Some are more practical, others more philosophical. Few of RE’s proponents today, if pressed, would accept this. Where was the counter-ideal to mobilize the energies and command the dedication of the British people? In view of this development, Religious Studies, as a subject, must be made compulsory at the secondary school level to equip the young minds against vices of corruption, Omotoye further added. The same is true of ‘Does God exist?’ Despite appearances, this is not a religious question. There is nothing—unless I have missed it—about the bigotry, persecution, intolerance and inter-faith conflict and wars, which have been so marked a feature of human history and which scar Palestine, the Balkans, Northern Ireland, Kashmir and Indonesia in our own day. 3 0 obj The shopping centre of the London suburb where I live is called ‘The Spires’—after the only feature of the nonconformist church still remaining after the latter was pulled down to make way for commerce in the 1980s. I see no justification, therefore, for the status quo, where religious education is compulsory from 5 to 16. 5 Howick Place | London | SW1P 1WG. The study of religion should certainly feature in the school curriculum. that one ought not to lie? This conclusion is reinforced when one looks at the Model Syllabuses, statements of expected achievements, and religious education’s contribution across the school curriculum. PSHE has as part of its remit to introduce pupils to a range of views about global aspects of our human life, including religious views. This is elaborated as ‘the grounds on which Christians argue for the existence of God—revelation through scripture and personal experience, through observation and reflection on the universe, and through reason’ (SCAA, 1994, p. 53). We should study the word of God just like mathematics, physics, or any other subject in school. These vehicles do not face the particular problem which confronts religious education. That is why I have limited this subsection to a brief reminder. Even in the one place where fundamental questions are raised about the existence of God in Christian thought, the suggested focus is on ‘evidence for God’ (my italics). Since 1988 Christianity has been given a special weighting among these. Religious education is not the same as collective worship, which has its own place within school life. Aside Mathematics and English Language, one is expected to pass one of those subjects as well as it was made to appear a compulsory subject. The Spens Report on grammar and technical high schools of 1938 suggested that the solution lay in religious education. Despite the clear evidence of increasing secularization, religious education (RE) is still a compulsory part of the curriculum in state schools in England and Wales. Lack of agreement among secular philosophers about the basis of morality should not be of much comfort, though, to those who believe morality is dependent on religion. No no no. All schools were required to include religious instruction as a compulsory subject. Religion should not be mixed with academics. In our own terms, we may ask whether lying is wrong because God disapproves of it, or whether God disapproves of it because it is wrong. Oh, just to be clear - what I mean by 'Education about religion' is helping young people to be freed from uninformed influence and to realise that religious faith is on the same level as belief in Santa Claus or Batman. * School of Educational Foundations and Policy Studies, Institute of Education, 59 Gordon Square, London WC1H 0NT, UK. This is still, in one way, an inheritance from 1944, since once one asks questions about the justification of democracy, it is to broader ethical values like autonomy, justice, equality and liberty that one turns (Harrison, 1993). Some parents, perhaps, will take the values as read and not induct their children into any further backing. As we have seen, if children are to come to know about different religions, part of their understanding will be that religious beliefs bring moral beliefs with them. [11] OSCE, the Toledo Guiding Principles on Teaching [5] J. School should be for serious learning not religious indoctrination. But it is hard to see how Aims 5 and 7 can be given an intellectualist interpretation. This does not seem likely, especially in the light of what has been said about general aims 3, 4, 5 and 7; but if it is what is intended, there needs to be much more clarity about this. In England, Christian church attendance dropped from 10.2% of the adult population to 7.7% between 1980 and 2000; in the same period in Wales it dropped from 12.5% to 6.6% (HMSO, 2000). How do we know that it is right to keep promises? To learn about our use of cookies and how you can manage your cookie settings, please see our Cookie Policy. The only question is: what weight does such an aim have in relation to other curricular aims? Yet, as in other subjects of the school curriculum, old patterns continue. Children brought up within faith communities are inducted into moral rules and values embedded in their faith. Assuming that confessional, moral and multi-faith aims are to be excluded from religious education lessons, this seems far too much time for this limited purpose, given also that relevant work on evolution, astronomy and other topics in science will take place elsewhere. It would help children to see things as a whole if the questions we have been discussing were brought under this same umbrella. No one should have to sit through a class of religious studies when they don't want to same with Welsh who wants to sit through a lesson of Welsh if they could be sitting through a lesson of i don't no cooking instead like seriously why are things like this compulsory not everyone wants to learn them and they shouldn't be forced to because the