Religious literacy: a way forward for religious education?

Hannam, Patricia; Biesta, Gert; Whittle, Sean; Aldridge, David

doi:10.1080/13617672.2020.1736969

Cited by 38 publications

(26 citation statements)

References 26 publications

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“…By 'literacy' we refer to the ability to do something with that knowledge. Regarding the context of RE, we appreciate the influence of other literacies and epistemic frameworks in developing our account of epistemic literacy; including religious literacy (Hannam et al, 2020), religion and worldviews literacy (Shaw, 2020), epistemic switching (Gottlieb & Wineburg, 2012) and epistemic insight (Billingsley et al, 2013). Recent theoretical formulations of religious literacy stress the rejection of imperialist understandings of literacy in which the powerful (in a) community decide what is the dominant language (Hannam et al 2020).…”

Section: What Do We Mean By 'Epistemic Literacy'?mentioning

confidence: 99%

“…Regarding the context of RE, we appreciate the influence of other literacies and epistemic frameworks in developing our account of epistemic literacy; including religious literacy (Hannam et al, 2020), religion and worldviews literacy (Shaw, 2020), epistemic switching (Gottlieb & Wineburg, 2012) and epistemic insight (Billingsley et al, 2013). Recent theoretical formulations of religious literacy stress the rejection of imperialist understandings of literacy in which the powerful (in a) community decide what is the dominant language (Hannam et al 2020). Religion and worldviews literacy, meanwhile, calls for one's reflexivity combined with the appropriate disposition and tact that results from (1) knowledge of the actual religious/non-religious landscape, and (2) an understanding of the category of religion/worldview (Shaw, 2020).…”

Section: What Do We Mean By 'Epistemic Literacy'?mentioning

confidence: 99%

“…Indeed, the 'skills' of reflection, evaluation and analysis have been embedded in a typical RE curriculum for decades and they define the subject in many ways. The canonical pedagogical scholarship of critical RE (Wright, 2007), conceptual enquiry (Erricker, 2010) and ethnographic or interpretive approaches (Jackson, 1997;Nesbit 2004) and, more recently, the notions of religious literacy (Hannam et al, 2020) and religion and worldviews literacy (Shaw, 2020), all highlight the crucial role that criticality plays in pupils' relationships with knowledge and truth claims. Simultaneously, 'community cohesion', or 'social harmony', has a strong footing in the perceived purpose of the subject and the subject's role in broader aims of school education.…”

Section: Contemporary Discourses On Knowledge School Education and Religious Educationmentioning

confidence: 99%

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Some pupils should know better (because there is better knowledge than opinion). Interim findings from an empirical study of pupils’ and teachers’ understandings of knowledge and big questions in Religious Education

Stones¹,

Fraser-Pearce²

2021

j. relig. educ.

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In this paper, we draw on interim findings of our research project on Religious Education (RE), knowledge and big questions. We have found Miranda Fricker’s concept of epistemic injustice useful in our analysis—that is, the notion that a person can be wronged “specifically in their capacity as a knower (Fricker 2007, 1). In interviews with Key Stage 3 pupils (aged 12–14) we found that for many pupils, their capacity to know was hindered by the prioritisation of respect for opinion. Where opinion is considered something not to be questioned, this seems to be a key indicator of epistemic disadvantage while some pupils valued and could employ criticality when considering knowledge claims (including opinions). Epistemic advantage in this way exacerbates epistemic injustice, broadening a gap between the epistemic haves and have-nots. This research is part of a larger project where we attempt to answer the question: ‘Does Religious Education have a distinctive contribution to make to the development of epistemic literacy?’. We begin with our account of epistemic literacy underpinned by Young’s powerful knowledge (Young and Muller 2010) and contextualise our data with discourses about knowledge and school education. We focus largely on the emergent theme of (respect for) opinions and we argue that the prioritisation of respect in RE is (for some pupils) a barrier to knowledge. We go on to explore why this matters for individuals, society and RE.

