Religious Literacy in Universities & Society

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“…by the 21st century, religious believers are likely to be found only in small sects, huddled together to resist a worldwide secular culture” (Berger 1968)

“a vanishing point beyond which rational discourse proves impossible’ “It is imperative that we begin speaking plainly about the absurdity of most of our religious beliefs: while religious people are not generally mad, their core beliefs absolutely are. The danger of religious faith is that it allows otherwise normal human beings to reap the fruits of madness and consider them holy” (Harris, 2006, pp 48-9) QuickTime™ and a decompressor are needed to see this picture.

“The real perfume in the smokescreen lies in the claim that the contemporary Churches, with their charities and their aid for the suffering in the Third World, are models of goodness in action. They accordingly present themselves as institutions devoted to peace, kindness, brotherly love and charitable works. But this soft face is turned to the world only when the Church is on the back foot: whenever religion is in the ascendant, with hands on the levers of secular power too, it shows a very different face – the face presented by the Inquisition, the Taliban, and the religious police in Saudi Arabia” (Grayling, 2004, p 81) QuickTime™ and a decompressor are needed to see this picture.

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Religion is irrational and essentially at odds with reason, science and evidence-based debate. It has no place in the universities. Religion is a source of division and conflict. Religion is oppressive, an obstacle to free speech, personal liberty and political democracy, and a threat to a neutral public secular space.

• • • • • • • 1950-1980 Church attendance halved 1980-2005, it halved again to 6.3% <1/3=Anglican, <1/3=Catholic,>1/3=Independent (44%) Belief in ‘a personal god’ <50% 1961-2000 Belief in ‘a spirit or life force’ >100% 1961-2000 41% believe in angels 53% believe in an afterlife

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“…by the 21st century, religious believers are likely to be found only in small sects, huddled together to resist a worldwide secular culture” (Berger 1968)

“the world today is as furiously religious as it ever was” (Berger 1996)

A ‘lamentable quality of conversation’ about religious faith

‘A lamentable quality of conversation about religion, just when we need it most’ • • • Billions of people around the world remain religious but we assume a public culture of secularism Mixed economy means faith groups are increasingly prominent in service provision and partnerships with secular bodies Migration and globalisation expose us all to encounter with religious difference

– 35 interviews with university staff – 3 focus groups – 18 interviews with VCs and PVCs – 87 questionnaires

A typology of university stances

‘ Soft neutrality ’ : remains as far as possible independ ent of religion and belief ‘ Hard neutrality ’ : asserts a duty to preserve public bodies as secular ‘ Repositories and resources society can draw ’ : faith groups are seen as a resource on which ‘ Formative/ collegial ’ : emphasises a holistic approach to education, including a spiritual dimension

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1. Student experience 2. Equalities and diversity 3. Widening participation & internationalisation 4. Good campus relations

 Admissions and registry  Timetabling and exams  Food, catering and accommodation  Bars and events  Student finance  Counselling and student services  Teaching and learning

– 160 (39%) survey respondents said that either “It [the HEI] should maintain the secular character of the institution” or “It should treat faith as not relevant in a university environment”.

– “Students need to understand what it means to be part of a global society and how individuals function within that set up if they’re going to go on to be successful in life… think [the HEI] should be part of the process that opens up students and staff to difference and the sorts of issues that some people face given their faith backgrounds.” Uppsala – May 2012

• Variation in approaches of disciplines/departments • Professional courses – Much more direct approach in dealing with religion/belief of students – Considered themselves to be more sensitive to the issues Uppsala – May 2012

– Can an institution be ‘secular’?

– What are the effects of assumptions about the public/private place of religion?

– How can religious literacy be used functionally and formatively?

Uppsala – May 2012

Religious Literacy Leadership Programme

www.religiousliteracy.org