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Relevant bibliographies by topics / Religious education curriculum

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Academic literature on the topic 'Religious education curriculum'

Author: Grafiati

Published: 4 June 2021

Last updated: 11 February 2022

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Journal articles on the topic "Religious education curriculum"

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Önal, Recep, and Fatih Yavuz. "Religious education and multiculturalism in Norwegian curriculum." Global Journal of Sociology: Current Issues 7, no. 1 (August 30, 2017): 63–68. http://dx.doi.org/10.18844/gjs.v7i1.2370.

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Abstract Norway whose economy burgeoned with the discovery of the new petroleum and natural gas resources through the end of the 1960’s, has reached a level of prosperity by allocating more funds into education, health and social security and started to allow in immigrants. Through these immigrants’ various religions, beliefs and cultures were adopted and Norwegian society turned into a multicultural society. This unfolding of events let the Norwegian administrators foresee the need to develop a new religious curriculum that also included the religions other than Christianity.In this paper the importance and historical development of religious curriculum was inspected in context of multiculturalism. Keywords: Norway, religious curriculum, Christianity, multiculturalism.

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Efendi, Ikwan. "DESAIN PENGEMBANGAN KURIKULUM PAI BERBASIS TEACHER AND STUDENT-CENTER." EDURELIGIA; JURNAL PENDIDIKAN AGAMA ISLAM 1, no. 2 (April 4, 2018): 25–44. http://dx.doi.org/10.33650/edureligia.v1i2.44.

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Design of curriculum development based Islamic religious education teachers and learners at the center of the learners become imperative applied in the education unit, because the subject is student learning in school. While the teacher becomes a facilitator should be able to direct, guide and a role model for their students. Islamic religious education curriculum development in general should be based on objectives and competencies, the relevance, efficiency, effectiveness, flexibility, integrity, continuity, synchronization, objective and democratic. Additionally, in particular the development of Islamic religious education curriculum principle of curriculum objectives, principles of curriculum content, didactic-methodical principles, principles with regard to media and learning resources, and evaluation principles. Keyword: Curricullum Development Design, Islamic Educations, Teacher and Student-Center

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Koirikivi, Pia, Saila Poulter, Eero Salmenkivi, and Arto Kallioniemi. "Katsomuksellinen yleissivistys uskonnon ja elämänkatsomustiedon perusopetuksen opetussuunnitelman (2014) perusteissa." Ainedidaktiikka 3, no. 2 (November 14, 2019): 47–68. http://dx.doi.org/10.23988/ad.78078.

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Tutkimuksessa vastataan kysymykseen siitä, millaista katsomuksellista yleissivistystä eri uskontojen ja elämänkatsomustiedon opetus tarjoaa sekä millaisia eroja ja yhtäläisyyksiä niiden välillä on. Tutkimusaineistona on perusopetuksen opetussuunnitelman perusteiden (vuodelta 2014) viiden eri uskonto-oppiaineen sekä elämänkatsomustiedon sisältöalueet, jotka analysoidaan aineistolähtöisesti. Vastaavaa vertailevaa tutkimusta oppiaineiden sisällöistä ei ole aiemmin tehty. Tutkimuksen päätulokset osoittavat, että opetussuunnitelman perusteiden sisällöistä on tunnistettavissa yhteisesti jaettuja näkökulmia mutta myös selviä eroja. Keskeisin jännitteinen kysymys liittyy siihen, miten katsomusaineisiin sisäänrakennettu olettama lapsen omasta taustatraditiosta ja katsomusten keskinäinen erilaisuus vaikuttavat tavoiteltavaan yleissivistykseen. Kysymys liittyy yksittäisiä oppiainesisältöjä laajempaan kysymykseen siitä, millä perustein ja kenen näkökulmista katsomuksellisen yleissivistyksen kriteerit julkisessa koululaitoksessa tulisi määritellä. Comprehensive general knowledge and literacy of religions and worldviews in national core curricula (2014) of religious education and secular ethics education in Finnish basic education Abstract In the Finnish context, the teaching and learning of religions and worldviews are carried out mainly in the disciplines of religious education or secular ethics education. However, even though these school subjects are parallel to each other, previous studies have not focused on investigating how and in what ways these two school subjects are both similar and different in their approaches to providing the students with comprehensive general knowledge and literacy about religions and worldviews. For filling this gap in knowledge, this study analyses the curricular content areas of five different religious education curricula and the secular ethics curriculum with thematic content analysis. The findings of this study are relevant for developing the role that religious and secular ethics education has within Finnish basic education. Keywords: secular ethics education, comprehensive general knowledge and literacy of religions and worldviews, worldview education, curriculum, basic education, religious education

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Ubani, Martin, Elisa Hyvärinen, Jenni Lemettinen, and Elina Hirvonen. "Dialogue, Worldview Inclusivity, and Intra-Religious Diversity: Addressing Diversity through Religious Education in the Finnish Basic Education Curriculum." Religions 11, no. 11 (November 4, 2020): 581. http://dx.doi.org/10.3390/rel11110581.

