Originalmente publicado como capítulo do livro Religionens varp och trasor: en festskrift till Åke Sander, organizado por Daniel Enstedt, Göran Larsson e Ferdinando Sardella e lançado em 2016 pela ...Skrifter & Författarna. A tradução foi gentilmente autorizada pelo autor. O método de citação, neste texto, foi adaptado às normas da REVER.
Artikeln gör en jämförande undersökning av ramvillkoren i finska, norska och svenska nationella läroplaner för barns existentiella och religiösa funderingar i förskolan. De tre länderna hanterar ...religionens nya roll och relationen mellan kulturell mångfald, kulturarv och värdegrund olika. Den avgörande punkten är i hur hög grad ett sekulärt ideal förskjuter religiösa teman från förskolans pedagogiska verksamhet till en privat sfär och i vilken utsträckning kristendomens tidigare roll att forma medborgare fortfarande anses legitimt, men nu utvidgat till att inkludera också andra religioners identitetsbildning. Värden, principer och idéer i läroplanerna både begränsar och möjliggör barnets rätt till undran över livsfrågor, vilket leder till ett dynamiskt spänningsfält som inkorporeras i sociala institutioner. Detta gäller såväl i en nationell kontext som i pedagogiska situationer på förskolan. Utrymmet för undran över religiösa och existentiella frågor blir dock paradoxalt för både barnet och pedagogen när olika värden och principer motverkar varandra.
The article is a comparative study of curricular conditions in Finland, Norway and Sweden regarding children’s existential and religious questions in early childhood education and care. The three countries diverge in how they deal with the new role of religion and the relation between cultural diversity, cultural heritage and fundamental values. The crucial point is to what degree a secular ideal has moved religious themes from daily activities in ECEC into a private sphere. A central question concerns the legitimacy of the traditional role of Christianity in shaping the identities of citizens, and by extension concerns the legitimacy of identity processes informed by other religions. Values, principles and ideas in curricula both reduce and make possible children’s right to explore existential questions, thereby creating a dynamic field of tensions that is incorporated into social institutions. This is the case both at the national level and in concrete situations within ECEC institutions. However, when values and principles counteract each other, the space for existential and religious wonder becomes paradoxical both for children and staff.
YOGA: IT'S ABOUT YOU Cavallin, Clemens
First things (New York, N.Y.),
01/2021
Journal Article
...some religious Westerners deplore yoga as the ritual of a false religious system, smuggled into mainstream culture under the guise of a workout. The health benefits claimed for it are numerous: ...physical strength, mental calm, improved balance, improved cognitive function, relief of joint pain, relief of stress and depression, and much else. Citing the Yoga Sūtra, in which "yoga" is defined as "the stilling of the fluctuations of the mind," the Hindu American Foundation stresses that the purpose of āsanas is to bring the body and senses under control so that meditation may occur. According to Vivekananda, yoga leads the yogi to a state of supreme power in which he controls the universe: "If he orders the gods to come, they will come at his bidding; if he asks the departed to come, they will come at his bidding.
Given India’s vibrant religious landscape, there is a somewhat surprising paucity of depart‐ ments, centres or even programs for the academic study of religion. This article discusses this issue ...based on the preliminary results of an interview study conducted at Banaras Hindu University (BHU), Varanasi, India, in 2014 and 20 Its focus is on the views of university teachers and researchers concerning the place, role and function of religion and religious stud‐ ies at BHU. Twenty‐eight semi‐structured interviews were conducted. In the course of their analysis, six themes emerged: 1) the place and role of religion in society; 2) religion as ‘religi‐ osity/spirituality’ or sanatana dharma vs. political ideology/communitarianism; 3) religion vs. dharma; 4) secularization; 5) religion in education in general; and, 6) religion in the education at BHU. The informants agreed on the increasing importance of religion in India, and most of them viewed the meaning of secularization as being ‘equal respect for all religions’. Moreover, a majority distinguished between ‘religion’, in the Western sense, and the Indian conception of dharma, considering it regrettable that the latter, described as the common ground of all reli‐ gions, is not taught more extensively at BHU. They also considered the original ideal of BHU’s founder, Madan Mohan Malaviya, to be of signi cant importance. That ideal involved not only teaching students the knowledge and skill sets found in a standard modern university, but also equipping them with a value‐based education, grounded upon sanatana‐dharma. As our project progresses, further understanding of this turn toward dharma education is something we intend to pursue through the lens of multiple modernities, developed by Marian Burchardt et al. as multiple secularities.
