Pub Date : 2022-03-15DOI: 10.1080/00344087.2022.2060572
Patrick B. Reyes
{"title":"Pedagogy of the Ancestors: Religious Education and Tomorrow’s Yesterday","authors":"Patrick B. Reyes","doi":"10.1080/00344087.2022.2060572","DOIUrl":"https://doi.org/10.1080/00344087.2022.2060572","url":null,"abstract":"","PeriodicalId":45654,"journal":{"name":"RELIGIOUS EDUCATION","volume":"49 1","pages":"95 - 98"},"PeriodicalIF":0.7,"publicationDate":"2022-03-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"75169612","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-03-15DOI: 10.1080/00344087.2022.2060474
Patricia Bonilla
My parents grew up in the northern-central region of Mexico in a rural area covered with mountains and rough, thorny, dry terrain, in the state of Zacatecas. This area was once known for its mineral mines and the extraction of silver. There are no major rivers and most of the water for farming is found deep beneath the surface, accessed through a network of wells. The northern part of the state is an extension of the Chihuahua des-sert, one of the most ecologically diverse deserts on earth. The arid and semi-arid cli-mate of Zacatecas makes it ideal for a variety of cacti species to flourish. Nopal , as my parents and I know the prickly pear cactus, is a staple of our diet as well as the fruit that it produces in all its diverse beautiful colors. I grew up learning about the healing properties, nutritional value, and spiritual power of cacti from my parents, grandpar-ents, and ancestors. My great-grandmother, as my mother tells me, was a teenager during the Mexican Revolution. She had to flee with her siblings to the desert mountains after her mother and father were killed and one of her sisters kidnapped. They survived for three months eating mostly cacti and prickly pears. The desert is a harsh place, but if you know its ways it can provide abundant life. As the little boy in the story of the Little Prince asserts, “ What makes the desert beautiful … is that somewhere it hides a well ” (Saint-Exup (cid:1) ery, Ch. 24). The hidden well in the desert areas of northern and northern-central Mexico is the ancestral knowledge passed down from generations, teaching through stories and practices how to cultivate the power of the local flora, especially desert plants like cacti, not just for survival but for the flourishing of all crea-tures and creation in the area.
{"title":"A Pedagogy of Striving","authors":"Patricia Bonilla","doi":"10.1080/00344087.2022.2060474","DOIUrl":"https://doi.org/10.1080/00344087.2022.2060474","url":null,"abstract":"My parents grew up in the northern-central region of Mexico in a rural area covered with mountains and rough, thorny, dry terrain, in the state of Zacatecas. This area was once known for its mineral mines and the extraction of silver. There are no major rivers and most of the water for farming is found deep beneath the surface, accessed through a network of wells. The northern part of the state is an extension of the Chihuahua des-sert, one of the most ecologically diverse deserts on earth. The arid and semi-arid cli-mate of Zacatecas makes it ideal for a variety of cacti species to flourish. Nopal , as my parents and I know the prickly pear cactus, is a staple of our diet as well as the fruit that it produces in all its diverse beautiful colors. I grew up learning about the healing properties, nutritional value, and spiritual power of cacti from my parents, grandpar-ents, and ancestors. My great-grandmother, as my mother tells me, was a teenager during the Mexican Revolution. She had to flee with her siblings to the desert mountains after her mother and father were killed and one of her sisters kidnapped. They survived for three months eating mostly cacti and prickly pears. The desert is a harsh place, but if you know its ways it can provide abundant life. As the little boy in the story of the Little Prince asserts, “ What makes the desert beautiful … is that somewhere it hides a well ” (Saint-Exup (cid:1) ery, Ch. 24). The hidden well in the desert areas of northern and northern-central Mexico is the ancestral knowledge passed down from generations, teaching through stories and practices how to cultivate the power of the local flora, especially desert plants like cacti, not just for survival but for the flourishing of all crea-tures and creation in the area.","PeriodicalId":45654,"journal":{"name":"RELIGIOUS EDUCATION","volume":"61 1","pages":"102 - 105"},"PeriodicalIF":0.7,"publicationDate":"2022-03-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"84566426","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-03-03DOI: 10.1080/00344087.2022.2047515