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The purpose of this article is to discuss how religious and non-religious diversity are addressed in the current national core curriculum for religious education (RE) in basic education in Finland. We first discuss the educational developments behind the Finnish curricular reform, and then focus on issues related to RE and RE research in Finland. We then describe the key contextual contributors to the current RE curriculum in basic education before proceeding to examine how diversity is addressed in the curriculum. Based on our examination, we identify four themes in the curriculum: inter-religious diversity, religious and non-religious worldviews, cultural diversity, and dialogue skills. In RE, diversity is largely addressed within a framework of religion and multiculturality. The article ends with a call for renewal of research foci in RE.

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Buchanan, Michael T. "Senior School Religious Education Curriculum." International Journal of Learning: Annual Review 16, no. 2 (2009): 95–102. http://dx.doi.org/10.18848/1447-9494/cgp/v16i02/46138.

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Gearon, Liam, Arniika Kuusisto, Yonah Matemba, Saija Benjamin, Petro Du Preez, Pia Koirikivi, and Shan Simmonds. "Decolonising the religious education curriculum." British Journal of Religious Education 43, no. 1 (November 26, 2020): 1–8. http://dx.doi.org/10.1080/01416200.2020.1819734.

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Gunnarsson, Gunnar J. "Facing the New Situation of Religious Education in Iceland." Religions 11, no. 10 (October 20, 2020): 537. http://dx.doi.org/10.3390/rel11100537.

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Over the last two decades, Iceland has faced rapid societal changes in many ways, and cultural and religious diversity has grown faster than ever before. This has influenced the curricula of religious education. In 2011/2013, drastic changes were made to the National Curriculum Guide, and the curricula of individual subjects were merged into larger entities. Religious education thus became a part of the social studies curriculum, together with history, geography, sociology, life skills, ethics and philosophy. The aim of this article is to explore and discuss the influences of the societal changes in Iceland on religious education in compulsory schools. As little research exists on the consequences of the changes made to the curriculum for the practice of religious education, the focus will also be on some of the research that can shed light on the changing conditions of religious education in Iceland, such as Icelanders’ attitudes towards religion, and parents’ attitudes towards religious education in compulsory school. Particular attention will be paid to research into young people’s views towards the growing cultural and religious diversity in Iceland. The aim is to understand better the new situation of religious education in Iceland and the changes that have been made to the National Curriculum Guide.

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Muslim, Ahmad Buchori, and Nury Firdausia. "Religious Education Curriculum in the Family: Islamic Perspective." AJMIE: Alhikam Journal of Multidisciplinary Islamic Education 2, no. 1 (June 30, 2021): 49. http://dx.doi.org/10.32478/ajmie.v2i1.730.

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This article tries to adapt the concept of religious education curriculum in the family with Islamic perspectives whose main source comes from the thought of Islamic education scholars. Islam considers education in the family to be the oldest informal religious educational institution. The role of parents or families is very important to the successful education of the child, because the child has more time at home with his family. Religious education in the family is intended to shape children into human beings who believe and fear Allah SWT and have noble character and religious values that are carried out in daily life. Seeing how important the role of the family in educating children, a curriculum concept is needed as a reference for Muslim parents in educating their children. Thus, parents can guide their children by providing educational materials that suit the needs, ages, interests, and talents of children, as stated in Ibn Sina and al-Shaibani's thoughts on the concept of education in the family. Besides, aspects of the use of methods in educating children are important things to be considered by parents. Abdullah Nasih Ulwan offered methods that parents can use in educating children, including methods of role models (uswah hasanah), habituation methods, advice (mau’izah) methods, methods of attention, and methods of punishment.

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Tri Marfiyanto. "Curriculum Tranformation of Islamic Religious Education." EDUTEC : Journal of Education And Technology 2, no. 1 (September 30, 2018): 12–22. http://dx.doi.org/10.29062/edu.v2i1.19.

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In the context of Indonesia, especially after the New Order government, many changes occurred in the structure of our constitutional system. The transition of forms of government from centralized to decentralized, changes in democratic climate, the strengthening of the issue of human rights, a firmer recognition of cultural, religious and racial pluralism, all of which have implications for Government policies in the field of education. The aim of this paper is to reveale the transformation of curriculum in islamic religion education. This study used literature review. The result of this paper that there has been a paradigm shift in the PAI curriculum in public universities after the New Order government, especially in the 2002 PAI curriculum. The paradigm developed sees Islam as a dynamic and responsive perspective towards the present.

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Seymour, Jack L. "Editorial: “Core Curriculum in Religious Education”." Religious Education 110, no. 1 (January 2015): 1–3. http://dx.doi.org/10.1080/00344087.2015.989087.

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Dissertations / Theses on the topic "Religious education curriculum"

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Clarke, Terence. "Curriculum development in religious education." Thesis, Queen's University Belfast, 1989. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.294021.

