Religious Education in Sverige: Sweden
Introduction
Occasionally, some international colleague, teacher or researcher, asks for an explanation why Religious Education (RE) in Sweden is mandatory. Often it appears that such a request is caused by the fact that the person asking finds it difficult to combine the image of a highly secularized country, while at the same time all pupils in school are going to study religion.
Such a picture needs to be clarified in several ways.
First, as has been pointed out by several sociologists of religion, it is wise to be cautious with leaving general reviews regarding the propagation of religious belief in a society. Many have seen how Sweden on Inglehart-Welzel well-known cultural map occupies a separate place in the right-hand corner, representing a widespread, perhaps even hegemonic, strongly individualistic and non-religious life-viewing discourse. Such a placement may, on certain points of departure, be argued, but it should be remembered that the place of religious belief and religious ritual in Swedish society should not be generalised in a way that contradicts a rather complex picture of human existential anchoring and belonging.
Secondly, it is important to emphasise that religious education given in accordance with the Swedish school's policy documents should be non-confessional, meaning that it should not contain elements where pupils are taught about what views of life and religions can be said to be "true" or "more reasonable" than others. The compulsory RE subject is not motivated for confessional reasons, but rather because it can contribute to a religious literacy that is part of a citizenship literacy where knowledge about religions and beliefs is considered to constitute important requisites for a mutually respectful life in the pluralist community that now is dominating in many societies. And such an approach can of course be regarded as highly reasonable and motivated in a society where many people do not seem to have knowledge of or personal involvement in religious beliefs and rites.
In the following, I will present a brief overview of how the subject of RE is built in Sweden, taking my starting point in the two reforms implemented in 2011: the ones for the compulsory school (Lgr11) and the upper secondary school (Gy11) respectively.[1]
[1] There is also a national reform for Special needs upper secondary school from 2013. Its syllabuses, including the one for RE, follow mainly the syllabuses in Gy11.
Occasionally, some international colleague, teacher or researcher, asks for an explanation why Religious Education (RE) in Sweden is mandatory. Often it appears that such a request is caused by the fact that the person asking finds it difficult to combine the image of a highly secularized country, while at the same time all pupils in school are going to study religion.
Such a picture needs to be clarified in several ways.
First, as has been pointed out by several sociologists of religion, it is wise to be cautious with leaving general reviews regarding the propagation of religious belief in a society. Many have seen how Sweden on Inglehart-Welzel well-known cultural map occupies a separate place in the right-hand corner, representing a widespread, perhaps even hegemonic, strongly individualistic and non-religious life-viewing discourse. Such a placement may, on certain points of departure, be argued, but it should be remembered that the place of religious belief and religious ritual in Swedish society should not be generalised in a way that contradicts a rather complex picture of human existential anchoring and belonging.
Secondly, it is important to emphasise that religious education given in accordance with the Swedish school's policy documents should be non-confessional, meaning that it should not contain elements where pupils are taught about what views of life and religions can be said to be "true" or "more reasonable" than others. The compulsory RE subject is not motivated for confessional reasons, but rather because it can contribute to a religious literacy that is part of a citizenship literacy where knowledge about religions and beliefs is considered to constitute important requisites for a mutually respectful life in the pluralist community that now is dominating in many societies. And such an approach can of course be regarded as highly reasonable and motivated in a society where many people do not seem to have knowledge of or personal involvement in religious beliefs and rites.
In the following, I will present a brief overview of how the subject of RE is built in Sweden, taking my starting point in the two reforms implemented in 2011: the ones for the compulsory school (Lgr11) and the upper secondary school (Gy11) respectively.[1]
[1] There is also a national reform for Special needs upper secondary school from 2013. Its syllabuses, including the one for RE, follow mainly the syllabuses in Gy11.
The subject of Christianity
The predecessor of today's RE subject was a subject focused on Christianity. Ever since the birth of elementary school and until the mid-1960s, knowledge of Christian faith and what was seen as Christian values were highly emphasised in the course. It was important for children and young people to learn what such faith means and what moral consequences it should have. A concrete sign of the significance of Christianity was that it was presented first on the list of subjects on the overall grade the students received.
