Pub Date : 2022-10-20DOI: 10.1080/00344087.2022.2149133
Nanako Sakai
Abstract Ancestors are storytellers. Buddhists consider that people will go to one of six realms after death. The six realms represent six worlds that consist of different mental states which correspond to one’s wholesome and unwholesome karma. Buddhist ancestors have warned why life impelled by ignorance, hatred, and greed leads to undesirable rebirths, such as in the realms of hungry ghosts and hell, and have taught the value of moral conduct through stories and paintings to children and adults. This paper focuses on how Buddhist hell stories can shape moral and interreligious education, cultivating the value of life and interconnectedness for future generations.
{"title":"Ancestors Are the Storytellers: The Realm of the Hungry Ghost and Hell in Buddhism","authors":"Nanako Sakai","doi":"10.1080/00344087.2022.2149133","DOIUrl":"https://doi.org/10.1080/00344087.2022.2149133","url":null,"abstract":"Abstract Ancestors are storytellers. Buddhists consider that people will go to one of six realms after death. The six realms represent six worlds that consist of different mental states which correspond to one’s wholesome and unwholesome karma. Buddhist ancestors have warned why life impelled by ignorance, hatred, and greed leads to undesirable rebirths, such as in the realms of hungry ghosts and hell, and have taught the value of moral conduct through stories and paintings to children and adults. This paper focuses on how Buddhist hell stories can shape moral and interreligious education, cultivating the value of life and interconnectedness for future generations.","PeriodicalId":45654,"journal":{"name":"RELIGIOUS EDUCATION","volume":null,"pages":null},"PeriodicalIF":0.7,"publicationDate":"2022-10-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"83685862","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 : 2022-10-20DOI: 10.1080/00344087.2022.2136811
Carl B. Procario-Foley
Abstract Since the publication of Pope Francis’ landmark encyclical (2015), Laudato Si, there has been a robust discussion among religious educators concerning the notion of ecological conversion. Drawing on this rich scholarship, this paper strives to move from the “what” of ecological conversion to the “how”; that is, how communities of faith might foster ecological conversion in holistic, integrated ways while honoring the breadth and depth of this important process of transformation.
{"title":"Good Ancestors Practicing a Holistic Vision for Ecological Conversion","authors":"Carl B. Procario-Foley","doi":"10.1080/00344087.2022.2136811","DOIUrl":"https://doi.org/10.1080/00344087.2022.2136811","url":null,"abstract":"Abstract Since the publication of Pope Francis’ landmark encyclical (2015), Laudato Si, there has been a robust discussion among religious educators concerning the notion of ecological conversion. Drawing on this rich scholarship, this paper strives to move from the “what” of ecological conversion to the “how”; that is, how communities of faith might foster ecological conversion in holistic, integrated ways while honoring the breadth and depth of this important process of transformation.","PeriodicalId":45654,"journal":{"name":"RELIGIOUS EDUCATION","volume":null,"pages":null},"PeriodicalIF":0.7,"publicationDate":"2022-10-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"86332022","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 : 2022-10-20DOI: 10.1080/00344087.2022.2137662
ElianaAh-Rum Ku
Abstract The Bible tells keeners to teach lament to a faith community and to the daughters of the community when evil and injustice are rampant. This intriguing demand draws the attention of the faith community to how lament works and how it can become a community practice to deal with suffering. This study specifically challenges the adequacy of the liturgy and the response of the faith community to violence against women. Reading Jeremiah 9 and Judges 11 from a lament perspective cultivates one’s ability to imagine the experiences of others and to share in their sufferings. This study reconstructs the language of faith as lament, participates in the suffering of women exposed to violence, and includes the lament tradition and women’s voices in the liturgical tradition. By retrieving and teaching traditions that are responsive to suffering, the faith community can contribute to the building of co-creation by continually remembering, resisting, and caring for suffering, both now and in generations to come. Becoming educated in lament is not about subverting established traditions, but about co-constructing traditions by including excluded voices, rediscovering the richness of voices, incorporating powerful modifications, and bringing new perspectives to the surface.
