Page 157 - TWO OF A KIND • Erik Renkema

from Christian formation education. And dialogue is not put into practice in
the didactics of the moments of contemplation nor in the celebrations. In this
finding we detect a discrepancy with both the school values of encounter and
equality as well as with theory about religious education in a plural context. The
first discrepancy concerns the relation with the school values: respondents speak
highly of encounter and equality in education but they hardly organize didactics
in religious education in which views of other students and from a variety of
sources is explored and, therefore, these values are expressed. We also relate the
discrepancy to theory. The emphasis on dialogue in religious education calls for non-segregated classes: “My impression is that a multireligious (and intercultural)
make-up of the classes provides the best preconditions with regard to dialogue and
encounter in RE. A separation of the pupils according to confessions and religions
would therefore no longer be desirable” (Weisse 2009, 124). In our research, we ask 7 questions about the separation of students, and underline “cooperative learning”
(Van der Zee, Hermans, and Aarnoutse 2004, 82) as a didactic and organizational consequence for religious education that stimulates dialogue.
As a second finding, respondents from both non-affiliated and Christian backgrounds think highly of discussing themes from the student’s life experiences in religious education. They value this principle because the themes can foster encounter and dialogue between students from different backgrounds. All students can identify with general existential themes and therefore add to the dialogue. In chapter 3 we have seen this focus in moments of contemplation and in the perception of religious education by the teachers. Our fourth chapter showed that the attention for students’ life experiences is limited in school celebrations. In the new designed celebration in our participatory action research (chapter 5), teachers did pay attention to the students’ worldview, and also valued this attention highly in their view on celebrations. In our analysis of this attention we noticed a resemblance with theory about religious education. This theory underlines the correlation between dealing with diversity in classes and the attention for students’ life experiences. Plurality in classrooms can only be visible when due attention is paid to students’ personal views, beliefs, and life experiences. Encounter in plural settings is fostered when students meet in the dialogue about experiences that are recognizable for them all (Schreiner 2006b; Jackson 2004).
CONCLUSIONS AND DISCUSSION
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