of Roux, but find her emphasis on the texts and content of religions useful for thinking about the semiotics of religious traditions on self, society and the world. I provide the justification for these frameworks from reflections in the study of religions.

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10

de Souza, Marian. "Issues in Religion and Education: Whose Religion?" Journal of Contemporary Religion 32, no. 3 (September 2, 2017): 523–25. http://dx.doi.org/10.1080/13537903.2017.1363472.

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Wiegers, G. A., and H. Kommers. "Godsdienstonderwijs en godsdienstwetenschap: De grondslagen van de meest gebruikte methoden voor het vak godsdienst/levensbeschouwing in het voortgezet onderwijs." NTT Journal for Theology and the Study of Religion 61, no. 4 (November 18, 2007): 269–80. http://dx.doi.org/10.5117/ntt2007.61.269.wieg.

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In the first part an overview of recent developments with regard to the position of religious education and the teaching about religion (‘religion education’) in Dutch secondary schools is presented. The authors argue that the Study of Religions has become more relevant for religious education than some decades ago because of ongoing pluralisation, secularisation and globalisation processes that have transformed Dutch society. The present-day Study of Religion focuses on local and new religions, in addition to world religions, and is not only neutral with regard to various religious groups, but, like other human sciences, has become strongly (self) reflexive. In the second part the most widely used text books are analysed. On the basis of this analysis it is argued that much could be gained by a close cooperation between students of the Study of Religion, educationalists and teachers involved in teaching about religions and religious education. The authors suggest various ways in which this could be done.

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Alberts, Wanda. "Didactics of the Study of Religions." Numen 55, no. 2-3 (2008): 300–334. http://dx.doi.org/10.1163/156852708x283087.

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AbstractIn contrast to well-established didactics of theologies, the study of religions, even though its field is becoming more and more important in schools and elsewhere in society, has not yet developed a didactic branch. This article outlines and exemplifies three tasks for didactics of the study of religions: (1) analysis of models of education about religion/s, (2) development of concepts for education about religion/s, (3) engagement in practical issues related to education about religion/s, including participation in political and public debates about religion, religious plurality, education, and religious education. Tasks 1 and 2, which may be called "inner-academic," are exemplified with research results from my study about integrative religious education in Europe. Task 3, relating to the communication of academic insights beyond academia, is regarded as a necessary complement to "inner-academic" work. In conclusion, it is argued that in order to develop didactics of the study of religions it is necessary to combine the subject knowledge and methodologies of the study of religions with insights from education. Rather than leaving this educational task to educationalists with little knowledge of our subject, the study of religions needs to establish its own didactics with respect to various educational contexts.

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13

Berglund, Jenny. "Swedish religion education: Objective but Marinated in Lutheran Protestantism?" Temenos - Nordic Journal of Comparative Religion 49, no. 2 (January 23, 2014): 165–84. http://dx.doi.org/10.33356/temenos.9545.

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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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14

Chidester, David. "Religion Education in South Africa: Teaching and Learning About Religion, Religions, and Religious Diversity." British Journal of Religious Education 25, no. 4 (September 2003): 261–78. http://dx.doi.org/10.1080/0141620030250402.

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15

Seiffert, Murray. "Environmental Education, Religion and Moral Education." Journal of Christian Education os-34, no. 1 (April 1991): 41–52. http://dx.doi.org/10.1177/002196579103400106.

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16

Vlieghe, Joris. "Religious education or education about religion?" Ethics and Education 14, no. 2 (March 14, 2019): 241–46. http://dx.doi.org/10.1080/17449642.2019.1587687.

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17

Tayob, Abdulkader. "The Representation of Religion in Religion Education: Notes from the South African Periphery." Education Sciences 8, no. 3 (September 11, 2018): 146. http://dx.doi.org/10.3390/educsci8030146.

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Scholars of Religion Education (RE) have promoted a non-confessional approach to the teaching of religions that explores and examines the religious history of humankind, with due attention paid to its complexity and plurality. In this promotion, the public representation of religion and its impact on RE has not received sufficient attention. An often hegemonic representation of religion constitutes an important part of religion in public life. Moreover, this article argues that this representation is a phenomenon shared by secular, secularizing, and deeply religious societies. It shows that a Western understanding of secularization has guided dominant RE visions and practices, informed by a particular mode of representation. As an illustration of how education in and representation of religion merges in RE, the article analyses the South African policy document for religion education. While the policy promotes RE as an educational practice, it also makes room for a representation of religion. This article urges that various forms of the representation of religion should be more carefully examined in other contexts, particularly by those who want to promote a non-confessional and pluralistic approach to RE.