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Burke, Michael Terence. "Religious education as a multi-process curriculum." Master's thesis, University of Cape Town, 1996. http://hdl.handle.net/11427/19685.

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Annexure to thesis: CORD : a curriculum for Catholic high school religious education : 15 intertwined process-strands : a book for teachers / composed and compiled by Michael Burke. Pietermaritzburg : Centaur publications, 1991. ISBN 0 947472 68 1.
Bibliography: pages 181-187.
Finding a satisfying approach to Religious Education is a problem even to schools with a specifically religious character; it is even more of a problem to multi-faith public schools. The root of the problem may lie in the monolithic way that "religion" and "religious education" are perceived. Everyone develops ways of making sense of life, however inadequate, and everyone possesses the same range of faculties for doing so. In a broad sense, this is religion - even if only some are conditioned to call it this - and any assistance given to awakening the faculties concerned is religious education - even if only some recognise it as such. Agnostics often possess highly developed faculties that in believers are seen as belonging to the fabric of their faith. In devising a programme of Religious Education for Catholic Schools, my starting point was to examine the range of faculties involved and how learning and growth happen in practice. It became apparent that, just as a language is approached by many routes (such as learning to understand, speak, read, write, and appreciate it) so too a number of processes operate in parallel to produce the effect called Religious Education. The analysis crystallised fifteen distinct learning processes. Some are immediately recognisable as "religious"; others are partly motivated and orientated by religion; still others are religious only in implicit ways.

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Dinama, Baamphathlha. "How religious education teachers understand and implement a multi-faith curriculum case studies from Botswana /." Pretoria : [s.n.], 2010. http://upetd.up.ac.za/thesis/available/etd-04242010-201349.

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Whelan, Anthony Peter, and n/a. "System level change : implementing a religious education curriculum in Catholic schools." University of Canberra. Education, 1986. http://erl.canberra.edu.au./public/adt-AUC20061110.125609.

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In early 1983, the Catholic Education Authority in Sydney issued a major curriculum document for the systems 210 Primary schools on Religious Education. One year after the documents' release there was evidence of its negligible impact in classrooms. Studies of overseas, Australian, and local system-level changes supported the view that there was relatively limited documentation of the processes followed in the implementation of system-level change. As its starting point, the Field Study pursues the development in eight schools of a system-stimulated implementation process over twelve months. A historical perspective of the system is given; implementation of change is defined; and the approach used in the study is sited in the theoretical context of Action Research. The body of the study is written in an 'inter-leaving' style. In each Chapter a chronological descriptive approach is followed and, as appropriate, theoretical considerations are introduced as a method of reflection and interpretation of the process. Among the processes under investigation, major consideration is given to planning, monitoring and collaborative staff development. The specific strategy of change developed is that of a Co-operative Peer Support Scheme, based on Goodlad's concept of a "league". Concerns - Based Adoption Methodology (CBAM) is used as a monitoring technique. An original contribution to the monitoring processes is the invention and application of a micro-computer program for analysis of the Stages of Concern of the teacher participants in the Project. The salient findings of the Study are that the particular plan had been effective, and that system planning can only be directional. Monitoring procedures that are are amenable to use in system-level change were demonstrated to have been useful. Clear focussing of issues, the generation of locally produced learning materials, and conscious use of adult learning process enhances the outcomes of the Project. Finally, the goal-free descriptive approach followed identifies more sharply new questions requiring further exploration: mechanisms leading to group formation; the interrelationship between psychic-group and socio-group processes; the roles of change-agents and the support system; and the quality of use rather than the percentage of users.

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Thorpe, Anthony Richard. "Religious education in schools as a subject in the modern curriculum." Thesis, University of Exeter, 2001. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.341340.

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Lopes, Évely Adriana de Lima. "História das religiões: uma alternativa curricular para o ensino religioso em Goiás." Universidade Federal de Goiás, 2015. http://repositorio.bc.ufg.br/tede/handle/tede/5540.