Henry Zonio
{"title":"Church in Color: Youth Ministry, Race, and the Theology of Martin Luther King Jr","authors":"Henry Zonio","doi":"10.1080/00344087.2022.2047515","DOIUrl":"https://doi.org/10.1080/00344087.2022.2047515","url":null,"abstract":"","PeriodicalId":45654,"journal":{"name":"RELIGIOUS EDUCATION","volume":"93 1","pages":"186 - 187"},"PeriodicalIF":0.7,"publicationDate":"2022-03-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"90210514","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-03-03DOI: 10.1080/00344087.2022.2045785
Dennis Gunn
Abstract This article engages the question: In what ways and to what extent was William Rainey Harper’s founding vision for the R.E.A. shaped by the rhetoric of American imperialism and its legitimation of violence against other nations? Using a historical methodology, this research explores how Harper’s originating vision for the R.E.A. grew out of his conviction that the United States, critically informed and democratically inspired by the Bible, could be the world’s prophet of democracy. It analyzes how Harper’s vision for the R.E.A. supported the ideological framework of American imperialism while offering a broader vision in working toward peace.
{"title":"William Rainey Harper’s Founding Vision for the REA and the Rhetoric of American Imperialism","authors":"Dennis Gunn","doi":"10.1080/00344087.2022.2045785","DOIUrl":"https://doi.org/10.1080/00344087.2022.2045785","url":null,"abstract":"Abstract This article engages the question: In what ways and to what extent was William Rainey Harper’s founding vision for the R.E.A. shaped by the rhetoric of American imperialism and its legitimation of violence against other nations? Using a historical methodology, this research explores how Harper’s originating vision for the R.E.A. grew out of his conviction that the United States, critically informed and democratically inspired by the Bible, could be the world’s prophet of democracy. It analyzes how Harper’s vision for the R.E.A. supported the ideological framework of American imperialism while offering a broader vision in working toward peace.","PeriodicalId":45654,"journal":{"name":"RELIGIOUS EDUCATION","volume":"66 1","pages":"125 - 137"},"PeriodicalIF":0.7,"publicationDate":"2022-03-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"91007669","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-03-03DOI: 10.1080/00344087.2022.2044642
Carl B. Procario-Foley
Abstract The Synod of Catholic Bishop’s 1971 document, “Justice in the World,” articulates boldly that “action on behalf of justice is a constitutive dimension of the preaching of the Gospel.” Fifty years old, it is timely to assess this document today especially as religious educators address the many forms of inequality in the world. Examining gaps in the church’s approach to racial justice, this paper maintains that lessons learned from the past 50 years might guide future implementation of this important teaching. The paper proposes both activist and contemplative practices to recover the boldness and passion of “Justice in the World.”
天主教世界主教会议1971年的文件《世界的正义》(Justice in The World)大胆地指出:“为正义而行动是宣讲福音的一个组成部分。”五十年前的今天，在宗教教育工作者探讨世界上各种形式的不平等的时候，对这份文件进行评估是及时的。本文考察了教会在种族正义方面的差距，认为过去50年的经验教训可能会指导这一重要教义的未来实施。本文提出了积极和沉思的实践，以恢复“世界正义”的大胆和激情。
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Pub Date : 2022-02-17DOI: 10.1080/00344087.2022.2040795
L. Maxwell
The global COVID-19 pandemic catalyzed major transformations in the United States ’ educational system. Throughout 2021, schools across the nation represented battlegrounds for disputes over racial inequality and political violence in the course of protests over George Floyd ’ s killing and the Capitol riots. Angela Denker ’ s timely volume shows that polarized debates over critical race theory and Christian nationalism in education have deeper roots than the events of the past two tumultuous years would suggest.
