‘Hijab envy’: the visible angst of immigrant Christians in a pluralist Canada

This article explores the predilection of Christians of immigrant background to perceive themselves as a disadvantaged group in the new reality of Canada’s growing religious diversity. The present inquiry challenges loss as the definitive emotional register for Christian engagement with Canada’s new religious minorities, demonstrating that religious minorities have elicited begrudging admiration and envy from their Christian counterparts. This inquiry insists that contemporary Canada, not ‘Christian Canada’, is the most important frame for understanding the perceptions and predilections of the Christians in this study. It argues that pluralist ideals, the policy instruments, and social practices that carry these ideals and the cultural forums that display and debate these ideals shape not only the ‘attitudes’ of young Christians, but also the regimes of visibility in which and from which they operate. While scholars impute an increasing visibility to religion, this article demonstrates that the array of affects between viewer and viewed are highly variable and context specific.     

Islamic religious education in Belgian state schools: a post-secular perspective

Abstract

Based on Habermas’ normative theory of religion in post-secular society, this article elaborates on the organisation of Islamic religious education (RE) in state schools. Hereto, a brief sketch of the Habermasian concepts of reflexive religion and complementary learning processes will be given. Subsequently, the author addresses the role of RE in post-secular society and applies these Habermasian concepts to confessional RE, with particular attention to Islamic RE in Belgium, where this subject is included as an optional subject in the state school curriculum since 1975, but where it is also criticised today, in particular with regard to content, teacher-training, textbooks, and inspection. These deficiencies will lead us to one of the main problems of Islamic RE and of confessional RE in general: the absence of state control. Based on Habermas’ ideas, the author concludes that it is up to the state to elucidate under which conditions confessional RE can be part of the regular curriculum, and to facilitate these conditions, by funding and co-organising teacher training, reviewing curricula and textbooks, formulating a ‘core curriculum’ and controlling teachers, for example. If these conditions have not been met, confessional RE should not be a part of the regular curriculum in a liberal state.     

Immigrant students’ educational expectations: the role of religious affiliation and practice

A body of scholarly work has emerged on educational expectations. More recently, the relationship between educational expectations and immigrant background in Western Europe has been investigated. Although the results of this type of inquiry show that students with an immigrant background tend to have higher educational expectations, potential explanations of this relationship remain unarticulated. In this article, we investigate whether religious affiliation and practice help explain the relationship between immigrant background and educational expectations. We use the Flemish survey data from the 2009 wave of the International Civic and Citizenship Education Study (ICCS). In comparison with students who claimed to have no religious affiliation, students with a Muslim and other religious affiliation were more likely to have these expectations. This relation does not hold for the students with a Christian religious affiliation. However, the effect of religious affiliation disappears when the effects of religious participation were included. We also found that the more religiously active, the higher the educational expectations are for the students. This effect diminished when we controlled for talking with parents about political or social issues. The relationship between immigrant background and educational expectations is partially explained by the level of religious practice and religious affiliation of students.     

Aid for Refugees: Religion,Migration, and Poor Relief in Sixteenth-Century Geneva

During the sixteenth century, migration of mainly French Protestants into Geneva resulted in a significant refugee community dedicated to discipline and poor relief. This article examines the ongoing impact of migration on the formation of religious communities and their correlation with the development of poor relief funds in a leading Reformation city. The social dislocation of religious refugees fostered a high commitment to their new identity as advocates of the Reformed religion and proponents of poor relief for foreigners. John Calvin, chief minister and French immigrant, articulated his ideals for establishing a truly Christianized community through the institutions of the church, the consistory and the Bourse française (French Fund) to support the formation of a distinctive religious identity. This article argues that aid for the refugees became an integral part of establishing this religious and social reformation from the 1540s to the 1560s as waves of refugees landed in Geneva.     