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18

Chidester, David. "Unity in Diversity: Religion Education and Public Pedagogy in South Africa." Numen 55, no. 2-3 (2008): 272–99. http://dx.doi.org/10.1163/156852708x283078.

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AbstractOn 12 September 2003, Minister of Education, Kader Asmal, presented to Parliament South Africa's new national policy on religion and education. Breaking with the confessional religious instruction of the past, the policy established a new educational agenda for teaching and learning about religion, religions, and religious diversity in South African schools. Although this policy was the focus of many years of educational debate and religious controversy, it was also part of broader post-apartheid efforts in nation building. The policy was based on an inclusive definition of citizenship; it enacted the state's commitment to constitutional values, respect for cultural diversity, and transformational promise of moving a divided society towards national unity. In this broader context, I want to link South Africa's national policy for religion and education with post-apartheid initiatives in cultural heritage. As public pedagogy, state-driven and market-driven heritage projects have created an expanding classroom for "celebrating diversity and building national unity." Heritage projects have been criticized for manufacturing uniformity and privileging the extraordinary. In working out a curriculum for religion education in schools, these criticisms also need to be addressed. This article proposes that fruitful exchanges in theory and pedagogical practice can emerge at the intersection of religion education, heritage studies, and the history of religions.

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Fylypovych, Liudmyla O. "Preface. Religion and education." Ukrainian Religious Studies, no. 70 (May 28, 2014): 5–7. http://dx.doi.org/10.32420/2014.70.396.

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Religion and education are a topic that has emerged relatively recently in the Ukrainian information, research, and educational space. The relationship between religion and education meditated before, but usually in a negative sense. New circumstances also dictate new approaches to the stated topic. Polyphony of thoughts holds in itself and explicit criticism of any possibility of coexistence of religion and education, vulgarly linking religion with obscurantism, which can not bear any enlightenment, blurring the brain of a person. Such pre-historic estimates of religion are less and less popular in society, which in those years has "opened" a religion (as opposed to the present and still existing perception of it as a fantastic reflection in the heads of people of those external forces that prevail over them) as a spiritually rich reality as something that fills the meaning of human existence, defines the vocation of the person asserting it in the world, in society, in their own lives.

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J, Arthur, Gearon L, and Sears A. "Education, Politics and Religion." Education and Society 28, no. 3 (January 1, 2010): 93–97. http://dx.doi.org/10.7459/es/28.3.07.

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Rynkowski, Michał. "Religion in Public Education." Ecclesiastical Law Journal 13, no. 2 (April 26, 2011): 224–27. http://dx.doi.org/10.1017/s0956618x1100010x.

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Cardenas, Cecilia. "Religion in Venezuelan Education." Religion & Public Education 16, no. 1 (January 1989): 107–9. http://dx.doi.org/10.1080/10567224.1989.11488124.

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Crook, David, Rob Freathy, and Susannah Wright. "Citizenship, Religion and Education." History of Education 40, no. 6 (November 2011): 695–700. http://dx.doi.org/10.1080/0046760x.2011.638801.

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Brown, Nathan J., Bill Kissane, and John Madeley. "Constitutionalism, Religion, and Education." American Behavioral Scientist 60, no. 8 (November 18, 2015): 1013–35. http://dx.doi.org/10.1177/0002764215615352.

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Bishop, Joe. "Religion and Public Education." Educational Studies 43, no. 1 (January 21, 2008): 2–5. http://dx.doi.org/10.1080/00131940701796145.

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Hewitt, Ibrahim. "Sex Education and Religion." American Journal of Islam and Society 17, no. 1 (April 1, 2000): 114–17. http://dx.doi.org/10.35632/ajis.v17i1.2081.

