Denise Cush

Should Religious Studies Be Part of the Compulsory State School Curriculum

This article argues that of the various approaches taken in state education internationally, the inclusion of a discrete academic subject dealing with religious traditions and spiritual or secular alternatives is the most effective way of addressing religious plurality in education. It examines the increasing presence of religion in public discourse, various educational responses to this, and argues that a separate subject, taught by specialist teachers, is the most likely to achieve the aim of the United Nations for mutual understanding and peace between diverse religious and cultural traditions.

Developments in religious studies: towards a dialogue with religious education

The early days of non-confessional, multi-faith religious education in Britain benefitted from close collaboration between academics in universities, teacher educators and teachers. This article attempts to initiate a revival of such a dialogue, by summarizing some developments in religious studies at university level and suggesting possible implications for religious education in schools. After a brief retrospective of phenomenological and ethnographic approaches in religious studies and religious education, it examines feminist, queer and postcolonial theory as well as the changing religious landscape in contemporary Britain and the wider world. Themes emerging from this analysis prompt the following proposals: to take an anti-essentialist approach to ‘religion’ and ‘religions’; to stress diversity within and between traditions; to recognise complexity and change in religion and society; to acknowledge both local and global contexts; to focus on real people and seldom-heard voices; and to criticize dominant discourses, whether as patriarchal, heteronormative or colonialist.

Encyclopedia of Hinduism

Edited by Robinson, Cush and York, with an introduction by Robinson, Cush and Foulston. This encyclopedia includes more ethnographic and contemporary material in contrast to the exclusively textual and historical approach of earlier works.

The Relationships between Religious Studies, Religious Education and Theology: Big Brother, Little Sister and the Clerical Uncle?

This article explores the relationships between Religious Education and Religious Studies, and Religious Education and Theology. It challenges the assumption that Religious Education is a second order activity of lesser status, through examining the nature of religious education, of religion and of knowledge, and the relationship between theory and practice, drawing on the insights of liberation theology and feminist thought. Whilst recognising the closer relationship that Religious Education has with Religious Studies, it examines the contribution Theology can make to non‐confessional RE, and suggests that academic Religious Studies and Theology should put an end to their historic quarrel. The use of the word ‘Theology’ to describe the activity engaged in by pupils when exploring their own beliefs and values is examined and rejected. It concludes that the three disciplines should view themselves as equal partners with distinct, but complementary roles

‘Positive Pluralism’ to Awareness, Mystery and Value: A Case Study in Religious Education Curriculum Development

This article outlines how a philosophy of religious education, developed from both theory and practice in the UK context, was given practical implementation in a local syllabus for state‐maintained schools which has had national influence. The philosophy is that of ‘positive pluralism’ which sees the plurality’ of beliefs and values as a benefit rather than a problem for religious educators, who are seeking to engage students in a dialogue between traditions old and new and their own thoughts and experiences. In turning theory into practice account has to be taken of particular contexts, and compromises have to be made to ensure that all stakeholders are satisfied with the outcome but that what is offered to students maximises their opportunities for learning both about and from religious traditions and worldviews.

British Buddhism and the new age

Abstract This article examines the relationship between Buddhism and the New Age movement in Britain. The main substance is a report of the varying attitudes towards the New Age movement discovered in literary sources, and (mainly) from interviews and correspondence undertaken during 1993/4. The article suggests that a pattern emerges from the developments of the last few decades; that the common ancestor in Theosophy is an important influence on the relationship; that some significant similarities and differences can be observed when generalising about Buddhism and the New Age movement; and that the interaction of the two may lead to interesting developments in the future.

The faith schools debate

Since 2001, when the Church of England announced its intention to expand the number of church schools (Archbishop’s Council, 2001), and the government expressed its support for such expansion (DfES, 2001), the issue of faith-based schools has been one of the most debated questions at the interface of religion and education in England. The term ‘faith schools’ in the context of the debate is generally (but not always) used to refer not to those that exist within the independent sector, but to ‘schools with a religious character’ (to use the official wording) that are maintained by state funding. Thus, the question raised is often ‘should the state fund schools with a religious character?’. The existence of such schools dates back to the introduction of state education in 1870, when state-funded schools supplemented, and state funding assisted, the existing provision of schools on a voluntary charitable basis by the churches and other groups. This ‘dual system’ has continued until today, with three categories of statefunded faith schools—the most important of which are ‘voluntary controlled’, where the local education authority provides all of the funding in return for more control, notably over religious education and the governing body; and ‘voluntary aided’, where the voluntary organisation provides a percentage of the budget (currently 10% of certain elements like building costs) in return for having more control, again notably over religious education and governing body. The ‘voluntary controlled’ option was taken by many Church of England schools, whereas most other confessions,

Paganism in the classroom

The time has come for teachers to take Paganism seriously as a living religion. Teachers need accurate information about contemporary Paganism in order to respect children from Pagan homes and to handle Pagan topics appropriately. The current usage of the term ‘Paganism’ is clarified, and the connection between contemporary Paganism and the religions of the past is examined. The relationship between Paganism and Christianity is a complex one and should not be oversimplified into one of enmity. This article also explores practical issues such as the presence of Paganism in the curriculum, the needs of the Pagan child and ideas for practical activities including Pagan festivals. The article is deliberately wide‐ranging in order to initiate a debate.

Consumer witchcraft: are teenage witches a creation of commercial interests?

The production of books, magazines, kits, films, TV programmes and Internet sites aimed at teenagers, especially girls, on witchcraft, Wicca and related topics, has been a growth industry of the late 1990s and 2000s. This article examines whether Ezzy’s distinction between ‘traditional witchcraft’, a serious religious path, and ‘white witchcraft’, an aspect of consumerism, can be used to understand the phenomenon of ‘teenage witchcraft’. An analysis of some of the materials available and of interviews with young women who identify as witches attempts to answer the question of whether young people are being exploited by commercial interests, or whether the ‘teen witch’ phenomenon cannot be so easily dismissed. The author suggests that at least some young people who identify as witches or Pagans are not mere consumers of exploitative materials, but are well‐informed, critical thinkers articulating their own serious spiritual and theological perspectives.

A Third Perspective in retrospective: 20 years later

Introduction Twenty years ago, a small group of university lecturers in religious education were in a hotel in Birmingham, England engaged in an activity connected with providing materials for the new ‘model syllabuses’ for religious education being developed by what was then called the School Curriculum and Assessment Authority. Our task was to suggest aspects of children’s experience and concerns that would enable them to relate to the topics identified by working groups from faith communities as being the central ones for their tradition. As we worked, we began to feel that what we were producing did not reflect what we thought religious education should be like, so we decided to start again and do it our way. As two of those lecturers are now the editor and deputy editor of this Journal and the third, Joyce Miller, is currently the Chair of the Religious Education Council (not forgetting our fourth colleague, Catherine Bowness), we thought that we would take the opportunity to reflect on why we felt the need to produce a ‘minority report’ 20 years ago and on the development of religious education in England since then. While the focus is on England, much can be learned at an international level from the English context, provided failure as well as success is acknowledged (Barnes 2014). We are all subject to the impact of globalisation on social structures, beliefs and attitudes across the world and researchers from the UK have hitherto shaped developments in religious education that have influenced policy and practice in many countries.