However, the image of the development of RE in Sweden should not be simplified in an unprecedented way. Although Christian faith and tradition constituted a main focus in the subject of Christianity, successively, there were also prospects of what was described as "non-Christian views." Such a widening became eventually clearer and here certainly the general social development played a role. In 1951 Sweden received the law on freedom of religion and increasingly pluralistic perspectives raised in teaching. Phenomenological perspectives inspired by Ninian Smart's well-known approach to religious studies had probably a role to play and with an ever-increasing need and interest in widening the nationally-limited views, coupled with a discussion about the importance of a teaching on existential and moral issues taking into account questions and challenges the young themselves wrestle and find important, contributed to breaking a historically rooted and conservative pattern of RE.
The predecessor of today's RE subject was a subject focused on Christianity. Ever since the birth of elementary school and until the mid-1960s, knowledge of Christian faith and what was seen as Christian values were highly emphasised in the course. It was important for children and young people to learn what such faith means and what moral consequences it should have. A concrete sign of the significance of Christianity was that it was presented first on the list of subjects on the overall grade the students received.
However, the image of the development of RE in Sweden should not be simplified in an unprecedented way. Although Christian faith and tradition constituted a main focus in the subject of Christianity, successively, there were also prospects of what was described as "non-Christian views." Such a widening became eventually clearer and here certainly the general social development played a role. In 1951 Sweden received the law on freedom of religion and increasingly pluralistic perspectives raised in teaching. Phenomenological perspectives inspired by Ninian Smart's well-known approach to religious studies had probably a role to play and with an ever-increasing need and interest in widening the nationally-limited views, coupled with a discussion about the importance of a teaching on existential and moral issues taking into account questions and challenges the young themselves wrestle and find important, contributed to breaking a historically rooted and conservative pattern of RE.
The subject of RE
When the term "religionskunskap", “knowledge about religions” or RE, in 1969 replaced "Christianity", this was a sign that the process had reached a certain point - but also that a platform for further development was established. What had happened can be summarized in four points:
What has to be emphasized is that teaching in Christianity with the objective of communicating an existential position for young people to take over and to practice, is replaced by a teaching on religions where the goal is rather to offer students a knowledgeable basis for the freedom of themselves to develop an approach to different religious and secular traditions and life-views. In order to succeed in such an offer, both teachers and students need time – and time is almost always limited in the school´s world. If the school during the era of Christianity was able to offer children and young good knowledge of Christian faith and tradition, the offer in the context of a wide and plural religious education meet challenges when it comes to how the teaching is organized. What kind of content should teachers address and how will they, together with the students, investigate religions and life-views in a way that cannot only lead to personal development, but also to knowledge that can be displayed on good and fair grounds of good quality?
When the term "religionskunskap", “knowledge about religions” or RE, in 1969 replaced "Christianity", this was a sign that the process had reached a certain point - but also that a platform for further development was established. What had happened can be summarized in four points:
- From little about much (Christian faith and tradition) to much about little (religions and ethics).
- From Christian and Biblical knowledge to religious knowledge.
- From confessionally "learning in" to non-confessional "learning about" religion.
- Even "learn from" religion (s): value base.
What has to be emphasized is that teaching in Christianity with the objective of communicating an existential position for young people to take over and to practice, is replaced by a teaching on religions where the goal is rather to offer students a knowledgeable basis for the freedom of themselves to develop an approach to different religious and secular traditions and life-views. In order to succeed in such an offer, both teachers and students need time – and time is almost always limited in the school´s world. If the school during the era of Christianity was able to offer children and young good knowledge of Christian faith and tradition, the offer in the context of a wide and plural religious education meet challenges when it comes to how the teaching is organized. What kind of content should teachers address and how will they, together with the students, investigate religions and life-views in a way that cannot only lead to personal development, but also to knowledge that can be displayed on good and fair grounds of good quality?
Intentions with 2011 school reforms
Before the two reforms that govern Swedish religious education today were implemented, they were objects for inquiries commissioned by the Swedish government. These pointed to the need to regulate the structure of this education in a more orderly way. Needless to say, such a request was emphasized not only for RE but for the subjects of the school in general. According to the inquirers, it was necessary to have clearer systems for how a progression of knowledge can occur during pupils´ education. One needs to continuously measure students' knowledge to create a process where you can talk about clear knowledge development. Such clarity requires a clearly defined content for teaching and also clearly defined instruments to measure to what extent pupils can be said to have good knowledge of this content.