Genetic Moral Enhancement? Yes. Holiness? No

As moral human beings, we deplore our violence and try to rein it in through moral suasion and post-hoc restraint. Could genetic engineering help? Moral enhancement through genetic engineering might predispose us to performing good acts, good deeds. However, good acts alone, theologically speaking, do not count as either morality or holiness. Becoming a good and holy person-in-community is a process of freely chosen character development. While re-creating ourselves genetically to eliminate aggressive acts is not insignificant, such interventions constitute a starting point, not the endpoint, of living a meaningful life in relation to God. Bernard Lonergan’s notion of moral agency requires moral conversion and religious conversion, neither of which could be achieved through gene expression alone. Conversion requires free and intentional participation in moral character development. Finally, we note that salvation according to Christianity is not earned, regardless of a person’s good acts or good moral character.     

Mental Health Collaboration: A Survey of Practicing School Psychologists

Schools have become the primary setting for mental health service among youth. However, school-based providers are sometimes limited by lack of time, training, and other resources. Furthermore, problem-solving models emphasize the importance of developing partnerships with other professionals and agencies. Thus, it is critical to engage in collaborative practice with non–school-based, community mental health providers (CMHPs). The purpose of this study was to survey practicing school psychologists about their experiences in communicating and collaborating with CMHPs. Participants (n = 194) indicated their frequency of communication and collaboration with CMHPs; although communication (i.e., release and receipt of information) was typical, fewer school psychologists reported engaging in ongoing collaboration. Benefits and barriers to collaboration were identified, and implications for practice are discussed.     

Monitoring and Fostering Elementary School Students' Life Satisfaction: A Case Study

Research on the importance of complete mental health has led to increased focus on students' subjective well-being (i.e., happiness and life satisfaction) coupled with the traditional attention to psychopathology. Although screeners for psychopathology abound, the present project is novel in applying best practices in universal screening to grade level-wide assessment of children's life satisfaction, followed by implementation of a positive psychology intervention for students identified through the screener. In this case study of 375 third- to fifth-grade students in one elementary school, 93.6% participated in the screening, 11.2% qualified for supplemental services based on screening cutoff scores, and 4.8% took part in the targeted intervention to improve subjective well-being. Repeated measures analysis of mean scores revealed the intervention increased children's life satisfaction, lending support for the value of universal screeners in the process of service delivery. Implications for practice regarding universal screening and intervention for life satisfaction are discussed.     

Turning students into scholars: using digital methods to teach the critical study of religion

Incorporating digital tools into Religious Studies courses provides experiences and conditions that transform students into scholars. In this essay we discuss two courses we taught in conjunction with the Religious Soundmap Project of the Global Midwest, a collaborative digital humanities project that we co-directed from 2014 to 2016. Engaging students as contributors to a collaborative digital research project helped them to appreciate some of the key practical, theoretical, and ethical challenges that we face as scholars of religion. In particular, our work together brought to the fore critical questions about definition, classification, and representation. Even more, because they knew their work would be accessible to broader audiences outside the classroom, potentially including the very communities whom they were studying, students were able to perceive the stakes of these questions in ways we had not previously experienced. Incorporating digital tools enabled our students to see themselves as scholars of religion.     

Collective memory in the making of religious change: the case of ‘emerging Jews’ followers of Jesus

This study explores a facet of the construction of a new worldwide religious tradition that fuses the beliefs, rituals, and identity claims of both Judaism and Christianity. The Brazilian ‘Messianic Anussim’ comprise former Charismatic Evangelicals that adhere to a variety of Jewish practices. Unlike Messianic Judaism, where Jewish-born people identify themselves as believers in Jesus, or Christian Zionism, where Evangelicals emphasise the eschatological importance of the Jews and Israel this particular community maintains the veneration of Jesus and calls for a purification of Charismatic Evangelicalism while observing Jewish laws. Their calls for a ‘pious restoration’ are guided by a recovered Jewish identity that is inspired by the historical figure of the Bnei Anussim. Based on ethnographic research conducted between 2013 and 2015, this study explores the formation of a new hybrid religious group.