In 2008, the Québec Ministry of Education developed the Ethics and Religious Culture (ERC) Progra... more In 2008, the Québec Ministry of Education developed the Ethics and Religious Culture (ERC) Program. Though the ERC is a positive step forward in promoting and fostering much-needed religious literacy skills, the Ministry’s outline of the role of the ERC teacher has proven to be extremely problematic in practice. I explore how the idea that ERC teachers remain neutral pedagogues in the classroom is difficult given the distance they must maintain regarding their own world-views, but also, this stance marginalizes and restricts the autonomy of the ERC teacher. I trace the concept of neutrality in Québec back to the state policies, ultimately showing that neutral pedagogy contradicts the ethics of religious sensitivity and religious literacy that Québec is seemingly promoting. I conclude by offering a more balanced approach to the teaching of religion in the classroom.
In 2008, the Québec Ministry of Education developed the Ethics and Religious Culture (ERC) Progra... more In 2008, the Québec Ministry of Education developed the Ethics and Religious Culture (ERC) Program, which became a mandatory course for all elementary and secondary school students in both public and private schools (Maxwell et al 2012). Though this was a well-intentioned initiative, the Ministry’s outline of the role of the ERC teacher has proven to be extremely problematic in practice. This paper will explore how the idea that ERC teachers remain neutral pedagogues in the classroom is not only impossible given the institution of education as ‘value-laden’, but also, grossly marginalizes and restricts the autonomy of the ERC teacher as an individual with their own respective life stories and experiences.
I begin by showing that the concept of neutrality is rooted in the very culture of Québec, starting with the Quiet Revolution to the current practice of adopting a ‘state of individuals’ (Gutman 1999). I seek to demonstrate that the policy of neutrality has affected educational policies, most notably in the Ministère de l’Éducation du Loisir et du Sport (MELS)requirements for teachers of ERC, ultimately showing that neutral pedagogy is not only an impossible request to make of teachers, but also greatly contradicts the ethics of religious sensitivity and religious literacy that Québec is seemingly promoting as a result of the Bouchard-Taylor report (2008).
This article focuses on the need for dialogue in the form of a “third space” for multi-faith real... more This article focuses on the need for dialogue in the form of a “third space” for multi-faith realities. In exploring the idea of a “third space,” the author draws on the use of the term borrowed from Homi Bahha. Third space, as it is defined in the context of this article, understands the complexities of hybridity, or multiple identities, as experiences by adolescents in the contemporary climate. Dialogue, it is argued, is a necessary component through which adolescents can speak to the complexities of bridging multiple worlds and identities. The argument ultimately rests in language and dialogue's ability within the third space to reframe and eliminate dichotomies and create a “pluralistic identity” in which the individual's holistic self is nurtured and developed.
This qualitative study focuses on recreating a third space in a religious education classroom (RE... more This qualitative study focuses on recreating a third space in a religious education classroom (RE) in Vancouver, Canada. The researcher’s understanding of third space largely draws from Homi Bhabha’s writings but has been re-defined within the context of this study to refer to a space of dialogue for Ismaili adolescents. The impetus driving the research largely stems from the researcher’s own experiences as well as both previous observations and the challenges faced by minority youth as a result of globalization and the spread of religious ideas through mass media. Dialogue is seen to have great value in the classroom as it responds to the intellectual and emotional needs of the adolescent to ask, reflect and understand. There has also been a movement in education for a student-centered approach that values students as active participants in the learning process. Furthermore discussions and a space to “ask” in this research has been shown to increase students’ understanding of faith related matters such as practise and tradition. By “creating” such spaces in the RE classroom, students are given the tools to re-conceptualize culture in a way that responds to their social contexts. Moreover, this research calls attention to the necessity for students to learn from peers and engage in a dialogue that enables them to understand faith with intimacy and clarity. In order for students to truly engage in faith, the space for deeper engagement with the practises and traditions of faith must be given value.
In 2008, the Québec Ministry of Education developed the Ethics and Religious Culture (ERC) Progra... more In 2008, the Québec Ministry of Education developed the Ethics and Religious Culture (ERC) Program. Though the ERC is a positive step forward in promoting and fostering much-needed religious literacy skills, the Ministry’s outline of the role of the ERC teacher has proven to be extremely problematic in practice. I explore how the idea that ERC teachers remain neutral pedagogues in the classroom is difficult given the distance they must maintain regarding their own world-views, but also, this stance marginalizes and restricts the autonomy of the ERC teacher. I trace the concept of neutrality in Québec back to the state policies, ultimately showing that neutral pedagogy contradicts the ethics of religious sensitivity and religious literacy that Québec is seemingly promoting. I conclude by offering a more balanced approach to the teaching of religion in the classroom.
