Opinion: There seems to be a rigidness about the general perception of religious education so is it time to flip the script?
Fun and education are two words that people love associating. Together, they conjure up images of play-based, learner-centred, discovery-driven, wonder-filled, real-life skills development. Over the years as a primary school teacher, parent and teacher educator, I’ve both experienced and advocated such an active meaningful approach to teaching and learning. Creativity, 'thinking outside the box’ and embracing technological advancements are hallmarks of a progressive educational philosophy are they not?
But throw in ‘religion’ or ‘faith’ is like throwing in a spanner though. Or is it? If so, why?
Having spent the last few years working on the Adult Religious Education and Faith Development research project, I have learned that people’s memories of a school subject can colour their perceptions of potential future learning experiences. Taking religious education as an example. Depending on the age group, our research study found there were various strengths of association of the subject with memories of learning by rote, instruction and fear, to the other end of the spectrum recalling religious education as a ‘doss-class’, one that was nonsense and irrelevant.
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From RTÉ Radio 1's Drivetime, study has found yoiunger teachers in Catholic schools are less likely to attend religious services or believe in God
There seems to be a rigidness about the general perception of religious education: a sense of being either for or against it. We see this notably in our current contested contexts of curriculum change and school patronage. In a workplace context, one may be more alert to the possibility of religious discrimination, whereby we are generally more cognisant of different dietary or clothing norms, or holidays and cultural practices.
Much of the news coverage that mentions religion usually relates to reports from conflict zones and social unrest. There seems to be a perception of religious education as more fixed, sombre and instrumentalising, in contrast to the images of play-based, learner-centred, discovery-driven and wonder-filled activity mentioned above that suggest fluidity and spontaneity. Religious education may be more concerned with information, truth (or truths perhaps?) and a general moving towards a cementing of thoughts, beliefs or values that give us our framework for life or our worldview, or at least lessen the risk of offending someone else. It’s useful, but is it exciting and inspiring? Can it be both?
Why can’t we just have fun with religious education? I think we have forgotten how to do so. Throughout history, there has been a vast array of ways through which people attempted to make sense of their world, to give meaning to their experiences, to articulate their identity and relationships, to investigate the natural world and find explanations of our existence and purpose in life.
There has been a vast array of ways throughout history by which people attempted to make sense of their world
I consider all of these to be examples of religious education in action. Cultures and ways of life evolved. Exploration, colonisation, enlightenment and revolution repeatedly changed the fabric of our societies. Rituals were forgotten, replaced or amalgamated. Deities have been worshipped, discarded and rediscovered. Communities have formed, battled and united. The list goes on.
I wonder if people look at such examples and imagine what life was like then, how did the now-famous theorists and leaders feel when they were ‘walking their walk’. Of course people do, the importance of empathy and critical thinking is well established in pedagogy by now. Most learning experiences are replete with opportunities for practical hands-on learning, role play, putting oneself in the shoes of those whose life stories we study in history or whose daily lives in far off climes and habitats we investigate.
Academics in Toronto recently gave an account of the benefits of game worlds as contemplative learning environments in the contexts of health-care training. They designed game worlds that are now in use by the World Health Organization and the United Nations to engage health-care professionals in relational care practices.
It is not a massive leap to imagine how such game worlds might be pertinent to religious education.
In a game or fictional world, healthcare workers take on different personas in a variety of scenarios and face a range of challenges. But it goes further than simulating medical or other health-care practices. These game worlds such as The Carthage Chronicles and Hypathia's Guild have mythological, ethical and even spiritual structures. The designers say their goal is to heighten the emotional investment of learners in their training. They claim that greater engagement, strategising, cooperation and creativity along with this emotional investment gives added value.
It is not a massive leap then to imagine how such game worlds might be pertinent to religious education. The acquisition of values, the strengthening of compassion and the sense of quest and transformation as is evident in such game worlds has its parallels in the many texts and resources used in religious education, be that the lives of mystics, contemporary spiritual guides or Sacred Scripture.
However, recent commentary on the digital space in relation to religious matters has been largely negative or least raises concerns of potential threat. Could technological advancements and digital innovations fundamentally alter our understanding of and relationship with biological life as we know it? Could robots who are programmed to conduct liturgical services meet the challenges faced by a decreasing number of clergy in addressing the needs of their faithful? Is there a hypothetical line to be drawn in the sand between the emotionally-invested engaged learning in game worlds and the salvation-dependent seriousness of religious education? I wonder...
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The views expressed here are those of the author and do not represent or reflect the views of RTÉ