The concepts of core content and knowledge requirements
Two fundamental concepts were, consequently, introduced in the new curricula for compulsory and upper secondary school in Sweden implemented in 2011: the core content of a syllabus, which presents the content that it is obligatory for teachers to highlight during the course in question[1], and the knowledge requirements, which are structured around a new marking scale, designed to relate to the core contents of the subjects, where the highest mark is A, and the lowest is F.
The two concepts may be said to was to refer to a transparent structure for dealing with the questions: What is to be taught within various subjects? and With reference to which criteria are pupils’ achievements to be assessed?
[1] It should be noted that the teacher is free to decide the order in which the various parts of this content are to be dealt with and how comprehensive the treatment of them is to be.
Before the two reforms that govern Swedish religious education today were implemented, they were objects for inquiries commissioned by the Swedish government. These pointed to the need to regulate the structure of this education in a more orderly way. Needless to say, such a request was emphasized not only for RE but for the subjects of the school in general. According to the inquirers, it was necessary to have clearer systems for how a progression of knowledge can occur during pupils´ education. One needs to continuously measure students' knowledge to create a process where you can talk about clear knowledge development. Such clarity requires a clearly defined content for teaching and also clearly defined instruments to measure to what extent pupils can be said to have good knowledge of this content.
The concepts of core content and knowledge requirements
Two fundamental concepts were, consequently, introduced in the new curricula for compulsory and upper secondary school in Sweden implemented in 2011: the core content of a syllabus, which presents the content that it is obligatory for teachers to highlight during the course in question[1], and the knowledge requirements, which are structured around a new marking scale, designed to relate to the core contents of the subjects, where the highest mark is A, and the lowest is F.
The two concepts may be said to was to refer to a transparent structure for dealing with the questions: What is to be taught within various subjects? and With reference to which criteria are pupils’ achievements to be assessed?
[1] It should be noted that the teacher is free to decide the order in which the various parts of this content are to be dealt with and how comprehensive the treatment of them is to be.
Compulsory school
In each syllabus for subjects in compulsory school, some abilities which pupils should get the opportunity to develop through their studies are presented. In the syllabus for RE this is described in this way:
Teaching in religion should essentially give pupils the opportunities to develop their ability to:
These abilities form a pedagogical platform for the what, the how, and the why dimensions of religious education. And both the core content and the knowledge requirements fulfil a regulative function in the teaching-learning process.
As was mentioned above, one reason for re-structuring the subjects in Swedish school was to sharpen and clarify the demands for knowledge development, and the criteria for assessing such a development.
With regard to years 1 – 3, that is to say where grades are not given, the core content and the knowledge requirements for RE and the other three subjects of social sciences, Civics, Geography and History, are integrated. The teaching is centred around four headings: “Living together”, Living in the neighbourhood”, “Living in the world” and “Exploring reality”. The pupils are invited to join a journey of knowledge, departing from the close and familiar everyday world, and arriving at a position where the fundamental questions of reality are raised and formulated, interpreted and examined. This position at the same time forms a starting point for something new: a search for a more specified knowledge about the various dimensions of reality and human experience related to them. The pupils study the four social science subjects separately – even if there certainly is still room for integrative, partial lessons and exercises.
If religions and ethics during the first three years were discussed in rather general terms such as
Let us take one example! The teaching in the subject is, in years 4 – 6 and 7 – 9 organised around four headings:
The teaching on “religions and other outlooks on life” should, according to the core content for year 4 – 6, include:
Generally one could say that this content involves basic keystones that capture fundamental dimensions of the religions and traditions mentioned, keystones the knowledge of which, at the same time, constitute a necessary prerequisite for the development of more profound knowing with regard to the issues in focus.
Such a development is thought to be mirrored in the core content for year 7 – 9 in the RE syllabus, where the studies are prescribed to include:
I do not have space here to comment on the progression between the two core contents presented, and I ask the interested reader to consult some of the references given at the end of this text for inspiration to reflection and discussion. Let it suffice to say that the progression is thought to be neither exclusively quantificative nor restlessly qualificative. When a pupil takes a step forward in the learning process, this may mean both that she has come to know more facts, more details, more examples related to a more and more varied picture of the world of religions and “outlooks on life”. But this step can only be taken if she also has developed ability for reflection, for reasoning, for argumentation and for critical analysis with regard to such a picture.
