Teaching RE for Peace: An Appraisal

The article “Towards religious education for peace” in 2007 by Robert Jackson and Sakoto Fujiwara remains one of the first comprehensive exposition of RE and the path to it with contributions from different scholarly experience focusing on the organization of RE in the western and oriental parts of the world. According to Duerr et al. (2000), “the culture of peace is considered

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to resist violence through the promotion of human freedom and dignity, equality and respect for life and by introducing the leaner to non-violent strategies, dialogic mediation and non-prejudiced perception of others.

The above remark clearly furnishes a dependable guide for RE with direct focus on achieving peace. The article added that peace education transcends the boundaries of self-understanding and interpersonal relationship to global peace and justice. Implicit in the work is the idea that global peace had always been the ends of RE and that “using the ethical and religious teachings of students own religious tradition as a resource, peace educators help students to develop a new understanding and respect for people of other faiths and background” (Lahnemann in Jackson, 2007).The work thus prescribed for RE a curriculum which uses the religion and religious conviction of pupils as springboard for the perfect launch into an understanding and acceptance of other faiths.

The article importantly exposed the operational ambiguities in the concept of RE as the scholars have often avoided the use of RE since it suggests instruction, nurture or indoctrination (Chidester, 2006). RE then meant just another subject without concern, as its name might misdirect, for the development of religious knowledge and culture and its transmission from generation to generation.

The article split RE between confessional and non-confessional models. The former believed that the goal of RE is to instruct faith with its content and design, as well as, instructional resources provided by the religious communities, while the latter model is one which supports the teaching of diverse religious convictions. The article reiterated its commitment to the sanctity of the rights of RE when it stated that “children should have the right to learn about and engage with a plurality

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of religious traditions, including their own (if they have a religious background) as part of public education.”

The above remarks suggested the importance of equality in the treatment of religions as regards the design of curricula to reflect the diversity of religions and to protect the right of choice and education of students. The article also suggested that children be furnished with other than those of their own religions. In line with the above (Baidhawy in Jackson, 2007) remarked that Islam, on the basis of its own cultural diversity, should develop a multiculturalist theology ready to respect religious differences within educational practice. The article added that RE with plurality in mind should promote dialogue and reflect this in its materials and support for pupils and teacher’s religious diversity. A thorough examination of the work should show a clear theme focused on the encouragement of diversity through students understanding of their own beliefs and their own foundational convictions as a bridge to reaching acceptance of the religious otherness.

In addition, RE as a human right which should not be denied the children echoes loudly through the thoughts of the article.

Marie and Braten (2015) argued that comparative investigation should characterize the design and the study of RE since the problems which faces RE is similar. To these scholars, comparative investigation and the knowledge it provided led to the transformation of RE in England and Norway from a traditionally driven religious indoctrination in multi-faith study sensitive to the diversity of religious expression. In their argument, RE curricula should reflect this largely. Marie

& Braten (2015) describe the different levels of curriculum. These levels include the societal level, which they explain to involve the political and social determinants of what subjects and topic

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should be taught in schools and the method of delivery to be employed. The general public, government officials, interest groups etc. are the major actors on this level; secondly the institutional level, which is derived from the societal level, concerns the school board; the instructional level, which concerns itself with pedagogical methods and resources and the experiential level, which is concerned with what is internalized and made personal.

Cush (2007) brings to knowledge the multiplicity of conceptualization which RE experienced when he stated that religious plurality in religious education has been subjected to numerous interpretations concretized in numerous activities. To him, there exist a dominant theme in this plethora of operationalization which is the fact that education should help children and young adults deal with the world which they find themselves. This implies that RE design and curricula should reflect diversity and inclusiveness as this will create the platform for cooperation. Teece (2008) believed that in designing curriculum, the components chosen from religions to study must reflect the spirituality of that religion completely. This means that the peripheries of religions should be neglected when chosen to design a universal curriculum for RE, only those components which lies at the heart of the religion and which make the religion what it is would be integrated and thought.

Ilisko (2016) opened up the impact of RE on the mental balance and pointed to the importance of critical skills of the individual when he argued that an indoctrinated mind is more dangerous than we imagine and dealing with this should employ the school’s ability to develop the critical skills of students. He argued that students should be allowed to learn about different religions other than theirs as this will set in place the platform for solidarity. He argued further that sustainability can

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be achieved when we learn to respect those with whom one disagrees and engage in discussion of one’s stereotype and presuppositions. This implies that Ilisko, like other scholars, throw his weight behind communication as a veritable means for opening up peaceful relations between faiths. He added that pedagogical methodologies should teach students to respect and help others in need rather focus on the fulfilment of their own rights alone and that there should be a local manifestation of religious and circular plurality.

To Niazi, Assad, Assad, Harvey and Dorff, RE can help promote mental and physical health. this fact has not been given the much-desired recognition and promotion. For instance, Islam promotes personal hygiene, stress control and management, and healthy nutrition; Buddhism teaches avoidance of drugs or drinks that could cloud the mind; Jews believe their bodies are a vessel unto God which must be kept clean through proper diet, proper hygiene, adequate exercise, sleep and a healthy mind (Assad, Niazi, Assad, 2013; Harvey, 2013; Dorff, 1996). The scholars equally add that religion can also have negative effects on the human mind and physical health. For instance, certain religious practices and beliefs contributes to the development of certain mental disorders like, obsession, anxiety and depression. In some cases, RE discourages people from seeking professional medical attention, (Haynes, 2010; Bullock, 2012). RE have also been known to be vulnerable to manipulation by extremists. This was reported as the case in Pakistan and Indonesia (Afrianty, 2012; Shah, 2019), scholars however remain divided on this conclusion.

Presently, RE is shifting focus towards eliminating the hatred characteristic of religious groups for a certain people, particularly the LGBT community, as well as the use of religions by extremist to achieve terror and inhumane destruction (Marianne, Jordan, Joel, 2019). This implies that RE is

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becoming more concerned with making the world more prejudice free and preventing misrepresentation and misinterpretation perpetuated by religious extremists. All the afore explained ideas by scholars seek to promote peace and provide a foundation for peaceful coexistence between diverse religious groups through RE.

Article 8 of the UN Resolution 53/243 (A) “Declaration on a Culture of Peace” (September 1999) proclaims that:

“A key role in the promotion of a culture of peace belongs to parents, teachers, politicians, journalists, religious bodies and groups, intellectuals, those engaged in scientific, philosophical and creative and artistic activities, health and humanitarian workers, social workers, managers at various levels as well as to non-governmental organizations.”

From that perspective, [religious] teachers can help students overcome some misconceptions within societies’ culture towards different beliefs. I assume this can be realized through a new pedagogy which values student voices, experiences, and knowledge; and teachers’ commitment to constantly modeling theories into practices, in order to continuity, trust, and respect. How would teachers achieve that?

In different parts of the world peace education took many forms. These forms or approaches to peace education are as followed: human rights education, environmental education, internat ional education, conflict resolution education, development education, [and adult education]. Harris and Morrison (2003) reserve an entire chapter explaining these types of peace education and how peace has been and being taught. According to the authors, types of peace education “depends upon varying notions of security and peace, differing religious traditions, cultural values, and linguistic

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concepts” (p.65). Furthermore, peace educators initiate programs based on the political realities of their nations, emphasizing concepts valued by widely diverse cultures. Meanwhile, religions have an important role in promoting peace education: “…Church sponsored schools throughout the world promote concepts of peace and justice not often found in traditional schools run by the state”

(ibid, p. 79) (Harris & Morrison, 2003, p.65-83).

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