Learning beyond the surface: engaging the cognitive,affective and spiritual dimensions within the curriculum

In Australia the separation of mind, body and spirit by secular society has had a significant influence on educational trends. An outcomes‐based approach to education, with an emphasis on cognitive learning, has meant that the affective and spiritual dimensions of students' lives have often been understated. Classroom programs in religious education have been affected by this educational climate where the pendulum has swung in favour of the achievement of cognitive learning outcomes. The cognitive dimension of learning is an integral part of the learning dynamic. However the roles of thinking, feeling and reflecting/intuiting are complementary within this process. Religious education is one curriculum area that can effectively address the interplay between the cognitive, affective and spiritual dimensions of learning. This paper outlines a model explored with pre‐service teachers at a publicly funded Catholic university. This model addresses the complementarity of the cognitive, affective and spiritual dimensions of learning. Examples of pre‐service teachers' work are drawn upon to demonstrate the interplay of these dimensions and to show how in practice this might be achieved within school curricula.     

Drama,Spirituality and the Curriculum

The field of drama and moral education has been given some theoretical attention in recent years but little if any theorising has been applied to the area of drama and spiritual education. In UK schools, however, the spiritual education of children is seen as one of a school's core functions and a spiritual dimension has often been important in the global history of drama and acting. Various and conflicting definitions of spirituality and approaches to spiritual education exist. In this article, I begin with an attempt to make connections between these approaches and recent epistemologies of drama education. I then outline a possible theoretical framework for defining spirituality, influenced largely by anthropological and cultural studies, and exemplify it by drawing upon examples from existing practices in the fields of theatre and educational drama. I then conclude by speculating as to how these ideas might find practical expression within a drama curriculum.     

A qualitative study of the interdisciplinary approaches to adolescent spirituality in Australian government schools

Abstract

The growing body of evidence in education reveals that ‘spirituality’ as an aspect of learning is largely overlooked in government schools in Australia and consequently, there is a paucity of research investigating whether young people consider spirituality to be an important and worthwhile component of their educational experience. This paper will report on some findings of a PhD study which investigates the spiritual lived experiences of secondary school students. As an interdisciplinary approach to spirituality for adolescents, this paper represents the different ways spirituality is understood across the disciplines and whether young people view themselves to be ‘spiritual’. In sharing some of the student narratives, this paper will explore what spirituality means in the context of young peoples’ everyday lives. It will also address how schools can play a central role in students’ quest for a sense of meaning; and the important role of teachers in this process will also be explored.     

Cultivating spiritual intelligence in adolescence in a divisive religion education classroom: a bridge over troubled waters

Religion Education (RE) forms part of the curriculum of public schools in South Africa. The teachers are, however, not always certain how to deal with divisive religious plurality in multicultural classrooms. Our aim was therefore, to illustrate how the implementation of a spiritual intelligence (SQ) programme can in a constructive way encourage meaningful interaction among students in RE classrooms in secondary schools. Over a period of three months a programme to stimulate SQ was implemented by means of a qualitative case study with ten Grade 11 students of diverse religious convictions. This article reports on the impact of the programme in respect of self-awareness, as well as universal awareness and connectedness as key characteristics of SQ. The collection of the data included reflective activities, informal conversation interviews, focus group discussions, field-notes of observations, and a self-reflective journal. The findings indicate how the programme stimulated meaningful interaction and opportunities to deal with religious plurality in RE.     

Teachers’ and Parents’ Perspectives on a Curricular Subject of “Religion and Spirituality” for Indian Schools: A Pilot Study Toward School Mental Health Program

Religious–spiritual (R/S) education helps medical students cope with caregiving stress and gain skills in interpersonal empathy needed for clinical care. Such R/S education has been introduced into K-12 and college curricula in some developed nations and has been found to positively impact student’s mental health. Such a move has not yet been seen in the Indian education system. This paper aimed to examine perspectives of teachers and parents in India on appropriateness, benefits, and challenges of including R/S education into the school curriculum and also to gather their impressions on how a R/S curriculum might promote students’ health. A cross-sectional study of religiously stratified sample of teachers and parents was initiated in three preselected schools in India and the required sample size (N = 300) was reached through snowballing technique. A semi-structured questionnaire, with questions crafted from “Religion and Spirituality in Medicine, Physicians Perspective” (RSMPP) and “American Academy of Religion’s (AAR) Guidelines for Religious Literacy,” was used to determine participants’ perspectives. Findings revealed that teachers’ and parents’ “comfort in integrating R/S into school curriculum” was associated with their gender (OR 1.68), education status (OR 1.05), and intrinsic religiosity (OR 1.05). Intrinsic religiosity was significantly (p = 0.025) high among parents while “intrinsic spirituality” was high (p = 0.020) among teachers. How participants’ R/S characteristics influence their support of R/S education in school is discussed. In conclusion, participants believe R/S education will fosters students’ emotional health and interpersonal skills needed for social leadership. A curriculum that incorporates R/S education, which is based on AAR guidelines and clinically validated interpersonal spiritual care tools would be acceptable to both teachers and parents.     

