Paganism in the Classroom

Cush, Denise

doi:10.1080/0141620970190205

Cited by 7 publications

(4 citation statements)

References 7 publications

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“…The subjectespecially in the design of its governing structures -discriminates against the silent majority by omission, sometimes by design, but more often by accident. This majority are not members of the 'clubs' represented by the six world faiths appearing in Agreed Syllabuses, neither are they a part of a New (ancient) Religious Movement like Paganism (Cush 1997), and they are not entirely secularist. 3 Moreover, they are not entirely silent, and they often have strong opinions about RE as an experience.…”

Section: Identifying the Silent Majoritymentioning

confidence: 99%

‘I Am Nothing'‐‐Does It Matter? A Critique of Current Religious Education Policy and Practice in England on behalf of the Silent Majority

Rudge

1998

British Journal of Religious Education

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Section: Identifying the Silent Majoritymentioning

confidence: 99%

‘I Am Nothing'‐‐Does It Matter? A Critique of Current Religious Education Policy and Practice in England on behalf of the Silent Majority

Rudge

1998

British Journal of Religious Education

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“…Indeed this Act, which is still valid today, assumes a definition of what counts as a religion. Cush (1997) mentions the ongoing debate on the introduction of Paganism in the classroom.…”

Section: Britainmentioning

confidence: 99%

Religious Education and National Identity

MacNEILL¹

2000

Social Compass

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The author analyses the place and role of religious education in British, French and German state schools since the Second World War. She shows that changes brought to syllabi with regard to the teaching of religion are linked to the prevailing political atmosphere and the relationship between state and church in each of the countries considered. Major events in these societies in the late 1980s—the 1980 (Scottish) and the 1988 (England and Wales) Education Acts, the Affaire du Foulard in France (1989) and the unification of Germany in 1990—have led to a reconsideration of religion as a school topic, and to a revision of the educational policies that regulate it. Finally, is the place given to religious education in state schools symptomatic of political agendas, and is religion used as a tool for building national identity?

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“…The rise of Wicca as a contemporary religion has led to its integration within policies and practices related to palliative care (Smith-Stoner & Young, 2007), social work (Yardley, 2008), military psychology (Hathaway, 2006), and education (Cush, 1997). Contemporary social scientific studies of Wicca abound, mostly through qualitative methodologies such as interviews (e.g.…”

Section: Wicca In the Unitedmentioning

confidence: 99%