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‘Neutrality’, Muslimness and the whiteness of RE professionalism
Journal of Religious Education ( IF 1.1 ) Pub Date : 2020-09-19 , DOI: 10.1007/s40839-020-00114-6
Matthew Vince

There has been longstanding criticism of the whiteness of the professional discourses in teaching. Bariso (Race Ethn Educ 4(2):167–184, https://doi.org/10.1080/713693054, 2001) writes that where whiteness is constructed as being professional then blackness is constructed as unprofessional, in turn excluding blackness from the construction of the teacher. Similarly, Bhopal (Br J Educ Stud, 63(2):197–211, https://doi.org/10.1080/00071005.2015.1005045, 2015) argues that this presents a clash between embodying blackness and embodying the teacher. With the turn to research surrounding Muslim teachers, attributes of Muslimness have also been shown to be a source of marginalisation within school contexts (Shah in Education, leadership and Islam: theories, discourses and practices from an Islamic perspective, Routledge, London, 2016). Some scholarship has reflected on issues surrounding embodiment and ‘body-works’ of RE teaching’s professional discourses (Bryan and Revell in Br J Educ Stud 59(4):403–419, https://doi.org/10.1080/00071005.2011.602328, 2011; Everington in Br J Religious Educ 36(2):155–173, https://doi.org/10.1080/01416200.2013.820169, 2014; Vince in J Beliefs Values, https://doi.org/10.1080/13617672.2019.1686732019, 2019). Such empirical studies have shown that embodying faith is perceived to be at odds with notions of RE teacher professionalism, particularly around notions of ‘neutrality’ (Everington in Br J Relig Educ, 38(2):177–188, https://doi.org/10.1080/01416200.2016.1139892, 2016). Despite the concept of ‘neutrality’ being increasingly criticised (Franken and Loobuyck in Br J Relig Educ, 39(1):1–6, https://doi.org/10.1080/01416200.2016.1218219, 2017), embodying ‘neutrality’ remains an important commitment. This has clear implications for (hyper)visible religious bodies (Jeldtoft, in: Dessing et al. (eds) Everyday Lived Islam in Europe, Routledge, London, 2016). Accordingly, in this paper I explore how ‘Muslim RE teachers’ manage their identities in relation to ‘being neutral’. For these teachers, ‘becoming neutral’ was the formative part of becoming an RE teacher. However, this was particularly challenging due to the hypervisibility of their Muslimness, particularly for female Muslim teachers. These challenges are then framed as an issue of whiteness, disproportionally affecting those who do not fit the white teacher norm. I end on arguing that there is a pressing need to change how ‘neutrality’ is understood.



中文翻译:

“中立”,穆斯林和可再生能源专业精神的白净

对于专业话语在教学中的白化一直存在着长期的批评。Bariso(Race Ethn Educ 4(2):167-184,https://doi.org/10.1080/713693054,2001)写道,在将白度构造为专业的情况下,则将黑度构造为不专业的,从而将黑度排除在专业范围之外。老师的建设。同样,博帕尔(Br J Educ Stud,63(2):197-211,https://doi.org/10.1080/00071005.2015.1005045,2015)认为,这在体现黑人与体现老师之间存在冲突。随着围绕穆斯林教师的研究的开展,穆斯林的特质也被证明是学校背景下边缘化的根源(Shah in Education,领导力和伊斯兰教:从伊斯兰角度看的理论,论述和实践,Routledge,伦敦,2016年) 。一些奖学金已经反映了有关RE教学专业话语的体现和“身体”的问题(Bryan和Revell在Br J Educ Stud 59(4):403-419,https://doi.org/10.1080/00071005.2011.602328 ,2011; Everington in Br J Religious Educ 36(2):155–173,https://doi.org/10.1080/01416200.2013.820169,2014; Vince in J Beliefs Values,Vince in J Beliefs Values,https://doi.org/10.1080/ 13617672.2019.1686732019,2019)。这样的经验研究表明,体现信仰被认为与RE老师的专业精神观念背道而驰,特别是围绕“中立性”观念(Everington in Br J Relig Educ,38(2):177-188,https:// doi .org / 10.1080 / 01416200.2016.1139892,2016)。尽管“中立性”的概念受到越来越多的批评(Br J Relig Educ,Franken和Loobuyck,39(1):1–6,https://doi.org/10.1080/01416200.2016.1218219,2017),体现“中立”仍然是一项重要承诺。这对(超)可见的宗教机构有着明显的影响(Jeldtoft,in:Dessing et al。(eds)Europe Everyday Lived Islam in Europe,Routledge,London,2016)。因此,在本文中,我探讨了“穆斯林RE教师”如何相对于“保持中立”来管理自己的身份。对于这些老师来说,“成为中立人”是成为一名RE教师的形成部分。但是,由于他们对穆斯林的高度监控,尤其是对女穆斯林教师而言,这尤其具有挑战性。这些挑战随后被视为白人问题,不成比例地影响了那些不符合白人教师规范的人。我最后争论说,迫切需要改变人们对“中立性”的理解。这对(超)可见的宗教机构有明显的影响(Jeldtoft,in:Dessing等(eds)欧洲的日常伊斯兰教,Routledge,伦敦,2016)。因此,在本文中,我探讨了“穆斯林RE教师”如何相对于“保持中立”来管理自己的身份。对于这些老师来说,“成为中立人”是成为一名RE教师的形成部分。但是,由于他们对穆斯林的高度监控,尤其是对女穆斯林教师而言,这尤其具有挑战性。这些挑战随后被视为白人问题,不成比例地影响了那些不符合白人教师规范的人。我最后争论说,迫切需要改变人们对“中立性”的理解。这对(超)可见的宗教机构有着明显的影响(Jeldtoft,in:Dessing et al。(eds)Europe Everyday Lived Islam in Europe,Routledge,London,2016)。因此,在本文中,我探讨了“穆斯林RE教师”如何相对于“保持中立”来管理自己的身份。对于这些老师来说,“成为中立人”是成为一名RE教师的形成部分。但是,由于他们对穆斯林的高度监控,尤其是对女穆斯林教师而言,这尤其具有挑战性。这些挑战随后被视为白人问题,不成比例地影响了那些不符合白人教师规范的人。我最后争论说,迫切需要改变人们对“中立性”的理解。在本文中,我将探讨“穆斯林RE教师”如何相对于“保持中立”来管理自己的身份。对于这些老师来说,“成为中立人”是成为一名RE教师的形成部分。但是,由于他们对穆斯林的高度监控,尤其是对女穆斯林教师而言,这尤其具有挑战性。这些挑战随后被视为白人问题,不成比例地影响了那些不符合白人教师规范的人。我最后争论说,迫切需要改变人们对“中立性”的理解。在本文中,我将探讨“穆斯林RE教师”如何相对于“保持中立”来管理自己的身份。对于这些老师来说,“成为中立人”是成为一名RE教师的形成部分。但是,由于他们对穆斯林的高度监控,尤其是对女穆斯林教师而言,这尤其具有挑战性。这些挑战随后被视为白人问题,不成比例地影响了那些不符合白人教师规范的人。我最后争论说,迫切需要改变人们对“中立性”的理解。特别是对于穆斯林女教师。这些挑战随后被视为白人问题,不成比例地影响了那些不符合白人教师规范的人。我最后争论说,迫切需要改变人们对“中立性”的理解。特别是对于穆斯林女教师。这些挑战随后被视为白人问题,不成比例地影响了那些不符合白人教师规范的人。我最后争论说,迫切需要改变人们对“中立性”的理解。

更新日期:2020-09-19
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