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AARK 12CurriculumGuidelines PDF
AARK 12CurriculumGuidelines PDF
Because 1) the study of religion is already present in public schools, 2) there are no content and skill guidelines
for educators about religion itself that are constructed by religious studies scholars, and 3) educators and
school boards are often confused about how to teach about religion in constitutionally sound and intellectually
responsible ways, the American Academy of Religion (the worlds largest association of religion scholars) has
published these Guidelines as a resource for educators and interested citizens.
Three premises inform this project: illiteracy regarding religion 1) is widespread, 2) fuels prejudice and
antagonism, and 3) can be diminished by teaching about religion in public schools using a non-devotional,
academic perspective, called religious studies.
There are important differences between this approach and a faith-based approach to teaching and learning
about religion. These Guidelines support the former, constitutionally sound approach for teaching about religion
in public schoolsencouraging student awareness of religions, but not acceptance of a particular religion; studying
about religion, but not practicing religion; exposing students to a diversity of religious views, but not imposing any
particular view; and educating students about all religions, but not promoting or denigrating religion. 1
In teaching about religion, public school teachers draw on the following methodological approaches: historical,
literary, traditions based, and cultural studies. Regardless of the approach(es) used, however, teaching about
religion needs to convey three central premises of academic learning about religion: religions are internally
diverse; religions are dynamic; and religions are embedded in culture.
Given that few educators have taken religious studies courses, the AAR encourages using these Guidelines in
substantial teacher pre-service and professional training that imparts content, pedagogy, and academically and
constitutionally sound approaches for teaching about religion in K-12 public schools.
April 2010 i
Table of Contents
Executive Summary.................................................... i Premises of Religious Studies
Religions are Internally Diverse
Introduction.................................................................3
Snapshots of Practice
The American Academy of Religion
Religions are Dynamic
Overview of Guidelines
Snapshots of Practice
Part One: Why Teach About Religion? ........................4 Religions are Embedded in Culture
Premise One: There exists a widespread illiteracy about Snapshots of Practice
religion in the United States.
Frequently Asked Questions
Premise Two: One of the most troubling and urgent
Conclusion
consequences of religious illiteracy is that
it often fuels prejudice and antagonism
thereby hindering efforts aimed at Part Four: Teacher Education....................................18
promoting respect for diversity, peaceful Content Competencies
coexistence, and cooperative endeavors in
local, national, and global arenas. Pedagogical Competencies
Part Three: How to Teach About Religion....................9 Appendix B: A Sampling of Consensus Documents on
Teaching About Religion
Introduction
Appendix C: Notes on Other Dimensions of Teaching
Approaches to Teaching About Religion About Religion in Schools
The Historical Approach Appendix D: Snapshots of Practice
The Literary Approach
Notes..........................................................................29
The Traditions Based Approach
The Cultural Studies Approach Bibliography..............................................................34
A Note About Textbooks
A Note About Media Literacy and Religion
Setting the Context
Initial Steps
Introduction 3
Why Teach About Religion?
9
Three fundamental premises inform this project. First, the ability to discern and explore the religious
there exists a widespread illiteracy about religion in the dimensions of political, social and cultural
U.S.; second, there are several consequences that stem expressions across time and place.10
from this illiteracy, including the ways that it fuels
prejudice and antagonism, thereby hindering efforts These definitions assume that religion is a social/
aimed at promoting respect for diversity, peaceful cultural phenomenon that is embedded in human
coexistence, and cooperative endeavors in local, political, social and cultural life. They also assume that
national, and global arenas; and third, it is possible to religion shapes and is shaped by the social/historical
diminish religious illiteracy by teaching about religion contexts out of which particular religious expressions
from an academic, non-devotional perspective in and influences emerge. Finally, these definitions
primary, middle, and secondary schools. assume that there is a difference between devotional
beliefs and practices and the study of religion from an
Religious illiteracy is defined in this document as a academic, secular frame of reference. In this context,
lack of understanding about the following: secular means a constitutionally defined approach to
the teaching of religion that neither privileges nor
the basic tenets of the worlds religious rejects any particular religious tradition or expression.
traditions and other religious expressions not
categorized by tradition; One way to characterize this distinction is to
recognize the difference between religious education
the diversity of expressions and beliefs within that promotes a particular faith perspective (often but
traditions and representations; and not exclusively associated with religious communities
or schools) and learning about religion through a
the profound role that religion plays in religious studies framework that is non-devotional,
human social, cultural, and political life inclusive, and comparative in both form and function.
