| 1. |
- Franck, Olof, 1958
(författare)
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Critical dimensions of ethical competence in intercultural religious education: An analysis with special regard to three Scandinavian curricular arenas
- 2020
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Ingår i: HTS Teologiese Studies/Theological Studies. - : AOSIS. - 0259-9422 .- 2072-8050. ; 76:1
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Tidskriftsartikel (refereegranskat)abstract
- The central theme in the discussion of how education about religion can, and should, be developed in pluralistic societies concerns challenges and opportunities involving intercultural religious education (RE). One example is Robert Jackson’s report Signposts, commissioned by the Council of Europe, in which various aspects of intercultural competence are captured and made visible regarding a religious didactic context. Here, different dimensions of what can be described as ‘ethical competence’ appear to be central. In this article, the interpretive approach, strongly connected with Jackson, is considered to be in need of a development of a theoretical framing of forceful strategies for handling ethical challenges taking place in multicultural, multireligious and multi-confessional classrooms. It is argued that such strategies will depend on a careful analysis of the concept of ethical competence. A theoretical platform for the argument is presented with reference to James Rest’s analysis of ethical competence, which is shown to be relevant to an examination of how the concept of ethical competence can contribute to the development of strategies for teaching intercultural RE. As a basis for this examination, the Danish, Finnish and Norwegian syllabuses for compulsory school RE are analysed regarding how they express conceptions of ethical competence. This selection shaped the curricular arena of the investigation as being non-confessional, whilst simultaneously, more or less explicitly, resting on a shared historical Protestant anchorage. This twofold interpretation is shown to allow for an analysis of ethical competence, in relation to which an identification of certain prerequisites for developing strategies for teaching intercultural RE is possible.
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| 2. |
- Kubai, Anne, 1959-
(författare)
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'Confession' and 'Forgiveness' as a strategy for development in post-genocide Rwanda
- 2016
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Ingår i: HTS Teologiese Studies/Theological Studies. - : AOSIS. - 0259-9422 .- 2072-8050. ; 72:4
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Tidskriftsartikel (refereegranskat)abstract
- The government of Rwanda has pursued reconciliation with great determination in the belief that it is the only moral alternative to post-genocide social challenges. In Rwanda, communities must be mobilised and reshaped for social, political and economic reconstruction. This creates a rather delicate situation. Among other strategies, the state has turned to the concepts of confession and forgiveness which have deep religious roots, and systematised them both at the individual and community or state level in order to bring about reconciliation, justice, social cohesion and ultimately economic development. In view of these strategies and challenges, some of the important questions are: Does forgiveness restore victims and empower them to heal their communities? What empirical evidence exists that religiously inspired justice and reconciliation processes after mass political violence make a difference? In what areas might the understanding of religious thought and activity towards transitional justice be deepened? These questions provide the backdrop against which I examine the case of post-genocide Rwanda in this article. A hermeneutic interpretative analysis is used to situate the phenomena of forgiveness, confession and social transformation within the specific context of post-conflict societies.
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| 3. |
- Lilja, Annika, 1963
(författare)
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Ethical competence expressed in students’ written texts
- 2020
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Ingår i: HTS Teologiese Studies / Theological Studies. - : AOSIS. - 0259-9422 .- 2072-8050. ; 76:1
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Tidskriftsartikel (refereegranskat)abstract
- © 2020. The Authors. Licensee: AOSIS. Teaching ethics in compulsory school regained urgency some years ago in Sweden when National Tests in ethics were introduced. Students were evaluated as having or not having the ethics knowledge required. The aim of this study is to investigate what aspects of ethical competence students express in texts from National Tests, and to investigate what cultural tools 12-and 15-year-old students use in their texts about a given ethical situation. A qualitative content analysis was performed in three steps. In the first step, four aspects of ethical competence were identified: to verbalise, to take a stand, to take responsibility for one’s actions and an understanding of life. In the second step, the identified ethical competence was interpreted through four ethical voices building on the theories of Nussbaum, Løgstrup, Benhabib and Singer, showing that the students’ texts contain varying aspects of ethics. In the third step, cultural tools used by the students were identified. The conclusions were that (1) some ethical perspectives, such as the societal and global perspectives, are disadvantaged in the analysed texts, and accordingly in the tasks; (2), ethics is a difficult subject to assess in a fair way; and (3) since cultural tools are dependent on the social, cultural and historical context, the school has a responsibility to teach ethics in a way that gives all students the power and authority to live good lives.