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This work is a reflection on the religious education in public schools in Goiás. We looked in on the concept of secularism as a fundamental principle of democratic governments and Re-publicans on the relationship of this principle within the Brazilian public school and all de-rived implications there. Religion is an integral element in building the identity of a people and understood as a sym-bolic system practices and beliefs relating to the invisible world of supernatural beings. Therefore, the History of Religions is also the result of social, political and economic estab-lished in a society. Faced with a series of thematic alternative, we made the deliberate choice to meet more fully the guiding material for religious education classes in public schools: the curriculum. Also examine the set of pageants, cultural, social and policies that guided the presence of religious education in public schools in Brazil. Understand the religious culture of a people is key to understanding its history. We seek to investigate the school's relationship with their social environment and social contradictions that manifest themselves in the strug-gle for a democratic school for all. The initial conflict presented in the subject of questioning part of a hypothetical-deductive reasoning. With its commitment to work is to help the Religious Education teachers from public schools in the state of Goiás can expand their benchmarks for the recognition of cultural diversity, ethnic-racial and religious that compose the Brazilian society through the curriculum. The suggested educational product is a proposed curriculum for religious education in high school under a new nomenclature: History of Religions, with input from other areas of knowledge such as history, sociology, philosophy, art, geography and language.
O presente trabalho faz uma reflexão sobre o Ensino Religioso nas escolas públicas estaduais em Goiás. Debruçamo-nos sobre o conceito de laicidade como um princípio fundamental de governos democráticos e republicanos, sobre a relação desse princípio dentro da escola públi-ca brasileira e todas as implicações derivadas daí. A religião é um elemento integrante na construção da identidade de um povo e compreendido como um sistema de práticas simbólicas e de crenças relativas ao mundo invisível dos seres sobrenaturais. Assim sendo, a História das Religiões é também o resultado das relações soci-ais, políticas e econômicas estabelecidas numa sociedade. Diante de uma série de alternativas temáticas, fizemos a opção intencional em conhecer mais a fundo o material norteador para as aulas de Ensino Religioso na rede pública: o currículo. Analisar também o conjunto das repre-sentações históricas, culturais, sociais e políticas que orientaram a presença do Ensino Religi-oso na escola pública no Brasil. Compreender a cultura religiosa de um povo é fundamental para compreender a sua história. Buscamos investigar as relações da escola com o seu entorno social e as contradições sociais que se manifestam na luta por uma escola democrática para todos. O conflito inicial apresentado na problematização do tema parte de um raciocínio hipo-tético-dedutivo. O empenho deste trabalho é colaborar para que os professores de Ensino Religioso da rede pública estadual do Estado de Goiás possam ampliar seus padrões de referência pelo reconhe-cimento da diversidade cultural, étnico-racial e religiosa que compõe a sociedade brasileira por meio do currículo. O produto educacional sugerido é uma proposta curricular para o Ensi-no Religioso no Ensino Médio sob uma nova nomenclatura: História das Religiões, com apor-te de outras áreas do conhecimento como História, Sociologia, Filosofia, Arte, Geografia e Linguagem.

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Younger, Stephen. "Religious observance and spiritual development within Scotland's 'Curriculum for Excellence'." Thesis, University of Glasgow, 2018. http://theses.gla.ac.uk/8903/.