Spirituality in African Education: Issues,contentions and contestations from a Ghanaian case study

This article explores Ghanaian educators' and students' understandings of spirituality and its role and implications in education. Using a Ghanaian case study of two selected school sites, the article addresses local conceptions and responses to educational reform initiatives and the specific implications of spirituality and values in education. In particular, the article examines how students and teachers employ local meanings of self, personhood, and the individual identifications with the group/collective to promote learning and teaching. Attention is paid to understanding what it means to teach and learn culture, history, and spirituality within a holistic paradigm. The article also highlights contestations in educators' and students' views regarding the place of spiritual and religious values in the educational system. It is argued that educational change will emerge from understandings of the goal and purpose of education as pursued through educators' and students' teaching and learning practices.     

Children’s spirituality and inclusion: strengthening a child’s spirit with community,resilience and joy

The vision of inclusion speaks to the minds, hearts and spirits of children with disabilities. A meaningful inclusive atmosphere exists when children with and without disabilities are physically engaged and interact with one another as a community in a variety of activities. Spirituality for children with disabilities within an inclusive early childhood classroom requires an education that is intellectual, emotional, social, moral and spiritual. In this type of environment, children with disabilities and peers can flourish in a warm and welcoming community. This paper contributes to the literature and asserts the importance of the ‘forgotten’ dimension of early childhood special education. Learning strategies to inform teachers and parents for establishing an inclusive welcoming classroom for children with disabilities are offered by exploring a spiritual curriculum emphasising holistic education with peers through strengths-based projects, small group work and peer-mediated interventions for supporting the interests of each child and developing the capacity to develop resilience and joy.     

Nurturing spirituality in secular classrooms

Since 1999 the New Zealand secular school curriculum has included a statement on fostering children's spirituality in classrooms. This statement defines spirituality in a broad fashion and includes reference to Maori (indigenous New Zealander) views on spirituality. The implications of this for classroom teachers have not been researched in this country and therefore this paper reports on a study that examined teachers' views on spirituality and the implications for the children they teach. The methodology focused on the experiences of nine teachers in two multicultural secular primary schools. The classroom experiences of a spiritual nature that the teachers recounted, while many and varied, revealed some common themes that related to the climate of the classrooms. Such classrooms were characterized as being non-judgemental and non-self-conscious and as places where a community of spiritual discourse was encouraged and where deeply meaningful activities and events occurred. The findings suggest that while teachers cannot plan and predict precisely what will foster spirituality in classrooms, teachers can cultivate a climate that enhances children's spirituality.     

Exploring the Landscape of Spiritual Geography: religious education,the environment and the child's sense of identity and place

Exploring the Landscape of Spiritual Geography is an attempt to review recent interest in environmental concern as a key spiritual value within religious education. Using geographical metaphors, the paper will briefly examine this theme on three interrelated levels: with regard to the contours of the curriculum (SCAA Model Syllabuses), the co‐ordinates of inspection (Ofsted), and maps of tradition and implementation (sacred texts and school texts). The paper will then present, as a basis for further discussion and curriculum development, an open conclusion about the value of the landscape of spiritual geography to a child's sense of identity and to a child's sense of place.     

Helps to Fostering Students' Spiritual Health [1]

Interviews with 98 teachers from a variety of schools were used to develop a definition of spiritual health, and to establish how these teachers thought spiritual health might best be fostered and what hindered its development in the school curriculum. A recurring theme, which seemed to be coming through the comments from teachers in this study, was the very important role that teachers play in helping students develop relationships. This was of vital importance as spiritual health was seen as being reflected in the quality of relationships that students develop with themselves, others, the environment, and with a Transcendent Other. The characteristics of teachers most frequently mentioned as desirable for the promotion of spiritual health were classified as follows:

? caring, sensitive, personal approach;

? concern for individuals;

? committed to personal beliefs and values.

