Julia Ipgrave

Issues in the Delivery of Religious Education to Muslim Pupils: Perspectives from the Classroom

This article is based on experience of teaching RE in a multi‐faith class, and on ethnographic research among Muslim children in Leicester (Ipgrave 1996). It recognises the existence of tension bet...

The language of friendship and identity: children’s communication choices in an interfaith exchange

The development of partnerships between schools and school children of different religious and cultural backgrounds is currently being promoted at national level in an attempt to encourage social cohesion in ethnically and religiously diverse societies. This article reports on one such partnership, a programme of email communication between children from primary schools in Leicester and East Sussex. It uses concepts of presence and space to analyse the different linguistic and paralinguistic devices children employ to construct their identities as friends and as representatives of their communities, and to project these identities across a cultural divide. Evaluation of the children’s language choices identifies tensions and limitations as well as possibilities. The article makes use of Derrida’s deconstruction of hospitality as it questions a too ready adoption of the discourse of friendship for children’s intercultural encounter, and suggests that the development of a more sophisticated language of interest, politeness and respect provides them with a firmer foundation for positive and productive dialogue with religious difference.

Relationships between Local Patterns of Religious Practice and Young People's Attitudes to the Religiosity of Their Peers.

This contribution reports research into young people’s attitudes to religion and religious diversity in secondary schools across the UK. The data indicate that students’ respect for the religiosity of their peers, or their lack of it, is due less to the influence of classroom RE (multi-faith or otherwise) than to the experience of religion in the neighbourhood and the degree to which being ‘religious’ is viewed as ‘normal’ there. The essay contrasts negativity experienced in schools by young people of strong practising religious faith in neighbourhoods where religious practice is not the norm with the greater tolerance and respect accorded to religious young people in schools serving neighbourhoods where religious practice is common and prominent. It considers the implications for religious education of this uneven experience.

Identity and inter religious understanding in Jewish schools in England

This article sets up a dialogue between auto-referential (looking to self) and allo-referential (looking to the other) approaches to religious difference and applies these to education for inter religious understanding in Jewish schools. It begins by arguing that the multiculturalism of the 1980s and 1990s set up a duality of self and other, with the responsibility for looking to ‘the other’ (allo-reference) resting largely on the majority community and the licence to look to self (auto-reference) being given to minority communities. Within the Jewish community, multiculturalism supported and legitimated the development of an inward-looking Jewish identity-based education. This was challenged in the 2000s however by the new outward-looking emphases of the community cohesion agenda, and so Jewish schools have had to negotiate a place for themselves between auto- and allo-reference. Brief case studies illustrate contrasting ways in which two schools have positioned themselves in relation to these two poles. In School A, the imperative towards ‘the other’ attempts an openness to ‘the other’ in ‘the other’s’ own terms, whereas in School B the same imperative towards ‘the other’ is framed within the auto-referential framework of being and doing Jewish.

From storybooks to bullet points : books and the Bible in primary and secondary religious education

This article uses research carried out in a variety of English schools to suggest a discontinuity in the handling of the Bible between primary and secondary religious education (RE) classes, the former providing a more positive climate for the development of skills of scriptural reading and interpretation than the latter where students (and teachers) often expressed negativity towards books and the Bible in their RE learning. It employs Ricoeur’s manifestation and proclamation distinction to argue that engagement with religious scriptures in RE is necessary for students to develop a comprehensive understanding of religion and religious meaning, and it uses his model of the interpretive act of reading to analyse the practice and attitudes revealed by the research. The article argues that while the subjectivities of reader and text currently obstruct Biblical learning in the secondary classes, this is less the case in the primary schools. Here, the greater scope given to narrative, and its power to provoke new understanding, provides a foundation on which secondary RE teachers could usefully build if their students are to come to appreciate and rise to the challenges of close engagement with religious scriptures.

Conversations Between the Religious and Secular in English Schools

Abstract This article begins with an acknowledgment of the complexities of religions position in the English school system that open it to diverse interpretations. It uses research in a variety of schools to illustrate three different approaches to religion: doxological, sacramental, and instrumental, founded, respectively, on certain faith in God, on openness to the possibility of God, and on a default scepticism. The contested nature of religions place in schooling is acknowledged and, in response, both secular and religious reasons are given for hearing religious voices in the educational sphere. The argument is made that an equitable religious-and-secular settlement is dependent on “religiously understood” religion being allowed into the conversation. The relationship between penultimate and ultimate is used to analyze each of the three approaches for their engagement with “religiously understood” religion and their contributions to religious and secular understanding.