1 / 24

How can Religious Education profit from Ethnographic Studies?

How can Religious Education profit from Ethnographic Studies?. International Conference Bremen 30.10.03 Heid Leganger-Krogstad University of Oslo Educational Department. Contextual approach to RE through use of ethnographic / anthropological methods.

jess
Télécharger la présentation

How can Religious Education profit from Ethnographic Studies?

An Image/Link below is provided (as is) to download presentation Download Policy: Content on the Website is provided to you AS IS for your information and personal use and may not be sold / licensed / shared on other websites without getting consent from its author. Content is provided to you AS IS for your information and personal use only. Download presentation by click this link. While downloading, if for some reason you are not able to download a presentation, the publisher may have deleted the file from their server. During download, if you can't get a presentation, the file might be deleted by the publisher.

E N D

Presentation Transcript

  1. How can Religious Education profit from Ethnographic Studies? International Conference Bremen 30.10.03 Heid Leganger-Krogstad University of Oslo Educational Department

  2. Contextual approach to REthrough use of ethnographic / anthropological methods • Religion as a phenomenon in life (Alfred Schutz) • Children’s experience as basis for education • Focus on ability – opposite “not-yet-adult-human-beings” • Religion as it is empirically observable in society and lifeworld (lebenswelt ) • Teacher trainers, students and pupils make use of ethnographic studies: participant observation, field studies, interviews and historical studies in context • Give priority to first-hand experiences – and not teach only through second-hand experiences

  3. Contextual didactics • Article in the Festschrift for Jürgen Lott explains contextual didactics in a multicultural north of Norway setting • In this case: discussed in an urban perspective – (Oslo)

  4. Children’s explorative way of behaviour as an ideal for education – systematic and reflective use in a classroom setting Material manifestations of religion used with the intention of making religion more perceivable for the younger pupils Religion as a perspective on life – in a mainly secular school setting Religious ”wirkungsgeschichte” in local environment

  5. global Europe nation first- hand experiences region local society schooldistrict neighbourhood friends / neighbours kindergarten/ school travels/visitors family imagination/ fiction play/ drama Media/ ICT/ literature second- hand experiences ‚ƒ

  6. Religious practice through artefacts • Cultural landscape, architecture, historical signs, monuments • Music, art, symbols, traditions, language and use of names • Holy texts, narratives and songs • Institutions and values • Clothing, food, days and hours, rites, rituals, customs, behaviour • Events, discussions in media • Attitude to natural environment • Members and leaders

  7. Impressions from Oslo • Short trip into the city with the teacher training students • Written task: signs of God in the city • Reflections on the notion of religion • Pupils: customs in my family • Observations in the local community • Visiting holy houses in the neighbourhood, historical sites and monuments • Analysing newspapers and the coloured press

  8. Participant obervation in use in upper secondary education • Carin Laudrup: Example of RE in DenmarkCogree Conference in Vienna2– 5 May 2002 • RELIGIOUS COMMUNITIES FIELD WORK –UPPER SECONDARY • experienced reality • social context • smells, breaths, moves • ”the frozen moment” • objective a goal in itself • subjective • personal experience

  9. Facts about Norway • The ‘waste’ land without people (3000 km from south to north) • 13.8 inhabitants pro km2 (Germany: 230) • Young nation – outside EU • Going from poverty to richness in 30 years • Ideals of equality • Local history and identity important • New immigrants in urban areas

  10. One school for all(Einheitsschule) • comprehensive school for 98.3 % of all children – 10 years from age of 6 • local school (mirrors the local culture) • all children integrated • streaming not allowed • permanent differentiation or segregation not allowed • equal opportunities • no formal assessment before age 13 • 3 years further education - open to all - differentiated

  11. Norway – pluralistic society today? Multireligious? • Population: 4.5 million • 4. 100 000 Christians • 3,900 000 members of Church of Norway • 70 000 Muslims • 8 000 Buddhist • 2 700 Hindus • 2 500 Sikhs • 1 000 Jews (Official statistics of religions 01.01.02)

  12. Actual presence of multireligious plurality is quite small, but …. • Actual plurality – not a question of numbers only • The presence of one single Muslim child in a classroom - alters the situation • Global plurality affects every classroom • Modern plurality is visible on many levels: national, institutional, congregational, group and individual • Information flow makes a variety of life interpretation and world views part of children’s world

  13. Changes in RE in Norway during 30 years • From a confessional monoreligious model - 1974 • Via a parallel model – 1987 • To a common non-confessional multireligious model -1997________________ Historic lecture presented in Zürich: • http://folk.uio.no/heidl/ • http://www.paed.unizh.ch/institut/home/download_aktuell/ReferatLeganger.pdf