historically and today. Faith-based explorations are intended to promote a
particular theological worldview and to encourage
Conversely, religious literacy is defined in the
practitioners to articulate values and adopt practices
following way: the ability to discern and analyze the
that are consonant with that set of beliefs. A religious
intersections of religion with social, political, and
studies approach to teaching about religion is
cultural life. Specifically, a religiously literate person
intended to introduce students to the vast array of
will possess:
faith-based expressions that exist within and between
a basic understanding of the history, central traditions with the aim of deepening understanding
texts (where applicable), beliefs, practices and about religious diversity and the roles that religion
contemporary manifestations of several of plays in political, economic, and cultural life across
the worlds religious traditions and religious time. Both approaches are legitimate ways to think
expressions as they arose out of and continue about religion that can serve complementary but
to shape and be shaped by particular social, distinctive ends. It is important to note, however,
historical and cultural contexts; and that the non-devotional religious studies approach
See Appendix D for additional snapshots representing No, not categorically. Most religious traditions and
worldviews can function in concert with scientific
the three premises of religious studies.
worldviews and are, indeed, complementary with
them. Furthermore, there are many scientists who
Frequently Asked Questions are people of faith and many people of faith who
Even the most carefully prepared lesson can be are devoted scientists. Within traditions, however,
derailed by a difficult question, and lessons that there are some theological beliefs that are in tension
involve the study of religion are especially challenging with certain scientific assertions. The most publicized
example of these tensions in the US is between some
in this regard. Because of the level of sensitivity
Christian communities and the biological theory
about religion, teachers may try to avoid addressing of evolution. Though these tensions are real for the
these questions for fear of offending or giving wrong communities involved, it is wrong to assume, for
information. Teachers may also fear that they will cross example, that all Christians experience a contradiction
the line of what is constitutionally acceptable. When between their theological beliefs and evolutionary
addressing difficult questions, teachers should help theory or, by extension, that religious and scientific
students remember that the goal of the academic study worldviews are fundamentally incompatible.
Part 3: How to Teach About Religion 15
Can creation science or intelligent design be taught in Did the Jews kill Jesus?
schools?
It is important to realize at the outset that our
Yes, but not in science classes. Creation science primary historical evidence for the existence of Jesus
and intelligent design represent worldviews that is limited to just four books, the New Testament
fall outside of the realm of science that is defined Gospels, which present differing interpretations of
as (and limited to) a method of inquiry based on Jesus and which themselves are subject to differing
gathering observable and measurable evidence interpretations. What is known is that Jesus lived
subject to specific principles of reasoning. Creation and died under the authority of the Roman Empire,
science, intelligent design, and other worldviews the political power in Judea during his lifetime. He
that focus on speculation regarding the origins of was, himself, a Jew who gained followers and most
life represent another important and relevant form likely came to be seen as a threat to the peace and
of human inquiry that is appropriately studied in stability of the region by Roman officials and some
literature or social sciences courses. Such study, members of the Jewish community who may have
however, must include a diversity of worldviews been troubled by his interpretation of Judaism. Most
representing a variety of religious and philosophical historians agree that it was the Roman authorities
perspectives and must avoid privileging one view as that sentenced Jesus to death by crucifixion, which
more legitimate than others. was a common Roman form of execution at the
time. The Jewish community was itself very divided
Does the Bible say that homosexuality is wrong? on how it viewed Jesus, and those Jews who were
his followers and took up his message had a vested
Some Jews and Christians believe that same-
interest in distinguishing themselves from those
sex relationships of all kinds are sinful and often
Jews who did not. There were also non-Jewish
cite passages in the Torah and the Christian
followers of Jesus, some of whom experienced
Bible to support this view. Others argue that
tensions with factions of the Jewish community.
passages referencing same-sex sexual encounters
Thus some early Christians began placing the
vary considerably in their details, offer different
blame for the death of Jesus on the Jews, and this
possibilities of interpretation, and as the product
perspective (sometimes referred to as blood guilt)
of ancient cultures they are of little relevance for
became deeply intertwined with influential strands
understanding homosexuality in its contemporary
of early Christian beliefs and practices.
forms. While some Jewish and Christian
communities oppose same-sex marriages, others
have endorsed their legality and support the Is the Buddha a god?
