Thesis (Ph. D.)--University of Washington, 2006. / Vita. Includes bibliographical references (p. 257-267).

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In this critical evaluation of the National Policy on Religion and Education (Republic of South Africa 2003) , I will invite a multiplicity of voices and opinions from various disciplines and discourses - a Bakhtinian carnival of heteroglossic play . As opposed to the official feast, one might say that carnival celebrated temporary liberation from the prevailing truth and from the established order; it marked the suspension of all hierarchal rank, privileges, norms, and prohibitions. Carnival was the true feast of time, the feast of becoming, change, renewal. It was hostile to all that was immortalised and completed (Bakhtin 1984:10). In this time of postmodern carnival, official 'Truth' is constantly questioned and treated with suspicion and replaced by new and unofficial truths (Scott 1986; Hiebert 2003). God (if not religion) has been proclaimed dead and yet at the same time seems to be more alive than ever. This is a time when 'all the conventional norms and protocols are suspended, as the common life is invaded by a great wave of riotous antinomianism which makes everywhere for bizarre mésalliances' (Scott 1986:6). And the presiding spirit of blasphemy finds its quintessential expression in the ritual of the mock crowning and subsequent decrowning of the carnival king - who is the very antithesis of a real king, since he is in fact often a slave or a jester. In short, everything is topsy-turvy, and the disarray thus engenders an uproarious kind of laughter (Scott 1986:6). In his presidential address to the American Academy of Religion in 1986 titled 'The house of intellect in an age of carnival: some hermeneutical reflections', Scott (1986:7) explores the impact of the "multiplicity and fragmentation and diversity" facing 'the house of intellect', and identifies the challenge of not resorting to the safety of 'any sort of reductionism, [but] how to understand and interpret the multitudinous messages and voices that press in upon us, each clamouring for attention and for pride of place'. After acknowledging the polyphony surrounding Religionswissenschaft on the one hand and on the other hand rejecting any hermeneutical attempts at a 'totalistic' synthesis, Scott proposes moving among the different 'modalities' of interanimation between [the various] modes of discourse' (Ricoeur quoted by Scott 1986:11). Scott (1986:15) closes his address by appealing for continued conversations and dialogue among discourses and 'scatterings' of truth (1986:15) as a hermeneutical method that would take the plurality and heteroglossia of this time in history seriously. This thesis is an attempt - a personal but also a scholarly and academically responsible attempt - to plot many of the voices and contexts that would help to evaluate the specific understanding of the role of the study of religion in the broader contexts of citizenship in a postmodern age where nationalities, nation states and allegiances are constantly in flux and complex. This thesis is also submitted as proof of the validity of my own voice as one of many voices in and surrounding the house of intellect in an age of carnival. / Religious Studies and Arabic) / D. Litt. et Phil. (Religious Studies and Arabic)

Submitted in compliance with the requirements for the Doctor’s Degree in Language Practice, Durban University of Technology, Durban, South Africa, 2016. / Even after political liberation in South Africa, a mismatch exists between the principles of freedom of religious observance taught in Religion Education and the actual religious observances in public schools. Anglican hymns, prayers and observances are still being used in schools where the religious ethos has changed from one of Christianity to include Hinduism, Islam and Judaism, as well as Shembe and Zionist religions. The Draft Policy on Religion Education stipulates that there should be a distinction between home religions and the school’s official religious instruction. School religious observances, particularly observances which reflect the oppressive nature of past colonial impositions, should not give offence to learners from other religious denominations, or belittle their own practices. This thesis investigates the hegemonic influence of colonial religious observances and their possible effect on school populations. Within a critical linguistic approach, which explores the ways in which language both sets in place and reflects the relations of power implicit in social functioning, a critical discourse analysis was carried out on current and topical media texts reporting on contentious issues involving religious observances in schools. Community members were also consulted by means of surveys and interviews so as to provide an overview of the social context of the wider community within which the schools were situated. The resulting data could then be used to triangulate data obtained from the discourse analysis, and either confirm, modify or challenge the latter. The results suggest that, not only is there a strong hegemonic influence present in schools, as a result of the lingering vestiges of traditional colonial Christianity, but that modern Christian movements are also beginning to exert a persuasive influence on non-Christian populations. The issue of religious observance in schools is a highly complex and potentially controversial issue, but one which merits study in view of the fact that the stakeholders’ right to freedom of religious observance may be violated on a daily basis. / D

The problem of this study was to determine legal, moral, and social responsibilities and practices of the Texas public school system in dealing with religion. The purposes of the study were (1) to determine the impact of state and federal judicial decisions on religious practices in schools, (2) to review the historical background for trends of religious practices in the public schools of Texas, (3) to determine the social and professional influence on religious practices in public schools, and (4) to survey current religious practices from a select sample of public schools in Texas to determine if schools were basically sectarian. The following conclusions are inferred: I. It is not the intention of the Supreme Court of the United States to deny the existence of a Supreme Being, but rather its intention is to assure each individual freedom from any form of an established religion. 2. School policies do not delineate the role of religion in public school, 3. Through careful planning, progress could be made in developing policies for a study of religion which will complement, not supplement, the religious teachings of the home and of the church. 4. There are many opportunities for public schools to provide religious materials and courses in religion which are within the legal scope of Amendment I of the Constitution of the United States.

