Terence Lovat*

RELIGIOUS EDUCATION: ROBUST AND BOLD FOR A MULTIFAITH ERA

Introduction status. As an instance, the rationale for the religion The events of September 11, 2001 are just a few of and belief strand in a newly-designed NSW Higher the many that, as well as summoning a new era School Certificate social science subject suggested: globally, offer a stark challenge for religious education as an area of school and post-school study. (The subject aims) ... to provide students While these events, when fully understood, should with a better . understanding of the part probably not be interpreted in overly religious terms, played by religion and belief in their own they were nonetheless taken up popularly in those lives and those of others. It aims to ... terms. Why else would characters with the politics of enable them, irrespective of their own John Howard and George Bush have, in each case, religious beliefs (or lack of them) to identity paid their first visit to a mosque within weeks of the and assess sympathetically the nature and events, and been so fulsome in their praise of Islam consequences of belief in others. (NSW, and the vital contribution it continues to play in the 1985:33) social histories of their two nations? As is clear from the aims specified above, public September 11 also demonstrated that, whatever the syllabuses of this type are devised essentially for the root cause of such violence, the religious card is the purposes of good social education, a social education best to play if one wants to exploit most fully the that recognizes that religious literacy and states of mind that can unleash violence's most understanding are vital features of overall social potent effect. In these circumstances, the more one literacy about a world in which the religious factor has been trained into a singular belief, the better. continues to be an inextricable component of social The less one has been forced to consider seriously the lives and social politics. Not least of all, the effective claims of an alternative ideology, the more easily one learning which should be the result of such syllabuses can rise to the level of moral certitude, and surrender is a crucial element in understanding Australia's to the degree of contempt of other, that allows such social landscape and its current status as one of the atrocities to be perpetrated. There is no doubt that most demonstrably multi-faith societies in the world. this can and normally does work two ways. The The assumptions behind these syllabuses are that it is current histories of Northern Ireland, Sri Lanka and important for the personal , development of the Middle East are among the many cases in point. 1 individuals and for the social development of the The potential for any society to fall into these cycle~: nation that opportunities for the development of such of violence seems to be enhanced when the society is literacy be available in the public curriculum. made up of many cultures and, especially, of many faiths. The likelihood, therefore, for September 11 to The call I am echoing here is consistent with the have led to such a violence cycle in societie~ like position that I have taken over many years. those of Australia and the USA was very high during Religious education as an area of the curriculum must those weeks in September when Howard and Bush be freed to play its vital personal and social role for made their strategic visits and offered their olive the individuals and society it is serving. The freedom branch rhetoric. is from the overly intrusive and ultimately scuttling role played by those whose commitment to religious The ramifications of the events described, and the education for its truly educational purpose is scant, challenges for our society and world implicit within and whose tendency is to utilize it as a tool for them, can serve to strengthen the resolve of tl).ose proselytism, of either an explicit or more subtle type, religious educators who truly believe in the capacity or as a political tool to justify the distinctiveness of of their curriculum area to instill the kinds of their educational systems. Neither is a noble, proper understandings and tolerance that are necessary to the nor fulsome function for religious education. Such healthy growth of the multifaith society. It is the enterprises, which are inevitable features of our vision of the new religious studies, introduced polyglot education systems, should be described and progressively into the public curriculum over the past function in ways that clearly separate them from the 30 years, that it would work in just such a way for an more far-reaching educational and vital societal Australia whose healthy growth would increasingly purposes of religious education that have been rely on its multi-religious rather than mono-religious described above.