ritualized blessing of such unions. The range of The Buddha was a fifth-century BCE Indian prince
views found on this issue illustrates the internal named Siddhartha Gautama who, as legend has
diversity of these two traditions (among others) and it, gained enlightenment and became known as
the different ways in which sacred texts are given the Buddha (the one who woke up, enlightened
meaning through interpretation. one). Some strands of the tradition represent the
Buddha as human and challenge the legitimacy
Do Jews believe in heaven? of any association of Buddha with cosmological
Much of Jewish tradition and teaching is focused significance. Other strands venerate him as a saint
on human agency in this world with the assumption or as someone with special spiritual power. There
that what happens following death is unknowable is tremendous diversity of beliefs and practices
and in the realm of the Holy. Still, there is also among Buddhists in this regard. Exploring what
much speculation within Jewish tradition about the questioner means by god would be important
the afterlife and most religious Jews believe that in formulating a relevant response.
humans possess a soul that does not die when ones
physical being dies. Though there are many and
diverse views of the afterlife within Jewish tradition,
it is important to note that Jewish perspectives tend
to differ from Christian ones, and that common
images of and associations with heaven are most
likely informed by Christian viewpoints.
The American Academy of Religion recommends For those who teach U.S. history
that teacher education, especially in social studies and 1. Familiarity with the basic beliefs and practices
English, be driven by the following set of educational of Native North American (and Hawaiian)
outcomes or competencies in teacher pre-service and religions, as well as the religions of important/
in-service education. sizable immigrant communities.
For those who teach world history, as well as world 3. An understanding of some of the ways in
cultures, societies, religions, and arts which religious belief, practice, and affiliation
have affected the course of the nation
1. Familiarity with the basic outlooks, whether on an individual, group, or societal
experiences, and practices of the widespread leveland including political, economic, and
living religious traditionsHinduism, social behavior.
Buddhism, Confucianism, Taoism, Judaism,
Christianity, and Islamand of indigenous (This is the content often covered in university-level
regional religions (religions of the Americas, course on U.S. religion.)
Africa, Asia and the Pacific), with special
Conclusion 21
Appendices
Appendix A
List of Religion in the Schools Task Force and Working Group Members
Religion in the Schools Task Force: Members of the Working Group:
Diane L. Moore, Chair: Professor of the Practice Ann Marie Bahr: Professor in the Philosophy and
of Religious Studies and Education, Harvard Religion Department, South Dakota State University
Divinity School (Working Group member as of December 2008)
Ann Marie Bahr: Professor in the Philosophy and Wallace Best: Professor of Religion and African
Religion Department, South Dakota State American Studies, Princeton University
University (Task Force member until November
2008) Elizabeth Bounds: Associate Professor of Christian
Ethics, Candler School of Theology, Emory
Mark Chancey: Associate Professor, Department of University.
Religious Studies, Southern Methodist University
Bruce Grelle: Professor of Religious Studies (Ethics),
Betty DeBerg: Professor of Religion, University of California State University, Chico.
Northern Iowa
Carlene Mandolfo: Associate Professor of Religious
David Haberman: Professor of Religious Studies, Studies (Hebrew Bible), Colby College.
Indiana University
Anne Monius: Professor of South Asian Religions,
Bruce Lawrence: Nancy and Jeffrey Marcus Harvard Divinity School
Humanities Professor of Religion, Duke
University Keith Naylor: Professor of Religious Studies
(Religion in America), Occidental College
Stephanie McAllister: History and Social Science
Teacher, Brookline High School, Brookline, MA Martha Newman: Professor of Religious Studies,
University of Texas at Austin
Steve Herrick, AAR Staff Liaison (ex-officio)
Sarah Pike: Professor of Religious Studies, California
State University, Chico.
Matters of Faith: Religion in American Public Life, The Williamsburg Charter, 1988. (Signed by
2000. http://www.americanassembly.org. Presidents Carter and Ford and Chief Justices
Burger and Rehnquist, among many others.)
http://www.freedomforum.org/publications/first/
findingcommonground/C02.WilliamsburgCharter.pdf.
