Society for Educational Studies Annual Book Prize winner: 2nd Prize This ground-breaking volume draws upon a rich and variegated range of methodologies to understand more fully the practices, policies and resources available in and to religious education in British schools. The descriptions, explanations and analyses undertaken here draw on an innovative combination of policy work, ethnography, Delphi methods, Actor Network Theory, questionnaires, textual analysis as well as theological and philosophical insight. It traces the evolution of religious education in a post-religious age from the creation of policy to the everyday experiences of teachers and students in the classroom. It begins by analysing the way in which policy has evolved since the 1970s with an examination of the social forces that have shaped curriculum development. It goes on to explore the impact and intentions of a diverse group of stakeholders with sometimes competing accounts of the purposes of religious educations. It then examines the manner in which policy is, or is not, enacted in the classroom. Finally, it explores contradictions and confusions, successes and failures, and the ways in which wider public debates enter the classroom. The book also exposes the challenge religious education teachers have in using the language of religion.
This book offers a new, multidisciplinary way of thinking about the Kingdom of God which fully recognises its sociological and spatial significance in performing boundaries of the sacred. Though spatial-critical perspectives have been increasingly recognised as important across many disciplines, the significance of non-physical religious spaces and their correspondence to boundaries of the sacred has not been explored fully, and never using the specific example of the Kingdom of God. Wenell considers the diverse and sometimes contradictory articulation of the Kingdom in the gospels as well as the ways that Kingdom language frames contemporary ethical debates. Her study of the Kingdom is located within the wider study of religion, affording the opportunity to investigate connections between space, belonging and the sacred. Wenell structures her investigation in four key areas that engage with the Kingdom in different, but theoretically interconnected ways. She begins by setting out a theory of sacred space that is capable of including the Kingdom, and establishing key concepts such as boundary, performance, physical/non-physical spatiality, spokespersons and controversy. Wenell then focuses on the synoptic gospels and the origins of the Kingdom, noting aspects of uncertainty as well as areas of agreement and controversy over boundaries of the sacred in these uniquely interrelated texts. The third and fourth areas of investigation move into cultural reception, considering instances where the Kingdom is formative for identity and ethical relationships both in individual and wider group belonging terms. Specific reference is made to issues of ethical consuming and displacement, placing the Kingdom in dialogue with Bauman's discussion of a society of consumers, and Arendt's notion of equitable co-habitation of the earth.
This book offers a new, multidisciplinary way of thinking about the Kingdom of God which fully recognises its sociological and spatial significance in performing boundaries of the sacred. Though spatial-critical perspectives have been increasingly recognised as important across many disciplines, the significance of non-physical religious spaces and their correspondence to boundaries of the sacred has not been explored fully, and never using the specific example of the Kingdom of God. Wenell considers the diverse and sometimes contradictory articulation of the Kingdom in the gospels as well as the ways that Kingdom language frames contemporary ethical debates. Her study of the Kingdom is located within the wider study of religion, affording the opportunity to investigate connections between space, belonging and the sacred. Wenell structures her investigation in four key areas that engage with the Kingdom in different, but theoretically interconnected ways. She begins by setting out a theory of sacred space that is capable of including the Kingdom, and establishing key concepts such as boundary, performance, physical/non-physical spatiality, spokespersons and controversy. Wenell then focuses on the synoptic gospels and the origins of the Kingdom, noting aspects of uncertainty as well as areas of agreement and controversy over boundaries of the sacred in these uniquely interrelated texts. The third and fourth areas of investigation move into cultural reception, considering instances where the Kingdom is formative for identity and ethical relationships both in individual and wider group belonging terms. Specific reference is made to issues of ethical consuming and displacement, placing the Kingdom in dialogue with Bauman's discussion of a society of consumers, and Arendt's notion of equitable co-habitation of the earth.
Society for Educational Studies Annual Book Prize winner: 2nd Prize This ground-breaking volume draws upon a rich and variegated range of methodologies to understand more fully the practices, policies and resources available in and to religious education in British schools. The descriptions, explanations and analyses undertaken here draw on an innovative combination of policy work, ethnography, Delphi methods, Actor Network Theory, questionnaires, textual analysis as well as theological and philosophical insight. It traces the evolution of religious education in a post-religious age from the creation of policy to the everyday experiences of teachers and students in the classroom. It begins by analysing the way in which policy has evolved since the 1970s with an examination of the social forces that have shaped curriculum development. It goes on to explore the impact and intentions of a diverse group of stakeholders with sometimes competing accounts of the purposes of religious educations. It then examines the manner in which policy is, or is not, enacted in the classroom. Finally, it explores contradictions and confusions, successes and failures, and the ways in which wider public debates enter the classroom. The book also exposes the challenge religious education teachers have in using the language of religion.
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