Challenges for Educators

Reading [ Lesson 2, Step 1]
New glossary terms at end of reading

Challenge 1 
The Changing Landscape of Religious Diversity

American classrooms are becoming more and more religiously diverse. The trend is in motion and gathering speed. Many Americans remain unaware of the profound change taking place at every level of society, from local school boards to Congress, in small towns in mid-America, not only California and New York City.

In her eye-opening guide to the religious realities of the United States today, leading religions scholar Diana Eck sets about to paint a portrait of this new "Main Street phenomenon."  Professor Eck's book^2REF, A New Religious America,  examines the radical changes in the religious landscape of the nation spurred by the changes in immigration law since 1965.  In particular, she examines the dramatic growth of religious diversity in varied metropolitan areas. 

It seems that members of the world's religions are no longer in faraway lands. According to Dr. Eck, today's neighborhoods display diverse belief traditions.  Hindu children go to school with Jewish children.  Muslims, Buddhists, and Sikhs work side-by-side with Protestants and Catholics. She concludes:  "The United States is the most religiously diverse nation in the world." (Eck 2001; cover text).   

How should you get ready for the increasing religious diversity you are likely to encounter in your classroom?  Teacher education programs are beginning to move to offer prospective teachers more preparation. Some encourage prospective teachers to take courses in philosophy and world religions. A few offer special courses or units for teachers. 

Even without academic instruction, on your own and with appropriate resources, you might survey the major belief groups in the USA (or in your region), learning a bit about each. One might suppose that study of the various belief systems would indeed be helpful.  However, how many would you have to learn about?  There are not only one or two!  What if you have pupils from a minor (perhaps very minor) faith?  Each religious tradition has its own array of understandings and expectations for individual adherents--from clothing to behavior, to ritual, to holidays, and on and on.  How is a teacher supposed to prepare for students who are growing and developing in families with so many different perspectives?  

That's one thing you're up against. Here's another.

Challenge 2 
The Strong Sentiments / The Deep Differences 

Religion is a realm in which there are many strongly held positions and emotions.  In the United States, conversations typically shy away from religion.  Many persons, in fact, see the topic as almost unmentionable.  The feeling is that, with so many differences of belief as may be present, one runs a risk that saying anything will offend.  And besides, many Americans have no religious involvement. (Some are simply uninterested.  Many hold to nonreligious worldviews.)  In the interests of keeping peace among all, it is best if one says nothing about religion.

For teachers, this "saying nothing at all" strategy is certainly enticing.  After all, according to one state's Department of Education:  "Few issues have stirred greater controversy in American's attitudes toward public education than the role of religion and values in public schools." (California State Board of Education^2REF 1997; page 137)

Consider:  It is difficult for people even to agree on a definition of religion.  To state a definition (saying what religion is) correspondingly defines what religion is not as well.  The tendency we have is to exclude all who do not agree with our chosen definition.  This dilemma is presented rather clearly in Living with Our Deepest Differences, a teacher's guide to a religious liberty curriculum for youngsters, as follows. 

For example, if one chooses a narrow, or substantive, definition of religion rather than a broad, or functional, one, he or she depicts religion in terms of the contents of faith (such as "a belief in God, gods or the supernatural").  This automatically excludes a good many Buddhists and Humanists who see themselves as deeply religious without believing in God or the supernatural in the way that, say, Jews, Christians and Muslims do.

[The authors conclude:]  We can, however, say something like this:  Religions vary and definitions of religion differ.  There are sharp disagreements over whether individual religions are true or false, beneficial or harmful.  Yet what are variously termed religions, faiths, worldviews or life stances (whether naturalistic or supernatural) are simultaneously powerful and precious to human beings because they are among the deepest and the strongest sources of human meaning and belonging. (Cassity, M. D. et al.^2REF 1995; page 12)

If you as a teacher are to respect others' freedom of conscience, you will need to appreciate why so many people's deeply held beliefs (whether based on religion or not) are so very important to them.  

Life stances are potent and treasured.  They shape overall outlook.  They mold one's views about who people are, what life is all about, how evil and death are to be understood, and what the ideals are that make human life worthwhile. These perspectives, experiences, and duties may span all of life.  They may speak to areas such as work, politics, and art as much as to home life and devotion.   Most people make sense of life and find personal security in company with those who share their ultimate beliefs and convictions. 