Appendix C
Notes on Other Dimensions of Teaching About Religion in Schools
Stand-Alone Electives Guest Speakers
Some public schools offer elective courses in religious It is common for educators to invite religious leaders
studies, usually at the secondary level. The most or practitioners into class to give a presentation
typical are Introduction to World Religions and The about their tradition to students. Though we realize
Bible as Literature. that this helps give life to the traditions studied,
we discourage this practice for reasons outlined in
For courses on the Bible, we highly recommend the document regarding the different training that
that teachers utilize the resources offered through religious leaders and practitioners receive about their
the Society of Biblical Literature (SBL), the faith in comparison to the training one receives
scholarly association of Biblical scholars. The SBL from a religious studies perspective. Instead, we
has produced a very helpful document entitled recommend that teachers invite religious studies
Bible Electives in Public Schools: A Guide,46 which scholars (or religious leaders who are also trained in
is geared toward educators, and the SBL supports religious studies) as presenters because they will be
an e-publication entitled Teaching the Bible: An able to represent the diversity within the tradition
E-Publication for High School Teachers, which provides or traditions under consideration. (You may be able
a wealth of information about both content and to find possible speakers by contacting the religious
pedagogical strategies.47 studies department of a local university.) Another
option is to utilize films or personal written narratives
For courses on world religions, the same approaches to provide at least two differing representations
to teaching about religion that are outlined in the of a given tradition or perspective to give students
main document apply to these and similar stand- exposure to some dimension of diversity within a
alone electives. Specifically, teachers should help tradition. A good example of diverse representations
students understand that religions are 1) internally of Islam is the PBS Frontline video The Muslims.49
diverse, 2) dynamic, and 3) embedded in cultures.
Typical survey courses that use popular texts such
as Huston Smiths The Worlds Religions48 rarely
represent these elements of religious studies and we
urge teachers to include them. One way to do so is
to supplement whatever text is used with specific and
contrasting case study examples to represent these
elements within each tradition.
Appendices 23
Field Trips to Places of Worship within as well as among traditions, the pedagogical
power of experiential encounters has to be taken
Another common way that educators introduce
seriously. One way to preserve experiential learning
students to religion is to plan field trips to places of
in ways that supports the aim of meaningful exposure
worship such as a church, mosque, temple, or shrine.
to diverse expressions is to plan two field trips and
Typically, students will receive a tour of the facility
visit different communities within the same tradition.
by a member of the community or religious leader
This can give students the power of experiential
and an explanation of the ritual and communal
encounters and the dissonances of differing
activities that take place there. This practice can be
representations through a case study that can then be
problematic for the same reasons articulated above
applied to other traditions.
regarding having religious leaders or practitioners
as guest speakers representing their traditions. If Teaching About Religions through Music, Theater,
students are able to have only one field trip to a Film and the Creative Arts
place of worship for their study of Christianity, for
example, which community should they visit? A These genres provide rich opportunities for studying
Quaker meeting house? A Methodist storefront religion from a nonsectarian perspective. There is a
church? An Evangelical mega-church? A makeshift vast and growing literature produced by scholars of
Roman Catholic chapel in a homeless shelter? A religion that explore the intersections of religion and
Congregational church? An Orthodox Cathedral? the arts, and though further elaboration is beyond the
And what if there is only one mosque or temple in scope of this project we encourage teachers to explore
the area? Though good teachers will always explain to some of those resources and to seek out professional
students about the diversity of religious expressions development opportunities in these arenas.
Appendix D
Snapshots of Practice Representing the Three Premises of Religious Studies
Note: The appendix includes snapshots already introduced in Part Three and includes new ones as well.