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| 4. |
- Osbeck, Christina, 1969
(författare)
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Powerful knowledge? A multidimensional ethical competence through a multitude of narratives
- 2020
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Ingår i: Hts Teologiese Studies-Theological Studies. - : AOSIS. - 0259-9422 .- 2072-8050. ; 76:1
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Tidskriftsartikel (refereegranskat)abstract
- High-quality education has been considered important for social justice, although what good education means is contested. A project aimed at identifying varieties of conceptions of ethical competence (EthiCo) was presented as well as another that focused on a fiction-based approach to ethics education (EE). A multidimensional ethical competence mediated through a multitude of narratives was shown as a strong contribution to EE. The aim was to discuss as to what extent such a multidimensional ethical competence mediated through a multitude of narratives could be understood as powerful knowledge. Sweden, where national tests lately have been understood as a tool to increase achievements, but where an unclear understanding of desired knowledge in EE exists, was the setting. Methodologically, the article drew on Michael Young's definition of powerful knowledge, a hermeneutic meta-study on the findings of EthiCo concerning conceptions of ethical competence, as well as Mark Tappan's sociocultural perspective on moral development. These perspectives were brought together to discuss powerful knowledge in EE as a contribution to education for social justice. Whether a multidimensional ethical competence mediated through a multitude of narratives could be understood as powerful knowledge was shown to be dependent on the definition. Whilst Young's powerful knowledge is restricted to an academic language, Tappan stresses vernacular language as characteristic for a functional moral discourse. One conclusion was the centrality of fiction in EE for the development of moral discourses that transcend reality and shape 'knowledge of possibilities' - powerful in the shaping of societal justice.
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| 5. |
- Runemark Brydsten, Johan
(författare)
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Contextualising religious education - Different understandings of teaching in Sami confirmation courses
- 2020
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Ingår i: HTS Teologiese Studies/Theological Studies. - : AOSIS. - 0259-9422 .- 2072-8050. ; 76:1
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Tidskriftsartikel (refereegranskat)abstract
- For the last 30 years, the Church of Sweden, along with other institutions, has offered special confirmation courses for the church’s young Sami members. The organisers and teachers involved with these Sami confirmation courses all stress the necessity of adapting their teaching to fit Sami contexts. Their views are supported by various steering documents, but the wording of these documents leaves room for differing interpretations, which has resulted in multiple understandings of what concrete adjustments should be implemented in the teaching.The overarching aim of this article is to analyse the differing views of how to adapt the teaching in Sami confirmation courses so as to better fit the Sami contexts. In particular, I examine whether these different views can be traced to differing understandings of what contextualising Religious Education entails.Ten interviews with people involved in teaching or organising the courses were analysed, along with archival material, using qualitative content analysis and theories regarding contextual theology, religious education and indigenous education.To capture these different theoretical perspectives, I suggest the concept of contextualised religious education and three central analytical questions: (1) ‘who is the teacher?’, (2) ‘how is the teaching organised?’ and (3) ‘what is the content of the teaching?’My in-depth analysis of the interviews and archival material, the sorting of the different views voiced in this material (based on the three questions above), together with inspiration from models of contextual theology, resulted in three new categories: dialogical contextual religious education, context-driven contextual religious education and faith-driven contextual religious education.
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| 6. |
- Sporre, Karin, 1952-
(författare)
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Ethics in compulsory education – Human dignity, rights and social justice in five contexts
- 2020
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Ingår i: HTS Teologiese Studies/Theological Studies. - Cape Town : AOSIS. - 0259-9422 .- 2072-8050. ; 76:1
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Tidskriftsartikel (refereegranskat)abstract
- What children learn through their ethics and values education in school is of crucial societal relevance and is directed by school curricula. As curricula vary between countries, an international comparison is of interest. The aim of this study was to compare curricula to reveal variations in how matters of social justice were described in curricular texts, with a special focus on class, gender and race. Curricula from five different contexts were compared: Namibia; South Africa; California State, United states of America; Province of Québec, Canada; and Sweden. This provided the study, originating in Sweden, with crucial comparative material from outside Europe. The studied curricula were systematically searched for the importance and significance of the terms 'poverty/ poor', 'gender', 'equity', 'equality', 'justice', 'race', 'racism', 'human dignity/rights', 'equal value' and Ubuntu. Methodologically, this represented a qualitative content analysis approach with a research interest in intersectionality, that is, in how matters of class, gender and race intersect. The study showed considerable variation between the curricular formulations from the five contexts. For example, texts from California and Québec emphasised equality as a general matter and less as one of intersectionality, compared to Namibia and South Africa as well as Sweden. In general, human rights were emphasised, but human dignity less so. For future curricular development towards education as a global common good, matters of social justice, including sustainability, need critical monitoring. The aspects of intersectionality such as class, gender and race are thus crucial, as is the inclusion of an integrated, participatory view on students’ ethical competence.
