The RE teachers’ perceptions of their role in Zambian multireligious secondary schools

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THE NATURE OF RE IN GENERAL

Religion has been, and still is, a part of people’s lives and plays a major role in shaping the history of different societies in the world. Ellwood (1983:128) asserts that religion is social and inseparable from the fact that humans live in societies and in a network of interpersonal relationships. Without society there is no religion. Mbiti (1969:256) adds that to be human is to be religious in a religious universe. It is this understanding that is behind religious rites, beliefs, practices and values. These rites, beliefs, practices and values have shaped people’s behaviour and attitudes and have provided them with identity and meaning in life. They also become the foundations which give people a view of the world. In order to preserve religious beliefs, rites, practices and values each society uses education as a means or vehicle through which religious knowledge is communicated to people. Matsaung (1999:49) asserts that many religions have an in-built belief that engages in the process of education for the local community. In this process, they impart knowledge, skills and
attitudes required for nurturing their adherents. Tulasiewicz, in Matsaung (1999:6) adds that education comes into the picture when religion teaches its followers moral principles and rituals that lead them to observe its doctrines. This culminates in life skills which require the practical application of education and training in religion. Thus, religious education becomes a component of the educational curriculum to perpetuate societies’ religious beliefs, practices, and values to their adherents. Braswell (1994:8-9) says that most religions have their sacred scriptures at the centre of their educational programme. These must be preserved, interpreted, taught and handed down to future generations through religious education. Carmody (2004:36) adds that scriptures are important because they contain commandments, guidelines and rules for members of a particular religion. They are also important because members use them for reference purposes whenever they are discussing religious matters. However, the way these scriptures are interpreted and passed down to their adherents may differ from one religious group to the other. In this case, Muslims are taught that Allah is the author of the Qur’an; Christians see God as the author of their Scriptures. These interpretations and teachings may give rise to prejudices and different perceptions among religious groups in different parts of the world.
The aim of religious education in each religion is to produce an adherent who is obedient, loyal and of good character. This can be demonstrated in African traditional religions where each member is supposed to show loyalty to religious teachings by performing all the necessary rites and following all the taboos which, if contravened, could make one liable to a curse or death (Thorpe 1997:47). In Islam, loyalty is shown by submission to Allah and by defending their faith. In Christianity, it is submission to the Lordship of Jesus Christ and obeying God’s commandments. All these show how religions can induce their members to loyalty (Matsaung 1999:106). Out of this loyalty, members adhere to religious observances and keep rules made by their religious leaders. Christianity has the words of Jesus Christ and the Prophets; Islam has the words of Allah through Muhammad as expressed in the Qur’an; Hinduism follows the words of Priests and Sages as expressed in sacred books of Veda, Upanishad and Bhagvad Gita, while African traditional religions follow the experiences and counsel of elderly people which give direction to the adherents (Braswell 1994:8-9).
Spiritual and moral education is shared in the content provided. Henze (2000:6,8,32) says that in every religion spirituality is described as that dimension of an individual’s being, which is related to the physical and the psychological dimensions that give people’s lives meaning and call them to relationship with the Supreme Being and spiritual world. A religious spirituality encourages people to abide by moral codes, authority structures and forms of worship. Dillon-Mahone, in Carmody (2004:11) asserts that the expression of people’s spirituality differs from one religious group to another. For example, whereas the traditional Western philosophical approach to moral conscience is more individualistic, in the African tradition moral conscience is rooted in the community, though it is not the community that is the ultimate arbiter of morality; it is the Supreme Being who stands behind the social unit and is a “guardian of continuity and order”. Braswell (1994:11) adds that religious practices, spirituality and morality, are at the heart of religious teaching because they measure the commitment of adherents. Matsaung (1999:109) suggests that no society on earth can
exist without morals which build relationships between people and communities. Religion educates people concerning what is good or evil, right or wrong, just or unjust. In educating society in this way, religion possesses great educational value. Carmody (2004:35) adds that each religion provides ethical, moral and spiritual values to its followers through religious education. It gives meaning and direction to people in how to relate to the Creator and also how to relate to their environment and fellow humans.