Appendices 25
Seeing examples of the way that religious beliefs, Middle School Social Studies
practices and imagery change over time and place
Ms. C. is teaching a seventh-grade geography unit
helps students recognize that from a religious on Africa and the Caribbean as part of a year-long
studies perspective, there is no such thing as a world geography curriculum. During this unit
single meaning of a given tradition, practice, or students learn about the beliefs and practices of
belief system. the Yoruba peoples of Western Africa. Ms. C. then
has students chart the movement of West African
Snapshots of Practice peoples from the continent of Africa to Cuba, Haiti,
Elementary School English Language Arts Brazil, and the U.S., and identify the traditions of
Santeria, Vodun, and Candombl that develop as
Mr. D.s second-grade class is reading Faith Ringgolds a result of cultural and religious syncretization in
chapter book Tar Beach.60 As the students read, Mr. D. those regions. While watching clips from This Far
supplements the text with selections from books such By Faith: African American Spiritual Journeys,66
as The People Could Fly: American Black Folk Tales,61 and reading contemporary testimonials excerpted
All Night, All Day: A Childs First Book of African- from Mama Lola: A Vodou Priestess in Brooklyn by
American Spirituals,62 Stitching Memories: African Karen McCarthy Brown67 and The Altar of My Soul:
American Story Quilts63 and recordings of spirituals The Living Traditions of Santeria by Marta Moreno
by the modern R&B singer John Legend to further Vega,68 students explore how the African diaspora
explore the variety of genres reflected in Ringgolds continues to result in intertwining features of
text. In his discussion, Mr. D. helps students identify geographic, religious, cultural, economic and political
different forms of literacy and the many ways that change.69
stories are passed on. In his discussion of themes, he
includes those related to religion and helps students Secondary School English Language Arts
identify similarities and differences in how African
American forms of Christianity are represented Ms. E. chooses Amy Tans The Joy Luck Club70 for her
through American history. twelfth-grade literature class. Students investigate
the cultural as well as the political history of 20th
Elementary School Social Studies century China as background to understand and
appreciate themes they will encounter such as
Mr. Y.s fourth-grade social studies curriculum focuses the cultural revolution, arranged marriages, the
on North American geography and peoples. His veneration of ancestors, and social class structures.71
students learn about the lives of native communities Cultural/religious themes are present throughout the
in the U.S. and Canada before and during the time text and a better understanding of these inferences
that European explorers and colonists began to make and references will enhance student understanding of
contact with the continent. He is also eager to include this widely read novel.
contemporary representations of the communities he
is exploring and selects a few for students to research Secondary School Social Studies
in groups and to present reflections regarding how the
traditions have evolved and changed over the years and Mr. W. is in the midst of a unit on the Roman Empire
how core values have been interpreted and preserved.64 with his tenth-grade world history students, and wants
to include a section on the origins of Christianity. He
Middle School English Language Arts has students read the portion in their textbook about
Jesus and his message, but supplements this lesson
Ms. M.s sixth-grade class is exploring the art of with additional resources to show 1) how there were
storytelling. She has students write a series of their many different and often competing interpretations
own stories interspersed with selections of stories of who Jesus was and what he promoted in the
from a diverse array of cultures and traditions. In early years following his death, and 2) how those
one section, she focuses on how ancient stories are interpretations changed and evolved over time. He
often retold with contemporary significance and gathered a series of resources from the PBS series
chooses selections from Because God Loves Stories: An From Jesus to Christ72 depicting these tensions and
Anthology of Jewish Storytelling65 as one example of evolutions and engages his students in a series of
this common literary practice. inquiries regarding the significance of these insights.
Appendices 27
Middle School Social Studies Secondary School English Language Arts
A consistent theme of Mr. H.s seventh-grade Mr. J. always starts his tenth-grade English class
geography class is the relationship between the with a unit on biblical stories in order to prepare
inhabitants of each region his class studies and the his students for the Western classics they will read
major features of its natural landscape. Several times that year. First, he gives his students a selection of
throughout the year he has asked his students to biblically themed cartoons from the New Yorker77
research and prepare short debates about use and and asks them to identify in writing as many of the
protection of various natural resources, and each characters and stories as they can in five minutes.
time he has his students consider the ways in which As most students discover they only know a few of
religious worldview may influence the assumptions the big ones (Adam and Eve, Noah, Moses), Mr.
of the perspectives they are representing. While his J. shows them He forgot and I remembered by
students are familiar with well-known natural sites Emily Dickinson and points out the various biblical
of veneration such as the Ganges River in India, he allusions that they would need to know for an in-
also introduces them to less frequently considered depth exploration of the poem. He then hands out
contexts. Using Diana Ecks A New Religious a list of several popular biblical allusions to know78
America76 as a resource, he provides examples such and students choose which story they will research
as the spot in Pittsburgh at which the Allegheny, and present. As part of a five-minute power point
Ohio, and Monongahela rivers converge. Known as presentation, students must provide both of the
a sangam in the Hindu tradition, students learn following elements: a short synopsis of the story as it
that this confluence has been recognized by many appears in the King James Bible (Mr. J. chooses this
Hindu immigrants to Pennsylvania as a particularly translation since it is the one the majority of English
auspicious location, holding much symbolic authors they are studying would have known and
importance. Mr. H. uses such examples both to used) and a representation of this story in an art form
explore the ways immigration continues to transform other than literature. For an assessment at the end of
the cultural geography of the modern world, and to the weeks unit, Mr. J. gives his class the lyrics to Bob
encourage students to consider multiple, and perhaps Dylans Angelina and asks them to write a one-page
overlooked, religious perspectives on the natural essay on the use of biblical allusion.
landscape of any geographic context.