school says it's good for them. Oh, just to be clear - what I mean by 'Education about religion' is helping young people to be freed from uninformed influence and to realise that religious faith is on the same level as belief in Santa Claus or Batman. As of 2001, there is no statutory national programme of study for religious education, as there is for the subjects of the National Curriculum introduced in 1988. If religious education continues to have its traditional moral remit, there is a further danger of confusion, not now from within religious education itself, but as the result of conflicting messages reaching them from different parts of the curriculum—the suggestion of a linkage between morality and religion in one area, the absence of this in another. The items are all within a religious thought-world which is treated uncritically. Its uniqueness comes only in its answers: the questions from which it starts generate inquiry in many different fields. One way of putting this is that religions as we know them are inconceivable without morality. The Germans had, when they began their revival, nothing but belief: where was the belief behind the British way of life, which was now so sorely threatened? I think there should be a certain amount of compulsary religious education, up to the time when the students decide which subjects they want to concentrate on for exams. Aim 3—encouraging pupils to consider questions of meaning and purpose in life—could be interpreted in a factual sense as about children’s learning what Jewish, Hindu, Christian and other religions have said about these matters. This syllabus, which was based on St. Luke's Gospel, was first introduced in Kenya in 1972 (Walaba, 1999). 9mins 6secs Are the churches in Ukraine becoming militarised? Through the use of distinctive language, listening and empathy, religious education develops pupils’ skills of enquiry and response. We should study the word of God just like mathematics, physics, or any other subject in school. But would this justify military history and law as self-standing school subjects? bring in scientific and philosophical as well as religious perspectives. He has produced a number of tables and graphs showing its unprecedented decline after 1960 after 20 years of increasing religiosity. There is a lot to be said in favour of this aim. Intellectual confusion can, of course, be challenging and lead to intellectual growth. None of the material mentioned in this paragraph has statutory status. Its exclusively Christian emphasis, prominent in the above quotations, was replaced by a multi-faith perspective, reflecting the plurality of religions now found in the society. The war was seen as a clash of ideologies. It is certainly problematic. With another general election around the corner, it seems to me perfectly sensible that politics should be a compulsory subject in school. Part of the answer lies in the period just before and during the Second World War. The first two of these have mainly to do with the aim, mentioned above, of understanding and respecting the plurality of faiths in British society. This article is a reasoned, normative argument for making religion education (RE) a separate, compulsory, time-tabled and totally normal school subject at all levels in public schools. My overall conclusion is that the justifications which have been given for keeping religious education as a separate school subject are deficient. This civic justification faded after the war, but even today one official justification of religious education is in terms of moral education. He argues that secularization in Britain has not been a gradual process since the Enlightenment, but has been massive since the 1960s. Schools may apply to the provincial executive for exemption if less than 5% of pupils at the school have a Frisian background. In addition there is a centrally published booklet laying down, as for the National Curriculum subjects, the reasons for the importance of the subject, its contribution to learning across the curriculum, and the expected attainments in various areas of the subject for children at different levels of learning (QCA, 2000). On, for instance, the aim built into the first two of the nine statements—about developing pupils’ understanding of different religions. Zhdanov V. (2016) Religious Education as a Compulsory Subject in Russian Public Schools. They can also be the locus of lively discussion about moral issues. Ah yes I am in the favor of the topic that yes religious and patient should be taught in school as a compulsory subject. Rather than teach children about different religions, it should engage them in the examination of religious claims—about the existence of God, for instance, or whether there is an afterlife. There are issues here to do with the future autonomy of the child about the legitimacy of such induction, but I will bypass those. formulate a transitional Religious Education syllabus, that could secure freedom of worship as contained in the Kenya Education act of 1967. It is less in evidence today. For one thing, it assumes that there is an underlying purpose of creation, so we would need to be given grounds for this. If religion is to be studied, why should the whole emphasis be on positive features? Aside Mathematics and English Language, one is expected to pass one of those subjects as well as it was made to appear a compulsory subject. Teaching religion, as a required course, would cause contradictions in education. By r.e. Neither, thirdly, do the thousands of items in the Model Syllabuses say anything negative about religion or religions. The title of this thread is what it's all about: Education about religion should be compulsory in schools. But we are dealing with schoolchildren, not university specialists in theology. At the moment