We argue that there is a well-intentioned—yet mistaken—definitional turn within contemporary cultural discourse in which ‘true’ religion, being essentially loving and peaceful, is distinguished from ‘false’ religion. Concerned with the possibility that this discourse might be prevalent in school Religious Education (RE), we surveyed practicing RE teachers within the United Kingdom (UK) on their beliefs about religion. We wanted to see how far the surveyed teachers evidenced a strand of contemporary cultural discourse which, we argue, conceptualizes bad religion as false religion. Responses from 465 teachers to our online survey indicate that many RE teachers understand religion(s) as essentially benign or pro-social—and present it/them as such in the classroom. We argue that RE can only foster religious literacy if religions are presented as multifarious, complex, social phenomena. This cannot be predicated upon an essentialist conceptualization of harmful religion as false religion, which is inimical to understanding religion in the world today—as in times past. We conclude that this conceptualization is a barrier to UK RE meeting both its extrinsic purpose to educate, and one of its intrinsic purposes to foster tolerance and pro-social attitudes.

This paper considers the right of parental withdrawal from the statutory subject Religious Education (RE) in Scottish primary and secondary schools. The background, history and current legislative situation relating to this right are considered, as well as current discussions and debates about this issue. The intentions are to establish how often and for what reasons parents opt to withdraw their children, as well as to investigate how schools and local authorities respond to requests for withdrawal. This research is informed by a survey of primary and secondary schools within two local authorities in particular. It emerges that there are relatively few cases of withdrawal. A majority of participating schools argued for the abolition of this right.

This article looks at the move from a management structure based on discrete subject departments managed by subject specialist principal teachers within Scottish secondary schools towards groupings of subjects (faculties) with a single manager. This article examines the impact of this change upon the experiences of students and probationer teachers. While the focus group is limited, it is the intention that this research will draw important conclusions about the wider issues involved in adopting flatter management structures, particularly for small subject departments. Relevant aspects of key documents and local authority reviews of management structures will be discussed. The empirical work undertaken to inform this article is a survey of probationer and PGDE (Professional Graduate Diploma in Education) students within the subject RE surveyed in January/February 2008. It is therefore the intention of this article to offer some conclusions about the benefits and flaws of the various models for secondary school management, particularly in the context of small subject departments.

This paper, based on 355 survey responses from secondary Religious Education (RE) teachers in England (n = 238) and Scotland (n = 117), explores the background of these educators in terms of qualifications, personal (a)theistic belief, and religion. This research seeks to establish the degree backgrounds of RE teachers, what religion they belong to (if any), and the range of theistic, agnostic, and atheistic teachers currently within the RE profession. This paper, acknowledging the similar and contrasting natures of England and Scotland in terms of the history, status and purpose(s) of the subject, demonstrates that RE teachers in these countries come from diverse academic backgrounds, and that most RE teachers in England and Scotland do not believe in God(s). Nearly half of RE teachers in England and more than half in Scotland have no religion. The granulation to England and Scotland allows us to make tentative links with national census and social attitudes research, and with literature, which posits nuanced secularisation trajectories. Furthermore, the data allow us to cross-tabulate (for example, between degree background and religious beliefs), as well as with the data in extant research about the risks of sanitised and essentialised approaches to teaching religion in schools.

"Postmodernity, Secularism and Democratic approaches to Education; the impact on Religious Education in Scotland An Analysis of the 'philosophication' of Scottish Religious Education in Light of Social and Educational Change" published on 01 Jan 2009 by Brill.

Since 2010, the University of Aberdeen, Scotland, UK, has offered an MSc in studies in mindfulness degree programme within its School of Education. The programme has attracted over 200 students from multiple professional contexts, providing the authors with the opportunity to gather and analyse demographic data, as well as data regarding student motivations and expectations, both personal and professional. The paper initially creates a picture of the current UK ‘studies in mindfulness’ landscape by describing the established programmes at UK universities. Data from an entry questionnaire completed by three cohorts of students on the ‘Aberdeen’ programme and data collected from students throughout their studies is then presented, analysed and discussed. The authors argue that, in their professional roles, graduates from programmes and courses at Universities in the UK are introducing an ever-increasing number of people to mindfulness. They are implementing and integrating mindfulness into diverse social, business contexts as well as into all sectors of education. The University of Aberdeen’s programme, based in the School of Education, perhaps represents a move towards more holistic, pastoral and multi-professional applications of mindfulness. This contrasts with the clinical, pathological settings for mindfulness to date.