{"title":"Red State Christians: Understanding the Voters Who Elected Donald Trump","authors":"L. Maxwell","doi":"10.1080/00344087.2022.2040795","DOIUrl":"https://doi.org/10.1080/00344087.2022.2040795","url":null,"abstract":"The global COVID-19 pandemic catalyzed major transformations in the United States ’ educational system. Throughout 2021, schools across the nation represented battlegrounds for disputes over racial inequality and political violence in the course of protests over George Floyd ’ s killing and the Capitol riots. Angela Denker ’ s timely volume shows that polarized debates over critical race theory and Christian nationalism in education have deeper roots than the events of the past two tumultuous years would suggest.","PeriodicalId":45654,"journal":{"name":"RELIGIOUS EDUCATION","volume":"356 1","pages":"182 - 183"},"PeriodicalIF":0.7,"publicationDate":"2022-02-17","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"77845286","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-01-01DOI: 10.1080/00344087.2022.2030095
J. Mercer
Lately I have noticed philosopher and ethicist Miranda Fricker’s concept of “epistemic injustice” (Fricker 2007) employed across a wide variety of fields, from medicine and mental health to studies of race, gender, religion, and decoloniality, and even education—but not, to my knowledge, in religious education per se. This lacunae seems odd, given that the issues contained within both terms—“epistemic,” concerning knowledge production and practices, and “injustice,” concerning morality and uses/abuses of power—occupy prime real estate in the work of many religious educators. Epistemic injustice, as Fricker develops the idea, refers to “a wrong done to someone specifically in their capacity as a knower” (Fricker 2007, 1). It is about harm perpetrated by both personal and structural constraints on one’s ability to participate in a given knowledge economy. How might epistemic injustice relate to religious education? In what Fricker refers to as its testimonial form, epistemic injustice concerns a knower’s credibility: whose voice holds authority and legitimacy, and whose is ignored or silenced? Testimonial epistemic injustice occurs when bias against a person or group prevents their witness from being heard or treated as legitimate. Disregard for children’s spiritual insights, even if inadvertent, is a commonly occurring example in faith communities and schools in which children find themselves treated as incapable of significant religious knowledge because of their age. Against such disenfranchisement, religious educators such as David Ng, James W. Fowler, Elizabeth Caldwell, Karen-Marie Yust, David Csinos, and many others long have worked hard to underscore the legitimacy of children as people who can and do “know religiously,” not only as receivers of knowledge but also as those who construct theological meaning. They contribute to religious knowledge from their particular vantage point as children, whether they do so positioned within a faith tradition or through observation of others and in classroom learning about religion. Is it a stretch to assert that children experience real harm from testimonial forms of epistemic injustice in which their capacities as knowers are disregarded or belittled? Although the wounds accrued from epistemic injustice certainly differ from other forms of harm, those of us who view knowledge-and meaning-making practices as critical aspects of being human will recognize the potential for injury in such acts. To have one’s knowledge and insight delegitimated because of bias against youth (or old age, or race, or sexuality, or gender, or citizenship status, to name just a few examples) is to deny one’s full humanity. Epistemic injustice likely is tightly interwoven with other sites for enacting inequalities. Furthermore, epistemic injustice, while perhaps the derivative consequence of forms of bias that are its source, represents a specific double form of harm: the erasure of one’s knowledge from the collective wisdom
