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The aim of this article is to examine patterns in Swedish children's existential questions and worldviews in 2020 in relation to patterns from 1970 and 1987, but also to point towards a further discussion of importance, about possible RE responses to these findings. The material, children's texts, comes both from studies conducted by Sven Hartman and colleagues in the 1970s and 1980s, and from new empirical studies. The children's responses are collected according to the same method, sentence completion tasks, in both cases. Theoretically, the article is anchored in both the tradition of Swedish worldview studies and the new international interest in these perspectives for religious education. Existential questions and worldviews are seen as interdependent in human beings' life interpretations, which are continuously developing and are both sociocultural and existential in nature. The empirical findings show a strong and increasing focus on relationships, but also a recurrent focus on achievements, which relates to school as context and community. In relation to these findings, the article stresses the importance of RE responses, and discusses concretely what such responses might advantageously include. Among other things, the importance is stressed of an RE that offers the student greater awareness of her life interpretations, and encourages her to develop broader repertoires of frameworks, through which the student might have a better chance to be the author of her own life, which is inevitably a collectively shared life. [ABSTRACT FROM AUTHOR]

Paradoxes of inclusivity occur when attempts at inclusivity clash with the exclusive claims of some of the positions they seek to accommodate. In this article I identify and consider how such a paradox manifests in multi-faith religious education pedagogies—what I call the 'paradox of interreligious inclusivity' or 'PIRI', for short. After presenting some relevant and illuminating examples, I consider PIRI in regard to proposals in England for 'religion and worldviews education'. By defining the conceptual problem at the root of challenges posed by such an innovation and pedagogical models more generally, I suggest greater recognition of the deep implications of PIRI are essential in any context when educators seek to include those of all religions and those of none in programmes of religious education. [ABSTRACT FROM AUTHOR]

This paper will examine four potential areas of pressure to RE in England in the 2020s: Academisation—and the structural issues arising from ever greater numbers of schools being outside local authority control; the alleged secularisation of the curriculum through the Worldviews Paradigm; the financial situation of Standard Advisory Councils on Religious Education in England; and the teacher recruitment crisis. Taking a historical turn, it will then consider whether these are uniquely challenging to the subject, or whether the RE community might gain solace from a realisation that these challenges have been overcome at other points in history. [ABSTRACT FROM AUTHOR]

There is growing recognition of the need for pupils to have the opportunity to engage with both religious and non-religious worldviews in religious education (RE). This recognition is bound up with issues of social justice and equality, underpinned by a desire to ensure that all young people should have the opportunity 'to understand the worldviews of others and reflect on their own' (Commission on Religious Education 2018: 26). In thinking about how best to provide non-religious pupils with opportunities to reflect on their own worldviews, beliefs, and moral commitments, we should take into account their current experiences in RE. This article therefore offers original insight into the experiences and perspectives of non-religious primary school children in relation to RE. We draw on data from a qualitative study exploring what it means to be 'non-religious' for primary school children in three different areas of England. Through presenting how these children reflect on RE, we see that they care about social justice but also that their own experiences of RE can be seen as perpetuating a 'hermeneutic injustice' (Fricker, 2007) as they are not being given interpretive resources to make sense of their own experiences and worldviews. We argue that giving children the opportunity to explore the kind of 'emerging worldview' (Beaman, 2017) that they themselves express might be one way to overcome this inequality and provide them with a language to reflect on their beliefs and values and enter into meaningful conversation with others. [ABSTRACT FROM AUTHOR]

The ability to encourage pupils to engage with diversity is crucial for Religious Education (RE) teachers who believe that the capacity to negotiate difference with integrity and openness is key to living well in a modern liberal society. This article is not about the need to address diversity in RE, that argument has been made thoroughly from a number of perspectives (Barnes, 2014; Jackson, 2004). The focus of this article is the way we engage with diversity, that is a plurality of often opposing views, ways of living and community living. We argue that the dominant paradigm within RE, the World Religions model, works to minimise difference through the presentation of essentialised constructs of religiosity. We contrast the World Religions approach to a liberal educational model which encompasses difference as part of a deep engagement with knowledge itself. Using examples from lessons available from a widely used teachers' web site in the UK on the mosque we show how the World Religions approach ignores or downplays the significance of historical, cultural, social and theological differences between beliefs and thus serves to discourage exploration of issues that may be controversial or offensive. After a consideration of the educational benefits of a liberal approach to learning, we show how, using the example of teaching about the mosque, a Worldviews approach, can facilitate a focus on difference and the individual, that upholds the liberal educational promise for a multidisciplinary understanding of religion and belief. Throughout the article we draw on examples of work designed to create resources for teaching Islam through a Worldviews approach funded by Culham St Gabriel. [ABSTRACT FROM AUTHOR]

