Elevers komplekse identitetskrav som utfordring i religions- og livssynsundervisning

In Religious Education (RE), religious identity is usually considered to be important. When the common mandatory Norwegian RE subject was implemented in 1997, an aim was to support the identities of the children, based on their background in a religious or secular tradition. In this article, I quest...

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Bibliographic Details
Main Author: Tove Nicolaisen
Format: Article
Language:Danish
Published: Karlstads Universitet 2015-05-01
Series:Nordidactica: Journal of Humanities and Social Science Education
Subjects:
Online Access:http://urn.kb.se/resolve?urn=urn:nbn:se:kau:diva-36070
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spelling doaj-6c169b18db2b49feafc50f3296a157b52020-11-24T22:15:22ZdanKarlstads Universitet Nordidactica: Journal of Humanities and Social Science Education2000-98792000-98792015-05-0120152015:1121Elevers komplekse identitetskrav som utfordring i religions- og livssynsundervisningTove NicolaisenIn Religious Education (RE), religious identity is usually considered to be important. When the common mandatory Norwegian RE subject was implemented in 1997, an aim was to support the identities of the children, based on their background in a religious or secular tradition. In this article, I question this simplification concerning identity and explore whether intersectionality can be a more nuanced and empowering approach. Findings from a project about Hindu children’s experiences with RE in Norway indicate that the intersection of religion, culture, language, ethnicity, nationality and family is the focal point of children’s identity claims. I give examples of the children’s self-understandings and challenges. They rooted their self-understandings in the values of the transnational family, diasporic experiences and ethnicity. Religion was important as part of the family’s cultural luggage, which included strong ties to their countries of origin. In spite of this, in RE they were often labeled in accordance with their specific religious tradition. The article discusses how RE approaches to identity can avoid restricting identity to externally imposed categories, and instead being sensitive to the lived experiences of the children and their own identity claims. How can RE teaching meet children’s diverse and fluid identity claims and deal with religion as part of a complex cultural context? http://urn.kb.se/resolve?urn=urn:nbn:se:kau:diva-36070IDENTITY CLAIMSRELIGIOUS EDUCATIONNORMALITY CONSTRUCTSINTERSECTIONALITYHINDUS IN NORWAY
collection DOAJ
language Danish
format Article
sources DOAJ
author Tove Nicolaisen
spellingShingle Tove Nicolaisen
Elevers komplekse identitetskrav som utfordring i religions- og livssynsundervisning
Nordidactica: Journal of Humanities and Social Science Education
IDENTITY CLAIMS
RELIGIOUS EDUCATION
NORMALITY CONSTRUCTS
INTERSECTIONALITY
HINDUS IN NORWAY
author_facet Tove Nicolaisen
author_sort Tove Nicolaisen
title Elevers komplekse identitetskrav som utfordring i religions- og livssynsundervisning
title_short Elevers komplekse identitetskrav som utfordring i religions- og livssynsundervisning
title_full Elevers komplekse identitetskrav som utfordring i religions- og livssynsundervisning
title_fullStr Elevers komplekse identitetskrav som utfordring i religions- og livssynsundervisning
title_full_unstemmed Elevers komplekse identitetskrav som utfordring i religions- og livssynsundervisning
title_sort elevers komplekse identitetskrav som utfordring i religions- og livssynsundervisning
publisher Karlstads Universitet
series Nordidactica: Journal of Humanities and Social Science Education
issn 2000-9879
2000-9879
publishDate 2015-05-01
description In Religious Education (RE), religious identity is usually considered to be important. When the common mandatory Norwegian RE subject was implemented in 1997, an aim was to support the identities of the children, based on their background in a religious or secular tradition. In this article, I question this simplification concerning identity and explore whether intersectionality can be a more nuanced and empowering approach. Findings from a project about Hindu children’s experiences with RE in Norway indicate that the intersection of religion, culture, language, ethnicity, nationality and family is the focal point of children’s identity claims. I give examples of the children’s self-understandings and challenges. They rooted their self-understandings in the values of the transnational family, diasporic experiences and ethnicity. Religion was important as part of the family’s cultural luggage, which included strong ties to their countries of origin. In spite of this, in RE they were often labeled in accordance with their specific religious tradition. The article discusses how RE approaches to identity can avoid restricting identity to externally imposed categories, and instead being sensitive to the lived experiences of the children and their own identity claims. How can RE teaching meet children’s diverse and fluid identity claims and deal with religion as part of a complex cultural context?
topic IDENTITY CLAIMS
RELIGIOUS EDUCATION
NORMALITY CONSTRUCTS
INTERSECTIONALITY
HINDUS IN NORWAY
url http://urn.kb.se/resolve?urn=urn:nbn:se:kau:diva-36070
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