Pub Date : 2022-05-12DOI: 10.1080/00344087.2022.2070375
S. Fabricius, Ulrich Riegel, Mirjam Zimmermann, Benedict Totsche
Abstract Whereas previous research has focused on religious education (RE), teachers’ religious attitudes, and personal religiosity, no studies to date have examined their experiences or discussion of positionality in a RE setting. The denominational-cooperative model of RE serves as a specific opportunity for such research since common denominational RE is a setting where denominational positionality seems to be an obvious factor beyond debate. Based on the analysis of RE teachers’ conversations on cooperative RE in Germany, the paper presents results of qualitative research into the conceptual metaphors of positionality and taking a position. In the analysis we found a consistent framing of experiences of positionality under three major conceptual metaphors with their source domains allocated to the semantic fields of motion, physical combat, and theatrical play. Since conceptual metaphors are assumed to stem from embodied experiences, to structure human thought, and can be found in language, the discussion of the data deals with the impression that these conceptual metaphors shape the RE teachers’ agency, i.e., the way they teach in the denominational-cooperative religious education classroom.
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Pub Date : 2022-05-11DOI: 10.1080/00344087.2022.2071052
Xiaozhong Hu, Sanyin Cheng, Yueshan Lai
Abstract This article reports on research exploring how religious involvement and commitment are related to post-pandemic well-being among Chinese university students. The Religious Commitment Inventory-10, the Religious Involvement Scale, and the Post-Pandemic Well-Being Scale were administered to 1739 university students selected from 119 comprehensive universities. Results showed that religious involvement and religious commitment significantly and positively predicted post-pandemic well-being beyond demographic variables. The significance of religious education and the limitations and contributions of this research are also discussed.
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Pub Date : 2022-04-13DOI: 10.1080/00344087.2022.2062862
I. Díaz
{"title":"Theology as a Way of Life: On Teaching and Learning the Christian Faith","authors":"I. Díaz","doi":"10.1080/00344087.2022.2062862","DOIUrl":"https://doi.org/10.1080/00344087.2022.2062862","url":null,"abstract":"","PeriodicalId":45654,"journal":{"name":"RELIGIOUS EDUCATION","volume":"31 1","pages":"259 - 260"},"PeriodicalIF":0.7,"publicationDate":"2022-04-13","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"88535568","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: 10.1080/00344087.2022.2060467
Dori Baker
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Pub Date : 2022-03-15DOI: 10.1080/00344087.2022.2060558
Anthony Ephirim-Donkor
What inspired me to write this essay was Dr. Joyce Mercer’s reference to Dr. James W. Fowler as our common “intellectual ancestor” at Emory University. Dr. James W. Fowler is known for his theory of constructive developmental research in faith and moral development. He also studied the cognitive patterns of knowing, valuing, interpreting, and reasoning as the basis for moral and ethical understanding. However, for me and the people of Gomoa Mprumem, Ghana, Dr. Fowler is counted among the esteemed company of the Ancestors (Nananom Nsamanfo); that is, he has bequeathed to succeeding generations a name worthy of evocation and worship. An ancestor, however, must first be an elder, dully nominated, elected, and inaugurated by a group, after a person has demonstrated selflessness and generosity to a group. Thus, as a living ancestor myself and ruler of Gomoa Mprumem, I conferred the title of elder (Nana) on Dr. Fowler when “I ... presented him with an ancestral stool ... on which we seated him three-times, making him a citizen and an elder (Nana) of Mprumem and Ghana. The ancestral stool symbolized his soul as eternally seated ... member of the community” during his first and only visit to Mprumem, Ghana (and Africa) in 1999 (Tanton 1999). This was when he accepted my invitation and attended the celebrations of my fifth anniversary as king of Mprumem, during which he inaugurated a junior high school that he helped build for my community. My formal introduction to Dr. Fowler at Emory University, however, came at a very trying time for me in 1988 (Ephirim-Donkor 2021, 117). I had been arrested on campus for using the gymnasium as a black student and charged with trespassing. As word got around that a foreign graduate seminary student had been arrested, the upper echelon of Candler School of Theology, including James Fowler and Romney Moseley, perhaps embarrassed, quickly intervened and got the charges dismissed but not before I was taken to the DeKalb County jail for a couple of hours. Decades later, I am still delayed when entering the United States from abroad in order for immigration authorities to ascertain as to why I have trespassing charge on my record. Ironically, the racism I endured led to my cultural reclamation and intellectual renaissance. The shame and helplessness that I felt while in custody became the source of my perspicacity, as I was forced to reminisce on my upbringings in Ghana. For the first time, I was made aware of my “blackness”—something I had taken for granted growing up in Ghana. Schooled in the theoretical developmental framework espoused by James Fowler and Erik Erikson, my goal was to superimpose the theories on the Akan intoto. Each time, however, I failed. Then serendipitously I thought about my own upbringings and hence my book, African Spirituality: On Becoming Ancestors. It was liberating.
