Safe space, used in educational settings as a metaphor, stresses the importance of the classroom being a learning environment characterised by respect and safety. Based on examples from Swedish and Norwegian classroom research, this article problematises and discusses the complexity in the discourse on safe space by asking the critical questions: Being safe from what? – and safe for whom? Related to the concept of safe space are questions about what possibly can make the classroom an unsafe place. In addition to various types of intimidation, harassment and attacks, discussions about certain issues and topics can, for various reasons, be perceived as threatening. The school is part of society, and in an increasingly polarised climate, controversial issues in contemporary society will often be perceived as controversial in classroom practice. In this sense, instead of giving students false promises of being safe in the Religious Education (RE) classroom, the concept ‘classroom of disagreement’ may be a useful metaphor, since it makes it explicitly clear that disagreements exist and are part of life.

Migration over recent years has meant that issues of integration are high on the agenda. Sports clubs are considered important settings for promoting integration. This notion is reflected in national and international policy documents. This study focuses on how leaders in a non-profit sports club, operating in a community where a majority have a migrant background, work with the stated goal of promoting integration. The aim of this study is to explore how leaders interpret and negotiate their explicit assignment to promote integration and counteract segregation and how they try to implement strategies to reach these goals and also to explore how participants experience the sports club’s activities related to aspects of integration. The study takes an ethnographic approach with participant observations and interviews. The results indicate that the leaders' work in terms of integration was related to negotiating diversity, norms, rules and language. Both leaders and participants highlight how the activities enhance feelings of trust despite racism in society and how the leaders worked to create relationships and to make the activities into safe spaces. Whether this work contributes to integration is, however, debatable and the leaders emphasised inclusion as their main strategy and goal.

In educational contexts, certain issues are perceived as controversial, since they reflect conflicts of interest and reveal divergent views. This is especially evident in debates related to religion in societies regarding themselves as secular but whose population is multi-religious. The aim of this article is to analyse how some issues that are considered controversial in the public debate are represented in the teaching of non-denominational and integrative Religious Education in a Swedish multicultural classroom practice, where the majority of students have a Muslim cultural background. The ethnographic empirical material consists of classroom observations of Religious Education lessons in upper secondary school. The analysis is based on the debate about how controversial issues ought to be taught—as empirically or politically open/settled or in a directive/non-directive way. The results indicate that a number of issues—divergent interpretations of religious narratives and religiously motivated rules, holidays, views of forgiveness, the Israeli–Palestinian conflict and abortion—were regarded as open political issues in classroom practice and these were taught in an open, non-directive way. Issues represented as settled were value-oriented issues related to female genital mutilation, forced marriage and child marriage and gender equality. The arguments supporting these values were mainly rooted in religion.

Secularization and diversity are two social features that characterize the contemporary world. The rhetoric of the public debate in a number of countries has become increasingly polarized and characterized by a “we” and “them” thinking that relates a national “we” to a specific religion. This occurs in part as a reaction to the changes in national monocultural paradigms as most communities today are characterized by pluralism regarding lifestyles, religion, language and geographical background. Thus, secularization processes are ongoing while many countries, not least Sweden, are becoming increasingly pluralistic and multi-religious. The school and classrooms are a mirror of the communities they are a part of. The aim of the article is to explore how secularization and increasing pluralism finds expression and interact in the classroom practice of Religious Education. The analysis is based on ethnographic data from classroom observations of Religious Education in four different Swedish upper secondary schools. The results indicate that secularism and non-religious positions are considered a neutral and objective position and that secularism is used as a way to maneuver diversity in the classroom which affects the possibilities of dialogue and understanding.

In democratic societies schools have an obligation to address complex societal issues such as ethnic/religious tensions and social conflicts. The article reports an exploratory study of how theatre plays were used in upper-secondary schools to generate pedagogically relevant platforms for addressing the current Middle East conflicts and their impact on European societies in the context of religious education and civics. The schools are situated in areas with substantive migrant populations of mixed backgrounds, and this has implications for how these issues are understood as a lived experience. In the same classrooms, there were students who had refugee backgrounds, who represented different interpretations of Islam, and religion more generally, and whose families were victims of terrorism. There were also students with strong nationalist views. The study is ethnographic documenting theatre visits and classroom activities in relation to two plays about the Middle East situation. The results show that plays may open up new opportunities for addressing these issues, but that they may also be perceived as normative and generate opposition. An interesting observation is that a play may generate space for students to tell their refugee story in class, which personalized the experience of what it means to be a refugee.

Purpose: Due to the global outbreak of Covid-19, Swedish teachers in upper secondary education were forced to conduct emergency remote teaching. As of today, there is a stream of research that addresses digitalization in education in light of the pandemic. Previous studies show that the challenges with the sudden intensification of digitalization have been particularly challenging in practical and aesthetic subjects. The research question is as follows: What challenges did vocational teachers experience during the emergency remote teaching caused by Covid-19 and what emergent tactics can be identified in vocational teaching practice?Design/methodology/approach: The empirical data consists of (1) interviews with two vocational teachers and, (2) workshops with 25 teacher students from different vocational programmes that addressed vocational teaching during the Covid-19 crisis.Findings: Emergency remote teaching meant challenges due to the changed socio-material environment that cannot easily be transformed to a vocational teaching setting. The challenges were related to authentic situations and material, problem solving and dexterity. Tactics that emerged as a response to the challenges were mainly connected to attempts to mimic vocational practices.Originality/value: Contributions include explaining specific challenges and possibilities in developing vocational competence when teaching is digitalised. Furthermore, it increases the understanding of the relationship between theory and practice in vocational education. By adopting a socio-material perspective on vocational competence, the authors enhance the understanding of the importance of a shared socio-material environment.