{"title":"Being Educated and Practicing Communal Lament for Co-Creating a Tradition of Memory, Resistance, and Care in Liturgy: Reconsidering the Narrative of Suffering in the Time of Violence against Women","authors":"ElianaAh-Rum Ku","doi":"10.1080/00344087.2022.2137662","DOIUrl":"https://doi.org/10.1080/00344087.2022.2137662","url":null,"abstract":"Abstract The Bible tells keeners to teach lament to a faith community and to the daughters of the community when evil and injustice are rampant. This intriguing demand draws the attention of the faith community to how lament works and how it can become a community practice to deal with suffering. This study specifically challenges the adequacy of the liturgy and the response of the faith community to violence against women. Reading Jeremiah 9 and Judges 11 from a lament perspective cultivates one’s ability to imagine the experiences of others and to share in their sufferings. This study reconstructs the language of faith as lament, participates in the suffering of women exposed to violence, and includes the lament tradition and women’s voices in the liturgical tradition. By retrieving and teaching traditions that are responsive to suffering, the faith community can contribute to the building of co-creation by continually remembering, resisting, and caring for suffering, both now and in generations to come. Becoming educated in lament is not about subverting established traditions, but about co-constructing traditions by including excluded voices, rediscovering the richness of voices, incorporating powerful modifications, and bringing new perspectives to the surface.","PeriodicalId":45654,"journal":{"name":"RELIGIOUS EDUCATION","volume":null,"pages":null},"PeriodicalIF":0.7,"publicationDate":"2022-10-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"87696852","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 : 2022-10-20DOI: 10.1080/00344087.2022.2138032
J. F. P. Wowor
Abstract As an artistic activity, weaving traditions have been passed down by women weavers from generation to generation in Sumba, Indonesia. Women can express their resistance to an oppressive situation through aesthetic engagement using handwoven textile motifs. There are also motifs related to woman’s resistance to Dutch colonialization in the past. This paper argues that the motifs of resistance in Sumba handwoven textiles are an important element that can support an arts-based liberative pedagogy in Christian religious education as part of the struggle against grand narratives of colonial legacy, especially in the context of colonial heritage churches in Indonesia.
{"title":"Weaving Ancestral Wisdom: Communicating the Power of Sumbanese Women’s Resistance to the Next Generation through Arts-Based Liberative Pedagogy","authors":"J. F. P. Wowor","doi":"10.1080/00344087.2022.2138032","DOIUrl":"https://doi.org/10.1080/00344087.2022.2138032","url":null,"abstract":"Abstract As an artistic activity, weaving traditions have been passed down by women weavers from generation to generation in Sumba, Indonesia. Women can express their resistance to an oppressive situation through aesthetic engagement using handwoven textile motifs. There are also motifs related to woman’s resistance to Dutch colonialization in the past. This paper argues that the motifs of resistance in Sumba handwoven textiles are an important element that can support an arts-based liberative pedagogy in Christian religious education as part of the struggle against grand narratives of colonial legacy, especially in the context of colonial heritage churches in Indonesia.","PeriodicalId":45654,"journal":{"name":"RELIGIOUS EDUCATION","volume":null,"pages":null},"PeriodicalIF":0.7,"publicationDate":"2022-10-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"74683859","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 : 2022-10-20DOI: 10.1080/00344087.2022.2133833
M. Moore
Abstract The paper focuses on gratitude as a way to honor dignity and build a flourishing future. Our world is marked by war, global warming, pandemic, racial injustice, and wanton destruction of peoples and lands, all supported by worldviews and patterns of living that emphasize private gain and undermine compassion. What is missing is appreciation for the sanctity of all creation. Becoming a good ancestor is grounded in gratitude for God, for our forebears, for their resilience, and for the future. This paper invites self- and community-reflection through poetry, theological analysis of gratitude, and projections of a legacy for future generations.