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This research examines the current requirements and practices of Religious Observance (RO) and spiritual development within Scotland’s ‘Curriculum for Excellence’ (CfE). The research is focussed on the nondenominational school sector - approximately 90% of Scottish schools. The CfE has brought a shift in focus from solely curricular content to greater emphasis on character formation. Four key descriptors, termed “capacities”, are used: responsible citizens, effective contributors, successful learners and confident individuals. A number of supplementary programmes are being promoted to achieve this through schemes such as the ‘Rights Respecting School Award’, ‘Inspire-Aspire’, ‘Peer Mediation’ and ‘Restorative Justice’. The CfE details certain age-appropriate experiences and outcomes which pupils are expected to attain across eight core curricular subjects. In contrast, RO and spiritual development are outlined very differently by six key ‘Sensings’ in the ‘Report of the Religious Observance Review Group’ (2004), referred to in this thesis as the RORG. These Sensings have minimal descriptions, no exact definition and do not have detailed age-appropriate experiences and outcomes. The Sensings are: sensing mystery, sensing values, sensing meaningfulness, sensing a changed quality in awareness, sensing ‘otherness’ and sensing challenge. This thesis addresses a number of questions: defining ‘spirituality’ in a way that can sit comfortably within Scotland’s Curriculum for Excellence (CfE); how RO events and these Sensings are perceived by pupils in particular - their voices are given especial prominence throughout; where RO and spiritual development are perceived as ‘belonging’ or ‘fitting’ within the CfE; how the ‘success’ of Sensing-rich RO events can be assessed and measured; crucially - what the children and young people think of the RO they receive; the validity and ‘completeness’ of the Sensings; how to train school staff and school chaplains in delivering spiritual development. The research involved participant observation and interviews with policymakers (advisors, consultants, Education Scotland staff, Religious Representatives on local Council Education committees, and members of school senior management teams), practitioners (chaplains and youth workers tasked with the actual delivery of RO events), parents of Primary school and Secondary school pupils, and - crucially - pupils (from Primary 3 to Secondary 6). The goal was to record and analyse their principles, practices and lived experience of RO and spiritual development. In total qualitative data was gathered in thirty-four interview sessions from nine policy-makers, eight practitioners, nine parents, seventeen Primary school pupils and thirty-five Secondary school pupils. The practitioners, parents and pupils between them were connected to nondenominational schools covering seven Councils: City of Aberdeen, Dumfries and Galloway, Fife, City of Glasgow, North Lanarkshire, Renfrewshire and South Lanarkshire. The pupils between them came from four different nondenominational Primary schools, three non-denominational Secondary schools, and one independent School (Christian faith-based, fee-paying). This gave a reasonable sample of Scottish schools. The definition of ‘spirituality’ that I developed (p 44) is that “Spirituality is that uniquely human capacity and need for a sense of identity and of integrity, of place and of purpose, which can only be fully satisfied in relationship with others and with a transcendent Other.” A full explanation for this definition is given in the text. The pilot study showed that pupils of all ages did not grasp the language and vocabulary of the Sensings as given in the RORG and in conclusion I offer an alternative “child-friendly” re-titling as follows: sensing mystery (the “Wow!” moments), sensing values (the “Now ...' moments), sensing meaningfulness (the “How ...? ” moments), sensing a changed quality in awareness (the “Aum” moments), sensing ‘otherness’ (the ‘Narnia’ moments) and sensing challenge (the “Ow!” moments) (p 54). Once reworded and explained all pupils were quick to grasp most of the Sensings though ‘a changed quality in awareness’ and ‘otherness’ - perhaps requiring higher order thinking skills - were only accessible to older pupils (though they could not always discern or define the distinctions between them). I found that Policy-makers had a clear perception of how RO fits within CfE but that the actual practitioners (many of them from faith-based backgrounds) frequently struggled to achieve clarity on this point and were often unable to articulate a clear educational purpose to their RO input (p 113). A lack of contextual awareness, of training, of time, and of ability to think beyond their theological frameworks often hampered them. Clear and positive and fruitful metaphors for RO emerge from the research: RO provides an important ‘space’ within CfE (p 119), and a place for ‘exploration’ and for ‘questioning.’ A consistent conclusion from my data reflects on how both practitioners and participants in RO events viewed them and constructed meaning from them: this was frequently done by offering opposed pairs and, almost literally, placing themselves or their RO events at some point on the continuum between two poles (p 124). A whole spectrum of opposed pairs were found: from indoctrination (RO) to education (RME); from collective (RO) to individual (RME); from emotional (RO) to intellectual (RME), though practitioners were frequently at pains to make clear that this did not mean RO was inferior or in any way anti-intellectual or lacking in intellectual rigour; from experiential (RO) to explorative (RME); and from inspirational (RO) to informational (RME). My findings were that practitioners offered a range of measures for assessing the ‘success’ of their RO events (p 139) which are critiqued: “an RO event is successful” - when I think it is, if it was enjoyed, if a school is “happy with it”, if there is pupil engagement, if pupil feedback says it has been, if your chosen quantifier says it has been, and if there are no complaints about it. I follow this with a discussion on the issues of getting RO ‘right’ and ‘wrong’ (p 152). The view of parents on the qualifications for those delivering RO to their children were also explored at this point, with the great majority strongly favouring faith-based practitioners (p 162). A major feature of this research has been to seek and to summarise the first-hand views and the authentic voices of the children and young people within CfE. Their main reactions are summarised (p 172) as “Don’t make it [RO] a policed endurance test”; “Don’t make it so boring”; “Don’t tell us what to think”; “Let us ask our big questions. Help us find some answers”; and “Don’t exclude us. Let us have a say. Let us help you.” In the light of the research two additional Sensings are strongly indicated: Sensing Stillness (p 192) and Sensing Community (p 200). Sensing Community in particular was identified as offering significant potential benefits for RO (p 206): creating a beneficial group identity or ethos for the school community, building pupil capacity as responsible citizens able to take their place in the wider community beyond the school gates, enabling individual and group resilience in the face of crisis, sharing emotional and spiritual experiences that could enrich the lives of all the participants, and the acquisition and exploration of values together in a safe and protected environment. The final section (p 210) explores the creation and use of a tool for teaching practitioners to identify and explore the Sensings: the ‘Spiritual Moments’ box.
In Educating school staff to experience and deliver the sensings (p 223), it merged that the issue is one of helping secular staff in particular to find a spiritual context for exploration and development of the sensings. In training faith representatives to experience and deliver the sensings (p 227) the issue is one of helping faith practitioners to explore and develop the sensings in the secular educational framework.

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Nolan, Elizabeth Helen. "A descriptive study of the curriculum in the field of religion and education offered at selected theological institutions in Canada and the United States /." Access Digital Full Text version, 1986. http://pocketknowledge.tc.columbia.edu/home.php/bybib/11144415.

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Thesis (Ed. D.)--Teachers College, Columbia University, 1986.
Typescript; issued also on microfilm. Sponsor: William Bean Kennedy. Dissertation Committee: Douglas M. Sloan. Bibliography: leaves 216-221.

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Deenihan, Thomas J. "Religious education and religious instruction in the Irish post-primary school curriculum in the aftermath of the introduction of an examinable, non-denominational syllabus for religious education." Thesis, University of Hull, 2001. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.272014.