Secondary School Social Studies
Ms. K.s eleventh-grade modern U.S. history class is
studying the social movements and upheaval that
occurred during the 1960s. As part of this unit Ms. K.
has her students work in groups to write and perform
vignettes depicting people from various conflicting
social perspectives engaging in dialogue over some
of the major political and cultural topics they have
studied, among them shifting gender roles and family
structures. Wanting her students to consider the varied
and complex forces that converge to form individual
and societal assumptions about these topics, Ms. K.
includes in her resource packet excerpts from Rosemary
Radford Ruethers Christianity and the Making of
the Modern Family. After reading background on
Ruethers perspective as a feminist Christian, students
read various passages discussing the ways in which
Christianities of the Western world have shaped
shifting conceptions of the family from classical to
modern times. Students consider the ways in which
both personal religious commitments, as well as life in
a Christian culture, might shape the assumptions of
the characters that will populate their vignettes.
Notes 29
9
This section draws heavily from a previously efforts by religious organizations and individuals
published essay by Diane L. Moore entitled worldwide that mounted or contributed to relief
Overcoming Religious Illiteracy: A Cultural efforts. The media is also the primary contemporary
Studies Approach, World History Connected, source for the widespread association of Islam with
November 2006. http://worldhistoryconnected.press. violence and terrorism. (See Edward Said, Covering
uiuc.edu/4.1/moore.html. Many thanks to World Islam: How the Media and the Experts Determine How
History Connected for permission to reproduce these We See the Rest of the World, revised edition (New
sections. See also Diane L. Moore, Overcoming York: Vintage, 1997).
Religious Illiteracy: A Cultural Studies Approach 13
It is important to note that it is not the role or
to the Study of Religion in Secondary Schools (New responsibility of faith communities or the media to
York: Palgrave, 2007). Stephen Prothero has also present a comprehensive understanding of religion.
published a widely read book on the issues of It is the responsibility of education and educators to
religious literacy entitled Religious Literacy: What provide citizens with the knowledge base required to
Every American Needs to KnowAnd Doesnt (San understand this important dimension of pluralism.
Francisco: Harper, 2007).
14
There are many other consequences stemming
Diane L. Moore, Overcoming Religious Illiteracy,
10
from illiteracy about religions that concern scholars
op. cit. of religion, including a diminished intellectual
11
This is problematic for two reasons. First, religious understanding of the rich role that religion plays
leaders and believers are appropriately trained in human social and cultural life. We highlight the civic
and have allegiances to a particular set of beliefs consequences of religious illiteracy here for it is the
about their tradition. Many are not trained in other one most universally relevant for educators across the
representations, and those that are often learn about K-12 spectrum.
other interpretations as heretical or unorthodox in 15
The consultation was sponsored by the Alliance of
relationship to their own theological worldview. Civilizations, a UN program formed at the initiative
(Note the tensions between some Protestant and of the Secretary-General to counterterrorism through
Roman Catholic Christians and between some Sunni understanding. The consultation took place over the
and Shii Muslims, for example.) It is inappropriate month of May 2006.
to assume, for example, that a local Protestant
clergyperson or member of a congregation could
16
For example, the European Commission launched
accurately and sympathetically represent the many a three-year project in 2006 entitled Religion in
expressions of Christianity as equally valid and Education: A Contribution to Dialogue or a Factor
worthy of study. Though some religious leaders and of Conflict in Transforming Societies of European
believers may also be trained in religious studies, Countries (REDCo). See http://www.redco.uni-
their training as religious leaders or believers will hamburg.de/web/3480/3483/index.html for a review of
usually not equip them to accurately depict the this comprehensive initiative.
diversity within their traditions. Second, religious The religious liberty clauses of the First
17
leaders and believers approach and practice religion Amendment to the United States Constitution.
from a devotional perspective that is appropriate for
their roles within their own faith communities but
18
For an excellent study on the controversy regarding
inappropriate as a lens to represent religion in the these decisions and their role in the current tensions
public schools. about religion in public life, see Joan DelFattore, The
Fourth R: Conflicts over Religion in Americas Public
12
For example, in three separate searches throughout Schools (New Haven: Yale University Press, 2004). For
the day on January 18, 2010, the top Google search an excellent historical overview of the relationship
result for the entry Religion, Haiti referenced between religion and public education in the United
a controversial comment made by Christian States, see James Fraser, Between Church and State:
televangelist Pat Robertson on the recent earthquake. Religion and Public Education in a Multicultural
Less newsworthy but more representative were the America (New York: St. Martins Griffin, 1999).
et al. v. Schempp et al. 374 US 203 (1963). (Oxford: One World, 2001.)