  14. KRL: Christentums-, Religions- und Lebengestaltungskunde • Common classroom – dialogical room • Regular school subject • Formal curriculum – Parliamentary decision • Primary religious education - in the families and in religious institutions • Text books – responsibility for the publishers without any influence from religious institutions • Teacher – regardless of confessional background • Total 780 lessons in the course of 10 years

  15. School subject • Global view & contextually based curriculum • Nationally decided common core curriculum & • local adaptation up to 50 % at primary stage up to 30 % at secondary stage

  16. References: • Birkedal, Erling. 1994. "Church and School in Norway." PANORAMA International Journal of Comparative Religions Education and Values 6:48-56. • Enger, Trond. 1998. "Religious Education for all pupils - The Norwegian Way." PANORAMA International Journal of Comparative Religions Education and Values 10:122-134. • —. 2001. "Religious Education for all Pupils stands Trial - the Norwegian Experimence after three years." Panorama 13:77-87. • Haakedal, Elisabet. 2001a. "Contextual Teaching and Learning in Religious Education." Pp. 165179 in Towards Religious Competence : Diversity as a Challenge for Education in Europe, edited by H.-G. Heimbrock, C. T. Scheilke, and P. Schreiner. Münster / Hamburg / Berlin / London: LIT Verlag,165179. • —. 2001b. "From Lutheran Catechism to World Religions and Humanism : Dilemmas and Middle Ways through the Story of Norwegian Religious Education." British Journal of Religious Education 23:88-97. • Heimbrock, H.-G. (Ed.). (1998). Religionspädagogik und Phämenologie : von der empirischen Wendung zur Lebenswelt. Weinheim: Deutscher Studien Verlag. • Heimbrock, H.-G. (2001). Religion lernen vor Ort. Schönberger Hefte, 2001(3), 2-9 • KUF. 1990. Curriculum guidelines for compulsory education in Norway. M87 English edition. Oslo: Aschehoug / The Ministry of Education and Research.

  17. —. 1999. "National Curriculum for Compulsory School (Læreplanverket for den 10-årige grunnskolen - 1996)." vol. 2001: Royal Ministry of Education, Research and Church affairs. • Leganger-Krogstad, Heid. 1997. "Religious Education in the Norwegian School System." Pp. 171-183 in Religion, church and education in the Barents Region, edited by R. E. Kristiansen and N. M. Terebichin. Arkhangelsk: Publishers of Pomor State University,171-183. • —. 2001. "Religious Education in a Global Perspective : A Contextual Approach." Pp. 53-73 in Towards Religious Competence : Diversity as a Challenge for Education in Europe, edited by H.-G. Heimbrock, C. T. Scheilke, and P. Schreiner. Münster / Hamburg / Berlin / London: LIT Verlag,53-73. • —. 2003. "Dialogue among young citizens in a pluralistic religious education classroom." Pp. 169-190 in International Perspectives on Citizenship, Education and Religious Diversity, edited by R. Jackson. London: RoutledgeFalmer,169-190. • Leirvik, Oddbjørn. 1999. "Theology, Religious Studies and Religious Education." Pp. 75-83 in Diversity as Ethos : Challenges for Interreligious and Intercultural Education, edited by D. Chidester, J. Stonier, and J. Tobler. Cape Town: University of Cape Town ICRSA,75-83. • Læringssenteret. 2002. KRL-boka : Kristendoms-, religions- og livssynskunnskap : Læreplan for den 10-årige grunnskolen : Læreplanveiledning : Rundskriv om KRL-faget og begrenset fritak : Informasjon til foreldre og skjema for delvis fritak. Oslo: Læringssenteret.

  18. NOU1995:9. Official Norwegian Report: Identitet og dialog : kristendomskunnskap, livssynskunnskap og religionsundervisning (Identity and dialogue. Christian knowledge and religious and ethical education). Oslo: KUF. • Rasmussen, Tarald. 2000. "The New Norwegian "KRL" Subject and Religious Freedom: a Report." Studia Theologica 54:19-34. • Selander, Sven-Åke. 1999. "State, Church and School in the Scandinavian countries - in a European perspective." Pp. 54-75 in Into the third Millenium : EFTRE conference August 1998 in Copenhagen, vol. 31, Årsbok 1999, edited by N.-Å. Tidman. Malmö: Föreningen lärare i religionskunskap,54-75. • Østberg, Sissel. 1997. "Religious Education in a Multicultural Society: The quest for Identity and Dialog." Pp. 147-154 in Crossing Boundaries : Contributions to Interreligious and Intercultural Education, edited by T. Andree, C. Bakker, and P. Schreiner. Münster: Comenius-Institut,147-154. • http://folk.uio.no/heidl/

More Related