This understanding of progressive learning seems to be expressed in the knowledge requirements. Regarding the content presented above, these are described in the following way for “E” which refers to passing:
At the end of year 6 (age 12):
Pupils have basic knowledge of some holy places or locations, rituals and precepts belonging to the world religions and show this by applying simple reasoning about similarities and differences between some religions. Pupils also show simple relationships between concrete religious expressions and key ideas in world religions. Pupils can describe some basic features of ancient Scandinavian and Sami religion, and also provide examples of how ancient Scandinavian religion can be observed in today’s society.
At the end of year 9 (age 15):
Pupils have basic knowledge of Christianity and the other world religions and show this by describing key ideas, documents and concrete religious expressions and actions within the religions. In addition, pupils apply simple reasoning about the similarities and differences within and between some religions and other outlooks on life. Pupils based on their studies of how religions can be influenced by and influence social conditions and events can describe simple relationships with simple and to some extent informed reasoning.
Analyses and discussions regarding this and other examples of how progression is expressed in the knowledge requirements, can be found in some of the references listed below.”
In each syllabus for subjects in compulsory school, some abilities which pupils should get the opportunity to develop through their studies are presented. In the syllabus for RE this is described in this way:
Teaching in religion should essentially give pupils the opportunities to develop their ability to:
- “analyse Christianity, other religions and other outlooks on life, as well as different interpretations and use of these,
- analyse how religions affect and are affected by conditions and events in society,
- reflect over life issues and their own and other’s identity,
- reason and discuss moral issues and values based on ethical concepts and models, and
- search for information about religions and other outlooks on life and evaluate the relevance and credibility of sources.”
These abilities form a pedagogical platform for the what, the how, and the why dimensions of religious education. And both the core content and the knowledge requirements fulfil a regulative function in the teaching-learning process.
As was mentioned above, one reason for re-structuring the subjects in Swedish school was to sharpen and clarify the demands for knowledge development, and the criteria for assessing such a development.
With regard to years 1 – 3, that is to say where grades are not given, the core content and the knowledge requirements for RE and the other three subjects of social sciences, Civics, Geography and History, are integrated. The teaching is centred around four headings: “Living together”, Living in the neighbourhood”, “Living in the world” and “Exploring reality”. The pupils are invited to join a journey of knowledge, departing from the close and familiar everyday world, and arriving at a position where the fundamental questions of reality are raised and formulated, interpreted and examined. This position at the same time forms a starting point for something new: a search for a more specified knowledge about the various dimensions of reality and human experience related to them. The pupils study the four social science subjects separately – even if there certainly is still room for integrative, partial lessons and exercises.
If religions and ethics during the first three years were discussed in rather general terms such as
- “Life issues of importance for pupils, such as good and evil, right and wrong, friendship, gender roles, gender equality and relationships.
- Norms and rules in pupils’ living environments, such as in school and sports contexts.
- The role of Christianity in the school and in the local area in the past,
- Religions and places of worship in the local area”,
Let us take one example! The teaching in the subject is, in years 4 – 6 and 7 – 9 organised around four headings:
- Religions and other outlooks on life
- Religion and society
- Identity and life issues
- Ethics.
The teaching on “religions and other outlooks on life” should, according to the core content for year 4 – 6, include:
- “Rituals and religiously motivated precepts, and also holy places and locations in Christianity and the other world religions of Islam, Judaism, Hinduism and Buddhism.
- Key ideas behind rituals, precepts and holy places in Christianity and the other world religions, such as those expressed in religious narratives in the Bible and other records.
- Narratives from ancient Scandinavian and the older Sami religion.
- The concept of religion and outlook on life.”
Generally one could say that this content involves basic keystones that capture fundamental dimensions of the religions and traditions mentioned, keystones the knowledge of which, at the same time, constitute a necessary prerequisite for the development of more profound knowing with regard to the issues in focus.
Such a development is thought to be mirrored in the core content for year 7 – 9 in the RE syllabus, where the studies are prescribed to include:
- “Key ideas and documents in Christianity and the distinctive features of the three main orientations of Christianity: Protestantism, Catholicism and Orthodoxy.
- Key ideas and documents in the world religions of Islam, Judaism, Hinduism and Buddhism.
- Varying interpretations and practices in world religions in today’s society.
- The main features in the historical evolution of world religions.
- New religious movements, new religiousness and private religiousness and how this is expressed.
- Secular outlooks on life, such as humanism.”