The methods used by different religions to educate their adherents are mainly in the form of instruction or indoctrination (Henze 1994:16). Instruction in religious beliefs may be given in he form of taught confessions or in form of vows which cannot be questioned (Braswell 1994:11). The confessions and vows can make the adherents of religious groups become inward looking and protective of their religion (Henze 1994:17). As mentioned earlier, Muslims may defend Islam through Jihads; Christians may become martyrs for Christ. They may do this if their religions are threatened by outside forces or are shown disrespect. Any threat to their religion is seen as a threat to their whole existence (Matsaung 1999:106).

The traditional religious context

Before discussing the religious context of this era, it is important to describe the term religion as it relates to the African context. Mbiti (1969:11-17) describes African religion generally in five parts: (i) beliefs, which show how people think about the universe and their attitude towards life itself. The religious beliefs in this era were concerned with topics such as God, spirits, human life, magic, and the afterlife; (ii) religious practices, ceremonies and festivals through which people express themselves in practical terms; (iii) religious objects and places which people have set apart as being holy and sacred; (iv) values and morals which deal with ideas that safeguard and uphold the life of the people in their relationship with one another and the world around them, and; (v) religious officials and leaders who conduct religious ceremonies, sacrifices, formal prayers and divination.
As seen in the five parts above, African religion is an essential part of African life. Its influence covers all of life, from birth to death. People find religion useful and meaningful in their lives, and therefore, it spreads freely in the community. They teach it informally to their children through conversation, proverbs and myths as well as through practice. Young people also learn about it through participation in religious ceremonies, festivals and rituals (Mbiti 1969:15). According to Henze (2000:10) religion tells African people how the universe was created, why humans occupy a special place in the scheme of things, why natural disasters occur, why some people triumph while others fail, and why everyone must suffer and eventually die. People seek to explain experiences and events by attributing them to causes with explanations that can only be found in religion. In short, religion is a major source of giving meaning to life. This fact is particularly, though not exclusively, evident in regard to tragic events and crises in people’s lives. In these situations, religion can provide explanations. Additionally, he says that a religious belief system also maintains and enhances the self-concept of individual members of the community. Thus religion may enhance that feeling of unconditional regard through the belief that “God loves me”. Magesa (1997:60-61) adds that African religion is entirely a lived religion and not a doctrinal one. It requires no formal induction. One is born into it and learns it throughout one’s life through normal socialisation. In no way is anything understood apart from the context of a Supreme Being, the ancestors and the spirits. As a result, reverence must be accorded to the world and what is in it and around it. This is not only a religious, but also a moral requirement, for every person if s/he is going to survive in the world and community in which s/he lives.

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CHAPTER ONE: GENERAL ORIENTATION TO RESEARCH
1.1. Introduction and background
1.2. Statement of the problem
1.3. Aim and objectives of the research
1.3.1. Aim of the study
1.3.2. Objectives of the study
1.4. Motivation for the study
1.5. Relevance and actuality of this research
1.6. Definition of terminology
1.6.1. Teaching
1.6.2. Religion
1.6.3. Education
1.6.4. Religious Education
1.6.5. Multireligious context
1.6.6. Perception
1.7. Research design and methodology
1.8. Programme of study
1.9. Summary
CHAPTER TWO: THE HISTORICAL GENESIS OF RE IN ZAMBIA
2.1. Introduction
2.2. The pre-colonial era
2.2.1. General education in pre-colonial era
2.2.2. RE in the traditional era
2.2.3. Supreme Being
2.2.4. Spirit World
2.2.5. Ancestral Spirits
2.2.6. Worship and Sacrifices
2.2.7. Causes and effects of evil
2.2.8. Sin and salvation
2.2.9. Death and the Afterlife
2.3. The Colonial era
2.3.1. General education in the colonial era
2.3.2. RE in the colonial era
2.4. The Post-Independence era
2.4.1. Religion
2.4.2. Religious Education in the Post-Independence era
2.5. Summary
CHAPTER THREE: THE NATURE OF RELIGIOUS DUCATION
3.1. Introduction
3.2. The nature of RE in general
3.3. The nature of RE in African tradition
3.3.1. Introduction
3.3.2. The traditional religious context
3.3.3. The aims of traditional RE
3.3.4. The content of traditional RE
3.3.5. The teaching methods of traditional RE
3.3.6. The traditional RE teachers
3.3.7. The traditional learner
3.3.8. Advantages
3.3.9. Disadvantages
3.4. The nature of RE in the colonial era
3.4.1. The aims of Christian RE
3.4.2. The content of Christian RE
3.4.3. The teaching methods in Christian RE
3.4.4. The nature of Christian teachers
3.4.5. The nature of the learners
3.4.6. Advantages
3.4.7. Disadvantages
3.5. The nature of RE after independence
3.5.1. The nature of the RE aims
3.5.1.1. Acquire and develop an understanding of Christianity and other religious traditions represented in Zambia
3.5.1.2. Develop an understanding of the influences of beliefs, values, and traditions on individuals, communities, and culture.