JUBILEE VOLUME SPECIAL ISSUE B 29 Journal of Religious Education 50 (3) 2002 So, to some of the specificity about the general one comes to see oneself in the other. At the risk of claims being made. That is, in more precise terms, appearing overly facile about the potential resolution what are we asking of the kind of religious education of an age-old conflict, one wonders whether an of which I speak? I believe that the religious approach to religious education that took the same education I speak of has the potential to have its line on 'Islam versus the West' might not begin to students re-conceive old relations in order to restore achieve what nothing else has. The line would be them, re-position towards greater harmony in a new that we (let us assume we are speaking from the multi-faith society, and, in coming to these new Judaeo-Christian side) will only truly understand and conceptions and positions, overcome self-doubt and be at peace with Islam when we see ourselves in it. fear. These are bold and ambitious claims but I hope As an aside, one could have much to say here about below to offer some substance for them. In conceptions of knowledge, learning and the most attempting to do this, the task will be to identify potent positioning for gaining new, 'emancipated', some examples of the sorts of vital issues with which understanding (cf. Habermas, 1972, 1974; Lovat & a robust and bold religious education might deal that Smith, 1995), but that may have to wait to anbther would, in tum, make such a difference to the day. Suffice it to say that it would be informed well understandings, tolerance and self-identity of those by Habermasian conceptions of knowing being who studied it? ultimately about self-knowing.

Re-conceiving and Re-positioning ·Historical If one W;ere a Jew or Christian wishing to study Islam Relations in the Way recommended above, most vitally one Too many of the world's religious conceptions are would attempt to study it from the Islamic rather than limited by lack of information, partiality and a prima the ,Judaeo-Christian side. One would attempt, in so facie intolerance of the conceptions of others. The far as it is possible, to put on the Islamic 'spectacles', result is seen on the News every evening, with to' walk in Islamic 'shoes'. The more one was able to religious factions of one sort or another seeming to do this, to shed at least momentarily one's own be responsible for an inordinate amount of the inherited and sometimes inevitably inbred world's grief. One of the most obvious areas of conceptions, the more successfully the goal of seeing factionalism, and one particularly relevant to the oneself in the other might be achieved. In brief, September 11 events, is the one that centres on the herein one might begin with the common story of claims oflslam versus those ofthe so-called 'West', Abraham but temper the premise of Genesis, chapter or what is often referred to spuriously by Muslims 17, that Isaac was the heir to the promise, with the (not to mention the occasional totally apolitical Qu'ranic view that Ishmael was the true heir. Once Christian evangelist) as the 'Western Crusade'. This one opened one's mind to this line of thought, one factionalism is so insidious and so responsible for so might well be challenged by the consistency of the many of the world's ills of the past millennium, that view with Genesis, chapter 16, itself, wherein it is it deserves being the subject of radical re-conception clear that Ishmael was in fact the first-born and in and re-education. circumstances that, relative to the mores and politics of the day (rather than those of the later generations The land currently known as Israel, and the holy city which overlaid the story as it has come down to us), of Jerusalem in particular, offers a sharp historical would likely have seen him as unchallengingly the and contemporary focus for studying and plumbing rightful heir to any Abrahamic heritage. the depths of the struggle between Islam and the Furthermore, one might be sympathetic to one of the (Judaeo-Christian) West. Broadly from the same more radical oflslamic views that Ishmael and Isaac tradition, absolutely worshipping the same God, and were in fact the same character, with the story of the with similar land theblogies that possess at least as birth of a 'legitimate' second son (from a centenarian much complementary as conflictual potential, the two no less) being a politically motivated invention well sides posture as powerfully against each others' after the events being purportedly recorded. claims as if they had nothing whatever in common. In fact, both sides speak the same religious language, Once one takes this line, rather than the more which seems in fact to be part of the problem but, if commonly held Judaeo-Christian line on the origins handled well, would seem to have potential to be part of the tradition, one is put on a different track of the solution. One cannot help but think of the 'My altogether in interpreting the rest of the story. One Mother, My Love' syndrome which sees some of the might begin, for instance, to be more sympathetic to most powerfully ambivalent personal relationships the Islamic view that Moses was the direct revolving around intense similarities, rather than descendant of the 'arabic' Ishmael, and that his difference. The resolution of the syndrome is seen in separation from the Pharaoh's house was essentially counselling toward~ a merger of simultaneous self­ that of an insider, rather than an outsider, and mainly understanding and understanding of other, such that about a rejection of the institution and institutional