I do not have space here to comment on the progression between the two core contents presented, and I ask the interested reader to consult some of the references given at the end of this text for inspiration to reflection and discussion. Let it suffice to say that the progression is thought to be neither exclusively quantificative nor restlessly qualificative. When a pupil takes a step forward in the learning process, this may mean both that she has come to know more facts, more details, more examples related to a more and more varied picture of the world of religions and “outlooks on life”. But this step can only be taken if she also has developed ability for reflection, for reasoning, for argumentation and for critical analysis with regard to such a picture.
This understanding of progressive learning seems to be expressed in the knowledge requirements. Regarding the content presented above, these are described in the following way for “E” which refers to passing:
At the end of year 6 (age 12):
Pupils have basic knowledge of some holy places or locations, rituals and precepts belonging to the world religions and show this by applying simple reasoning about similarities and differences between some religions. Pupils also show simple relationships between concrete religious expressions and key ideas in world religions. Pupils can describe some basic features of ancient Scandinavian and Sami religion, and also provide examples of how ancient Scandinavian religion can be observed in today’s society.
At the end of year 9 (age 15):
Pupils have basic knowledge of Christianity and the other world religions and show this by describing key ideas, documents and concrete religious expressions and actions within the religions. In addition, pupils apply simple reasoning about the similarities and differences within and between some religions and other outlooks on life. Pupils based on their studies of how religions can be influenced by and influence social conditions and events can describe simple relationships with simple and to some extent informed reasoning.
Analyses and discussions regarding this and other examples of how progression is expressed in the knowledge requirements, can be found in some of the references listed below.”
National tests in Religious Education
After the implementations of the 2011 reform for compulsory school, The Swedish National Agency for Education has organised the development of national tests in the social science subjects: RE, geography, history and civics, as well as in physics, biology and chemistry, for grades 6 and 9. The tests are, like the equivalent tests in science, Swedish, English and mathematics, supposed to relate to the core content and the knowledge requirements presented in the relevant syllabuses in the new curriculum. They were carried out for the first time in the spring of 2013. Since 2016 national tests in the social science subjects are given only for grade 9.
The national tests for RE is constructed at the Department of Pedagogical, Curricular and Professional Studies, University of Gothenburg.
After the implementations of the 2011 reform for compulsory school, The Swedish National Agency for Education has organised the development of national tests in the social science subjects: RE, geography, history and civics, as well as in physics, biology and chemistry, for grades 6 and 9. The tests are, like the equivalent tests in science, Swedish, English and mathematics, supposed to relate to the core content and the knowledge requirements presented in the relevant syllabuses in the new curriculum. They were carried out for the first time in the spring of 2013. Since 2016 national tests in the social science subjects are given only for grade 9.
The national tests for RE is constructed at the Department of Pedagogical, Curricular and Professional Studies, University of Gothenburg.
Upper secondary school
RE is an obligatory subject in upper secondary school since 1994. In the school reform Gy11 the teaching, the core content and the knowledge requirements are structured in a way that is parallel to the one that has been presented to hold for teaching in RE in compulsory school.
There are three courses in the subject in upper secondary school:
Religion 1
It is Religion 1 that is obligatory. This course, like the others, is organised in accordance with five abilities that the teaching in the subject should give students the opportunity to develop:
1) The ability to analyse religions and outlooks on life based on different interpretations and perspectives.
2) Knowledge of human identity in relation to religions and outlooks on life.
3) Knowledge of different views on the relationships between religion and science, and the ability to analyse these.
4) The ability to use ethical concepts, theories and models.
5) The ability to examine and analyse ethical issues in relation to Christianity, other religions and outlooks on life.”
The core content of Religion 1, which is said to cover all five abilities, includes the following parts:
The knowledge requirements are described according to such a progressive principle as was governing the parallel descriptions for compulsory school – but now first and foremost with regard to the grades formulated within the course.
For grade E (passing) it is, for example, stated that
Students can in basic terms give an account of and analyse world religions and some outlooks on life, and in basic terms give an account of their characteristics and their expression historically, in the present, in Sweden and in the world. In their analysis, students explain simple relationships and draw simple conclusions about world religions and outlooks on life in relation to individuals, groups and societies based on different interpretations and perspectives. Furthermore, students can in basic terms give an account of similarities and differences between world religions' views of Man and God, and support their reasoning with simple arguments.