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The far-reaching implications of the debate surrounding sex education instate schools are summed up by the late Professor Syed Ali Ashraf in hisForeword to this book: "We are up against a tremendous conspiracy todethrone the religious concept of a human being from the minds of people."Sex education is "just a modus operandi" of the "secularist philosophy" underpinningthis conspiracy (p. 3).1n presenting a number of essays on sex education from different faith andnonfaith perspectives, the editors have succeeded in introducing readers notonly to Islamic concepts of sexual relationships and sex education, but also tothe ideological battle that is being played out with children's education. At thevery heart of this debate we find unanswered and unanswerable questions about liberal democracy and how liberal it can be in allowing minorities toflourish in its midst.The argument basically revolves around the liberal push for increasing individualrights and to see how far such rights can go in relation to responsibilities.As Carole Ulanowsky notes in her contribution titled "Sex Education:Beyond Information to Values," the balance has tipped in favor of rights - aposition that is (perhaps) suitable for the mature educator but which "can leaveyoung people morally adrift" (p. 22).In his overview titled "Values and Sex Education in a Multicultural Society,"Mark Halstead demonstrates that this issue is complex and laced with difficulties;however, "the promotion of 'responsible sexual behavior' has become adominant motif in contemporary sex education in Britain as in other westerncountries" (p. 236). But who is to decide what is "reasonable"? Parents?Educators? Or that thorn in the side of liberal sex educators: religion?In stating Islamic positions on this subject, Noibi and Abdul Mabud coverground that has been well-presented elsewhere; however, the fact that theircontributions are neither out of place nor dated illustrates how little educatorshave learnt from earlier publications by Muslims on this subject. An alternative,less charitable view might conclude that the liberal sex education lobbyhas learnt too much about the Islamic position and has, as a result, strengthenedefforts to undermine it.For example, Michael Reiss proposes that "the way forward may be for societyto make it easier for homosexuals to live in lasting and mutually faithfulsexual relationships" (p. 146), and David Carr asks, "How could any civilizedperson see it as other than a moral advance over bygone tyrannies that homosexualmen and women are no longer persecuted?" (p. 170). Going further,Carr says that "liberal modernity has at least freed us from a range of irrationalprohibitions." This stand taken by both men demonstrates how "liberal values"can in fact be imposed on young people and, in doing so, force them to altertheir own beliefs (and possibly practices). Carr's implication is that the prohibitionof homosexuality in scriptures is "irrational," thereby making his ownstatement "rational." But on what grounds can he make such a judgment? As anumber of contributions remind us, education is not value-free, and it is a mythto suggest that the liberal view of sex education is either neutral or morallysuperior to other views. Abdul Mabud puts it succinctly: "Passivity [and] neutrality"in sex education are themselves "values" (p. 110) ...

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Nord, Warren A. "Science, Religion and Education." Religion & Education 26, no. 2 (October 1999): 55–66. http://dx.doi.org/10.1080/15507394.1999.11000904.

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Waggoner, Michael D. "Religion Education as Calling." Religion & Education 44, no. 3 (September 2, 2017): 245–46. http://dx.doi.org/10.1080/15507394.2017.1373885.

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Saul, Jean. "Adult Education and Religion." Adult Education Quarterly 47, no. 3-4 (May 1997): 169–76. http://dx.doi.org/10.1177/074171369704700304.

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Editorial Submission, Haworth. "Religion and Death Education." Gerontology & Geriatrics Education 9, no. 1-2 (March 13, 1989): 131–40. http://dx.doi.org/10.1300/j021v09n01_13.

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Usmanov, Azamat Juraboyevich. "The Educational Significance Of Economic Education." American Journal of Social Science and Education Innovations 03, no. 01 (January 17, 2021): 105–9. http://dx.doi.org/10.37547/tajssei/volume03issue01-20.

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In his speech at the conference "Ensuring social stability, preserving the purity of our sacred religion" in Tashkent on June 15, 2017, the President of the Republic of Uzbekistan Shavkat Mirziyoyev spoke about the education of the younger generation: "Another important issue that always concerns us is the morality of our youth. Today, the world is changing rapidly. Who are the young people who feel these changes more than anyone else? Let the young people meet the requirements of their time. But at the same time, do not forget the few. Who we are, how great we are. "Let the call that we are the generation of the people always resonate in their hearts and encourage them to remain faithful to the minority. How can we achieve this? At the expense of upbringing, education and only upbringing." [1]

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Bisyri, Muhammad. "DINAMIKA POLITIK PENDIDIKAN AGAMA DI INDONESIA." TARBIYA: Journal of Education in Muslim Society 1, no. 2 (December 28, 2014): 255–74. http://dx.doi.org/10.15408/tjems.v1i2.1272.

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Law No. 4/1950 Jo. Law No. 14/1954 stated that the purpose of education was to create a moral human being. It was interpreted that moral human being could be created not only through religion because the basis of moral was not always religion. Therefore, in the 1950s religion was not compulsorily taught at school. At later stage, as stipulated in Law No. 2/1989 that education was to create a complete human being devoting to God Almighty One, religion was a compulsory at school. The gap between these laws was that school with certain religion was not required to teach other different religions. This stipulation has later become problematic. In 2003, Law No 20 about national education system was enacted emphasizing the existence of religion education. This law mandated that religion was a compulsory in every education institution whereby the subject matters to be suited to the students and taught by the relevant teacher. It has been apparent that education has historically been improved from time to time. DOI: 10.15408/tjems.v1i2.1272

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Niemi, Pia-Maria, Arto Kallioniemi, and Ratna Ghosh. "Religion as a Human Right and a Security Threat—Investigating Young Adults’ Experiences of Religion in Finland." Religions 10, no. 1 (January 16, 2019): 55. http://dx.doi.org/10.3390/rel10010055.

