Abstract
This book is about Religious Education, a school subject that manoeuvres in the midst of a field that, on the one hand concerns crucial knowledge in a pluralistic society and, on the other hand, deals with highly contested questions in a society characterised by diversity and secularity. Increased migration and travel, changing conditions with regard to social media and the use of the Internet are some of the factors that have contributed to a more pluralistic society. This development has also contributed to the new visibility of religion. Simultaneously, secularity (In the literature, the words secularity and secularism are often used interchangeably. I will, however, in line with Possamai (Sociology of religion for generations X and Y. Equinox, London, 2009) and Scharffs (Relig Hum Rights 6(2):109–126, 2011), distinguish between the two concepts and use the word secularity descriptively when referring to secularity as a result and part of theories of secularity that try to grasp the role of religion in the contemporary world. I will use secularism as a normative and ideological stance, with reference to proponents who often can be described as anti-religious and who advocate that the public sphere should be kept free from religious expressions) has increased, not least in the case of Swedish society, and questions pertaining to the freedom of religion in the public sphere are a subject of debate.
Access this chapter
Tax calculation will be finalised at checkout
Purchases are for personal use only
Similar content being viewed by others
Notes
- 1.
I use the term “Religious Education” as this is internationally used for both confessional and non-confessional versions of the subject in different contexts and with different aims. See, for example, the British Journal of Religious Education. Sometimes the term “Religion Education” is used to mark the non-confessional character of the school subject based on a Religious Studies approach (cf. Berglund 2013; Jensen 2008).
- 2.
In the literature, the words secularity and secularism are often used interchangeably. I will, however, in line with Possamai (2009) and Scharffs (2011), distinguish between the two concepts and use the word secularity descriptively when referring to secularity as a result and part of theories of secularity that try to grasp the role of religion in the contemporary world. I will use secularism as a normative and ideological stance, with reference to proponents who often can be described as anti-religious and who advocate that the public sphere should be kept free from religious expressions.
- 3.
The Swedish word [icke-konfessionell] is usually translated non-confessional but the term also indicates that the teaching is nondenominational.
- 4.
In the English translation of the syllabus for Religious Education (Skolverket 2011c), the National Agency for Education uses “outlooks on life” for the Swedish word [livsåskådning]. I use the English word “worldview”, as this translation seems to better correspond to the Swedish concept and is more frequently used in research (cf. Westerlund 2013). The concept of worldview will be further elaborated upon below.
- 5.
The subject is mandatory at all levels of primary and secondary schools as well as in all programs of upper-secondary schools, and it is not possible to opt out. In this sense, the subject has no special status and is like any other school subject.
- 6.
In 2011 a new curriculum was introduced in Sweden – both for the compulsory school and for the upper-secondary school – and it was gradually implemented over 3 years. This means that some classes studied RE according to the old curriculum, Lpf94 (Skolverket 2006a), and syllabus for RE (Skolverket 2000a) while others studied RE according to the new curriculum and syllabus, Lgy11 (Skolverket 2011a, b).
- 7.
The Swedish connotation of the word didaktik as in religionsdidaktik is more in line with the German perception of the word didaktik than the Anglo-American connotation of the word didactics. In the Swedish understanding of didaktik, the concept includes both theoretical and practical aspects (for a discussion of the use of the concept in different contexts, see, e.g., Hamilton 1999; Kansanen 2009; Wahlström 2015). As there is no exact corresponding concept in English, I follow the example of Kansanen (2009) and use the German (and Swedish) term Religious Education Didaktik to mark the broader educational content of the word than, as I understand the case to be, the word didactics usually has in the English-speaking world. Religious Education didaktik refers to both theoretical knowledge of the field of RE as an area of research and to the practical art of teaching in RE.
References
af Burén, A. (2015). Living simultaneity: On religion among semi-secular Swedes. Doctoral thesis. Huddinge: Södertörns högskola.
Alberts, W. (2007). Integrative religious education in Europe: A study-of-religions approach. Doctoral thesis. Berlin: Walter de Gruyter.
Alberts, W. (2010). The academic study of religions and integrative religious education in Europe. British Journal of Religious Education, 32(3), 275–290.
Algotsson, K.-G. (1975). From the Catechism forced to religious freedom: The debate on religious education in schools during the 1900s. Stockholm: Norstedts.
Andersson, D., & Sander, Å. (2009). The multi-religious Sweden: A landscape in transition (2nd ed.). Lund: Studentlitteratur.