{"title":"Epistemic Injustice and Religious Education","authors":"J. Mercer","doi":"10.1080/00344087.2022.2030095","DOIUrl":"https://doi.org/10.1080/00344087.2022.2030095","url":null,"abstract":"Lately I have noticed philosopher and ethicist Miranda Fricker’s concept of “epistemic injustice” (Fricker 2007) employed across a wide variety of fields, from medicine and mental health to studies of race, gender, religion, and decoloniality, and even education—but not, to my knowledge, in religious education per se. This lacunae seems odd, given that the issues contained within both terms—“epistemic,” concerning knowledge production and practices, and “injustice,” concerning morality and uses/abuses of power—occupy prime real estate in the work of many religious educators. Epistemic injustice, as Fricker develops the idea, refers to “a wrong done to someone specifically in their capacity as a knower” (Fricker 2007, 1). It is about harm perpetrated by both personal and structural constraints on one’s ability to participate in a given knowledge economy. How might epistemic injustice relate to religious education? In what Fricker refers to as its testimonial form, epistemic injustice concerns a knower’s credibility: whose voice holds authority and legitimacy, and whose is ignored or silenced? Testimonial epistemic injustice occurs when bias against a person or group prevents their witness from being heard or treated as legitimate. Disregard for children’s spiritual insights, even if inadvertent, is a commonly occurring example in faith communities and schools in which children find themselves treated as incapable of significant religious knowledge because of their age. Against such disenfranchisement, religious educators such as David Ng, James W. Fowler, Elizabeth Caldwell, Karen-Marie Yust, David Csinos, and many others long have worked hard to underscore the legitimacy of children as people who can and do “know religiously,” not only as receivers of knowledge but also as those who construct theological meaning. They contribute to religious knowledge from their particular vantage point as children, whether they do so positioned within a faith tradition or through observation of others and in classroom learning about religion. Is it a stretch to assert that children experience real harm from testimonial forms of epistemic injustice in which their capacities as knowers are disregarded or belittled? Although the wounds accrued from epistemic injustice certainly differ from other forms of harm, those of us who view knowledge-and meaning-making practices as critical aspects of being human will recognize the potential for injury in such acts. To have one’s knowledge and insight delegitimated because of bias against youth (or old age, or race, or sexuality, or gender, or citizenship status, to name just a few examples) is to deny one’s full humanity. Epistemic injustice likely is tightly interwoven with other sites for enacting inequalities. Furthermore, epistemic injustice, while perhaps the derivative consequence of forms of bias that are its source, represents a specific double form of harm: the erasure of one’s knowledge from the collective wisdom ","PeriodicalId":45654,"journal":{"name":"RELIGIOUS EDUCATION","volume":"1 1","pages":"1 - 3"},"PeriodicalIF":0.7,"publicationDate":"2022-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"88818064","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-12-22DOI: 10.1080/00344087.2021.2018642
L. Le
Abstract Although Buddhist education has been widely used all over the world, Vietnamese students cannot currently access it at school. Recently, some Truc Lam (Bamboo Forest) Zen monasteries have offered religious education to adolescents in the hope of improving their moral behavior. However, no empirical studies have evaluated the effectiveness of these efforts. As a result, this study examined whether Buddhism helps teenagers develop moral behaviors. The findings showed that Buddhist religious education can enhance adolescents’ understanding of Buddhist doctrines, increase their faith, and promote Buddhist practices. As a result, they committed antisocial behaviors less often.
{"title":"How Can Buddhist Education Help Adolescents Develop Moral Behavior?","authors":"L. Le","doi":"10.1080/00344087.2021.2018642","DOIUrl":"https://doi.org/10.1080/00344087.2021.2018642","url":null,"abstract":"Abstract Although Buddhist education has been widely used all over the world, Vietnamese students cannot currently access it at school. Recently, some Truc Lam (Bamboo Forest) Zen monasteries have offered religious education to adolescents in the hope of improving their moral behavior. However, no empirical studies have evaluated the effectiveness of these efforts. As a result, this study examined whether Buddhism helps teenagers develop moral behaviors. The findings showed that Buddhist religious education can enhance adolescents’ understanding of Buddhist doctrines, increase their faith, and promote Buddhist practices. As a result, they committed antisocial behaviors less often.","PeriodicalId":45654,"journal":{"name":"RELIGIOUS EDUCATION","volume":"41 1","pages":"138 - 153"},"PeriodicalIF":0.7,"publicationDate":"2021-12-22","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"76203782","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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