In this critical evaluation of the National Policy on Religion and Education (Republic of South Africa 2003) , I will invite a multiplicity of voices and opinions from various disciplines and discourses - a Bakhtinian carnival of heteroglossic play . As opposed to the official feast, one might say that carnival celebrated temporary liberation from the prevailing truth and from the established order; it marked the suspension of all hierarchal rank, privileges, norms, and prohibitions. Carnival was the true feast of time, the feast of becoming, change, renewal. It was hostile to all that was immortalised and completed (Bakhtin 1984:10). In this time of postmodern carnival, official 'Truth' is constantly questioned and treated with suspicion and replaced by new and unofficial truths (Scott 1986; Hiebert 2003). God (if not religion) has been proclaimed dead and yet at the same time seems to be more alive than ever. This is a time when 'all the conventional norms and protocols are suspended, as the common life is invaded by a great wave of riotous antinomianism which makes everywhere for bizarre mésalliances' (Scott 1986:6). And the presiding spirit of blasphemy finds its quintessential expression in the ritual of the mock crowning and subsequent decrowning of the carnival king - who is the very antithesis of a real king, since he is in fact often a slave or a jester. In short, everything is topsy-turvy, and the disarray thus engenders an uproarious kind of laughter (Scott 1986:6). In his presidential address to the American Academy of Religion in 1986 titled 'The house of intellect in an age of carnival: some hermeneutical reflections', Scott (1986:7) explores the impact of the "multiplicity and fragmentation and diversity" facing 'the house of intellect', and identifies the challenge of not resorting to the safety of 'any sort of reductionism, [but] how to understand and interpret the multitudinous messages and voices that press in upon us, each clamouring for attention and for pride of place'. After acknowledging the polyphony surrounding Religionswissenschaft on the one hand and on the other hand rejecting any hermeneutical attempts at a 'totalistic' synthesis, Scott proposes moving among the different 'modalities' of interanimation between [the various] modes of discourse' (Ricoeur quoted by Scott 1986:11). Scott (1986:15) closes his address by appealing for continued conversations and dialogue among discourses and 'scatterings' of truth (1986:15) as a hermeneutical method that would take the plurality and heteroglossia of this time in history seriously. This thesis is an attempt - a personal but also a scholarly and academically responsible attempt - to plot many of the voices and contexts that would help to evaluate the specific understanding of the role of the study of religion in the broader contexts of citizenship in a postmodern age where nationalities, nation states and allegiances are constantly in flux and complex. This thesis is also submitted as proof of the validity of my own voice as one of many voices in and surrounding the house of intellect in an age of carnival. / Religious Studies and Arabic) / D. Litt. et Phil. (Religious Studies and Arabic)

M.Ed. (Subject Didactics) / Please refer to full text to view abstract

Thesis (doctoral)--Universität, Hannover, 1999. / Includes bibliographical references (p. 411-435).

Thesis (Doctor of Philosophy)--Miami University, Dept. of Political Science, 2004. / Title from second page of PDF document. Includes bibliographical references (p. 150-158).

The United States has had an interesting and full history of debate over the place of religion in the public schools and each state has had its own unique history on the same subject. Religion/Bible saturated the typical public school in western Virginia before 1863. After West Virginia became a state, the saturation of religion/Bible gradually lessened, producing concern among some citizens. In 1917, the State adopted a direct plan for outside Bible study to incorporate elective Bible study class. Since 1935, however, there is no record of any statewide promotion of religion/Bible in the schools. In 1939 Bluefield, Mercer County, West Virginia, submitted a request to and received approval from the State Board of Education to offer Bible classes in its schools. Adjustments have been made to the program due to judicial or committee decisions. Some of these adjustments have been prompted by national and local controversy over religion/Bible in the public schools. Nevertheless, the existing Bible program has been sustained as a result of its location, community support, and dynamic leaders. The purpose of this study is two-fold: 1) to identify and describe the impact various influences such as the co-founders, the community, and the first teachers, had on the Bluefield Bible Program which contributed to its continued existence to this day; and 2) to create an accurate record of the history and proceedings of the Bluefield Bible Program. / Ed. D.