While they for a passing with excellence (Grade A) have to match the following criteria:
Students can in detail and in a balanced way give an account of and analyse world religions and some outlooks on life, and in detail and in a balanced way give an account of their characteristics and their expression historically, in the present, in Sweden and in the world. In their analysis, students explain complex relationships and draw well grounded and balanced conclusions about world religions and outlooks on life in relation to individuals, groups and societies based on different interpretations and perspectives. Furthermore, students can in detail and in a balanced way give an account of similarities and differences between world religions´ views of Man and God, and support their reasoning with well grounded and balanced arguments.
As was mentioned with regard to the knowledge requirements for RE in compulsory school, it is also here possible to identify quantitative as well as qualitative dimensions, even though the terms in bold style, often called “quality words”, lay a focus on qualitative assessment dimensions.
Core contents and knowledge requirements for the courses Religion 2 and Religion – specialisation, non-obligatory for most students, can be studied at the homepage for The Swedish National Agency for Education.
RE is an obligatory subject in upper secondary school since 1994. In the school reform Gy11 the teaching, the core content and the knowledge requirements are structured in a way that is parallel to the one that has been presented to hold for teaching in RE in compulsory school.
There are three courses in the subject in upper secondary school:
- Religion 1, 50 credits, which builds on knowledge from the compulsory school or equivalent.
- Religion 2, 50 credits, which builds on the course religion 1.
- Religion – specialisation, 100 credits, which builds on the course religion 1.”
Religion 1
It is Religion 1 that is obligatory. This course, like the others, is organised in accordance with five abilities that the teaching in the subject should give students the opportunity to develop:
1) The ability to analyse religions and outlooks on life based on different interpretations and perspectives.
2) Knowledge of human identity in relation to religions and outlooks on life.
3) Knowledge of different views on the relationships between religion and science, and the ability to analyse these.
4) The ability to use ethical concepts, theories and models.
5) The ability to examine and analyse ethical issues in relation to Christianity, other religions and outlooks on life.”
The core content of Religion 1, which is said to cover all five abilities, includes the following parts:
- Christianity, the other world religions and different outlooks on life, their characteristics and how they are expressed by individuals and groups in the present, in Sweden and the world,
- Different views of human beings and God within and between religions,
- Religion in relation to gender, socio-economic background, ethnicity and sexuality,
- The identities of groups and individuals and how they can be shaped in relation to religion and outlooks on life such as written sources, traditions and historical and contemporary events.
- Different views of the relationship between religion and science in current public debates.
- Interpretation and analysis of different theories and models in normative ethics, and how these can be applied. Ethical and moral views of what a good life and a good society can be.
- Analysis of arguments on ethical issues based on Christianity, other world religions, outlooks on life, and students' own standpoints.”
The knowledge requirements are described according to such a progressive principle as was governing the parallel descriptions for compulsory school – but now first and foremost with regard to the grades formulated within the course.
For grade E (passing) it is, for example, stated that
Students can in basic terms give an account of and analyse world religions and some outlooks on life, and in basic terms give an account of their characteristics and their expression historically, in the present, in Sweden and in the world. In their analysis, students explain simple relationships and draw simple conclusions about world religions and outlooks on life in relation to individuals, groups and societies based on different interpretations and perspectives. Furthermore, students can in basic terms give an account of similarities and differences between world religions' views of Man and God, and support their reasoning with simple arguments.
While they for a passing with excellence (Grade A) have to match the following criteria:
Students can in detail and in a balanced way give an account of and analyse world religions and some outlooks on life, and in detail and in a balanced way give an account of their characteristics and their expression historically, in the present, in Sweden and in the world. In their analysis, students explain complex relationships and draw well grounded and balanced conclusions about world religions and outlooks on life in relation to individuals, groups and societies based on different interpretations and perspectives. Furthermore, students can in detail and in a balanced way give an account of similarities and differences between world religions´ views of Man and God, and support their reasoning with well grounded and balanced arguments.
As was mentioned with regard to the knowledge requirements for RE in compulsory school, it is also here possible to identify quantitative as well as qualitative dimensions, even though the terms in bold style, often called “quality words”, lay a focus on qualitative assessment dimensions.
Core contents and knowledge requirements for the courses Religion 2 and Religion – specialisation, non-obligatory for most students, can be studied at the homepage for The Swedish National Agency for Education.