each pupil is supposed to have some 500 periods of religious education over these 11 years. To begin with the practical. A central obligation on schools is to help children to move away from confusion in their thinking and towards clarity and well-groundedness. The nine-fold statement on the importance of the subject, mentioned in Section II, makes this clear enough. IF the government wants to make this country a Christian nation, then it should make religious education a compulsory subject from elementary to university level so we see better results after some years. The most obvious way of understanding these four aims is that one of the aims of religious education is to contribute to pupils’ general ethical learning. Labyrinthine arguments are no more in place here than in work on political or moral issues. Should Non Believers Be Forced To Learn About Something They Dont Believe In? Others will urge them to put themselves in other people’s shoes: ‘How would you like it if someone was unkind to you?’ Or they may have some implicit belief that values like these are important for social harmony and cohesion. If we take it that it means something like ‘Is there a rational agent ultimately responsible for the existence of the physical universe?’, this again is a question on which many perspectives bear, including those from science and from the history of the undermining of religious claims over the last three centuries. Couple of years back religious studies; Islamic religious Knowledge (IRK) or Bible Knowledge (BK) were made compulsory the Nigerian School curriculum from primary up to Junior Secondary School (JSS). Only a minority of the population live by these. Is its compulsory status justifiable? Both of these are heavily weighted towards moral/ethical learning, the former more in the personal domain, the latter in the civic. CRE is a compulsory and examinable subject in primary school but elective subject in I realize my position is controversial and will leave it open at this point for further debate. And to the majority Christian ethics seemed to be the basis of British democracy … it was vital that the children of the nation should learn about the Christian faith in order that they, as citizens of the future, might have the necessary moral fibre to uphold the democratic way of life … (Rosalind Strachan, quoted by Niblett, 1966, p. 20). (Loukes, 1965, p. 23). On this reckoning, organized Christianity is likely to die out in Wales by around 2020; and in England by 2060. The title of this thread is what it's all about: Education about religion should be compulsory in schools. Increasing scepticism about it over this period is exemplified in the writings of a leading figure in the religious education world, Edwin Cox. Discounting has been applied where pupils have taken the same subject more than once, only the first entry is counted . He seems to have no problem with a slave-owning society, believes that birth control is a capital crime (Genesis 38:9–10), is keen on child abuse (Proverbs 22:15,23:13–14, 29:15), and, for good measure, approves of fool abuse (Proverbs 26:3). Registered in England & Wales No. People argue whether students should learn about world religions in school or no. Whether this would leave religious education with a good case for remaining a separate curriculum subject is a further question. (eds) Religious Education in a Global-Local World. If asked, for instance, why they thought compulsory religious education was important, Temple, Butler, Churchill and its other supporters could have argued—and no doubt did argue—for it in those terms. Another factor, which must have influenced Butler and others, was the remarkable level of support among teachers during the war for religious education in state schools. It is said that the subject matter is very important if you are going to understand other people and other societies. As for the timetabled curriculum, from 2000 two new subjects have been introduced into the National Curriculum: personal, social and health education (PSHE), and citizenship. The argument for teaching religious education in schools is that helping children to be aware of the broad spectrum of religions and how there are children just like them that believe differently will help them to separate their faith or their family’s religious belief from being a personal matter of who they are. It does not follow from the statement that someone commands us to do something that we ought to do it. ‘[The churches] will continue to exist in some skeletal form with increasing commitment from a decreasing number of supporters’ (p. 198). Should religious education be a compulsory school subject? Another has to do with understanding and respecting other religions and beliefs. (Loukes, 1965, p. 22). The idea that religious education should encourage adherence to Christianity was replaced by a non-confessional approach, emphasizing an understanding of religion. Could they be taken otherwise? In his dialogue Euthyphro he raises the question, in the words of Socrates, whether something is holy because the gods approve it, or whether they approve it because it is holy (Plato, Euthyphro, 10a). One of the main causes of this decline in his view was the rapid post-1960 demise of traditional views about the place of women and their aspirations. If you want study or share religious views, the church/mosque should be the right place and not schools. As far as I can see, there are no specifically religious questions—beyond those that already assume a religious framework, like ‘Is God one person or three?’ Questions like ‘Is there an after-life?’ may have religious answers, but they themselves are questions to which various considerations are relevant. It is time for its protected status under the 1944 law to be removed. To give just two out of very many: from work on Hinduism at Key Stage 3 (age 11–14), children ‘should be encouraged to think about’, among other things, ‘the importance of keeping promises’, ‘the use of violence’, ‘qualities they admire in people’ (SCAA, 1994, Model 2, p. 43). .m�,Bg�,�=����w2��=�\�����LB�/�"��u���o���O��M�G�k� �кjD�4.8�܂f0OF��v}�%ۦ[7a4u��������,�����j�������Ç�H�W��?��g��'��zK��=͛|�N ���d�(����'g��Y;��("�j"V�z�U�kU�"���ϱ*�CQ�e��P�bKu��P�0�S���ӄ/qZ���9k�1�����U�-�}9 s������uk| ���,[��>�? For a century and more before the 1944 Act, RI, as it was then, operated within the largely unquestioned assumption that morality was inconceivable without religion. The Key Stage 2 syllabus on Sikhism suggests that pupils could ‘discuss what values are important in their own lives and within the school community’, ‘talk about earning a living by honest means’ (SCAA, 1994, Model 1, p. 37). %���� Moral education is not the only aim of religious education in Britain today. Recommended articles lists articles that we recommend and is powered by our AI driven recommendation engine. Suppose we apply this to keeping promises. This is false, and it is important that children know this, too. If we assume that knowing something about the main religions is important for every state school child, part of this knowledge will be knowledge of their ethical injunctions. I am not claiming that this will be done deliberately, but that there is a danger that they may pick up this belief, not, probably, in a form they can easily articulate. Why not aim at understanding and respecting differences in the fundamental beliefs of all sections of the population, including the less committed majority? They each appear to be saying that religious education should be dealing with ethical learning more generally. I firmly believe that. A quibble—and it is not a minor one; we will come back to it—is that if only a minority of the population, at most, belong to faith communities, why should all the emphasis be put on pupils’ understanding and respecting the differing views of this minority? By r.e. He has written extensively on the aims of education and the school curriculum. With PSHE and citizenship as well as history now part of the National Curriculum, there is plenty of scope for including religious material in the work of other subjects. Until the introduction of the National Curriculum, religious education was the only compulsory subject in state schools. They are not about the sense of identity, the beliefs, values and practices found in different religions, but about developing the pupils’ sense of identity, their preparation as citizens, reflection on their own beliefs, values and practices. A traditional view in Christianity, Judaism and other religions has been some variant of ‘… God has commanded us not to’. It is part of a proper civic education that children should learn about different groups in their society and their beliefs. If the trends mentioned continue into the twenty-first century, this majority can be expected to increase. (Blackburn, 2001, pp. Islam, over the last 30 years, these statistics suggest that Britain is now a country where organized religion plays little or no part in the great majority of people’s lives. Most people in the religious education world will also be familiar with the epistemological problem with the argument from God’s commands: how does one get from premiss to conclusion? Students also need to understand and respect other pictures of how best to live a human life, pictures not necessarily dependent on religion: the pursuit of physical pleasures and comforts, devotion to learning and the pursuit of truth, vegetarianism, feminism, views which highlight sport, artistic pursuits, adventure, social service, politics, intimacy, self-knowledge. In any case, given that discussion must be conducted fairly, involving children with recondite argumentation may lead them to believe, erroneously, that the weight of evidence falls on the pro-religious side. Although the wartime perception of religion as a basis for democracy has withered, at least in Britain, the more general belief that religion is closely interlinked with morality has been more long-lived in the religious education curriculum—down to today. To see this in more detail, we first need a bird’s-eye sketch of the current situation. ‘A commands B to do X’—does not imply a statement about what ought to be done—e.g. Reprinted in Education and Religion: Major Themes in Education, edited by As Callum Brown has shown, it was during and just after the war that organized Christianity in Britain enjoyed something of a recovery. Other philosophers challenge the assumption in all these that morality needs any foundation. What made Britain decide to make it compulsory needs to be understood against the political background of the time. I think there should be a certain amount of compulsary religious education, up to the time when the students decide which subjects they want to concentrate on for exams. The same verdict is passed on a third justification, based on a recommended switch in the content of religious education classes to the critical analysis of religious claims. They apply, as just stated, to all pupils, not just those who belong to some religious faith. This is the crude appeal to reward and punishment—increasing one’s chance of going to heaven if one behaves well and of hell if a sinner. The House of Representatives on Tuesday waded into the controversial introduction of National Values/Civic Education in school curriculum, which requires children to be taught Islamic Religious Knowledge and Christian Religious Knowledge as compulsory subjects, irrespective of their religious … They are not confined to intellectual understanding of the ethical positions embedded in various religions; but among