Viewing archives for Paganism

Research Summary

This project presents 5 case studies exploring how RE is being re-imagined in schools. It is a showcase of classroom practice which goes some way towards meeting the learning proposed in the new National Entitlement for Religion & Worldviews.
The project builds on the recommendations of the Faiths Unit’s 2015 report RE for Real – The Future of Teaching and Learning about Religion & Belief by providing examples of an emerging shift in RE towards understanding religion and worldviews as dynamic, lived, and interpretable phenomena and concepts.

Researchers

Dr Martha Shaw & Prof Adam Dinham

Research Institution

London South Bank University & Goldsmiths, University of London

What is this about?

This project is based on the premise that there is much brilliant, innovative RE going on all around the country but that it is patchy and could be extended. This project highlights some key examples of innovative practice, which speaks to the new direction proposed for Religion & Worldviews. It is intended to complement debates about change in policy and practice, with evidence of existing new practices from which others can learn.

What was done?

The project has worked with 5 schools to explore examples in practice of aspects of the new National Entitlement. We invited submissions of interest to participate then undertook a series of visits to the schools, in close collaboration with teachers:

Visit 1: Summer Term 2019 (May-June), to discuss the national plan and how the school is already or might respond to it. We worked together during and following this visit to consolidate the potential connections to at least one element of the national entitlement, then to devise a piece of concrete classroom practice in advance of our return visit.

Visit 2: Autumn Term 2019 and Spring term 2020 (September-February), to observe and reflect on the example of teaching and learning which has been identified and developed. The example was developed into a ‘case study’ including a short video and PDF providing a narrative.

Main findings and outputs

The five case studies explore ways of teaching and learning about religion and worldviews as fluid, lived and interpretable phenomena. The focus of each case study is different and relate to:
– Dealing with Controversy
– Multiple interpretations of lived religion
– Whole school lived religion as meaning making
– Encountering worldviews as lived and fluid
– RE Trail as discovery for children and their parents
The case studies can be found here.

Relevance to RE

The case studies are offered as resource for teachers to explore new ways of approaching the study of religion and worldviews in the classroom. Teachers might use these as inspiration to try something new. Teacher educators might also use these as examples of ways to embrace the teaching of religion and worldviews as dynamic, lived and interpretable phenomena and concepts. These examples showcase ways of promoting religion & worldview literacy in the classroom.

Generalisability and potential limitations

These examples are not representative of all the creative and innovative practice that goes on. Neither do they embody the totality of the vision outlined by CORE. Rather, they are intended as examples of some of the exciting ways in which teachers are interpreting innovation in the Religion & Worldviews classroom.

Find out more

Shaw, M (2019) Towards a Religiously Literate curriculum – Religion and Worldview Literacy as an Educational Model, Journal of Beliefs & Values, Journal of Beliefs & Values. Online: Sept. 2019.

https://www.gold.ac.uk/faithsunit/current-projects/reforreal/case-studies/

Research Summary

“Most U.S. adults identify with a particular religious denomination or group. They describe themselves as Catholic, Baptist, Methodist, Jewish, Mormon or Muslim– to name just a few of the hundreds of identities or affiliations that people give in surveys. Others describe themselves as atheist, agnostic or say they have no particular religious affiliation. These are the conventional categories into which Americans sort themselves. But a new Pew Research Center analysis looks at beliefs and behaviors that cut across many denominations – important traits that unite people of different faiths, or that divide people who have the same religious affiliation – producing a new and revealing classification, or typology, of religion in America.” (Summary taken from original press release at http://www.pewforum.org/2018/08/29/the-religious-typology/ downloaded on September 12 2018.)

Researcher

Pew Research Center, Washington DC

Research Institution

Pew Research Center, Washington DC

What is this about?

This is about the different religious groups in the US, and how they vary internally, in terms of religious commitment, behaviour or attitudes to religion. Survey data were used to generate seven categories of religiosity that cut across religious boundaries. E.g. ‘Sunday Stalwarts’ are the traditionalist, highly engaged members, ‘Diversely Devout’ are those who whilst traditionalist are also open to ‘New Age’ beliefs such as reincarnation or psychic power and ‘Religion Resisters’ are those who think that institutional religion does more harm than good. The other categories are ‘God-and-Country Believers’, ‘Relaxed Religious’, ‘Spiritually Awake’ and ‘Solidly Secular’.

