This article presents the attitudes of students and teachers to prayer at an American Modern Orthodox Jewish high school. Relevant data, based on observation and interviews, emerged from a larger study of the school's Jewish and secular worlds. A significant gap in responses became apparent. Students viewed prayer as a challenge to their autonomy,…

This article appreciates Muhammad as an educator based on the primary sources of Islam with a view to establish teaching as a "sunnah" (practice) of Muhammad in particular and of other messengers in general. In so doing it advocates a reconceptualization for prospective and contemporary Muslim teachers. Consequently such a stance then becomes a…

This article proposes a postcolonial intercultural pedagogy, one that can create Liberating Interdependence among communities and across boundaries. First, the author examines conflicting ways that the Exodus is told in different communities: as a story of the God of the oppressed and as a story about an unjust God. Second, after analyzing the…

Traise Yamamoto, a professor of English and a scholar of biographical studies, made the following remark in her book "Masking Selves, Making Subjects" (1999). She wrote, "Nisei (second-generation Japanese American) women's autobiographies are frustratingly un-autobiographical" (103). Yamamoto, who is a Japanese-American woman herself, saw the lack…

Long before the author answered the call to become a rabbi, he brought his passion to teach to the waterfront--that special place where the waters of a river or lake meet the dry land. Today, the author still imagines himself learning and teaching others how to swim, not in the water, but in the flows of global culture, to use the language of this…

The author believes that the future of learning religion and religiously learning does not primary depend on new methods or medias transferring faith or religiosity to people's lives. It depends more on a change of theological awareness and of people's ways of theologizing in the midst of cultural flow in order to get a deeper understanding of the…

No one in this global age can teach and learn without engaging one's neighbors. The cosmos's far-reaching cultural flow forces Religious Education scholars and practitioners to be fluent in intercultural communication. Notwithstanding this pursuit, the author finds that one of the obstacles for religious educators is their textbooks' cultural…

One of the author's most vivid and early memories of "learning about religion" comes from when she was in seventh grade, and her math teacher scolded her and her friend for arguing about religion in the back of the room. Both of them were deeply steeped in family religious practice, and new to each other's traditions. That experience was probably…

Starting his work as endowed Hendrik Pierson Professor for Christian Education at VU University Amsterdam in 1993 the author focused on the relationship of education, pedagogy, and religion. However, his attention was rather exclusively directed to Protestant schools. The argument was that in academia at that time, even in the faculties of…

This article examines some of the pertinent challenges arising out of personal experiences encountered through teaching religion and theology within an African environment. What the author describes as the "new Africa" in his title is a continent that has transitioned from slavery and colonialism into a global fraternity of democratic governance,…

In geographical areas bordering those of other states, the function of educational systems, as the means for states to foster their citizens, is challenged by ambiguities and tensions connected to intercultural experiences. In this article, I illustrate some of the findings from a project that studies religious education in four border areas…

Religious education (RE) in Norwegian public schools has attracted much attention as a result of criticism from the UN's Human Rights Committee in 2004 and the European Court of Human Rights (ECHR) in 2007. Due to the statement from the UN and the conviction in the ECHR, revisions have been made in the Education Act and the curriculum for RE.…

The aim of this study was to assess the self-evaluations of Finnish secondary school students' (N?=?549) interreligious sensitivity. The data were collected from 12-16-year-old young people with a 15-item Interreligious Sensitivity Scale Questionnaire (IRRSSQ). The IRRSSQ is based on Abu-Nimer's Developmental Model of Interreligious…

Islamic fundamentalism is an extreme perception of Islam that views "the 'Other' as the enemy demonized" against the "West", which also views the Muslim "enemy within". In contrast, pluralism perceives 'others' as different people, with different values from us. While the fundamentalist seeks to…

The Religious Education Council's (REC) 2013 "Review of Religious Education in England" consists of a National Curriculum Framework for RE (NCFRE) designed to unite the RE community around a shared programme of study for pupils aged 4-14, and a set of six policy recommendations for the consideration of the RE community and…