other things are about helping pupils to develop a sense of identity, about preparing them as citizens of a plural society, about reflection on moral and social issues as well as questions of meaning and purpose in life. They may be motivated by sympathy, loyalty or concern for the underprivileged. Pupils develop their sense of identity and belonging, preparing them for life as citizens in a plural society. Email: j.white@ioe.ac.uk. These involve epistemologically distinctive forms of argumentation, to which all pupils should be exposed (Hand, 2003). God, grace and karma don’t come into it. I am sympathetic to the view that these kinds of questions should be discussed—although I do not see them as epistemologically unique. Religious education should be compulsory in public schools. It is also an inheritance from the earlier part of the twentieth and the nineteenth centuries, when religious instruction, as in our own day, was also designed to make pupils morally better persons, although this was not explicitly connected with democracy. Is this adequate? I think religious education should be compulsory, as an educative subject - ie, learn about the different faiths and their beliefs in school. This civic justification faded after the war, but even today one official justification of religious education is in terms of moral education. Many religious educators would put the emphasis elsewhere. As for an overall conclusion on whether religious education should be a vehicle of moral education, a strong case has been presented against this. Therefore, people were forced to ask themselves what was the basis of this democratic tradition for which so many men had fought and died. In 1944 religious instruction (RI), as well as a daily act of corporate worship, was made compulsory in all state schools, subject to the right of withdrawal if parents desired this. After all, religious education is part of the curriculum up until Year 9 and understanding political theory is just as essential to understanding the world and the motivations of the people we interact with. Then the rest of the subjects should be chosen by the students to fulfill their needs, interests, talents, future aspirations and abilities. Boundaries of Religious Freedom: Regulating Religion in Diverse Societies, vol 4. There is no good reason for keeping them hived off in a discrete part of the curriculum. Pros Cons ... given that most people have some bias on this subject. 5 Religious Education in Schools (England) Notes . From a democratic perspective, this may seem unproblematic as it can be seen as promoting the democratic ideals of liberty, tolerance and fraternity. This article argues that of the various approaches taken in state education internationally, the inclusion of a discrete academic subject dealing with religious traditions and spiritual or secular alternatives is the most effective way of addressing religious plurality in education. Twenty years and more later, in commenting on the moral justification for teaching religious education then prominent in debates in parliament on the future of the subject, he stated (in Cox & Cairns, 1989) that this ignores ‘philosophical attempts to establish a basis for morality on rational and empirical grounds, independent of a transcendental belief system, and the curriculum development work that has to be done to fashion a moral education programme that will operate independently of pupils’ religious commitments’ (p. 78). The beliefs and values studied are the foundation for personal integrity and choice’ (Learning across the curriculum/improving one’s own learning and performance, QCA, 2000, p. 14). Perhaps so—unless other reasons for it can do better than those officially provided. This liberation in attitudes undermined the pivotal place of women in Christian social thought between 1800 and the mid-twentieth century—as respectable wives, mothers and young girls. It should also be taught that a lack of faith is just as valid as having faith. IF the government wants to make this country a Christian nation, then it should make religious education a compulsory subject from elementary to university level so we see better results after some years. Radio National. The second defect of the Model Syllabuses is that they provide so little opportunity for assessing the soundness of the views presented. It is a means of proposing that people are different from each other and have different beliefs. Does that mean it should be scrapped—that its legally privileged place in the curriculum as a compulsory subject from 5 to 16 should be abandoned? Both of these, like religion, are important, many-sided aspects of our history and culture. This assumption must now be put to the test. If you want to learn about religion there are many avenues to pursue including your local church. It is understandable why, in the climate of those times, national leaders from church and state should agree on compulsory RI as a way of strengthening people’s moral commitment and attachment to democracy. In this paper I am not concerned primarily with matters of historical explanation but with issues of justification for religious education as a compulsory subject. Religious education was made compulsory in 1944 partly so as to support the moral values underlying democracy. A full historical treatment of that event would also have to lay great weight on the desire to move beyond denominational particularism in the provision of religious instruction (Niblett, 1966). There are plenty of other places the kids can get that. Before 1988 indeed, religious education was the only compulsory subject. In which case, morality exists independently of religion. To take the subject were in favour of this thread is what it 's all about education. 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