Seen in this sense, a religion becomes far more than simply "beliefs" or "practices" (e.g., rites).  It is part and parcel of the person him/herself.  Its strength and preciousness has inspired many an individual to significant action. Some have been motivated by religion's force and centrality to engage in acts of of profound and sustained commitment.  Out of such convictions come much of our very best in art, literature, and science.  Strong religious beliefs have also led to some of the worst violations of religious liberty itself and of human rights.  Differences in convictions have led to many human conflicts and devastating wars.  From beliefs and passions may emanate the best and worst in human nature. This may perhaps be said for teachers' best and worst as well.

It is important for classroom teachers to understand the universal role of the different life stances we observe in American (and in human) civilization.  Teachers also have to comprehend liberty of conscience for both its positive and negative aspects.  Can a teacher actually do those things?  

Challenge 3  
Special Terrain / Faulty Maps

Teachers have little to go on to help them tread what can be precarious terrain.  Although every state expects its public schools to follow through on legal responsibilities, the states themselves have offered little if any substantive guidance to their public school teachers regarding the handling of religion in a manner that is constitutionally sound.  

One state has identified for its teachers two "guidelines" for dealing appropriately with religion in class and curriculum.  The requisites cited are: (1) factual accuracy, and (2)empathy on the part of teachers. (California State Board of Education^2REF 1995; page 21)  Meager guidance, indeed.  And just how helpful are these two factors to teachers' capacity to handle in a neutral way the broad spectrum of their students’ worldview beliefs?

Factual accuracy and empathy serve teachers well in most school arenas.  Religion, though, is not mathematics, or language arts, or geography, or science.  This particular arena (religions, worldviews, faiths) is different.  Even the domain of history, with its intensively interpretive aspects, offers far more clarity and certainty in an academic sense than does the domain of human worldviews. 

As academic professionals, teachers certainly are committed to the ideal of factual accuracy.  They are conscientious in not wishing to impart false information to youngsters. They seek correctness of sources and hope not to be mistaken about their statements.  Teachers know they have responsibility for diligence regarding this aspect of the job. They have concerns that the subject matter serve children well.  No teacher would knowingly teach that "two plus two equals five."  

Most teachers, too, hold high the ideal of empathy for others. Teachers as a rule are committed guiding the development of the youngsters in their charge. Thoughtful consideration and sympathetic understanding are attributes of those who enter and succeed in the teaching profession.  These attributes just seem part and parcel of the person who is best for the job.  Many a teacher has shown through genuinely kindhearted actions their thoughtfulness and compassion for the child who is struggling to learn or suffering emotional consequences of some setback. 

 When it comes to the "life stance" domain, however, the matter of factual accuracy turns into an enormously difficult one for educators. What are seen as "facts" in one sense (via personal life stance outlook) may depart from "facts" as seen using a disciplinary or academic historical framework. It is to the latter that a teacher is professionally committed. But personal dedication may be to the former.  Even serious scholars and historians can struggle with conflicting outlooks as they attempt to establish what is indeed "historical"  and what is "fact" regarding their work.  In the language of the academicians, words like tentative and provisional and conditional move to the fore when the topic concerns religion. These terms seem more academically apropos to the situation than does the idealized phrase, factually accurate.

Neither is empathy as easy to come by as might be expected when one's "life stance" domain becomes the subject matter at hand. As the "reality" becomes more nebulous and "truth" nigh impossible to establish in customary ways, then even the most caring of teachers may lose their footing. A teacher’s own personal "life stance" perspective is highly relevant, because people’s tendency is to receive and interpret the religious perspectives of others through the lens of their own particular variant.  Each and every person is caught in a net of his or her own worldview. You cannot ignore your own outlook. Even without your awareness, it can lead you astray from your responsibilities for religious neutrality. 

All too often when it comes to the realm of ultimate beliefs and worldviews,  "knowing enough" and " summoning the requisite empathy" are greater challenges for teachers than they might at first appear. You may well ask yourself, “Can I muster the requisite empathy to deal fairly with the array of religious and nonreligious viewpoints I am likely to encounter?”

A good question.

_________

Corrections and comments invited. [last modified: 8/28/01]  
Author: Mynga Futrell, Ph.D.

GLOSSARY TERMS:  life stance  \  naturalistic  \  religion  \  religious diversity  \  supernatural  \  ultimate belief  \  worldview 

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