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The emergence of religiously motivated terrorist attacks and the increasing xenophobia expressed in Europe concern religions in many ways. Questions related to religion also lie at the core of educational aims and practices used to create national cohesion and understanding about different types of values and worldviews. However, despite the topicality of the issue, we have little knowledge about the ways in which young adults experience religions in a secular state. In order to contribute to the discussion regarding the relationships between religion, nationality, security, and education, this study focuses on investigating how politically active young adults experience the role of religions in Finnish society. The qualitative data of this study were collected from young adults (18–30-year-olds) through an online questionnaire distributed through political youth organisations. The content analysis of the responses (altogether 250 respondents) identified five main orientations towards religions. The findings highlight the importance of providing young people with education about different faiths and worldviews for reducing prejudices, especially those related to Islam. The findings also highlight the need to address in education and society the possible but not as self-evident relationship between violence and religion, and to do this more explicitly than is currently done.

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Soedardi, Riza Adrian. "Does Religion Matter? Understanding Religion Subject for Formal Education." At-Tarbawi: Jurnal Kajian Kependidikan Islam 4, no. 2 (December 31, 2019): 104. http://dx.doi.org/10.22515/attarbawi.v4i2.1927.

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In modern education, religion becomes a study that is not prioritized because it is transcendental. Religion subject in formal education involves ambiguity in search of learning purposes. Some countries choose to return religious studies as an option rather than a mandatory subject. This study attempts to examine the importance of religion subject in formal education. The method employs literature reviews from research reports of the model of religion subject in particular countries thus these are compared with the religion subject model in Indonesia. The results show that developed countries reform religion subjects as an optional subject, while Indonesia might recognize religion subjects in formal education even though it factually does not indicate suitability for configuring students' characters.

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Smith, David, Graeme Nixon, and Jo Pearce. "Bad Religion as False Religion: An Empirical Study of UK Religious Education Teachers’ Essentialist Religious Discourse." Religions 9, no. 11 (November 15, 2018): 361. http://dx.doi.org/10.3390/rel9110361.

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We argue that there is a well-intentioned—yet mistaken—definitional turn within contemporary cultural discourse in which ‘true’ religion, being essentially loving and peaceful, is distinguished from ‘false’ religion. Concerned with the possibility that this discourse might be prevalent in school Religious Education (RE), we surveyed practicing RE teachers within the United Kingdom (UK) on their beliefs about religion. We wanted to see how far the surveyed teachers evidenced a strand of contemporary cultural discourse which, we argue, conceptualizes bad religion as false religion. Responses from 465 teachers to our online survey indicate that many RE teachers understand religion(s) as essentially benign or pro-social—and present it/them as such in the classroom. We argue that RE can only foster religious literacy if religions are presented as multifarious, complex, social phenomena. This cannot be predicated upon an essentialist conceptualization of harmful religion as false religion, which is inimical to understanding religion in the world today—as in times past. We conclude that this conceptualization is a barrier to UK RE meeting both its extrinsic purpose to educate, and one of its intrinsic purposes to foster tolerance and pro-social attitudes.

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Van Den Heever, Gerhard. "Diversity: Religions and the Study of Religion." Religion and Theology 11, no. 3-4 (2004): 199–218. http://dx.doi.org/10.1163/157430104x00096.

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AbstractIn this essay an overview of the theoretical issues pertaining to the collection of essays assembled is given. Addressing the issue of dizversity in religions and in the study of religion the argument is made that religions as lived phenomena constitute discursive formations in which diversity as a problem is an index of encounter. However it is especially the way this strategy of reducing the many to the one in the history of theorising religion that comes in view. In this context, the political nature of religion as discourse and the discourse of the study of religion is discussed with particular reference to the history of Christianisation of South Africa, religion in education, and the history of theorising religion.

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Giorgi, Alberta, and Pasquale Annicchino. "Do Not Cross the Line: The State Influence on Religious Education." Politics and Religion 12, S1 (October 25, 2017): S55—S78. http://dx.doi.org/10.1017/s1755048317000608.