In 2008, the Québec Ministry of Education developed the Ethics and Religious Culture (ERC) Progra... more In 2008, the Québec Ministry of Education developed the Ethics and Religious Culture (ERC) Program, which became a mandatory course for all elementary and secondary school students in both public and private schools (Maxwell et al 2012). Though this was a well-intentioned initiative, the Ministry’s outline of the role of the ERC teacher has proven to be extremely problematic in practice. This paper will explore how the idea that ERC teachers remain neutral pedagogues in the classroom is not only impossible given the institution of education as ‘value-laden’, but also, grossly marginalizes and restricts the autonomy of the ERC teacher as an individual with their own respective life stories and experiences.
I begin by showing that the concept of neutrality is rooted in the very culture of Québec, starting with the Quiet Revolution to the current practice of adopting a ‘state of individuals’ (Gutman 1999). I seek to demonstrate that the policy of neutrality has affected educational policies, most notably in the Ministère de l’Éducation du Loisir et du Sport (MELS)requirements for teachers of ERC, ultimately showing that neutral pedagogy is not only an impossible request to make of teachers, but also greatly contradicts the ethics of religious sensitivity and religious literacy that Québec is seemingly promoting as a result of the Bouchard-Taylor report (2008).
This article focuses on the need for dialogue in the form of a “third space” for multi-faith real... more This article focuses on the need for dialogue in the form of a “third space” for multi-faith realities. In exploring the idea of a “third space,” the author draws on the use of the term borrowed from Homi Bahha. Third space, as it is defined in the context of this article, understands the complexities of hybridity, or multiple identities, as experiences by adolescents in the contemporary climate. Dialogue, it is argued, is a necessary component through which adolescents can speak to the complexities of bridging multiple worlds and identities. The argument ultimately rests in language and dialogue's ability within the third space to reframe and eliminate dichotomies and create a “pluralistic identity” in which the individual's holistic self is nurtured and developed.
This qualitative study focuses on recreating a third space in a religious education classroom (RE... more This qualitative study focuses on recreating a third space in a religious education classroom (RE) in Vancouver, Canada. The researcher’s understanding of third space largely draws from Homi Bhabha’s writings but has been re-defined within the context of this study to refer to a space of dialogue for Ismaili adolescents. The impetus driving the research largely stems from the researcher’s own experiences as well as both previous observations and the challenges faced by minority youth as a result of globalization and the spread of religious ideas through mass media. Dialogue is seen to have great value in the classroom as it responds to the intellectual and emotional needs of the adolescent to ask, reflect and understand. There has also been a movement in education for a student-centered approach that values students as active participants in the learning process. Furthermore discussions and a space to “ask” in this research has been shown to increase students’ understanding of faith related matters such as practise and tradition. By “creating” such spaces in the RE classroom, students are given the tools to re-conceptualize culture in a way that responds to their social contexts. Moreover, this research calls attention to the necessity for students to learn from peers and engage in a dialogue that enables them to understand faith with intimacy and clarity. In order for students to truly engage in faith, the space for deeper engagement with the practises and traditions of faith must be given value.
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Papers by Arzina Zaver
I begin by showing that the concept of neutrality is rooted in the very culture of Québec, starting with the Quiet Revolution to the current practice of adopting a ‘state of individuals’ (Gutman 1999). I seek to demonstrate that the policy of neutrality has affected educational policies, most notably in the Ministère de l’Éducation du Loisir et du Sport (MELS)requirements for teachers of ERC, ultimately showing that neutral pedagogy is not only an impossible request to make of teachers, but also greatly contradicts the ethics of religious sensitivity and religious literacy that Québec is seemingly promoting as a result of the Bouchard-Taylor report (2008).
I begin by showing that the concept of neutrality is rooted in the very culture of Québec, starting with the Quiet Revolution to the current practice of adopting a ‘state of individuals’ (Gutman 1999). I seek to demonstrate that the policy of neutrality has affected educational policies, most notably in the Ministère de l’Éducation du Loisir et du Sport (MELS)requirements for teachers of ERC, ultimately showing that neutral pedagogy is not only an impossible request to make of teachers, but also greatly contradicts the ethics of religious sensitivity and religious literacy that Québec is seemingly promoting as a result of the Bouchard-Taylor report (2008).