政治自由主义 = Political liberalism

In May 2014, the grass roots organization We Need Diverse Books invited people to share tweets and posts about increasing the visibility of diverse authors and books to empower a broad spectrum of global readers. The campaign provided a platform for the recent resolution of the National Council of Teachers of English (2015) to advocate for "more children's and young adult books . . . that reflect the culturally diverse lives and experiences present in the United States" and to recognize "authors, illustrators, publishers, and booksellers whose work represents multiple perspectives and cultural diversity in the lives of all children" (p. 1). The numerous images and comments generated by #WeNeedDiverseBooks (#WNDB) were so provocative that the campaign received prominent news coverage. National Public Radio's (NPR's) story highlighted the need to shift the currently whitewashed world of book publishing to be more inclusive in promoting racially diverse writers and books (Qureshi, 2014). The images and tweets featured in the Huffington Post's story called for more racial diversity and greater visibility of (dis)abled and LGBT characters (e.g., #WNDB because: "LGBT people don't look good in invisibility cloaks"; "There are 1.2 million teens with disabilities in the US!"; and "No little kid ever said 'I want a box of 64 white crayons!'") (Bellware, 2014, n.p.).I wholeheartedly agree with NPR and the Huffington Post that children need books to reflect diversity in race, gender, ability, and sexual orientation. For young readers, these books can be like "windows," through which readers might experience new and different views of the world, and/or like "mirrors," that affirm readers' identities by inviting them to see themselves reflected in the text (Sims Bishop, 1997). Nonetheless, I am interested in one of the arguments for reading diverse children's books that these news outlets have not highlighted and that the literacy education scholarship has generally evaded until recently. Here's my tweet: "My spiritual ideas are not superstitious; they are part of my culture and identity. #WNDB to cultivate critical, pluralistic thinkers." Pluralistic thinking grows from people's active endeavors toward understanding different perspectives and ideas by engaging with diversity (Eck, 2006). Children's literature that reflects a range of religious and nonreligious worldviews can be a tool for cultivating pluralistic thinking that teachers can integrate into ELA instruction (Lehman, 2005; Trousdale, 2005; Yenika-Agbaw & Napoli, 2011). Necessarily, in addition to school support and a solid knowledge of global worldviews and perspectives, both practicing and preservice ELA teachers must also have interest and agency to advance religious and cultural pluralism. After all, today's teaching of English has always required "a carefully balanced act of honoring the diversity of local languages and practices while cultivating a repertoire of reading and writing strategies shown to be effective across contexts" (Cushman & Juzwik, 2013, p. 5).Considering the factors that facilitate pluralistic thinking, this article offers a foray into the complicated ways in which a group of preservice teachers, who endorsed the precepts of multicultural education, regarded the cultural-religious milieu of the acclaimed picture book memoir In My Family/En Mi Familia (Garza, 1996).1 My interest in analyzing the preservice teachers' responses to Garza's nonfiction work stems from my own childhood, as I grew up with a repertoire of cultural practices (Gutierrez & Rogoff, 2003) that were neither understood nor visible in representations of mainstream American families. Although my Salvadoran grandparents publically identified as Catholic, my family's practice of Latin American espiritismo and my grandmother's position as an espiritista influenced my worldview as a young person. Discussions of my family's religious identity, however, were taboo outside of our home, especially in the secular space of my public school. …

#WhoNeedsDiverseBooks?: Preservice Teachers and Religious Neutrality with Children's Literature

Against a backdrop of the debates on religious education in public or state schools, we argue for the introduction of spiritual ideals into the public school curriculum. We distinguish our notion of spiritual ideals from religious ideals as conceptualised by De Ruyter and Merry. While we agree with De Ruyter and Merry that ideas drawn from religious/spiritual sources play a significant role in the students’ identity formation, development into reasonable liberal democratic citizens, and flourishing as adults, we highlight some problems with their conception of religious ideals. Instead of religious ideals, we propose spiritual ideals in schools using a design thinking approach that acknowledges and welcomes the students’ diversity in understandings of spirituality. We further give examples of student projects that illustrate the potential of design thinking as a pedagogical tool for students to acquire spiritual ideals.