Final remarks
During the years that have passed since the implementation of the 2011 school reforms, a vast amount of research has been carried out regarding a huge range of relevant issues, and a now and then intense discussion has taken place with focus on various questions raised with reference to not the least core contents and knowledge requirements in different subjects. A critical research and a critical discussion is fundamentally important in order to keep the interest for developing the teaching in various subject alive, and to search for disciplinary as well as pedagogical and didactical approaches which could contribute to such a development.
With regard to the RE subject it is, perhaps, issues concerning the core content of ethics and the related knowledge requirements that have inspired to the most intense discussion. There are studies going on regarding what kind of ethics education that is carried out when following the formal prescriptions in the RE syllabus: is it possible to offer such an education with respect for the existential core of ethics, when so much of the teaching seems to be bound by strict and bureaucratic criteria of assessment? Will there be time and occasions for nurturing discussions on what really matters in young people´s lives, when the knowledge requirements seem to be governing both the form and the content of the teaching of religious and ethical issues?
The relation between the contexts of policy prescriptions and of reflective and action-guided practice may always be characterised by tensions, not the least in areas relevant to religious education. These tensions often play a remarkable and indispensable role in the processual life of subjects belonging to different disciplines. Some examples regarding RE are highlighted in the references below.
During the years that have passed since the implementation of the 2011 school reforms, a vast amount of research has been carried out regarding a huge range of relevant issues, and a now and then intense discussion has taken place with focus on various questions raised with reference to not the least core contents and knowledge requirements in different subjects. A critical research and a critical discussion is fundamentally important in order to keep the interest for developing the teaching in various subject alive, and to search for disciplinary as well as pedagogical and didactical approaches which could contribute to such a development.
With regard to the RE subject it is, perhaps, issues concerning the core content of ethics and the related knowledge requirements that have inspired to the most intense discussion. There are studies going on regarding what kind of ethics education that is carried out when following the formal prescriptions in the RE syllabus: is it possible to offer such an education with respect for the existential core of ethics, when so much of the teaching seems to be bound by strict and bureaucratic criteria of assessment? Will there be time and occasions for nurturing discussions on what really matters in young people´s lives, when the knowledge requirements seem to be governing both the form and the content of the teaching of religious and ethical issues?
The relation between the contexts of policy prescriptions and of reflective and action-guided practice may always be characterised by tensions, not the least in areas relevant to religious education. These tensions often play a remarkable and indispensable role in the processual life of subjects belonging to different disciplines. Some examples regarding RE are highlighted in the references below.
References
Algotsson, Karl-Göran (1975). Från katekestvång till religionsfrihet: debatten om religionsundervisningen i skolan under 1900-talet [From compulsory catechism to freedom of religion: The debate on religious education in school during the twentieth century]. Thesis: University of Uppsala.
Björlin, O. (2011). Tro och kunskap om tro [Belief and knowledge about belief]. Religion och livsfrågor [Religion and life issues] 2011:2, 10 – 13.
Curriculum for the compulsory school, preschool and the recreation centre 2011. The Swedish National Agency for Education. Stockholm: Fritzes. (Lgr11)
Curriculum for the upper secondary school 2011. (Stockholm: Fritzes / Skolverket). (Gy11)
Franck, O. (2017). Varieties of Conceptions of Ethical Competence and the Search for Strategies of Assessment in Ethics Education: A Critical Analysis. In Franck, O. (ed): Assessment in Ethics Education - A Case of National Tests in Religious Education. Dordrecht: Springer pp. 13 – 50.
Lindskog, A. & Franck, O. (2016) Construction and deconstruction of the national tests in Religious Education in Sweden: lessons to be learned? Workshops x 2 at European Forum for Teachers of Religious Education (EFTRE), Wien 31th of August – 3rd of September 2016 http://eftre.weebly.com/workshops.html
Olivestam, C. E. (2006). Religionsdidaktik – om teori, perspektiv och praktik i religionsundervisningen [Didactics of Religion – On theory, perspectives and practice in religious education]. Stockholm: Liber.
Osbeck, C., Franck, O. Lilja, A. & Lindskog. (2015) Challenges of Assessment in Ethics – Teachers’ reflections when assessing National Tests EDUCARE – Vetenskapliga skrifter, Vol. 2015, No. 2, pp 19-47 2015
Osbeck, C., & Skeie, G. (2014). Religious Education at Schools in Sweden. In M. Rothgangel, G. Skeie & M. Jäggle (eds.) Religious Education at Schools in Europe: Part 3: Northern Europe (s. 237-266). Göttingen: V&R Unipress.