{"title":"Gratitude: Forebears and Future Bearers","authors":"M. Moore","doi":"10.1080/00344087.2022.2133833","DOIUrl":"https://doi.org/10.1080/00344087.2022.2133833","url":null,"abstract":"Abstract The paper focuses on gratitude as a way to honor dignity and build a flourishing future. Our world is marked by war, global warming, pandemic, racial injustice, and wanton destruction of peoples and lands, all supported by worldviews and patterns of living that emphasize private gain and undermine compassion. What is missing is appreciation for the sanctity of all creation. Becoming a good ancestor is grounded in gratitude for God, for our forebears, for their resilience, and for the future. This paper invites self- and community-reflection through poetry, theological analysis of gratitude, and projections of a legacy for future generations.","PeriodicalId":45654,"journal":{"name":"RELIGIOUS EDUCATION","volume":null,"pages":null},"PeriodicalIF":0.7,"publicationDate":"2022-10-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"76707541","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 : 2022-10-20DOI: 10.1080/00344087.2022.2140898
C. Baldelomar
Abstract An expansive understanding of ancestors is integral to the opening of imaginative spaces for religious education—particularly in university and adult faith formation settings—to grapple deeply with contexts of precarity and the hopelessness such contexts breed. More specifically, this essay considers how hauntings by one’s past selves (“ontological ancestors”) and by enfleshed others living in precarity can lead to sustained compassion and praxis in response to ontological terror, biopower, and necropolitics. Such hauntings are possible through continual unlearning and dislodging of one’s very self through practices such as askēsis and rhizomatic identity formation. Once these practices become central, religious education can foster possibilities for honest engagements with and deep compassion for present (hopeless) realities and the experiences of bodies in precarity.
{"title":"Haunted by (Ontological) Ancestors and Bodies in Precarity: Religious Education Confronts Ontological Terror, Biopower, and Necropolitics","authors":"C. Baldelomar","doi":"10.1080/00344087.2022.2140898","DOIUrl":"https://doi.org/10.1080/00344087.2022.2140898","url":null,"abstract":"Abstract An expansive understanding of ancestors is integral to the opening of imaginative spaces for religious education—particularly in university and adult faith formation settings—to grapple deeply with contexts of precarity and the hopelessness such contexts breed. More specifically, this essay considers how hauntings by one’s past selves (“ontological ancestors”) and by enfleshed others living in precarity can lead to sustained compassion and praxis in response to ontological terror, biopower, and necropolitics. Such hauntings are possible through continual unlearning and dislodging of one’s very self through practices such as askēsis and rhizomatic identity formation. Once these practices become central, religious education can foster possibilities for honest engagements with and deep compassion for present (hopeless) realities and the experiences of bodies in precarity.","PeriodicalId":45654,"journal":{"name":"RELIGIOUS EDUCATION","volume":null,"pages":null},"PeriodicalIF":0.7,"publicationDate":"2022-10-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"88811927","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 : 2022-10-20DOI: 10.1080/00344087.2022.2137663
Peter H. Cariaga
Abstract While the resources for biblical interpretation are multiplying, there are no current models for reading biblical texts in community with culturally hybrid persons. Contextual Bible Study (CBS) presents a pedagogical framework to help fill the gap. This article offers an overview of CBS as well as a case study that looks at a reading community (a specific group of culturally hybrid young adults) that uses a relevant experience (migration-related grief) to interpret a resonant text (Lamentations 1).