Promoting spiritual ideals through design thinking in public schools

/pdf/social-and-emotional-learning-an-argument-for-religious-3mgbzirr1a.pdf

Social and Emotional Learning: An Argument for Religious Pluralism

This study aims to examine the impact of religiosity on fashion knowledge, consumer-perceived value and patronage intention.,This study applied purposive sampling method. The population size used a minimum number of samples (100) in the WarpPLS analysis. The inferential statistical technique used is structural equation modeling. A tool for analyzing the structural models is the partial least square method.,Religiosity is a consumer belief in religion, which does not generate fashion knowledge so that high and low religiousness cannot increase or decrease fashion knowledge. Consumer confidence in their religion can increase consumer-perceived value of Muslim fashion products. It causes consumers to behave positively toward future behavioral intentions, that is, the patronage intention. Consumer religiosity is not the cause of patronage intention so that the high or low level of religiousness does not increase or decrease in the willingness of consumers to visit the store (or patronage intention). Fashion knowledge has a positive influence on consumer-perceived value. Consumer knowledge of fashion can increase the patronage of consumer intention toward Muslim fashion products. Fashion knowledge brings the knowledge to consumers in regard to Islamic law that regulates the prohibited and allowed actions, especially in wearing fashion. The high or low level of consumer-perceived value does not provide a cause for increase or decrease in the willingness of consumers to revisit the store (or patronage intention).,With regard to the relationship between religiosity and knowledge, it is found that there are still limited studies and differences in the sectors studied regarding the influence of religiosity and knowledge. To the best of the authors’ knowledge, the religiosity variable in influencing consumer-perceived value has not been used in previous studies. Religiosity is associated with consumer-perceived value expressed as originality in this study because the researcher has not found this relationship in the previous studies. Regarding the relationship between religiosity and store patronage intention, it is found that there are still different opinions in the research results on the effect of religiosity and store patronage intention. Concerning the relationship between knowledge and consumer-perceived value, it is found that there are still different opinions in the research results on the effect of knowledge and consumer-perceived value. The authors found no use of the knowledge variable in influencing store patronage intention in previous research studies. Knowledge associated with store patronage intention is expressed as the originality trait in this study because the researcher has not found this relationship in the previous studies. As for the relationship between consumer-perceived value and store patronage intention, it is found that there are still different opinions in the research results of the study regarding the influence of consumer-perceived value and store patronage intention.

The impact of religiosity on fashion knowledge, consumer-perceived value and patronage intention

This article aims to enlarge the conversation about religion and public education by inviting readers to think about the benefits to be gained in society by providing a comprehensive religious studies curriculum in our public schools. In such a program, students will develop knowledge and understanding about various religious traditions, forge greater respect for the religious (and nonreligious) other, and think through existential concerns that have interested human beings for thousands of years. While recognizing that such a program is deeply contentious, we nevertheless reason that students, as participants in a democracy as well as members of a global community, must have the skills, tools, and knowledge to function in a religiously diverse world.

Comprehensive Religious Studies in Public Education: Educating for a Religiously Literate Society

Now that South Carolina is an official National Council for Accreditation of Teacher Education (NCATE) state, her teacher educators are critically examining ways to craft their institutions’ conceptual frameworks so that they include desired knowledge, skills and dispositions that candidates will truly need (and that NCATE will find worthy). At the recent South Carolina Association of Teacher Educators (SCATE) fall conference, professors from all over the Palmetto state spent two days thinking about the implications of requiring and assessing desired professional dispositions. Just what is a disposition? What are the legal implications of requiring that all candidates have certain dispositions? What educator dispositions are truly desirable and why? And, how in the world are programs going to provide reliable evidence that the candidates have these desired dispositions? The conversations were wide open as experts, such as Arthur Costa, helped the gathered grapple with the particulars of this high stakes NCATE requirement. In various concurrent sessions state teacher educators also advocated that candidates should develop dispositions of tolerance toward people from diverse cultural backgrounds. We (the authors) have continued to reflect on this need for a “respect for cultural diversity” and are questioning whether teacher education programs need to help candidates develop a similar disposition that would enable them to respect religious others in our

Toward Educator Dispositions That Welcome Religious Diversity and Freedom

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Comprehensive Religious Studies in Public Education: Educating for a Religiously Literate Society

Toward Educator Dispositions That Welcome Religious Diversity and Freedom