Symposium session at NoFa5
Helsinki University, 27-29/5, 2015
Diversities in School and Education- and what role does/can religious education play in "changing times"?
Religious education forms part of the curriculum in state-maintained schools of most European countries, although regulations and educational practice differ. In some nation states, the relation between state-maintained schools and private/independent schools influences the status of religious education, while in others religion and religious education have no place at all, or are subsumed in subjects which have ostensibly no connection to religion. There are thus different ‘layers’ in the way religious education is organized in different national contexts, with each approach shaped by its specific composition. This also applies to religious education in the Nordic countries, which construct religious education in surprisingly different ways.
Given this background, we welcome in this panel papers that relate and discuss the fundamental and central educational/subject matter didactical questions: For whom is religious education aimed, and what is the subjects’ overall purpose and central perspectives in todays’ Nordic societies? Also, research in relation to curriculum changes and/or subject matter didactics in religious education on all levels in education are welcomed.
Kerstin von Brömssen Geir Skeie
Karlstad University Stockholm University
Faculty of Arts and Social Sciences Centre for Teaching and Learning in the
Karlstad University Humanities
SE 106 91 Stockholm
+46(0)54 7001302 (work) +46(0)08 12076686 (work)
+46(0)707 367036 (cell-phone) Abstract NOFA 5
Abstract Kerstin von Brömssen
Lived religion - religion embedded in the body and materiality
In the commentary to the Swedish syllabus for Religious Education (2011) it is argued that lived religion is highlighted to a greater extent than previously. One of the basic questions in education relates to which subject content teachers and students together choose to study. What is the meaning and interpretation then of the concept of lived religion that should be made visible in the curriculum? Is the description in the commentary a relevant description? And if so, what is the difference between lived religion and other perspectives in the study of religion? In this paper I will discuss two researchers in the field of religious studies (sociology) who claim the relevance of studying lived religion, namely Meredith McGuire (2008) and Nancy T. Ammerman (2007). What then does the concept of lived religion imply for these two researchers and how does their work relate to the interpretation of the concept in the Swedish commentary? In "changing times" in education, is the concept of lived religion part of a change in Religious Education?
Keywords: subject content, lived religion, "the long revolution", body, materiality.