Peter Bracher, et al., PERSC Guidebook, Public
20 31
John S. Strong, The Experience of Buddhism: Sources
Education Religion-Studies: Questions and Answers and Interpretations, 3rd edition (New York: Thompson
(Dayton, Ohio: Public Education Religion Studies Wadsworth, 2008.)
Center, 1974), 2. 32
See Joel W. Martin, Native American Religion (New
21
First Amendment Center, A Teachers Guide York: Oxford, 1999), a volume in John Butler and
to Religion in the Public Schools (Nashville: First Harry S, Stout, eds., Religion and American Life series;
Amendment Center, 1999). Another useful general Joy Hakim, The First Americans: Prehistory-1600
guidebook is Charles Haynes and Oliver Thomas, (New York: Oxford, 2003), a volume in Joy Hakim,
Finding Common Ground: A Guide to Religious A History of US series; and Lois Crozier-Hogle et
Liberty in Public Schools (Nashville, TN: The First al., Surviving in Two Worlds: Contemporary Native
Amendment Center, 2001). American Voices (Austin: University of Texas, 1997).
22
First Amendment Center, A Teachers Guide, 3. Steve Zeitlin, ed., Because God Loves Stories: An
33
American Stories: Myths and Legends (Golden, CO: Francisco: Harper Collins, 2001), 154.
Fulcrum, 1991) and Joseph Bruchac Native American Robert Mankoff, ed., The Complete Cartoons of The
38
Animal Stories (Golden, CO: Fulcrum, 1991). New Yorker (New York: Black Dog and Leventhal
27
See Michael Wolfe, ed., One Thousand Roads to Publishers) 2004. This volume comes with a two-
Mecca: Ten Centuries of Travelers Writing about the CD set that is searchable by key term (e.g., bible or
Muslim Pilgrimage (New York: Grove, 1997), 1167, Noah or ark).
for edited excerpts of their travel journals. 39
See Martin Manser and David Pickering, eds., Facts
28
See http://www.pbs.org/empires/islam for information on File Dictionary of Classical and Biblical Allusions
about the DVD. Note: we suggest using relevant (New York: Facts on File, 2003).
selected excerpts vs. viewing the film in its entirety. 40
See Wilfred Cantwell Smith, The Meaning and End
29
For mosque resources, see the ARCHNET site of Religion for an explanation of how religion is a
at http://www.archnet.org/lobby. This site provides European construct of relatively recent origin.
an excellent set of historical and contemporary 41
See Toledo Guiding Principles on Teaching About
resources about Islamic architecture from around Religions and Beliefs in Public Schools (Warsaw: Office
the world. The site is free but requires registration. for Democratic Institutions and Human Rights)
For general resources, see Malise Ruthven and Azim 2007, p. 35; Charles C. Haynes and Oliver Thomas,
Nanji, Historical Atlas of Islam (Cambridge: Harvard Finding Common Ground: A Guide to Religious Liberty
University Press, 2004) and Azim A. Nanji, ed., The in Public Schools (Nashville: First Amendment Center,
Muslim Almanac: A Reference Work on the History, Faith, 2001), 188.
Culture, and Peoples of Islam (New York: Gale, 1996.)
Notes 31
42
Ibid., and The Society of Biblical Literature, Bible 49
Muslims, Frontline DVD, 2003. See http://www.
Electives in Public Schools: A Guide, http://www.sbl- pbs.org/wgbh/pages/frontline/shows/muslims for more
site.org/assets/pdfs/SchoolsGuide.pdf, 2008, 89. information.
43
See, for example, workshops run by religious studies Michael J. Caduto and Joseph Bruchac, Native
50
scholars through non-profit educational organizations American Stories: Myths and Legends (Golden, CO:
such as Facing History and Ourselves, Teachers as Fulcrum, 1991) and Joseph Bruchac Native American
Scholars, and Primary Source; courses offered by Animal Stories (Golden, CO: Fulcrum, 1991).
religious studies scholars through summer institutes Anne Geldart, Buddhist Temples (Chicago:
51
or the continuing education arm of their college Heinemann-Raintree, 2005). Recommended for ages
or university; and courses offered through national 912.
foundations such as the National Endowment for the
Humanities or the Social Science Research Council.
