Moral education as intercultural moral education

In a diverse country such as Peru, moral education should reflect social, cultural, political and spiritual dilemmas of both indigenous and non-indigenous peoples and their communities. To promote understanding and respect amongst people from different sociocultural backgrounds, moral education should encourage a dialogue between indigenous values and mainstream hegemonic values. In this article, we argue for the need to conceptualise moral education as intercultural. Against a common view that portraits indigenous people as incommensurable, that is, as trapped in their own radically different moral perspective, our own research in Shipibo-Konibo and Asháninka communities show that indigenous people display a moral point of view when analysing cultural traditions and practices. This moral point of view appears intertwined with their cultural values and ethnic identities and allows intercultural dialogue. In this vein, we argue for the need to incorporate intercultural moral conflicts and dilemmas into moral education to promote understanding and respect for others.     

Intercultural education and recent European pedagogies of religious education

I give a brief account of the emergence in Britain in the late 1960s of a secular religious education (RE), utilizing material from the religions of the world, and refer to its role in multicultural education in the 1970s. Next, I summarize some developments in the history of the uneasy relationship between multicultural and antiracist education up to the early 1990s, when new critical approaches to multicultural education appeared, noting that the political climate in Britain under Conservative Governments prevented any positive influence from these on policy. Since the election of a Labour Government in 1997, two main factors have resulted in the restoration of some multicultural/intercultural education to the curriculum: The first is a response to social disruption nationally and globally. The second is the introduction of citizenship education in the curriculum of English and Welsh schools. In the case of social disruption, in relation to riots in England and to the events of 11 September 2001, in New York and their global consequences, religion has been a key element requiring analysis and response. Policy discussions, in England and Wales and in Europe more widely, are recognizing the importance of the religious dimension to intercultural education. New interpretive and dialogical pedagogies of RE share similar analytic stances towards ‘culture’ and ‘religion’ and similar critical and reflexive methodologies to recent approaches to multicultural/intercultural education. Thus, RE, employing these pedagogies, can make a direct contribution to an intercultural education working to promote social cohesion. There are also opportunities for fruitful collaboration between educators in the RE and intercultural fields.     

Distance education and international social work education

As a result of the development of new communication technology, distance education has become a rapidly growing area over the last few decades. Market and commercial pressures are major factors in its developing impact. Distance education has also been applied to social work education. Because it is a small field it may be both positively and negatively affected. Social work education requires face-to-face communication training. Educators need to respond to the limitations of distance education technologies and processes to provide for cultural and linguistic diversity, through openness to joint work across different cultures, anti-standardisation and -discrimination, reflexivity, user control and resources, and cultural and language translation.     

The relationship between religious education and intercultural education

ABSTRACT

Religious education and intercultural education are seen by some to be in tension with each other, and by others as two sides of the same coin. The explanations for this unsettled relationship may be found in the different histories of the two fields. Intercultural education has become a cross curricular priority, resulting from rather recent developments marked by cultural complexity, following globalisation and migration processes of the last 50 years or so. Religious education has a long history of being a distinct school subject, much influenced by differing national and religious cultural heritages and which, during the last half century, has begun to address the issues of religious and world view diversity. In several countries today, religious education in the publicly funded school is conceived as non-confessional and deals with a diversity of religions and world views. Religious education may be the subject where socio-cultural differences are most visible and where the challenges of diversity are put to the test. This raises a series of challenges to curriculum designers and teachers in classrooms; the article will address some of them and suggest ways forward for teacher education and school practice.     

Graduate education

Graduate training in sociology is an uneasy compromise between teaching new sociologists what would be good for them to know and doing what a graduate department’s various constituencies demand. Instead of worrying about teaching a core of materials, the graduate faculty instead should teach students what they know, and try to help students learn what they want to know, as they come to define that during the course of their studies. Instead of requiring courses, faculty should develop a continuing dialogue with students and incorporate them, formally and informally, in their work. His most recent book isDoing Things Together (1986).     

The case for humane education in social work education

Humane education focuses on the interconnectedness between human rights, environmental sustainability, and animal protection, and started in the United States in 1996 through the Institute of Humane Education. While social work and social work education has emphasized human rights, the ecological, person-in-environment perspectives need to be expanded to include environmental preservation and animal welfare considering the numerous negative consequences on the global ecosystems. This article makes the case that humane education is an interdisciplinary link for helping social work educators expand their definitions of environmental justice and human–animal relationships so that student ecological consciousness includes the welfare of humans, nonhumans, and the broader ecosystem in their pursuit of change. It offers practical suggestions for opportunities to do this in the social work curriculum.     

Research note: Promoting intercultural education through art education

Taking UNESCO’s proposal ‘learning how to live together’ as a starting point, we examined to what extent visual education can be used as a tool to promote the aims of intercultural education. We analyzed the power of using artistic images from different cultures to change students’ perception of cultural differences, thereby facilitating the development of attitudes of respect towards different ethnic/cultural groups. We also investigated to what extent this strategy could contribute to the integration of minority peers into a majority group. Students were assigned to either an experimental or a control group. The experimental treatment consisted of exposing students to several art object images associated with different cultures. Our measurement instrument was based on an adapted version of the ‘Draw‐A‐Person‐Test’, which we have called the ‘Draw‐Two‐Persons‐Test’. We also used a questionnaire to examine attitudes among subjects