What was done?

A survey of 4729 respondents was done. It included 16 questions about their religious and spiritual beliefs and practices, the value they place on their religion, and the other sources of meaning and fulfillment in their lives. The typology groups were then created using cluster analysis, a statistical technique that identified homogeneous groups of respondents based on their answers.

Main findings and outputs

The findings are quite extensive and readers are directed to the main report (link below), but some examples can be given so as to provide a flavour. What is interesting is how the categories cut across traditional religious and non-religious lines:

• Some data may be unsurprising (76% of the ‘Solidly Secular’ have no religious affiliation).
• However, it raises questions that 17% of the ‘Solidly Secular’ category identify as Christian.
• Within Religion Resisters, non-Christian religious faiths contribute their highest overall percentage (11%).
• They only make up 6% of the ‘Sunday Stalwart’ category, which could be down to population or survey factors; the word ‘Sunday’ is used because 90% of the group belong to Christian churches and it did not figure in survey questions.
• There are interesting sub-findings, e.g. 19% of ‘Sunday Stalwarts’ and 12% of ‘Solidly Secular’ believe in reincarnation; 98% of ‘Religion Resisters’ believe there is spiritual energy located in physical things such as mountains, trees or crystals.

Relevance to RE

The final Commission on RE report speaks of the need for a deeper understanding of the complex, diverse and plural nature of worldviews at both institutional and personal levels, and to ensure that pupils understand that there are different ways of adhering to a worldview. This Pew Center research gives an original, imaginative illustration of these factors. RE curriculum developers and teachers could use it to consider how to represent diversity within religions; teacher trainers could use it to illustrate the need for this to trainees.

Generalisability and potential limitations

The survey was large-scale (4729 respondents) and care was taken to achieve a representative sample. One limitation is that the US rather than the UK is represented. The researchers also acknowledge that identifying cluster groups is as much art as science. However, UK teachers and researchers could take note of the problematising of religious categories and perhaps find ways to explore similar issues in our own contexts.

Find out more

The full Pew Centre research bulletin is available for free download at http://www.pewforum.org/2018/08/29/the-religious-typology/

Research Summary

We Need to Talk about RE (London: Jessica Kingsley, 2017) is a collection of essays by established and emerging RE leaders commenting on theory, practice and policy around RE. The book focuses mainly on the English system, with European and wider global contexts referred to. Each chapter is a grounded, research-informed provocation. The book is edited by Dr Mike Castelli (currently Executive Chair of the Association of University Lectuters in Religion and Education) and Dr Mark Chater (currently Director of a charitable trust supporting RE).

Researchers

Mike Castelli, Mark Chater & Linda Woodhead

Research Institution

Several

What is this about?

The book as a whole promotes public discussion on what is needed from a new model of RE. The book argues that we need to talk about RE for several reasons: because so much is changing in the culture of schools; because teachers of RE are ‘cultural and religious heroes caught up in a conflicted education system’; because the kind of RE practised UK is unique, but gravely in danger of dismemberment and neglect; because of the urgent need to find consensus about the purpose and place of RE; and because wider society needs better ways of dealing with religious and cultural ‘otherness’.

What was done?

Each of the fifteen authors uses a distinctive methodology based on their own professional experience as teachers, researchers, practitioners, policy makers or consultants.

Main findings and outputs

Each chapter, written by a different author, offers a manifesto for change. The postscript, written by a serving teacher of RE, argues passionately for change based on clarity of purpose.

Relevance to RE

Trainee and serving teachers will find the book a stimulating, provocative and hope-inspiring daily companion to their practice.

Generalisability and potential limitations

There is no programmatic set of findings or recommendations.

Find out more

Castelli, M. And Chater, M (2017) ed. We Need to Talk about Religious Education: Manifestos for the Future of RE.London: Jessica Kingsley Publishing.