52
I.E. Mozeson and Lois Stavsky, Jerusalem Mosaic:
Additionally, the Harvard Divinity School has also Young Voices from the Holy City (New York: Simon
partnered with the Harvard Extension School to offer and Schuster, 1994). Recommended for grades 612.
a Citation in Religious Studies and Education for 53
See Michael Wolfe, ed., One Thousand Roads to
in-service educators who wish to pursue training in Mecca: Ten Centuries of Travelers Writing about the
religious studies that goes beyond a single workshop or Muslim Pilgrimage (New York: Grove, 1997), 1167,
seminar. See http://www.extension.harvard.edu/2009- for edited excerpts of their travel journals.
10/courses/citations/crse.jsp. 54
See http://www.pbs.org/empires/islam for information
44
For example, at California State University, about the DVD. Note: we suggest using relevant
Chico some undergraduates who are enrolled in a selected excerpts vs. viewing the film in its entirety.
teaching credential program can fulfill one of their
content requirements by taking an Introduction to
55
For mosque resources, see the ARCHNET site
World Religions course offered by members of the at http://www.archnet.org/lobby. This site provides
Department of Religious Studies. There is also one an excellent set of historical and contemporary
graduate school education program in the United resources about Islamic architecture from around
States at the Harvard Divinity School that specializes the world. The site is free but requires registration.
in training pre-service middle and secondary school For general resources, see Malise Ruthven and Azim
educators to teach about religion as it manifests itself Nanji, Historical Atlas of Islam (Cambridge: Harvard
within the context of several licensure areas. See University Press, 2004) and Azim A. Nanji, ed., The
http://www.hds.harvard.edu/prse. Muslim Almanac: A Reference Work on the History, Faith,
Culture, and Peoples of Islam (New York: Gale, 1996).
45
For example, see Kent Greenawalt, Does God Belong
in Public Schools? (Princeton: Princeton University John S. Strong, The Buddha: A Short Biography
56
Press, 2007) and Charles Haynes and Oliver Thomas, (Oxford: One World, 2001).
Finding Common Ground: A Guide to Religious Liberty 57
John S. Strong, The Experience of Buddhism: Sources
in Public Schools (Nashville: First Amendment Center, and Interpretations, 3rd edition (New York: Thompson
2007) or online at www.freedomforum.org/publications/ Wadsworth, 2008).
first/findingcommonground/FCG-complete.pdf. 58
Robert Orsi, The Madonna of 115th Street (New
46
This document can be downloaded at http://www. Haven: Yale University Press) 2002. This is an
sbl-site.org/educational/thebibleinpublicschools.aspx. ethnographic study and excerpts can be used and
47
The e-publication can be accessed at http://www. appreciated by a secondary school audience.
sbl-site.org/assets/media/TBv2_i1.htm. 59
James T. Fisher, Catholics in America (New York:
48
Huston Smith, The Worlds Religions (New Oxford, 2000), a volume in John Butler and Harry
York: HarperOne, 2009). This is the fiftieth-year S. Stout, eds., Religion and American Life series. This
anniversary edition. resource is written for a younger audience but can
serve as a supplement to the Orsi text.
and Harry S. Stout, eds., Religion and American New Yorker (New York: Black Dog and Leventhal
Life series); Joy Hakim, The First Americans: Publishers, 2004). This volume comes with a two-
Prehistory1600 (New York: Oxford, 2003), a CD set that is searchable by key term (e.g. bible or
volume in Joy Hakim, A History of US series; and Noah or ark).
Lois Crozier-Hogle et al., Surviving in Two Worlds: 78
See Martin Manser and David Pickering, eds., Facts
Contemporary Native American Voices (Austin: on File Dictionary of Classical and Biblical Allusions
University of Texas, 1997). (New York: Facts on File, 2003).
Steve Zeitlin, ed., Because God Loves Stories: An
65
2006).
71
A helpful resource is James Millers edited volume
entitled Chinese Religions in Contemporary Societies
(Santa Barbara: ABC-CLIO, 2006).
72
See http://www.pbs.org/wgbh/pages/frontline/
shows/religion.
Notes 33
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