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Musiime, Reuben. "A Critical Evaluation of the Religious Education Curriculum for Secondary School Students in Uganda." Thesis, University of North Texas, 1996. https://digital.library.unt.edu/ark:/67531/metadc277735/.

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This study documents a critical evaluation of the religious education curriculum used in Uganda's secondary schools. The study focused on goals and objectives, methods, content, and public perception of religious education instruction. The evaluation was based on a qualitative investigation that employed three methods to collect data: document analysis, classroom observation, and interviews. The investigation was guided by a series of research questions that included the following: What are the overall goals and objectives of religious education instruction? What are the attitudes from the community regarding religious education? What are the roles of religious leaders during implementation of this curriculum? How does the curriculum prepare students for the pluralistic nature of the society? What qualifications and training do the teachers have? What are the politics involved in curriculum implementation? What is the philosophy of religious education instruction as defined by policy makers and how is it implemented?

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Books on the topic "Religious education curriculum"

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1961-, COLEMAN ELIZABETH BURNS. Religious tolerance, education and the curriculum. Rotterdam: Sense Publishers, 2011.

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Coleman, Elizabeth Burns, and Kevin White, eds. Religious Tolerance, Education and the Curriculum. Rotterdam: SensePublishers, 2011. http://dx.doi.org/10.1007/978-94-6091-412-6.

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East Sussex (England). County Council. Religious education in the basic curriculum. Lewes: East Sussex County Council, Education Department, 1993.

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Council, National Curriculum. Religious education: A local curriculum framework. York: National Curriculum Council, 1991.

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Federation, Ontario Teachers'. Values education, religious education, and the Ontario curriculum (1990). [Toronto?]: The Federation, 1990.

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Commission, Catholic Church Archdiocese of Toronto Catholic High School. Curriculum guidelines for religious education : secondary schools. Toronto: The Commission, 1991.

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National Catholic Education Commission (Australia). Religious education in dialogue: Curriculum around Australia. Canberra, A.C.T: National Catholic Education Commission, 2008.

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Catholic Church. Bishops' Conference of England and Wales. Religious education: Curriculum directory for Catholic schools. London: Catholic Education Service, 1996.

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Parmiter, Ruth. Religious education key stage 2. Cheltenham: Stanley Thornes, 1994.

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Teachers, National Association of Head. Religious education in schools: Acts of worship, assemblies and religious education in the curriculum. Haywards Heath: NAHT, 1985.

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Book chapters on the topic "Religious education curriculum"

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Franchi, Leonard, James Conroy, and Stephen McKinney. "Religious Education." In The SAGE Handbook of Curriculum, Pedagogy and Assessment: Two Volume Set, 456–69. 1 Oliver's Yard, 55 City Road London EC1Y 1SP: SAGE Publications Ltd, 2016. http://dx.doi.org/10.4135/9781473921405.n29.

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Mendus, Susan. "Religion And Education." In Religious Tolerance, Education and the Curriculum, 1–9. Rotterdam: SensePublishers, 2011. http://dx.doi.org/10.1007/978-94-6091-412-6_1.

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Balint, Peter. "Education for Tolerance." In Religious Tolerance, Education and the Curriculum, 41–51. Rotterdam: SensePublishers, 2011. http://dx.doi.org/10.1007/978-94-6091-412-6_4.

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Bushnell, Adam. "Writing in Religious Education." In Inviting Writing: Teaching & Learning Writing across the Primary Curriculum, 195–208. 1 Oliver's Yard, 55 City Road London EC1Y 1SP: Learning Matters, 2017. http://dx.doi.org/10.4135/9781529714913.n15.

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Harber, Clive. "Evidence on Curriculum—History and Religious Education." In Schooling for Peaceful Development in Post-Conflict Societies, 167–98. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-030-17689-1_8.

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Ridge, Pauline. "Law, Tolerance and Religious Schools in Australia." In Religious Tolerance, Education and the Curriculum, 27–39. Rotterdam: SensePublishers, 2011. http://dx.doi.org/10.1007/978-94-6091-412-6_3.

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Cam, Philip. "Educating for Tolerance." In Religious Tolerance, Education and the Curriculum, 53–65. Rotterdam: SensePublishers, 2011. http://dx.doi.org/10.1007/978-94-6091-412-6_5.

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Russell, Janice R., and James T. Richardson. "Religious Values and Public Education in the United States." In Religious Tolerance, Education and the Curriculum, 11–26. Rotterdam: SensePublishers, 2011. http://dx.doi.org/10.1007/978-94-6091-412-6_2.

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Mansueto, Anthony. "For Sapiential Literacy." In Religious Tolerance, Education and the Curriculum, 121–29. Rotterdam: SensePublishers, 2011. http://dx.doi.org/10.1007/978-94-6091-412-6_10.

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Windle, Joel. "What Knowledge for Understanding?" In Religious Tolerance, Education and the Curriculum, 67–83. Rotterdam: SensePublishers, 2011. http://dx.doi.org/10.1007/978-94-6091-412-6_6.