3.5.1.3. Help pupils develop the ability to make reasoned and informed judgments about religious and moral issues with reference to the teaching of Christianity and other religious traditions in Zambia.
3.5.1.4. Develop a positive attitude towards other people, respecting their rights to hold different beliefs from one’s own, and towards living in a society of different religious traditions and church denominations.
3.5.1.5. Promote moral, spiritual and social development of pupils.
3.5.2. The nature of RE content
3.5.3. Teaching methods in RE
3.5.3.1. Cooperative learning
3.5.3.2. Role playing
3.5.3.3. Inquiry and Discovery learning
3.5.3.4. Research project
3.5.3.5. Proverbs and folktales
3.5.3.6. Music and dance
3.5.3.7. Drama
3.5.3.8. Story-telling
3.5.3.9. Case study
3.5.3.10. Question and Answer
3.5.3.11. Discussion method
3.5.3.12. Problem-solving
3.5.3.13. Field/Educational trips
3.5.4. The RE teachers
3.5.5. The pupils
3.5.6. Advantages
3.5.7. Disadvantages
3.6. Summary
CHAPTER FOUR: RESEARCH DESIGN AND METHODOLOGY
4.1. Introduction
4.2. The nature of the research
4.3. Instruments used in the study
4.3.1. A self-administered questionnaire
4.3.2. Validity
4.3.3. In-depth interviews or informal conversation interviews
4.3.4. Literature review
4.4. Target population
4.5. Sampling method
4.5.1 Advantages of cluster sampling
4.5.2 Factors determining the selection of the Copperbelt sampling
4.6. Research proposition and hypothesis
4.6.1. Research proposition
4.6.2. Research hypothesis
4.7. Administration of the questionnaire
4.7.1. Procedure followed
4.7.2. Limitations which may be encountered
4.8. Responses
4.9. Statistical techniques applied
4.10. Results and discussions from the questionnaires
4.11. Summary
CHAPTER FIVE: REPORT, ANALYSIS, AND INTERPRETATION OF RESEARCH FINDINGS
5.1. Introduction
5.2. Analysis and interpretation of data
5.2.1. General population characteristics
5.2.2. Personal details of respondents
5.2.3. RE teachers’ perceptions of Zambian educational context
5.2.4. RE teachers’ perceptions of the RE aims
5.2.5. RE teachers’ perceptions of RE content
5.2.6. RE teachers’ perceptions of RE teaching methods
5.2.7. RE teachers’ perceptions of the RE syllabuses (2044 and 2046)
5.2.8. RE teachers’ perception of their pupils
5.2.9. Perceptions of the role of an RE teacher in multireligious secondary schools
5.3. Summary of the findings from empirical research
5.3.1. Findings with regard to perceptions from the personal details
5.3.2. Findings with regard to perceptions of the current Zambian educational context
5.3.3. Findings with regard to perceptions of the RE aims
5.3.4. Findings with regard to perceptions of the RE content
5.3.5. Findings with regard to perceptions of the RE teaching methods
5.3.6. Findings with regard to perceptions of the RE syllabuses (2044 and 2046)
5.3.7. Findings with regard to perceptions of the nature of a pupil in an RE class
5.3.8. Findings with regard to perceptions of the role of an RE teacher in multireligious secondary schools
5.4. Interpretation of findings
5.4.1. Personal details
5.4.2. RE teachers’ perceptions of the current Zambian educational situation
5.4.3. RE teachers’ perceptions of the current RE, in terms of its aims, content, and teaching methods in general and in RE syllabuses (2044 and 2046) in particular
5.4.3.1. RE aims
5.4.3.2. RE content
5.4.3.3. RE teaching methods
5.4.3.4. RE syllabuses (2044 and 2046)
5.4.4. The nature of the pupils in RE classrooms
5.4.5. The role of RE teachers in multireligious secondary schools
5.5. Findings of literature review
5.5.1. Findings with regard to the historical genesis of RE
5.5.2. Findings with regard to the nature of RE