{"title":"Reading the Bible, Learning Ourselves: A Contextual Bible Study with Culturally Hybrid Youth","authors":"Peter H. Cariaga","doi":"10.1080/00344087.2022.2137663","DOIUrl":"https://doi.org/10.1080/00344087.2022.2137663","url":null,"abstract":"Abstract While the resources for biblical interpretation are multiplying, there are no current models for reading biblical texts in community with culturally hybrid persons. Contextual Bible Study (CBS) presents a pedagogical framework to help fill the gap. This article offers an overview of CBS as well as a case study that looks at a reading community (a specific group of culturally hybrid young adults) that uses a relevant experience (migration-related grief) to interpret a resonant text (Lamentations 1).","PeriodicalId":45654,"journal":{"name":"RELIGIOUS EDUCATION","volume":null,"pages":null},"PeriodicalIF":0.7,"publicationDate":"2022-10-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"77523317","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 : 2022-10-20DOI: 10.1080/00344087.2022.2148415
Hosffman Ospino
We stand on the shoulders of giants: teachers, mentors, pastors, imams, rabbis, faith educators, prophets, scholars, spiritual leaders, pioneers, elders, missionaries, artists, writers, caretakers of creation, and many others whose flame of faith burns in our minds and hearts. We also stand on the shoulders of faith educators who raised critical questions, challenged the status quo, thought outside the box, risked excommunication and exile, and—knowingly or unknowingly—delved into the world of heresy, because they forced us to think about our faith more clearly. They all are our ancestors. It is difficult to imagine any form of religious education scholarship and praxis that ignores the contributions of those past believers who dared to journey with their communities attempting to make sense of the holy in their lives. We are who we are, we believe what we believe, largely because our ancestors received a faith tradition with trusting openness, interpreted it in light of their particular experience, and then passed it on to the next generation. Today we receive those faith traditions and are charged with the responsibility of doing likewise: to interpret them in light of our own particular experiences, then pass them onto the next generations. One day, tomorrow, tomorrow’s tomorrow, we will be called ancestors on the journey of faith. Any reflection about ancestors thrusts us inevitably into the question of how we ought to relate to them. Individual believers and entire faith communities in our day do not always agree on this question. Many believers find comfort trusting their ancestors and the traditions they espoused as givens, often accepting at face value their words as well as their vision for what they assumed being a person of faith was about. Many others feel gratitude toward their ancestors for passing on the faith, yet do not hesitate to assert their conscientious right to receive such faith with a critical lens and the freedom to embrace it on their own terms. These believers, young and old, seem to espouse an attitude that I venture to call “engaged irreverence.” Although the number of people who self-identify as non-religiously affiliated has increased dramatically throughout the world, and many people have simply stopped believing, our contemporary irreverently engaged generation has not necessarily discarded religion altogether. Many a declaration of the “death of God” or the “end of religion” is usually followed by the fervent announcement that “God is back,” then ensuing bouts of spiritual revival. Religious educators often find ourselves amidst this tension. We have the responsibility to accompany these communities receiving the wisdom of their ancestors while finding ways to help them navigate their relationship with what has been received and those from whom they received it. Discerning how to relate to ancestors also demands that we inquire who are the ancestors we honor and privilege, which we have ignored, who we chose to
{"title":"Debt of Gratitude to Religious Education Ancestors","authors":"Hosffman Ospino","doi":"10.1080/00344087.2022.2148415","DOIUrl":"https://doi.org/10.1080/00344087.2022.2148415","url":null,"abstract":"We stand on the shoulders of giants: teachers, mentors, pastors, imams, rabbis, faith educators, prophets, scholars, spiritual leaders, pioneers, elders, missionaries, artists, writers, caretakers of creation, and many others whose flame of faith burns in our minds and hearts. We also stand on the shoulders of faith educators who raised critical questions, challenged the status quo, thought outside the box, risked excommunication and exile, and—knowingly or unknowingly—delved into the world of heresy, because they forced us to think about our faith more clearly. They all are our ancestors. It is difficult to imagine any form of religious education scholarship