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Conference papers on the topic "Religious education curriculum"

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Pakpahan, Betty Arli Sonti. "Developing Religious Education Assessment Model Based on Curriculum 2013." In 1st International Conference on Education, Society, Economy, Humanity and Environment (ICESHE 2019). Paris, France: Atlantis Press, 2020. http://dx.doi.org/10.2991/assehr.k.200311.007.

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Hanun, Farida, Hayadin Hayadin, Iyoh Mastiyah, Munawiroh Munawiroh, and Ummul Hidayati. "The Evaluation of 2013 Curriculum Implementation of Islamic Religious Education at School." In Proceedings of the First International Conference on Religion and Education 2019, INCRE, October 8 – 10, 2019, Bintaro, Indonesia. EAI, 2020. http://dx.doi.org/10.4108/eai.8-10-2019.2294514.

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Wajdi, Firdaus, Zulkifli Lubis, and Devi Kurniati. "Mainstreaming Religious Values in Islamic Studies Curriculum Development for Multicultural Society." In Proceedings of the Third International Conference on Sustainable Innovation 2019 – Humanity, Education and Social Sciences (IcoSIHESS 2019). Paris, France: Atlantis Press, 2019. http://dx.doi.org/10.2991/icosihess-19.2019.37.

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Annobil, Charles Nyarko. "PREDICTORS OF THE BASIC SCHOOL RELIGIOUS AND MORAL EDUCATION CURRICULUM IMPLEMENTATION IN CAPE COAST, GHANA." In SOCIOINT 2020- 7th International Conference on Education and Education of Social Sciences. International Organization Center of Academic Research, 2020. http://dx.doi.org/10.46529/socioint.2020226.

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Sahertian, Christiana. "Contribution to the Development of Education Learning Design Christians and Budi Pekerti Based on Curriculum 2013 at Private School in the City of Ambon." In Proceedings of the First International Conference on Christian and Inter Religious Studies, ICCIRS 2019, December 11-14 2019, Manado, Indonesia. EAI, 2020. http://dx.doi.org/10.4108/eai.11-12-2019.2302111.

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Griffin, Alidair A., Barbara Doyle Prestwich, and Eoin P. Lettice. "UCC Open Arboretum Project: Trees as a teaching and outreach tool for environmental and plant education." In Learning Connections 2019: Spaces, People, Practice. University College Cork||National Forum for the Enhancement of Teaching and Learning in Higher Education, 2019. http://dx.doi.org/10.33178/lc2019.25.

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The University College Cork (UCC) Open Arboretum Project aims to re-imagine the original purpose of the University’s tree collection – as a teaching tool. The arboretum represents a unique on-campus learning space which has been under-utilised for teaching in recent times. The arboretum has the capacity to engage students, staff and visitors in a tangible way with important global issues (e.g. the climate emergency and biodiversity loss). It is also an opportunity to combat ‘plant blindness’, i.e. the ambivalence shown to plants in our environment compared to often charismatic animal species. Wandersee and Schussler (1999) coined the term “plant blindness” to describe the preference for animals rather than plants that they saw in their own biology students. Knapp (2019) has argued that, in fact, humans are less ‘plant blind’ and more ‘everything-but-vertebrates-blind’ with school curricula and television programming over-emphasising the role of vertebrates at the expense of other groups of organisms. Botanic gardens and arboreta have long been used for educational purposes. Sellman and Bogner (2012) have shown that learning about climate change in a botanic garden led to a significant shortterm and long-term knowledge gain for high-school students compared to students who learned in a classroom setting. There is also evidence that learning outside as part of a science curriculum results in higher levels of overall motivation in the students and a greater feeling of competency (Dettweiler et al., 2017). The trees in the UCC collection, like other urban trees also provide a range of benefits outside of the educational sphere. Large, mature trees, with well-developed crowns and large leaf surface area have the capacity to store more carbon than smaller trees. They provide shade as well as food and habitats for animal species as well providing ‘symbolic, religious and historic’ value in public common spaces. Such benefits have recently been summarised by Cavender and Donnolly (2019) and aligned with Sustainable Development Goal 11, Sustainable Cities and Communities by Turner-Skoff and Cavender (2019). A stakeholder survey has been conducted to evaluate how the tree collection is currently used and a tour of the most significant trees in the collection has been developed. The tour encourages participants to explore the benefits of plants through many lenses including recreation, medicine and commemoration. The open arboretum project brings learning beyond the classroom and acts as an entry point for learning in a variety of disciplines, not least plant science and environmental education generally.

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Tvrdoň, Miroslav. "EQUAL OPPORTUNITIES – COMPARISON OF ETHICAL EDUCATION AND RELIGIOUS EDUCATION CURRICULA." In 14th International Technology, Education and Development Conference. IATED, 2020. http://dx.doi.org/10.21125/inted.2020.1495.