30 JUBILEE VOLUME SPECIAL ISSUE B Journal ofReligious Education 50 (3) 2002 religions of the pharaohs in favour of re-discovering ever since, is perfect proof to many Muslims that the the ancient promise made to Abraham and Ishmael Judaeo-Christian West still holds to an understanding (Isaac). Furthermore, one might begin to of its heritage that is at fundamental odds with Islam contemplate the wisdom of the Islamic position that and its prophetic heroes including, ironically, Moses the people who finally entered the Promised Land, be and Jesus, the 'co-founders' of Judaeo-Christianity. they regarded in modem conceptions as Arabic or Hebrew, had rejected the spiritual interpretation of Such Islamic views are naturally challenging to those the promise provided by Moses after Sinai, in favour whose faith is wrapped around one of the traditions of the more tantalizing institutional interpretation. within Judaeo-Christianity. These views, however, By this latter, the ancient 'Zionist' state was effected, are held by millions, including many who inhabit complete with king, priesthood, army and, above all, lands like Australia and the USA that have largely the physical Temple, the supreme symbol of earthly been formed under the. inspiration of Judaeo­ statehood. Christian beliefs and values. A religious education that took its personal development and social It is difficult to speak of a definitive Islamic view, education responsibilities seriously would deal with just as it is of Christianity or any- other world these views, sensitively with their commonalities but religion, for there are many views which fit broadly robustly and boldly with their differences. Indeed, within the ambit of any major tradition. Nonetheless, with reference once again to the notion that the it is certainly a dominant Islamic view that the supreme form of knowing is to be founo in self­ ancient kingdoms of Judah and Israel were knowing, and that knowing other is often had best established around a mis-reading of the nature of the when one sees self in the other, one is inclined to say Promise. The Promise was about establishing a that grappling seriously with claims of this Islamic people within a people, a people imbued with godly sort could well impel a more profound understanding vision and godly ways, who would li:ve"and establish of their own tradition than the Judaeo-Christian communities in ways distinctive of their beliefs. would normally have available to them. The fact that According to this Islamic view, Moses foresaw the a religion of the import of Islam should employ the rejection ofthis view ofthe Promise, especially after key heroes of Judaeo-Christianity to challenge its the people=s reaction to his Sinai message. The own institutional tenets is not to be rejected lightly. ancient prophets, whose constant cry was against the Especially when one considers that much of the institutional interpretation, also understood the critique provided by Islam is to be found within the Promise in this way, as did John the Baptist, Jesus Judaeo-Christian tradition itself (e.g., Natarei Karta and even, according to the testimony of the Qu 'ran, within Judaism, the Reformation within Christianity), Mary, Jesus' mother. These are all prophetic heroes the Islamic critique may well be taken as an in Islamic folklore and, of course, the supreme opportunity for Judaeo~Christians to ponder on the prophetic hero was Muhammad who, understanding integrity and authenticity of many of their own keenly the spirituality which drove Judae9- claims. This would be a noble and mighty Christianity, established the perfect religion to te­ contribution of religious education to a truly capture that spirituality while eschewing 'the educational end, not only in fostering an appreciation institutional forms in which it was wrapped. of an important alternative set of views in our multi­ faith society and so fostering enhanced dialogue, but Six centuries on from Jesus' rejection of institutional also in deepening understanding of their own faith Judaism, and for largely the same reasons, tradition. Seeing oneself in the other tends to have Muhammad rejected both it and post-Nicene this kind of rebound effect. In this vein, I have Christianity which, for him, had fallen into even spoken before (cf. Lovat, 1995, 2000, 2002) ofthe worse errors through its divinising of the great complementarity, rather than competitiveness, of a prophet, Jesus, and through its subsequent broad-based multifaith religious study with the goals acquiescence to the earthly powers of Roman of enfaithing religious education. imperialism. In spite of the fact that the Islamic reforms have touched so much of the worlsJ, .they Re-conceiving and Re-positioning about Personal have largely been rejected by 'the West'. This fact is Religious Development symbolized well by a number of events, including One of the most significant figures to show up in especially the so-called Christian Crusades of the Australian census data over the past decade or two medieval period and never better than by the re­ concerns the growth of non Judaeo-Christianity as establishment of the 'Zionist state' in the period the religious base of Australian society. While the immediately following World War II. In spite of the proportion of Jews held steady, and of Christians role that the Holocaust had played in the politics that declined markedly, the Islamic population grew by impelled this latter event, its advocacy by the West, over 100% in the ten years leading to the new and especially the role played by the USA then and century, the Buddhist population by something closer