启发我写这篇文章的是乔伊斯·默瑟博士提到的詹姆斯·w·福勒博士是我们在埃默里大学共同的“智力祖先”。James W. Fowler博士以他在信仰和道德发展方面的建设性发展研究理论而闻名。他还研究了认识、评价、解释和推理的认知模式，作为道德和伦理理解的基础。然而，对我和加纳Gomoa Mprumem的人民来说，福勒博士是受人尊敬的祖先(Nananom Nsamanfo);也就是说，他给后代留下了一个值得唤起和崇拜的名字。然而，一个祖先必须首先是一个长老，在一个人对一个群体表现出无私和慷慨之后，由一个群体提名、选举和宣誓就职。因此，作为一个活着的祖先和Gomoa Mprumem的统治者，我授予福勒博士长老(Nana)的称号，当时“我……送给他一个祖传的凳子……我们让他坐了三次，使他成为姆普鲁默姆和加纳的公民和长老(娜娜)。祖先的凳子象征着他的灵魂永远坐着。1999年，他第一次也是唯一一次访问加纳(和非洲)姆普鲁姆(Mprumem) (Tanton 1999)。就在那时，他接受了我的邀请，参加了我成为姆普鲁默姆国王五周年的庆祝活动。在庆祝活动中，他为我所在的社区帮助建立的一所初中揭勋。然而，在1988年，我在埃默里大学正式认识了福勒博士，这对我来说是一个非常艰难的时期(Ephirim-Donkor 2021, 117)。作为一名黑人学生，我在校园里因使用体育馆而被捕，并被控非法侵入。一名外国神学院研究生被捕的消息传开后，坎德勒神学院的高层，包括詹姆斯·福勒和罗姆尼·莫斯利，也许有些尴尬，迅速出面干预，撤销了指控，但在此之前，我被带到迪卡尔布县监狱待了几个小时。几十年后，当我从国外进入美国时，我仍然被延误，以便移民当局确定为什么我的记录上有非法侵入的指控。具有讽刺意味的是，我所忍受的种族主义导致了我的文化复兴和智力复兴。当我被迫回忆起我在加纳的成长经历时，我在拘留期间感受到的羞耻和无助成为了我洞察力的源泉。我第一次意识到自己是“黑人”——这是我在加纳长大时认为理所当然的事情。在詹姆斯·福勒和埃里克·埃里克森支持的理论发展框架下学习，我的目标是将阿坎的理论叠加到。然而，每一次我都失败了。然后，我偶然想到了我自己的成长经历，并因此写了《非洲灵性:论成为祖先》这本书。这是一种解放。
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Pub Date : 2022-03-15DOI: 10.1080/00344087.2022.2060570
M. O'brien
In pondering the 2022 REA theme of “Becoming Good Ancestors,” this passage came to mind. It spoke to me of the ways my career, on one hand, has afforded me strong relationships with the “mothers and brothers and sisters” of my own religious-education “family of origin.” And on the other, I have continually received invitations to follow Jesus’ pointing finger and recognize the “other” families from whom I can learn and with whom I can belong. For this essay I have been reframing Jesus’ question to, “Who are my ancestors and present collaborators?” I will respond to it by touching on three important contexts that have shaped my professional trajectory and in which I, in turn, have sought to participate as collaborator and aspiring “good ancestor”—hoping, in turn, to nurture “good descendants.”
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Pub Date : 2022-03-15DOI: 10.1080/00344087.2022.2060573
I. T. Avest
It’s a women’s dilemma, I learn from reviews of Elena Ferrante’s novel ‘The Lost Daughter’: being caught between motherhood and one’s professional career. Leda, the main character of The Lost Daughter, struggles in one sense with her academic ambition, but in another sense, the existential question of “why am I on earth?” presents itself for her. More than that, Leda’s question—according to the reviewers—touches upon the inequities in society’s expectations and interpretation(s) of motherhood and fatherhood. However, can fragments of The Lost Daughter in conversation with fragments of a religious narrative such as the Joseph novella, lead to the conclusion that The Lost Daughter is not only about motherhood, but moreover about fore-motherhood? Is it all about the question: how to be, and become, a foremother? The main character of The Lost Daughter, Leda, dreams of an academic career. We read about Leda, and see her in the movie, as she works hard on an article while also looking after her two little daughters. In one of her rare free moments,freed from her obsessive work on an article that might constitute a breakthrough in her academic career,Leda plays with her youngest daughter, pretending she is her daughter’s doll. This makes her eldest daughter jealous, and she insistently demands Leda’s attention. To satisfy her, Leda lets her play with a doll that was dear to her from her childhood. However, the child damages the doll. Driven by anger, Lena hurls the doll over the railing of the balcony. The doll falls on the asphalt; cars pass over it and mutilate it—an image from the past that has not been unwound.
我从埃琳娜·费兰特(Elena Ferrante)的小说《迷失的女儿》(The Lost Daughter)的书评中了解到，这是女性的两难境地:被夹在母亲和职业之间。《迷失的女儿》的主角丽达一方面在为自己的学术抱负而挣扎，另一方面又在为“我到底为什么会在这个世界上?”这句话在她面前出现了。不仅如此，根据评论者的说法，勒达的问题还触及了社会对母亲和父亲的期望和解释中的不平等。然而，《失踪的女儿》的片段与宗教叙事的片段对话，比如约瑟夫的中篇小说，能否得出《失踪的女儿》不仅是关于母性的，而且是关于前母性的结论?这一切都是关于一个问题:如何成为一个母亲?《迷失的女儿》的主人公丽达梦想着成为一名学者。我们读到了丽达的故事，在电影里看到了她，她一边努力写文章，一边照顾她的两个小女儿。这是她难得的自由时刻，从一篇可能成为她学术生涯突破的文章的痴迷工作中解脱出来，丽达和她最小的女儿一起玩耍，假装自己是女儿的娃娃。这让她的大女儿嫉妒，她坚持要求丽达的注意。为了让她满意，丽达让她玩一个她从小就很喜欢的洋娃娃。然而，孩子损坏了娃娃。在愤怒的驱使下，莉娜把娃娃扔过阳台的栏杆。娃娃掉在柏油路上;汽车从它上面经过，毁坏了它——这是一个过去的形象，没有被解开。
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Pub Date : 2022-03-15DOI: 10.1080/00344087.2022.2060574
J. Mercer
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