5.5.3. Findings with regard to the nature of a pupil in RE classroom
5.5.4. Findings with regard to the role of RE teachers in multireligious secondary schools
5.6. Findings of in-depth interviews from selected respondents
5.6.1. Findings with regard to why there are more women than men involved in the teaching of RE in secondary schools
5.6.2 Findings with regard to the lack of RE teachers from the Muslim and Hindu religious affiliations in secondary schools
5.6.3. Findings with regard to the reasons why most schools favour the use syllabus 2046 as opposed to syllabus 2044
5.6.4. Findings with regard to the choice of an RE syllabus for Zambian secondary schools the one based on the teachings of the Bible and the one based on the four major religions in the country and reasons for their choice
5.6.5 Findings with regard to how truly multireligious the current secondary schools in Zambia are and how this situation can affect RE teaching
5.6.6. Findings with regard to in what ways the current RE syllabuses can be taught educationally from a multireligious perspective without any revision
5.6.7. Findings with regard to whether the current RE syllabuses (2044/2046) should completely be abandoned and a new one developed that is multireligious focused abandoned and develop a new syllabus.
5.7. Summary
CHAPTER SIX: SUMMARY, CONCLUSIONS AND RECOMMENDATIONS FOR FUTURE RESEARCH
6.1. Introduction
6.2. Personal details of respondents
6.2.1. Gender
6.2.1.1. Implications of gender
6.2.1.2. Recommendations
6.2.2. Age
6.2.2.1. Implications of age
6.2.2.2. Recommendations
6.2.3. Marital status
6.2.3.1. Implications of marital status
6.2.3.2. Recommendations
6.2.4. Geographical distribution of respondents
6.2.4.1. Implications of geographical distribution of respondents
6.2.4.2. Recommendations
6.2.5. Type of secondary schools in which respondents teach
6.2.5.1. Implications of the type of secondary schools
6.2.5.2. Recommendations
6.2.6. RE syllabuses (2044 and 2046)
6.2.6.1. Implications of the RE syllabuses (2044 and 2046)
6.2.6.2. Recommendations
6.2.7. Religious affiliations of the respondents
6.2.7.1. Implications of religious affiliations
6.2.7.2. Recommendations
6.2.8. Professional training of the respondents
6.2.8.1. Implications of professional training
6.2.8.2. Recommendations
6.2.9. Teaching experience of the respondents
6.2.9.1. Implications of teaching experience
6.2.9.2. Recommendations
6.3. The current Zambian educational situation
6.3.1. Implications of the current Zambian educational situation
6.3.2. Recommendations
6.4. RE teachers’ perceptions of the nature of the current RE aims, content, and teaching methods in general, and RE syllabuses (2044 and 2046) in particular
6.4.1. RE aims
6.4.1.1. Implications of the RE aims
6.4.1.2. Recommendations
6.4.2. RE content
6.4.2.1. Implications of RE content
6.4.2.2. Recommendations
6.4.3. RE teaching methods
6.4.3.1. Implications of RE teaching methods
6.4.3.2. Recommendations
6.4.4. RE syllabuses (2044 and 2046)
6.4.4.1. Implications of RE syllabuses (2044 and 2046)
6.4.4.2. Recommendations
6.5. RE teachers’ perceptions of their pupils
6.5.1. Implications of teachers’ perceptions of their pupils
6.5.2. Recommendations
6.6. The RE teachers’ perceptions of their role in Zambian multireligious secondary schools
6.6.1. Implications of the role of RE teachers
6.6.2. Recommendations
6.7. The different perceptions of RE held by RE teachers
6.8. The problem of teaching RE from a multireligious traditional approach
6.9. Way forward to multireligious traditional approach
6.10. Conclusions
6.11. Suggestions for future research
6.12. Summary
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