Research Summary

Neo-paganism – contemporary ‘Western’ paganism, as distinct from the animist beliefs of ‘traditional’ people – is an international movement with branches in 30 countries. The Pagan Federation, founded in Britain in 1971, has as its first principle ‘Love for and kinship with nature’. But what does this mean for contemporary pagans? Is it really a description of their way of life, or is it metaphorical language, or is it romantic wishful thinking? The article gives an account of neo-pagan beliefs and practices. Neo-pagans do identify their beliefs with those of traditional animist peoples, and the article also spends some time giving accounts of those. The researcher shows that they are not totally comparable. Neo-pagan belief in kinship with nature is restricted to belief and ritual, whilst in traditional animist societies, it actually determines all of the rules of life, something which is impossible in a contemporary, pluralist society. Yet neo-pagan principles of kinship with nature are still important to the huge task of shifting people away from the damaging ideology of consumerism.

Researcher

Kathryn Rountree

Research Institution

University of Massey, New Zealand

What is this about?

• Who are Neo-Pagans and what do they believe and practice?
• How does their principle of ‘kinship with nature’ affect their lifestyles?
• They identify their principle of ‘kinship with nature’ with the beliefs and cultures of traditional animist peoples, but to what extent can they be compared to such peoples? (What, in turn, do such peoples actually believe and practice?)
• Neo-Pagans see their commitment to ‘kinship with nature’ as a solution to problems caused by twenty-first century consumerism, especially environmental problems. To what extent is this view justified?

What was done?

Mostly, the author’s research method is to review existing literature on Neo-Paganism and on traditional animist societies, but some communication via email with contemporary practitioners of neo-paganism is also evident.

Main findings and outputs

• Neo-Paganism is an international movement with diverse members: Pagans, Wiccans, Heathens, Earth Goddess-Worshippers, Druids and Shamans. Most Neo-Paganists are animists, believing that all things on Earth have spirits. Humans are one kind of ‘people’ amongst ‘bird-people’, ‘waterfall-people’ and so on. All such ‘people’ have rights, all are inter-linked.
• The key belief in Neo-Paganism is ‘kinship with nature’: humans have a familial relationship to all things on Earth. Some Neo-Pagans, especially in Britain, express this through environmental activism or protest. Participation in ancient rituals at sacred sites e.g. stone circles or springs is common. During such rituals, Neo-Pagans report feelings of intense communication with or non-separation from nature, or abilities to connect with local spirit beings or human ancestors.
• Neo-Pagans choose these beliefs and rituals, but ‘traditional’ animists inherit animism as a matter of culture and law. Their kinship is with particular places, animals and / or plants. Various examples are given: for the Kamea of New Guinea, strict marriage laws mean that husbands and wives each have specific plants to grow, pieces of land take the names and identities of those working on them, trees are given names and young girls grow up eating food produced on their future husband’s land (marriages are arranged at birth).
• Neo-Paganism is a radical alternative, hard to establish as ‘normal’, whilst traditional animism is taken for granted (though under pressure from Westernisation). It may be romantic, but ‘kinship with nature’ could be a useful strategy for working towards Earth’s sustainability.

Relevance to RE

• The research offers very interesting and useful background information for those RE teachers seeking to include studies of Paganism in the curriculum.
• Pedagogically speaking, the approach taken by the research could well be fruitful in the classroom. It is enquiring, sympathetic yet critical. Pupils could look into Paganism in a variety of ways (listening and responding to teacher presentations based on the article and other sources1, carrying out their own background research, receiving and interviewing a visitor, etc.) Some of the critical questions posed by the article could then be offered to pupils for discussion and debate, e.g. is it true that we are related to all other forms of life on Earth? Is it actually possible to live as if all other forms of life belong to your family? What are the strengths and weaknesses of Paganism as a way of life or philosophy, in relation to protecting the Earth for future generations? Does it have more or less to offer than the ‘mainstream’ religions which the pupils have studied?

Generalisability and potential limitations

The study is of the broad international Pagan movement, The Pagan Federation. It takes account of the fact that this movement is diverse in its membership. In comparing the beliefs of neo-pagans to traditional animist beliefs, it gives several different examples of these. The environmental issues that it raises are of very wide relevance and good for pedagogy.

Find out more

Neo-Paganism, Animism, and Kinship with Nature, Journal of Contemporary Religion, 27:2, 305-320 (published online 23 April 2012), 10.1080/13537903.2012.675746

http://dx.doi.org/10.1080/13537903.2012.675746