Religious education was established as a compulsory curriculum requirement in all schools by the 1944 Education Act. It was intended to provide instruction to all pupils in the basic tenets of the Christian faith and ensure that every successive generation of pupils understood the role of Christianity in British history and the national sense of British identity. In examining the sociohistorical context in which this groundbreaking education act emerged it is evident that at that time religious education had a very clear purpose and unambiguous raison d'être. It was a key element in the socialisation process of children which familiarised them with the prevailing societal norms of behaviour, social values and dominant beliefs. By the second decade of the twenty-first century this certainty about a rationale for RE had been lost. Widespread confusion had developed about what the point of religious education actually was, and inspections of RE teaching revealed the subject to be in a parlous state (OFSTED in: Religious education: realising the potential, 2013; in: School inspection handbook, 2019). In 2016 the Religious Education Council of England and Wales established the Commission on Religious Education (CoRE) in an attempt to bring some clarity back into the subject. In the years between 1944 and 2021 social norms, values and beliefs had changed significantly and consequently the world RE teachers were seeking to socialise children into was and is very different. The solution proposed by the CoRE is to concentrate on teaching 'worldviews' to prepare pupils to respect the diversity of beliefs in contemporary society. Far from saving the subject, however, this shift of focus can be seen in many ways which are explored in this paper to be more likely to hasten the end of RE as a curriculum subject and to accelerate its replacement by an enhanced form of citizenship education. [ABSTRACT FROM AUTHOR]

The term 'worldviews' is employed across disciplinary boundaries, yet with no agreed definition it may actually obscure rather than clarify meaning. The use of the term has grown in frequency, particularly in Religious Education (RE) in England, since the Commission on RE's final report (2018), which recommended changing the name of RE to 'Religion and worldviews'. Response to the report has been mixed. Some fear that an introduction of worldviews may lead to a dilution of RE and overburden an already overstretched teaching profession; others welcome a meaningful study of non-religious worldviews which they view as more pertinent in the current growth of 'nones' (Nones' term used for those who adhere to 'no faith', see Woodhead (J Br Acad 4:245–261, 2016)) in England. Teaching worldviews raises questions of selection: are all worldviews equally appropriate for pupils to study and consistent with the aims of education? For example, is it appropriate for a 6 year old to study Hedonism or National Socialism? This paper problematizes the binary nature of the debate and interrogates the usage of the term 'worldviews'. Focusing on 'institutional worldviews' is questionable as the role of master narratives, embedded in these, lose currency. The 'disintegration of master narratives', (Riessman in Narrative Methods for the Human Sciences. SAGE Publications, Thousand Oaks, 2008, p. 17), has led to a rise in individuals creating their personal embodied worldviews, albeit subconsciously. Rather than consider worldviews as a discrete body of knowledge that imposes on an already overburdened curriculum, I propose that employing worldviews as an overarching concept, providing a type of paradigmatic analysis for RE, may lead to a greater and more profound understanding of religion(s). [ABSTRACT FROM AUTHOR]

This study examines Finnish youths' views on religious and worldview membership and belonging through a mixed methods study (N = 825) on pupils in the age groups 12-13 and 15-16. Finnish society is an interesting context for examining the topic from several perspectives. The membership in the Lutheran Church is still around 70%, but Finns are among the most passive churchgoers in Europe. Although Finnish society has been a home for 'old' religious and worldview diversities for a long time, the 'new' diversities (Vertovec 2015) have only become more accentuated in the societal worldview landscape during the past few decades through global mobility, secularization, and the Finns' interest in new religious movements. The present generation of Finnish youth have developed their value systems in between old and new worldview diversities. The data include various examples of what the 'Lutheran-based secular' (Riitaoja et al. 2010; Poulter et al. 2015) societal hegemony can mean in the life worlds of children and youth, and how multifaceted and fluid the youths' views on religious and worldview memberships and belonging are. [ABSTRACT FROM AUTHOR]

This article presents a headmaster perspective on cultures and religious education (RE) and ethics in some multicultural Swedish-medium primary schools in Finland. The aim is to identify characteristic patterns in headmasters' thoughts on the multicultural school environment. The data were gathered within the VI VILL-community case study in a multicultural community in Finland, and consists of qualitative interviews with all primary school headmasters (N = 7) in that municipality. The qualitative issue-focussed analysis of the interviews brings forth several perspectives on the multicultural school and the challenges related to RE and ethics. Dimensions ranging from knowledge and administration to educational practices, feelings and opportunities for participation are represented in the data and their relevance discussed in relation to interculturality, the two-way dimension of integration and some previous studies related to headmasters' thoughts on faith-related education. [ABSTRACT FROM AUTHOR]