Artikeln gör en jämförande undersökning av ramvillkoren i finska, norska och svenska nationella läroplaner för barns existentiella och religiösa funderingar i förskolan. De tre länderna hanterar ...religionens nya roll och relationen mellan kulturell mångfald, kulturarv och värdegrund olika. Den avgörande punkten är i hur hög grad ett sekulärt ideal förskjuter religiösa teman från förskolans pedagogiska verksamhet till en privat sfär och i vilken utsträckning kristendomens tidigare roll att forma medborgare fortfarande anses legitimt, men nu utvidgat till att inkludera också andra religioners identitetsbildning. Värden, principer och idéer i läroplanerna både begränsar och möjliggör barnets rätt till undran över livsfrågor, vilket leder till ett dynamiskt spänningsfält som inkorporeras i sociala institutioner. Detta gäller såväl i en nationell kontext som i pedagogiska situationer på förskolan. Utrymmet för undran över religiösa och existentiella frågor blir dock paradoxalt för både barnet och pedagogen när olika värden och principer motverkar varandra.
ENGLISH ABSTRACT
The Child’s (un)free Wonder. Curricular Conditions for Children to Explore Religious and Existential Questions in Finnish, Norwegian, and Swedish Kindergartens and Pre-schools
The article is a comparative study of curricular conditions in Finland, Norway and Sweden regarding children’s existential and religious questions in early childhood education and care. The three countries diverge in how they deal with the new role of religion and the relation between cultural diversity, cultural heritage and fundamental values. The crucial point is to what degree a secular ideal has moved religious themes from daily activities in ECEC into a private sphere. A central question concerns the legitimacy of the traditional role of Christianity in shaping the identities of citizens, and by extension concerns the legitimacy of identity processes informed by other religions. Values, principles and ideas in curricula both reduce and make possible children’s right to explore existential questions, thereby creating a dynamic field of tensions that is incorporated into social institutions. This is the case both at the national level and in concrete situations within ECEC institutions. However, when values and principles counteract each other, the space for existential and religious wonder becomes paradoxical both for children and staff.
Leaving Hinduism Cavallin, Clemens
Handbook of Leaving Religion,
10/2019
Book Chapter
Odprti dostop
To know whether you have left a country or not, it is essential to know where the border is. Such a demarcation of territory is contingent in the sense that the demarcation could have been drawn ...elsewhere; and probably has been. Sometimes, the borders are first drawn on a map to create the country in question and then are implemented later. Sometimes, however, the boundaries grow organically through centuries of warfare and cultural negotiations and follow the natural terrain of rivers and mountains.
The notion of Hinduism as a world religion has both this artificial, neat character and the fuzzy
Religião, sacrifício e violência Cavalin, Paul Clemens; Stern, Fábio L.
REVER - Revista de Estudos da Religião,
12/2021, Letnik:
21, Številka:
2
Journal Article, Publication
Transcrição traduzida ao português de sua palestra em inglês, com o mesmo título, para a aula magna do PPG em Ciência da Religião da PUC-SP, ocorrida em 7 de outubro de 2021. Por se tratar de uma ...palestra, não há citações e outros elementos típicos da língua acadêmica escrita. Transcrição e tradução por Fábio L. Stern.
The lack of academic religious studies in India has several causes: the choice of the secular University of London as model for the first universities in India in 1857, the secular constitution, the ...secularist approach of the first prime minister of India, Jawaharlal Nehru, and the explosive relation between major faith traditions. However, with the waning of the Indian secularist framework and the continued power and influence of Hindutva ideology, there is a need to discuss different models for religious studies in India. In this article, the point of departure is Banaras Hindu University (BHU), one of the few universities in India that has religious studies, but also a faculty of Hindu theology. The focus is on the history of BHU and the recommendations of several educational commission from the 1930s to the 60s, with a note on recent attempts at BHU of renewing value education. The aim is to highlight one alternative for developing religious studies in India, whose primary goal is the formation of good citizens enabled by a set of universal human values instantiated in local traditions.
PDF