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Mavuru, Lydia, and Oniccah Koketso Pila. "PRE-SERVICE TEACHERS’ PREPAREDNESS AND CONFIDENCE IN TEACHING LIFE SCIENCES TOPICS: WHAT DO THEY LACK?" In International Conference on Education and New Developments. inScience Press, 2021. http://dx.doi.org/10.36315/2021end023.

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Pre-service teachers’ preparedness and confidence levels to teach is a topical subject in higher education. Previous studies have commented on the role of teacher in-service training in preparing teachers for provision of meaningful classroom experiences to their learners, but many researchers regard pre-service teacher development as the cornerstone. Whilst teacher competence can be measured in terms of different variables e.g. pedagogy, knowledge of the curriculum, technological knowledge etc., the present study focused on teacher competency in terms of Life Sciences subject matter knowledge (SMK). The study was framed by pedagogical content knowledge (PCK). The study sought to answer the research question: How do preservice teachers perceive their levels of preparedness and confidence in teaching high school Life Sciences topics at the end of their four years of professional development? In a qualitative study, a total of 77 pre-service teachers enrolled for the Methodology and Practicum Life Sciences course at a university in South Africa participated in the study. Each participant was tasked to identify topic(s)/concept(s) in Life Sciences they felt challenged to teach, provide a critical analysis of the reasons for that and map the way forward to overcome the challenges. This task was meant to provide the pre-service teachers with an opportunity to reflect and at the same time evaluate the goals of the learning programme they had gone through. Pre-service teachers’ perspectives show their attitudes, values and beliefs based on their personal experiences which therefore help them to interpret their teaching practices. The qualitative data was analysed using content analysis. The findings showed that whilst pre-service teachers were competent to teach other topics, the majority felt that they were not fully prepared and hence lacked confidence to teach the history of life on earth and plant and animal tissues in grade 10; excretion in animals particularly the functions of the nephron in grade 11; and evolution and genetics in grade 12. Different reasons were proffered for the lack of preparedness to teach these topics. The participants regarded some of these topics as difficult and complex e.g. genetics. Evolution was considered to be antagonistic to the participants’ and learners’ cultural and religious belief systems. Hence the participants had negative attitudes towards them. Some of the pre-service teachers indicated that they lacked interest in some of the topics particularly the history of life on earth which they considered to be more aligned to Geography, a subject they did not like. As remedies for their shortcomings in the content, the pre-service teachers planned to co-teach these topics with colleagues, and others planned to enrol for content enrichment programmes. These findings have implications for teacher professional development programmes.

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Permatasari, Wahyu Ida, and Aman. "Religious Example of Character Nyi Ageng Serang in 2013 Curriculum." In Proceedings of the 2nd International Conference on Social Science and Character Educations (ICoSSCE 2019). Paris, France: Atlantis Press, 2020. http://dx.doi.org/10.2991/assehr.k.200130.058.

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Morrone, Michelle Henault, and Yumi Matsuyama. "BLUEPRINTS FOR CHANGE: WHAT MULTICULTURAL EXPERIENCE OFFERS INSTRUCTORS OF PRE-SERVICE EARLY EDUCATION TEACHERS." In International Conference on Education and New Developments. inScience Press, 2021. http://dx.doi.org/10.36315/2021end143.

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This research is part of a long-term study focused on the redesign of pre-service early teacher education based on observations of schools that use a multicultural inclusive model. The Swedish school highlighted in this research provides a case study in how international standards are appraised by education stakeholders (researchers, educators, the local community, etc.) and then transformed into curricula in local practice. The key to this Swedish approach is the emphasis on democratic values in education. This gives the educators at the preschool in question a traditional “Swedish” basis for their progressive efforts to rise to the challenges presented by their multicultural student body, challenges they meet by creating a warm and welcoming atmosphere for all members of the school community, students, teachers, and parents alike. The goal is to make each person feel valued and included in the educational process. The emphasis is on inclusivity for all, whatever their background, religion or socio-economic status. The approach of the Ringmuren Forskolan is presented as a potential model for institutions that have the responsibility of preparing pre-service teachers for their work in an increasingly multicultural world.

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Reports on the topic "Religious education curriculum"

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Lapcha, Haidar, and Yusra Mahdi. Coalition Building for Better Religious Education Reform. Institute of Development Studies (IDS), January 2021. http://dx.doi.org/10.19088/creid.2021.002.

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Developing a good pro-pluralism religious education curriculum requires much planning and a deep understanding of the context. In a country like Iraq, where the education system is in decline due to years of conflict, weak governance and management, and a displacement crisis, this becomes a challenging task. This Learning Briefing, prepared during the implementation phase of the Coalition for Religious Equality and Inclusive Development (CREID) project to introduce reform to the religious education curriculum in Iraq, highlights the key areas of best practices and lessons learned from our stakeholder engagement. The aim is to share these learnings with programme managers, donors and partners to help inform future interventions and curricula development on effective approaches and models for improved quality education.

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