and praxis that ignores the contributions of those past believers who dared to journey with their communities attempting to make sense of the holy in their lives. We are who we are, we believe what we believe, largely because our ancestors received a faith tradition with trusting openness, interpreted it in light of their particular experience, and then passed it on to the next generation. Today we receive those faith traditions and are charged with the responsibility of doing likewise: to interpret them in light of our own particular experiences, then pass them onto the next generations. One day, tomorrow, tomorrow’s tomorrow, we will be called ancestors on the journey of faith. Any reflection about ancestors thrusts us inevitably into the question of how we ought to relate to them. Individual believers and entire faith communities in our day do not always agree on this question. Many believers find comfort trusting their ancestors and the traditions they espoused as givens, often accepting at face value their words as well as their vision for what they assumed being a person of faith was about. Many others feel gratitude toward their ancestors for passing on the faith, yet do not hesitate to assert their conscientious right to receive such faith with a critical lens and the freedom to embrace it on their own terms. These believers, young and old, seem to espouse an attitude that I venture to call “engaged irreverence.” Although the number of people who self-identify as non-religiously affiliated has increased dramatically throughout the world, and many people have simply stopped believing, our contemporary irreverently engaged generation has not necessarily discarded religion altogether. Many a declaration of the “death of God” or the “end of religion” is usually followed by the fervent announcement that “God is back,” then ensuing bouts of spiritual revival. Religious educators often find ourselves amidst this tension. We have the responsibility to accompany these communities receiving the wisdom of their ancestors while finding ways to help them navigate their relationship with what has been received and those from whom they received it. Discerning how to relate to ancestors also demands that we inquire who are the ancestors we honor and privilege, which we have ignored, who we chose to ","PeriodicalId":45654,"journal":{"name":"RELIGIOUS EDUCATION","volume":null,"pages":null},"PeriodicalIF":0.7,"publicationDate":"2022-10-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"76931818","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 : 2022-10-12DOI: 10.1080/00344087.2022.2131289
Patrick B. Reyes
Abstract Can the ancestors speak? For the 2022 annual meeting of the Religious Education Association (REA), themed “Becoming Good Ancestors,” an essential question is, “can the ancestors speak?” To answer this question, the presidential address seeks to uncover: who are the REA’s ancestors? Where are they speaking? What is the guild’s role in forming good ancestors? The address claims that not all ancestors can communicate their knowledge in the guild’s current form, ways of gathering, or ways of forming scholars. Yet, there is potential in the REA’s work to be more inclusive of our many ancestral lineages.
{"title":"Can the Ancestors Speak? Religious Education, Who and How","authors":"Patrick B. Reyes","doi":"10.1080/00344087.2022.2131289","DOIUrl":"https://doi.org/10.1080/00344087.2022.2131289","url":null,"abstract":"Abstract Can the ancestors speak? For the 2022 annual meeting of the Religious Education Association (REA), themed “Becoming Good Ancestors,” an essential question is, “can the ancestors speak?” To answer this question, the presidential address seeks to uncover: who are the REA’s ancestors? Where are they speaking? What is the guild’s role in forming good ancestors? The address claims that not all ancestors can communicate their knowledge in the guild’s current form, ways of gathering, or ways of forming scholars. Yet, there is potential in the REA’s work to be more inclusive of our many ancestral lineages.","PeriodicalId":45654,"journal":{"name":"RELIGIOUS EDUCATION","volume":null,"pages":null},"PeriodicalIF":0.7,"publicationDate":"2022-10-12","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"81342177","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 : 2022-09-30DOI: 10.1080/00344087.2022.2129285
Kelly Colwell
{"title":"Liberation, (De)Coloniality, and Liturgical Practices: Flipping the Song Bird","authors":"Kelly Colwell","doi":"10.1080/00344087.2022.2129285","DOIUrl":"https://doi.org/10.1080/00344087.2022.2129285","url":null,"abstract":"","PeriodicalId":45654,"journal":{"name":"RELIGIOUS EDUCATION","volume":null,"pages":null},"PeriodicalIF":0.7,"publicationDate":"2022-09-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"87351786","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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