Investigation of these teacher characteristics showed variation by gender, personal view of spiritual health, major curriculum concern, teacher and school type. Implications of these variations are discussed in this paper, together with the role of Spiritual Facilitator, to help nurture students' spiritual health.     

A new discourse on spirituality in public education. Confronting the challenges in a post-secular society

Australia is facing a new frontier in the educational discourse of spirituality as we transition into a globalised and post-secular society. Teachers are now faced with the question of how to respond to the intrinsic spiritual awareness of secondary school students and the subsequent inquiry process into matters of personal spirituality, meaning and worldview. In Independent and Catholic schools across Australia, spirituality has a dimension to learning and has a significant place in the curriculum and in the classroom, inculcated through pastoral care programmes and the teaching of religious education. However, in public schools, there is a paucity of research investigating whether young people consider spirituality to be an important and worthwhile component of their educational experience. This article highlights the importance of inquiry into spirituality in public education, through political discourse, and the potential for resurgence in exploring spiritual lived experience from a phenomenological perspective.     

Talking of God and Talking of Fairies: Discourses of spiritual development in the works of George MacDonald and in the curriculum

By law schools in England and Wales are required to promote the spiritual development of their pupils and school inspectors must report on how well they do so. This is a very recent local legislative enactment of a timeless and universal concern. A spiritual dimension to human life, however resistant to definition or measurement, has been recognized for as long as men and women have consciously reflected on their condition. The determination to seek the spiritual well-being of the young antedates the trial of Socrates and the writing of the book of Proverbs. Obvious as it is, this point does need to be made. It could be supposed from much of the discussion in educational circles that interest in spiritual development was unknown before the 1944 Education Act. That said, there are questions to be asked about the education of the spirit which, if not new, acquire an immediacy from the social and cultural conditions specific to our time and from the requirements of current educational legislation. To one question in particular today's debate about spiritual development as a curricular requirement continually returns. It is whether a coherent spirituality requires the support of a religious tradition. Students in our schools come from a diversity of religious backgrounds. At the same time--and often at the same school--many come from homes which long ago took leave of God. What is to be the relationship in such schools between the spiritual development which they are statutorily obliged to promote and traditional religious world-views whether these are still devoutly followed or long abandoned? Do notions of spirituality and spiritual development have any coherence without secure anchorage in a religious tradition with it specific truth-claims? In this article I shall argue that, while clearly spiritual education can be based on the claims of a religious tradition, such a confessional framework is not necessary for the concept of spiritual education to be coherent and for its implementation within the curriculum to be possible. There is, in a word, a spirituality without religion. In developing this argument I shall appeal to a Victorian writer of fairy tales, George MacDonald, whom we shall meet a little later.     

Can learning about the Holocaust be spiritual? Reflections on a teaching and learning experience with Primary School children.

In April 2017, I spent a week in Poland researching the Holocaust in Europe. Most notably, I visited the Auschwitz and Birkenau concentration camps. Following the visit, I facilitated three History lessons with 10- and 11-year-old children on the role of Auschwitz in the Second World War. As the sessions unfolded, the spiritual themes of meaning, identity and remembering emerged from the children’s responses; therefore, this article forms a reflection on how the lessons impacted the children’s spiritual lives. It also considers how the History curriculum might include a critical dimension to pedagogy. In particular, it explores how issues such as theology, morality and the role of representation open up a space for critical questioning. I suggest that such questioning is also spiritual. Thus, the self-awareness and criticality inspired might contribute to transformation – of both the teachers and learners and the world around them.     

Enhancing resilience: families and communities as agents for change

In this article, the Linking Human Systems (LINC) Community Resilience model, a theoretical framework for initiating and sustaining change in communities that have undergone rapid and untimely transition or loss, is presented. The model assumes that individuals, families, and communities are inherently competent and resilient, and that with appropriate support and encouragement, they can access individual and collective strengths that will allow them to transcend their loss. This competence can be nurtured by helping people regain a sense of connectedness with one another; with those who came before them; with their daily patterns, rituals, and stories that impart spiritual meaning; and with tangible resources within their community. Rather than imposing artificial support infrastructures, LINC interventions engage respected community members to act as natural agents for change. These "community links" provide a bridge between outside professionals, families, and communities, particularly in circumstances in which outside intervention may not be welcomed. The article illustrates how LINC interventions successfully have been used in communities around the world.     