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AbstractThe issues related to the role of religion in the public education system have been a public topic for a long time, and related debates have been cyclically revived by specific events. In this contribution, we explore the reasons why Italian grassroots actors do not tend to size up the European Court of Human Rights (ECtHR) jurisprudence and the plurality of juridical regimes dealing with religion and education as windows of opportunity. First, we analyze the intertwinement of different juridical regimes dealing with religion and education, and the national case law on the topic. Then, drawing on original semi-structured interviews, we analyze the indirect effects of the ECtHR case law on the mobilizations and advocacy strategies at the grassroots level around religion and education. Finally, we discuss the research outcomes, outlining how the non-interference of the Court in state-religions regimes may result in the limited impact and effectiveness of the Court's protection of religious freedoms.

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Halidin, Ali. "MEMBANGUN HARMONISASI DENGAN BEDA AGAMA." KOMUNIDA : MEDIA KOMUNIKASI DAN DAKWAH 8, no. 1 (November 24, 2018): 1–20. http://dx.doi.org/10.35905/komunida.v8i1.597.

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Generally, diversity in religioun and in a pluralistic society, for Indonesia people, the discourse and though of religion and multiculturalism is always challenging. And handling the diversities, because religious diversity could create either conflict or harmony, depending on how do we perceive the meaning of religious diversity and pluralism. The pluralism, is going to the important thing to be convest by indonesian people, If religious diversity is perceived as a threat, it is possible to create tension and conflict between religions. In contrast, and the reality of social disadvantage it would contribute to disseminate tolerant and harmony. And also the ortthodoksi that had been done by the people shown the religioun had good situation in Indonesia. It is necessary therefore to strengthen the concept of multicultural education with religious values. The author observes the concept of multicultural education from the perspective of religions

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Lie, Anita. "Religious Education and Character Formation." Journal of Interdisciplinary Studies 26, no. 1 (2014): 73–94. http://dx.doi.org/10.5840/jis2014261/24.

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The Second Vatican Council cautioned regarding the increasing secularization of Westem societies that the greatest error of our age is the separation between faith and life. Through its history of the kingdoms of Buddhism and Hinduism, 350 years of Westem colonization and growth of Islam, Indonesia claims to place religion in high regard. Citizens are obligated to proclaim one ofthe six recognized religions. All schools allocate four hours of religious teaching weekly. Critics doubt that the teaching of religion in schools will help solve problems. Corruption is rampant and ethnic-reliigious conflicts are increasing despite the people's claim as a religious nation. The challenge, then, is to integrate religious and character education into the core as well as hidden curriculum and teach students to nurture their faith and moral sense throughout their schooling. This essay explores how religious and character education in the school curriculum endeavors to prepare young people to enhance their intellectual capabilities and form them to be people of faith and character.

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Ivanovic, Stanoje. "Education between religion and secularisation." Inovacije u nastavi 28, no. 2 (2015): 13–17. http://dx.doi.org/10.5937/inovacije1502013i.

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Abuzar, Celil. "Religion-Community İnteraction and Education." Harran Education Journal 2, no. 2 (December 28, 2017): 50–58. http://dx.doi.org/10.22596/2017.0202.50.58.

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Cox, Edwin, and John M. Hull. "Studies in Religion and Education." British Journal of Educational Studies 34, no. 1 (February 1986): 104. http://dx.doi.org/10.2307/3120970.

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Wilson, John. "Religion, Truth and Religious Education." Journal of Beliefs & Values 18, no. 2 (October 1997): 155–68. http://dx.doi.org/10.1080/1361767970180203.

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Mary Carroll-Johnson, Rose. "Politics, Religion, and Nursing Education." Oncology Nursing Forum 31, no. 1 (January 1, 2004): 11. http://dx.doi.org/10.1188/04.onf.11.

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Kunzman, Robert. "Religion, Politics and Civic Education." Journal of Philosophy of Education 39, no. 1 (February 2005): 159–68. http://dx.doi.org/10.1111/j.0309-8249.2005.00427.x.

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Kirill, Metropolitan. "Education and the Orthodox Religion." Russian Social Science Review 51, no. 1 (January 2010): 43–55. http://dx.doi.org/10.1080/10611428.2010.11065379.

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Coulby, David, and Evie Zambeta. "Intercultural education, religion and modernity." Intercultural Education 19, no. 4 (August 2008): 293–95. http://dx.doi.org/10.1080/14675980802376812.

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Sorenson, Gail. "Religion and American Public Education." Education and Urban Society 28, no. 3 (May 1996): 293–307. http://dx.doi.org/10.1177/0013124596028003003.

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Lester, Emile. "Education, religion, and deliberative democracy." Journal of Curriculum Studies 38, no. 3 (June 2006): 351–63. http://dx.doi.org/10.1080/00220270500391597.

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Waggoner, Michael D. "Religion, Education, and Public Reason." Religion & Education 39, no. 1 (January 2012): 1–2. http://dx.doi.org/10.1080/15507394.2012.648572.

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