Berglund, J. (2010). Religious Education. In J. Svensson & S. Arvidsson (Eds.), People and powers 2.0. An introduction to religion (Vol. 21). Halmstad Halmstad University.
Berglund, J. (2013). Swedish Religious Education: Objective but marinated in Lutheran protestantism? Temenos., 49(2), 165–184.
Bunar, N. (2010). Choosing for quality or inequality: current perspectives on the implementation of school choice policy in Sweden. Journal of Education Policy, 25(1), 1–18.
Hamilton, D. (1999). The pedagogic paradox (or why no didactics in England?). Pedagogy, Culture & Society, 7(1), 135–152.
Hartman, S. (1996). Uniformity and pluralism in Swedish school curriculum development. Panorama. International Journal of Comparative Religious Education and Values, 8(2), 123–134.
Jensen, T. (2008). RS based RE in public schools: A must for a secular state. Numen., 55(2/3), 123–150.
Kansanen, P. (2009). Subject-matter didactics as a central knowledge base for teachers, or should it be called pedagogical content knowledge? Pedagogy, Culture & Society, 17(1), 29–39.
Lövheim, M., & Brom Anderson, J. (Eds.). (2012). Religion as a resource? Existential issues and values of young Swedes' lives. Skellefteå: Artos & Norma publishing.
Sjöborg, A. (2012). Religious education and intercultural understanding: Examining the role of religiosity for upper secondary students’ attitudes towards RE. British Journal of Religious Education, 35(1), 1–19.
National Agency. (2000a). Course Religionskunskap A: R 1201 [Syllabus of Religious Education]. Stockholm: National Agency. Online 15 Oct 2015 avaliable at: http://www.skolverket.se/laroplaner-amnen-och-kurser/gymnasieutbildning/gymnasieskola/kursplaner-fore-2011/subjectKursinfo.htm?subjectCode=RE&lang=sv
National Agency. (2006a). Curriculum for the compulsory school LPF 94: Upper secondary school, upper secondary school, municipal adult education, state schools for adults and adult education for the mentally retarded. Stockholm: Fritze.
National Agency. (2011a). Subject Plan Religionskunskap: Religion 1. [Syllabus of Religion] . Stockholm: National Agency. Online 15 Oct 2015 avaliable at: http://www.skolverket.se/laroplaner-amnen-och-kurser/gymnasieutbildning/gymnasieskola/rel?tos=gy&subjectCode=REL&lang=sv; http://www.skolverket.se/polopoly_fs/1.174562!/Menu/article/attachment/Religion.pdf
National Agency. (2011b). LGY 11: Curriculum, Exam Objectives and upper secondary school subjects for secondary school 201. Stockholm: National Agency. Online 15 Oct 2015 avaliable at: http://www.skolverket.se/om-skolverket/publikationer/visa-enskild-publikation?_xurl_=http%3A%2F%2Fwww5.skolverket.se%2Fwtpub%2Fws%2Fskolbok% 2Fwpubext% 2Ftrycksak% 2FRecord% 3Fk% 3D2975
National Agency. (2011c). Curriculum for primary schools, pre-school class and the leisure-2011, Lgr 11. Stockholm: National Agency. Online 15 Oct 2015 avaliable at: http://www.skolverket.se/laroplaner-amnen-och-kurser/grundskoleutbildning/grundskola/laroplan
Thurfjell, D. (2015). The godless people: The post-Christian Swedes and religion. Stockholm: Molin & Sorgenfrei.
Wahlström, N. (2015). Curriculum Theory and didactics. Malmo: Gleerup.
Westerlund, K. (2013). Worldview. In A. C. Runehov & L. Oviedo (Eds.), Encyclopedia of sciences and religions. Dordrecht: Springer.
Zuckerman, P. (2009). Why are Danes and Swedes so Irreligious? Nordic Journal of Religion and Society, 22(1), 55–69.
Author information
Authors and Affiliations
Rights and permissions
Copyright information
© 2017 Springer International Publishing AG
About this chapter
Cite this chapter
Flensner, K.K. (2017). Framing of the Issue. In: Discourses of Religion and Secularism in Religious Education Classrooms. Springer, Cham. https://doi.org/10.1007/978-3-319-60949-2_1
Download citation
DOI: https://doi.org/10.1007/978-3-319-60949-2_1
Published:
Publisher Name: Springer, Cham
Print ISBN: 978-3-319-60948-5
Online ISBN: 978-3-319-60949-2
eBook Packages: Social SciencesSocial Sciences (R0)