JUBILEE VOLUME SPECIAL ISSUE 8 31 Journal ofReligious Education 50 (3) 2002 to 150%, arid the Hindu population by 200%. It is however, there was arguably an even more difficult to get precise numbers, even from the census challenging scenario for religious educators in that data, both because of the census construction and most of those who have moved to the non­ because of the way people respond to its questions. mainstream, often called 'new', religions are The indicators are, however, that there may be up to Australian born and, for the most part, have been a million and a half Australians whose religious brought up as Christians or, in fewer cases, Jews. commitment now contributes to the non Judaeo­ This is indicative of the fact that Australia is Christian religious base of the country. Beyond the increasingly becoming the type of multicultural, obvious impact of immigration patterns on these multifaith supermarket, to which not only has mass figures, research has uncovered some interesting immigration brought major new religious traditions, patterns ofconversion by former Australian Jews and but in which more and more Australians of all Christians to non Judaeo-Christian religions. persuasions and backgrounds feel free to shop around Research by Bilimoria (1991, 1996) into Hinduism, for a spirituality that serves their needs and Omar and Allen (1996) into Islam, and Adam and aspirations. Where once the family, community and Hughes (1996) into Buddhism would, between them, perhaps even political pressures would have made suggest that by far the dominant recipient in this this kind of movement difficult if not impossible, an · regard has been Buddhism. At the same time, increasing number now feel free to search for their Bilimoria's research identified a fast expanding own religious fulfilment in this kind of way. interest in spiritual movements inspired by Hinduism. ') This portion of the population is to be found in what The ilatter research has uncovered, in part, how I refer to as a 'census gap' where there may be as difficult it can be for someone who is genuinely many as a quarter of a million Australians who · disenchanted with the faith of their forebears and in follow quite ardently a spirituality other than those of :~earch of something more fulfilling. Ithasconfmned any of the mainstream faiths. Much .of my own · earlier research into the conversion phenomenon ( cf. research of the past decade or so has been concerned Bromley, 1991; Gillespie, 1991; Rambo, 1993), with the broader non Judaeo-Christian trends and including further insight into the array of conflict some of the more specific trends towards non scenarios that invariably seem to accompany such mainstream faiths. My key exemplar in this latter movement. While many of the conflicts are internal category has been the Brahma Kumaris association. and unavoidable, the external environment inevitably plays a huge part in facilitating or obstructing a satisfactory and ultimately peaceful resolution for the My earlier work with the broader non Judaeo­ individual making this decision. It would seem that Christian religions centred primarily on the Sri those who are finally most at peace with their move V enkateswara Hindu Temple at Helens burgh, south are those whose family and surrounding community of Sydney, the single largest Hindu centre in accept and support the decision, while internal Australia. This work and the results are described in conflict is of.telf exacerbated when one is surrounded Lovat (1995a, 1995b, 1997). During festival times by hostility or even indifference from those whose like that of Lord Ganesha, followers of Hindu­ views matter. In a society where such movements inspired spiritualities tend to gather at Hindu temple are becoming more common place, there is clearly sites. It was here that I first became acquainted with another major goal for religious education being the followers ofBrahma Kumaris (BK). Much of my spelled out. This goal is to deal in as fulsome a way work in cross-religious movements ever since has as possible with the phenomenon of religious . centred on this group as an exemplar of the kind of separation and re-adherence, to deal with both the separation and adherence pattern that is extent of its empirical reality (the 'out there' agenda) revolutionizing the religious landscape of countries and the feelings which such a reality impels in the like Australia and the USA. This work and the individual learner (the 'in here' agenda). In my results are outlined in Lovaf (1997a, 1998) and Lovat experience, it is rare that there will n?t be significant and Morrison (2000). feelings evoked by this topic, feelings that range from a new-found sense of freedom