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| 7. |
- Sporre, Karin, 1952-
(författare)
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Young people – citizens in times of climate change? : A childist approach to human responsibility
- 2021
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Ingår i: HTS Teologiese Studies/Theological Studies. - Cape Town : AOSIS. - 0259-9422 .- 2072-8050. ; 77:3
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Tidskriftsartikel (refereegranskat)abstract
- The matters of climate change are presently of concern existentially and ethically to the children and the youth. Worldwide school strikes in 2018–2019 and the Fridays for Future movement demonstrate how the young citizens assume socio-political responsibility. However, what possibilities do children and young people actually have to influence global discourse? Are adequate thought structures in place for them to be taken seriously in matters of concern to them? Given that children and youth engage with the issues of climate change, with a concern for their own future and that of our planet, the aim of this article was to take a child-centred ethical perspective and to theoretically explore conditions for intentional inclusion of children and their ethical concerns. In such a critical exploration, aspects of identity politics and intersectionality are reviewed. Empirical results from an interview study with children aged between 10 to 12 years are presented demonstrating that climate changes are of existential and ethical importance to them. Thereafter, a ‘childist’ perspective is introduced and discussed.The interviews were carried out during 2019 in eight schools in South Africa and Sweden. The children were individually interviewed with a method allowing for open responses. The schools in both countries were located in areas where a lack of water had been experienced. In this article, a theoretical framework is developed based on the ethical recognition of a commonly shared human responsibility and using the concept of ‘empowered inclusion’. It recognises children in their own right and identifies vulnerability and interdependence as being foundational to human existence.Contribution: In present times, as the concern for their own future, that of future generations and that of the planet is becoming an integral part of the identities of children and youth, both existentially and ethically, this article brings to this special issue a discussion of conditions for a child-centred view on human responsibility.
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| 8. |
- Vähäkangas, Mika
(författare)
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Navigating ethnicity, nationalism and Pan-Africanism – Kimbanguists, identity and colonial borders
- 2021
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Ingår i: HTS Teologiese Studies / Theological Studies. - : AOSIS. - 0259-9422 .- 2072-8050. ; 77:3
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Tidskriftsartikel (refereegranskat)abstract
- The Kimbanguists, whose church is based on the healing and proclamation ministry of Simon Kimbangu in 1921 in the Belgian Congo, challenge colonially defined borders and identities in multiple ways. Anticolonialism is in the DNA of Kimbanguism, yet in a manner that contests the colonially inherited dichotomy between religion and politics. Kimbanguists draw from holistic Kongo traditions, where the spiritual and material/political are inherently interwoven. Kimbangu’s home village, Nkamba, is the centre of the world for them, and Kongo culture and the ancient kingdom form the backdrop of the Kimbanguist view of the new eschatological order to come. The reunification of the kingdom from the two Congo states and Angola will mark the inauguration of the new era. This will not, however, mean a splintering of the Democratic Republic of Congo but rather a removal of the colonial borders. That hints towards a Pan-African vision of a united Africa and even a universally united Black race that will play a central role in the eschatological salvation historical drama. The Kimbanguist vision also contains global dimensions, and their view of borders and identities is like Nkamba-centred ripples in water. This vision wipes away colonial borders and relativises ethnic, national and racial identities whilst strongly subscribing to a salvation historical narrative that places Africa and Africans in the centre. Contribution: This article contributes to the study of nationalism as well as of African Instituted Churches. The analysis of how the Kimbanguists relate to (Kinshasa) Congolese nationalism, Kongo ethnic identity and Pan-Africanism as well as of their global missional views reveals layers and complex patterns of relationship between all these. What facilitates the simultaneous subscribing to all these layers is an openness of identities (Kimbanguist national, ethnic, etc.), as well as a tendency to see the world as consisting of interdependent areas and human communities with their holy city, Nkamba, in the centre.
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