Religious Literacy in Universities

1
Religious Literacy in Universities Society
2
by the 21st century, religious believers are
likely to be found only in small sects, huddled
together to resist a worldwide secular culture
(Berger 1968)
3
a vanishing point beyond which rational
discourse proves impossible It is imperative
that we begin speaking plainly about
the absurdity of most of our religious beliefs
while religious people are not generally mad,
their core beliefs absolutely are. The danger of
religious faith is that it allows otherwise
normal human beings to reap the fruits of madness
and consider them holy (Harris, 2006, pp 48-9)

4

• The real perfume in the
• smokescreen lies in the claim that the
• contemporary Churches, with their
• charities and their aid for the suffering
• in the Third World, are models of
• goodness in action. They accordingly
• present themselves as institutions
• devoted to peace, kindness, brotherly
• love and charitable works. But this
• soft face is turned to the world only
• when the Church is on the back foot
• whenever religion is in the ascendant,
• with hands on the levers of secular
• power too, it shows a very different
• face the face presented by the
• Inquisition, the Taliban, and the
• religious police in Saudi Arabia
• (Grayling, 2004, p 81)

5
(No Transcript)
6
Religion is irrational and essentially at odds
with reason, science and evidence-based debate.
It has no place in the universities. Religion
is a source of division and conflict. Religion
is oppressive, an obstacle to free speech,
personal liberty and political democracy, and a
threat to a neutral public secular space.
7

• 1950-1980 Church attendance halved
• 1980-2005, it halved again to 6.3
• lt1/3Anglican, lt1/3Catholic,gt1/3Independent
  (44)
• Belief in a personal god lt50 1961-2000
• Belief in a spirit or life force gt100
  1961-2000
• 41 believe in angels
• 53 believe in an afterlife

8

• by the 21st century, religious believers are
• likely to be found only in small sects, huddled
• together to resist a worldwide secular culture
• (Berger 1968)
• the world today is as furiously religious as it
• ever was (Berger 1996)

9
The Challenge
A lamentable quality of conversation about
religious faith
10
The Challenge
A lamentable quality of conversation about
religion, just when we need it most

• Billions of people around the world remain
  religious but we assume a public culture of
  secularism
• Mixed economy means faith groups are increasingly
  prominent in service provision and partnerships
  with secular bodies
• Migration and globalisation expose us all to
  encounter with religious difference

11

• 35 interviews with university staff
• 3 focus groups
• 18 interviews with VCs and PVCs
• 87 questionnaires

12
A typology of university stances
Soft neutrality remains as far as possible independ-ent of religion and belief Hard neutrality asserts a duty to preserve public bodies as secular Repositories and resources faith groups are seen as a resource on which society can draw Formative/ collegial emphasises a holistic approach to education, including a spiritual dimension
13
(No Transcript)
14
Religion in the University

1. Student experience
2. Equalities and diversity
3. Widening participation internationalisation
4. Good campus relations

15
(No Transcript)
16

• Admissions and registry
• Timetabling and exams
• Food, catering and accommodation
• Bars and events
• Student finance
• Counselling and student services
• Teaching and learning

17
Student experience

• 160 (39) survey respondents said that either It
  the HEI should maintain the secular character
  of the institution or It should treat faith as
  not relevant in a university environment.
• Students need to understand what it means to be
  part of a global society and how individuals
  function within that set-up if theyre going to
  go on to be successful in life think the HEI
  should be part of the process that opens up
  students and staff to difference and the sorts of
  issues that some people face given their faith
  backgrounds.

18
Teaching and learning

• Variation in approaches of disciplines/departments
  
• Professional courses
• Much more direct approach in dealing with
  religion/belief of students
• Considered themselves to be more sensitive to the
  issues

19
In Beyond HE

• Can an institution be secular?
• What are the effects of assumptions about the
  public/private place of religion?
• How can religious literacy be used functionally
  and formatively?

20
Religious Literacy Leadership Programme

• www.religiousliteracy.org