Skolverket (2011). Kommentarmaterial till kursplanen i religionskunskap [Commentary material for the syllabus for RE]. Fritzes / Skolverket 2011.
Skolverket (2011). Religionskunskap: English translation. https://www.skolverket.se/polopoly_fs/1.209323!/Religion.pdf (20170807).
SOU 2007:28. Tydliga mål och kunskapskrav i grundskolan. Förslag till nytt mål- och uppföljningssystem Betänkande av Utredningen om mål och uppföljning i grundskolan [Clear goals and knowledge requirements in compulsory school. Proposals for a new system of goals and follow-up. Commission report on goals and follow-up in compulsory school]. (http://www.government.se/content/1/c6/08/14/28/7dbcfd0d.pdf).
SOU 2008:27. Framtidsvägen – en reformerad gymnasieskola. Betänkande av Gymnasieutredningen [The way of the future: A reformed upper secondary school. Report by the commission for upper secondary school]. Stockholm 2008. ( http://www.regeringen.se/content/1/c6/10/15/87/7ccb8cd4.pdf)
Algotsson, Karl-Göran (1975). Från katekestvång till religionsfrihet: debatten om religionsundervisningen i skolan under 1900-talet [From compulsory catechism to freedom of religion: The debate on religious education in school during the twentieth century]. Thesis: University of Uppsala.
Björlin, O. (2011). Tro och kunskap om tro [Belief and knowledge about belief]. Religion och livsfrågor [Religion and life issues] 2011:2, 10 – 13.
Curriculum for the compulsory school, preschool and the recreation centre 2011. The Swedish National Agency for Education. Stockholm: Fritzes. (Lgr11)
Curriculum for the upper secondary school 2011. (Stockholm: Fritzes / Skolverket). (Gy11)
Franck, O. (2017). Varieties of Conceptions of Ethical Competence and the Search for Strategies of Assessment in Ethics Education: A Critical Analysis. In Franck, O. (ed): Assessment in Ethics Education - A Case of National Tests in Religious Education. Dordrecht: Springer pp. 13 – 50.
Lindskog, A. & Franck, O. (2016) Construction and deconstruction of the national tests in Religious Education in Sweden: lessons to be learned? Workshops x 2 at European Forum for Teachers of Religious Education (EFTRE), Wien 31th of August – 3rd of September 2016 http://eftre.weebly.com/workshops.html
Olivestam, C. E. (2006). Religionsdidaktik – om teori, perspektiv och praktik i religionsundervisningen [Didactics of Religion – On theory, perspectives and practice in religious education]. Stockholm: Liber.
Osbeck, C., Franck, O. Lilja, A. & Lindskog. (2015) Challenges of Assessment in Ethics – Teachers’ reflections when assessing National Tests EDUCARE – Vetenskapliga skrifter, Vol. 2015, No. 2, pp 19-47 2015
Osbeck, C., & Skeie, G. (2014). Religious Education at Schools in Sweden. In M. Rothgangel, G. Skeie & M. Jäggle (eds.) Religious Education at Schools in Europe: Part 3: Northern Europe (s. 237-266). Göttingen: V&R Unipress.
Skolverket (2011). Kommentarmaterial till kursplanen i religionskunskap [Commentary material for the syllabus for RE]. Fritzes / Skolverket 2011.
Skolverket (2011). Religionskunskap: English translation. https://www.skolverket.se/polopoly_fs/1.209323!/Religion.pdf (20170807).
SOU 2007:28. Tydliga mål och kunskapskrav i grundskolan. Förslag till nytt mål- och uppföljningssystem Betänkande av Utredningen om mål och uppföljning i grundskolan [Clear goals and knowledge requirements in compulsory school. Proposals for a new system of goals and follow-up. Commission report on goals and follow-up in compulsory school]. (http://www.government.se/content/1/c6/08/14/28/7dbcfd0d.pdf).
SOU 2008:27. Framtidsvägen – en reformerad gymnasieskola. Betänkande av Gymnasieutredningen [The way of the future: A reformed upper secondary school. Report by the commission for upper secondary school]. Stockholm 2008. ( http://www.regeringen.se/content/1/c6/10/15/87/7ccb8cd4.pdf)
This report was written by Olof Franck, the EFTRE representative for Sweden - August 2017