A rich palette of Bible use: A theoretical and empirical contribution from the context of Protestant Christian primary schools in the Netherlands

The aim of this study is to gain empirical knowledge about how the Bible functions in the context of Protestant Christian primary schools in the Netherlands. It presents the results of an empirical explorative and qualitative study on the perceptions of teachers and school administrators (directors and internal supervisors) on the goals of Bible use in Protestant primary education, as well as the roles of teachers and pupils, and how these can be understood in terms of religious pedagogical models and theories. Five small focus group interviews with teachers and six interviews with school administrators revealed a variety of goals teachers hold regarding Bible use in education and a variety of divisions of teacher–learner roles in this regard. The findings also show some particular characteristics when compared with secondary schools.     

Praxis and Agency in Foucault’s Historiography

This paper examines the consequences for agency that Foucaults historiographical approach constructs. The analysis begins by explaining the difference between legislative history and exemplary history, drawing parallels to similar theoretical distinctions offered in the works of Max Weber, J.L. Austin, and Zygmunt Bauman. The analysis continues by reading Habermass critique of Foucault through the tropological lenses suggested by White [Metahistory. Baltimore, MD: Johns Hopkins University Press, 1973]; it argues that Habermass critique misrecognizes the tropes of Foucaultian genealogy. The paper draws implications for education by articulating possibilities for praxis and agency in terms of pedagogy specifically related to the distinction between didactics and modeling. The paper concludes by suggesting that genealogy does not play by Hegels rules, but rather exemplifies agency in ways that are not recognizable from a modernist perspective.     

Drawing a line between the religious and the secular: the cases of religious education in Sweden and India

Abstract

Religion as a school subject – Religious Education (RE) – is handled differently in various national contexts. This article discusses two different systems of managing (or avoiding) RE: those used in non-denominational Swedish and Indian schools. The article focuses particularly on what is allowed in the classroom with regards to religion. Both countries are secular, but where is the line drawn between the secular and the religious? Allowing the two contexts to meet reveals the particularities of each. The impact of Protestant Christianity, specifically Lutheranism, is evident in Swedish RE: religion is to be defined through beliefs and words, and religious actions should be excluded from classrooms. The Swedish context highlights ‘knowledge of’ religions, but avoids religious action. In India, there is no explicit RE, but Indian education does include learning from religion as well as ‘doing religion.’ The Indian approach is very inclusive, to the point of emphasising, as teachers put it, a common core of all religions. Both systems of RE offer particular opportunities and face certain difficulties in dealing with the contemporary globalised world.     

Development of students’ knowledge about didactics during their first year of the master’s programme in didactics

In this study, I reflect critically on my own experiences as a university teacher of students’ expressed knowledge about the academic subject of didactics at the beginning and end of their first semester as students in the Master’s Programme in Didactics. My reflections are made using a phenomenographic approach to learning, which regards learning as a qualitatively deeper and different way of understanding content. The results of the study are expected to deepen my understanding of knowledge expressed about didactics in two different student groups, and give insight on what is critical for knowledge development in higher education. The first course design consisted of 12 lectures in total by 12 different teachers representing different fields of didactics, such as general didactics and subject-based didactics in different specializations. The second course design consisted of eight seminars where course literature about didactics was discussed, together with three seminars in smaller groups wherein the students in each specialization of didactics met. A comparison between the groups is made, based on a qualitative analysis of the responses on an open question before and after the first semester forms the basis of my own reflections. The analysis aims to establish in what way the students’ explanations of didactics might have changed during the courses, and if there are differences in this development which could be explained by differences in course design. In the first student group, 10 students (in-service teachers) answered both questionnaires, and 11 students in the second group answered both questionnaires.     

THE DIDACTICS OF PSYCHOANALYTIC EDUCATION2

The author first discusses general didactic considerations regarding psychoanalytic education and the teacher‐pupil relationship. He then demonstrates that psychoanalytic education is greatly influenced by the ideal of a liberal education, of which in Germany there is a strong tradition under the name ‘Bildung’. The main characteristics of ‘Bildung’ ‐ as opposed to professional training ‐ are that the objectives remain undefined and there is no attempt to achieve defined and operationalisable professional qualifications. The relationship between teacher and pupil is characterised by authority and trust. A psychoanalytic education by means of a ‘liberal education’ is based upon the assumption that the student should be motivated and supported in achieving competence through a passionate study of the world of psychic reality. Today, however, psychoanalytic education must be seen within a contemporary context that forces us to abandon the ideals of a liberal education, to operationalise the subjects studied and to control the education itself with regard to efficiency and results. These modern demands are the result of a professionalisation which has reached all social professions and from which psychoanalysis also cannot escape. Because of this, it is especially important to reflect on our educational methods and objectives. The author makes several suggestions on this subject. It is to be hoped that psychoanalysis will find its own way, without, on the one hand, losing sight of the special nature of psychoanalytic competence through an over‐hasty adaptation to the process of professionalisation and, on the other hand, without reverting to unquestioned and outdated ideas on education.