Spirituality and education for global citizenship: developing student teachers’ perceptions and practice

Education for Global Citizenship (E4GC) offers many opportunities to explore spirituality and a sense of how one fits into the world at a range of levels. Beyond the Curriculum Boundaries is a project that enables student teachers to consider E4GC alongside issues of multiculturalism, antiracism and democracy education, with a strong focus on religious education and geography. This paper outlines the ethos behind the project, identifies key elements and themes, appraises student responses, and evaluates key learning points. Student teachers respond to the module in a variety of ways that inform their learning and teaching, and development takes place on both personal and professional levels: as the project has developed the awareness of children’s worldviews and the sense of interconnectedness with others has grown, adding an increasingly spiritual dimension to learning. This article argues that E4GC provides an effective vehicle for supporting the often‐overlooked spiritual dimension of children development.     

The plausibility of spiritual intelligence: spiritual experience,problem solving and neural sites

Australian teachers in Church related schools have begun to use the term ‘spiritual intelligence’ in their educational discourse. Is it accurate to describe spirituality as a form of intelligence? This paper explores whether the notion of spiritual intelligence is plausible. It addresses this firstly by discussing the notion of spiritual experience as a mechanism for problem solving—one of the central themes that underlies the concept of intelligence. Secondly, it examines some of the neural sites of the human brain that have been found to be active in those who apperceive spiritual experience. In light of this discussion, this paper argues that although some concerns prevail in considering spirituality as a form of intelligence, the concept of spiritual intelligence may nonetheless be rendered as plausible.     

学校联结的研究现状与发展趋势

学校联结是指个体与学校以及学校环境中的人所建立起来的一种联系,主要分为学校依恋、老师依恋、学校承诺三个维度。已有研究表明：学校联结与学生学业成绩和健康行为有直接相关,学校联结性高的学生,其学习成绩也较好,健康行为发生的频率也会增加,因此学校联结在促进学生学习与发展、预防健康风险行为发生等方面发挥着重要的作用。本文在以往研究的基础上对学校联结的概念、测量方法以及影响因素进行梳理和总结,并尝试展望未来的研究方向。     

The Bureaucratization of Spirituality[1]

This paper examines some of the critical contexts within which spiritual, moral, social and cultural education is to be realized. First, I examine the nature of school as a modernist bureaucratic institution. I argue that schools are bound in a self‐referential reality and barely connect with the late modem world. I then discuss the cultural sources of education policy and particularly the employment of nostalgia as a legitimation for neo‐conservative policy and practice. I then discuss school knowledge and in particular the end of liberalism and its replacement with rationalism. I next turn to spiritual, moral and social education and critically discuss its cultural and political formation. Finally, I argue that school is unable to accommodate the spiritual dimension and that critical to its successful inclusion is the re‐establishment of teachers as knowledgeable professionals with their practice grounded in the contemporary world and the real conditions of pupils' lives.

     

What I Look Like: College Women, Body Image, and Spirituality

Despite public acknowledgment of the importance of spiritual development, little has been written globally on female young adults’ personal views of their spiritual values and body image. This article briefly presents the findings of a pilot study that explored female college students’ reflections on body image and spirituality. Responses from participants showed that (1) many students are interested in faith and spiritual development; (2) body dissatisfaction affects those women who viewed themselves as spiritual (92%) as well as those who said they were free thinkers (49%). Nevertheless, religion and spiritual values seemed to confer some behavioral protection. Implications for educational programs that will address the spiritual dimension of learning are discussed.     

The Spiritual and the Intending Teacher

The article analyses the responses of 1195 intending teachers who were asked to complete an open-ended questionnaire concerning their views of the spiritual. A number of trends in the responses are explored. These include an emphasis upon 'finding oneself'; a distinction between religion and the spiritual; hints of transcendence; links between the spiritual and morality; and the importance of relationships. While these five trends can be viewed positively, a critique is also provided. The implications for understanding the spiritual in an educational context are explored in the light of these trends. Suggestions are made as to how the spiritual can be approached so that the trends can be accounted for, while not allowing them to preclude further insights into the nature of the spiritual.