Religion in education in South Africa: was social justice served?

The promulgation of South African policy regarding the place of religion in public education was delayed until 2003, after a lively debate. The National Policy on Religion in Education effectively banned confessional, sectarian religion frompublic schools, but allowed for the teaching of Religion St...

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Bibliographic Details
Main Author: Johannes L van der Walt
Format: Article
Language:English
Published: Education Association of South Africa 2011-01-01
Series:South African Journal of Education
Subjects:
Online Access:http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S0256-01002011000300010&lng=en&tlng=en
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spelling doaj-48eae0cfeff34173817a631ac64f56552020-11-25T01:12:59ZengEducation Association of South AfricaSouth African Journal of Education2076-34332011-01-01313381393S0256-01002011000300010Religion in education in South Africa: was social justice served?Johannes L van der Walt0Northwest UniversityThe promulgation of South African policy regarding the place of religion in public education was delayed until 2003, after a lively debate. The National Policy on Religion in Education effectively banned confessional, sectarian religion frompublic schools, but allowed for the teaching of Religion Studies as an academic subject and for religious observances, on condition that these were offered in a fair and equitable manner. Given the nature of the debate around religion and education in South Africa,¹ it can be asked whether the state has served social justice through thisPolicy. A discussion of human rights, social justice, morality and the role of the state leads to the conclusion that although the state never actually mentioned the philosophical or moral driving forces behind the Policy, it is most likely that it applied tenets of secularism, value-plurality, pragmatic political expediency and modus Vivendi. This was probably the best route for the state to follow considering how, in the past, education suffered from the over-emphasis of divisive factors. Revised policy could arguably take cognisance of how actors on the ground dealt with this conundrum.http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S0256-01002011000300010&lng=en&tlng=enhuman rightsmoralityreligionreligion/religious educationreligion in educationsocial justiceSouth Africastate
collection DOAJ
language English
format Article
sources DOAJ
author Johannes L van der Walt
spellingShingle Johannes L van der Walt
Religion in education in South Africa: was social justice served?
South African Journal of Education
human rights
morality
religion
religion/religious education
religion in education
social justice
South Africa
state
author_facet Johannes L van der Walt
author_sort Johannes L van der Walt
title Religion in education in South Africa: was social justice served?
title_short Religion in education in South Africa: was social justice served?
title_full Religion in education in South Africa: was social justice served?
title_fullStr Religion in education in South Africa: was social justice served?
title_full_unstemmed Religion in education in South Africa: was social justice served?
title_sort religion in education in south africa: was social justice served?
publisher Education Association of South Africa
series South African Journal of Education
issn 2076-3433
publishDate 2011-01-01
description The promulgation of South African policy regarding the place of religion in public education was delayed until 2003, after a lively debate. The National Policy on Religion in Education effectively banned confessional, sectarian religion frompublic schools, but allowed for the teaching of Religion Studies as an academic subject and for religious observances, on condition that these were offered in a fair and equitable manner. Given the nature of the debate around religion and education in South Africa,¹ it can be asked whether the state has served social justice through thisPolicy. A discussion of human rights, social justice, morality and the role of the state leads to the conclusion that although the state never actually mentioned the philosophical or moral driving forces behind the Policy, it is most likely that it applied tenets of secularism, value-plurality, pragmatic political expediency and modus Vivendi. This was probably the best route for the state to follow considering how, in the past, education suffered from the over-emphasis of divisive factors. Revised policy could arguably take cognisance of how actors on the ground dealt with this conundrum.
topic human rights
morality
religion
religion/religious education
religion in education
social justice
South Africa
state
url http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S0256-01002011000300010&lng=en&tlng=en
work_keys_str_mv AT johanneslvanderwalt religionineducationinsouthafricawassocialjusticeserved
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