In the aftermath of school shootings, there is little hesitancy about including religious communities in the work of counseling, memorializing, sharing assembly space, and so on. The author argues that this instinct reveals anthropological and sociological insights that could help the religious community to find a public voice in response not only to "manifest violence" but also to "hidden violence," the paradigmatic case of which is bullying in the schools. The author challenges religious leaders to be more involved in antibullying efforts and makes suggestions for action as part of a whole-community response to the violence.The world was horrified in December 2012 when twenty-year-old Adam Lanza shot and killed twenty-eight people, targeting Sandy Hook Elementary School in Newtown, Connecticut, where most of his victims were defenseless six-and seven-year-olds. It was, likely, the most shocking school shooting in the popular mind since the tragedy at Columbine High School in April 1999, an event that many of us watched unfold on live television and that has branded the name "Columbine" as synonymous with school shootings. These are episodes of manifest violence. They capture the public's attention and create media frenzies. They bring together whole communities for everything from caring for victims to engaging in political efforts that address perceived underlying problems. In these situations, the religious community is quite visible. Violence, though, is a daily event in our schools, and the hidden, silent nature of much of it makes it that much more tragic. 1 Bullying is the paradigmatic case here, 1 I make the distinction between manifest and hidden violence/tragedy to avoid presenting sensational acts of violence like school shootings as somehow more tragic than quotidian acts of violence such as bullying (not simply teasing-see the precise definition that follows) that are often normalized and thus even more painful because
Religious Education