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Section: What Do We Mean By 'Epistemic Literacy'?mentioning

confidence: 99%

Section: What Do We Mean By 'Epistemic Literacy'?mentioning

confidence: 99%

Section: Contemporary Discourses On Knowledge School Education and Religious Educationmentioning

confidence: 99%

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Some pupils should know better (because there is better knowledge than opinion). Interim findings from an empirical study of pupils’ and teachers’ understandings of knowledge and big questions in Religious Education

Stones¹,

Fraser-Pearce²

2021

j. relig. educ.

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“…From this, we developed a conception of cultural intelligence (distinct from religious literacy) which we believe learning outside the classroom is particularly suited to develop. Whereas religious literacy is often related to essential knowledge that enables easy communication of core concepts (Hirsch 1987)to enable them to navigate the religious world (Hannam et al 2020), the concept of cultural intelligence was oriented to situating this religious knowledge within the wider competences for intercultural encounter in lived experience.…”

Section: The Second Cyclementioning

confidence: 99%

A practitioner action research approach to learning outside the classroom in religious education: developing a dialogical model through reflection by teachers and faith field visitors

Lundie

Ali

Ashton

et al. 2021

British Journal of Religious Education

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This paper reports the co-creation of knowledge through a Practitioner Action Research Community of Practice of teachers and mid-level policy enactors which sought to engage the question of how to enhance Religious Education in primary schools serving socially disadvantaged children. Co-authors' professional values and assumptions are explored, and questions developed to carry out a needs assessment of primary teachers in contexts of social disadvantage; highlighting the advantages of effective school-community partnership, leading to a recognition of the importance of learning outside the classroom for enhancing children's experience of Religious Education. A model of successful learning outside the classroom was developed, centring on the importance of spaces for encountering the lived experience of religion, asking challenging questions, and sharing learning objectives. The benefits of this approach for children from disadvantaged backgrounds are explored. Feedback from teachers, children, places of worship and SACREs was fed into the reflective process to arrive at a series of opportunities, weaknesses and training needs for effective field visits and visiting speakers. The paper concludes by setting out a model for an online portal to enable schools and education officers from places of worship to connect effectively with one another to enhance primary Religious Education.

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“…Religious literacy, in the form of knowledge about religion(s), is simply not enough. In addition, as Hannam, et al, (2020) point out, these competencies and abilities may instead be found in other school subjects, such as history, geography, literature, social sciences, domestic science, and psychology. From my perspective, the term "religious literacy" is by no means necessary in order to be able to establish and elaborate on the purpose of RE, even though the religious literacy discourse admittedly articulates a few themes and aspects that are worth exploring further in an educational context, such as the generic abilities (i.e., qualification) to discern, analyze, and explore.…”

mentioning

confidence: 99%

A Response to Wolfart’s “Religious Literacy”: Some Considerations and Reservations

Enstedt

2022

Method Theory Study Relig.

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This text addresses three related aspects of Wolfart’s article on religious literacy: the critique of assumptions on the outcome of increased religious literacy, questions about the purpose of religious education, and the suggestion that religious studies are ex-theological. Although the predictability of the results of certain classroom activities presents a fundamental problem, I argue that the tentative and generic abilities highlighted in the religious literacy discourse may function as a starting point to elaborate on a better definition of religious literacy in religious studies. Moreover, based on Biesta’s educational philosophy, I argue that the religious literacy discourse is about learnification in rhetorical disguise as value-based education. Instead, I suggest that the purpose of religious education should be (re)considered from Biesta’s three dimensions of qualification, socialization, and subjectification. Finally, I problematize Wolfart’s suggestion that religious studies are ex-theological and conclude that, although there are a theological dimension and a genealogy to be observed in the religious literacy discourse, other kinds of scholarly aspects are also worth exploring further.

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Religious literacy: a way forward for religious education?

Cited by 38 publications

References 26 publications

Some pupils should know better (because there is better knowledge than opinion). Interim findings from an empirical study of pupils’ and teachers’ understandings of knowledge and big questions in Religious Education

Some pupils should know better (because there is better knowledge than opinion). Interim findings from an empirical study of pupils’ and teachers’ understandings of knowledge and big questions in Religious Education

A practitioner action research approach to learning outside the classroom in religious education: developing a dialogical model through reflection by teachers and faith field visitors

A Response to Wolfart’s “Religious Literacy”: Some Considerations and Reservations

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