about religious There are two related but different, though equally considerations all the way through to profound senses pertinent, points for religious educators to ponder of threat and self-doubt. Either of these, and any about the results of the above investigations. In the positions in between, are vital to deal with if religious earlier research, there was clear indication of the education is truly to work as a conditioning agent for extent to which immigration patterns of the past few individuals and their society. decades have changed the religious landscape, the majority of those responsible for the huge growth in At the one end, exploring the reality of religious Islam, Buddhism and Hinduism being from overseas movement can serve to excite the learners interest in or only one generation down. In the later research, religious matters in ways that more enfaithing forms

32 JUBILEE VOLUME SPECIAL ISSUE B Journal ofReligious Education 50 (3) 2002 do not. This excitement may come from a new found little odd or perhaps even oppositional to the sense of freedom about the topic of religion, hegemonic values of Australian life. In tum, that especially for those whose experience of it has been some one who fraternizes with such people, even for hithertofore confined to enfaithing contexts. research purposes, might themselves be just a little Exploring and appraising the experiences of others threatening to the routine, the ordered and familiar who have made choices to move from the religion of patterns into which people were reared and that they their forebears can work to give students a sense of now expect and need. My experience of it is mild, their own choices, and so their own ultimate freedom but I have felt it from time to time, even in my work in the matter of religion. Research would seem to context. Granted that someone doing unusual or indicate the importance of this sense of freedom in unfamiliar research in a University context can be religious education, especially where its stereotype as regarded with some suspicion, it hardly comes as any an enfaithing agent is working to close the minds of surprise that more explicit forms of xenophobia the students and so obstruct the process of learning. should manifest themselves so easily and so Fowler (1981) would insist that not only will new unilaterally across the country at times. The recent learning be the casualty in this situation, but so will topical issue of the treatment of refugee people, the process of true enfaithing itself. According to his fuelled inevitably by the September events, is a case research, any authentic coming to faith is necessarily in point. preceded. by a sense of freedom to choose, in the tradition ofHabermasian 'ways ofknowing' theory. Mind you, I confess that my first ventures into the So, once again, the enfaithing and interfaith literacy world of other religions left me feeling a little in self­ agendas are seen to coincide rather than compete doubt about my own true identity and its capacity to (Lovat, 1995, 2000). Some of the respondents in my hold up in an unfamiliar environment . The first time own research pointed explicitly to both the retarding I drove into the grounds of the Sri Venkateswara and emancipating potential ofreligio\is education in Hindu Temple in Sydney, I would easily have run the process of searching and final conversion (Lovat, away, and this in spite of the fact that I had made a 1997a). career-related and therefore strong choice to be there. Many years later, and as a far more experienced At the other end, are the feelings of threat and self­ cross-religions researcher, I had similar misgivings as doubt that can be impelled by exploration of choice I drove up the perilous road to the BK spiritual in the matter' of religion. Emotions such as threat and headquarters at Mount Abu in Rajasthan, India. self-doubt, left unattended, clearly are the stuff of These feelings are natural, and if I feel them granted which xenophobia, hostility and even violence are my strong intentions, no wonder they are felt so made. The BK is a group with remarkably strong strongly when the intentions are not there, when credentials, including with the United Nations people feel as though the unfamiliar has been foisted through its palpably good work in association wi~h on them and is disturbing the patterned order of their UNESCO in bridging cultural differences ~nd lives. These fears and uncertainties should be a working for cross-cultural understanding and global constant target for a religious education truly devoted harmony. Additionally, my own research and that of to promoting its subject matter and to creating others (Whaling, 199 5; Howell, 1997) has u,ncovered familiarity and understanding about its reality. that membership of and attachment to grql,lps with Furthermore, a religious education designed for the status of the BK is had for the most pa~t by very assisting individuals to live comfortably in their ordinary people in search of a meaningful religious religious world, and to facilitating religious dialogue experience, and who, in every other respect, live and literacy, would take great care never to regular lives among the business, professional, exacerbate religious narrowness nor exploit the . political, entertainment and working classes of natural fears of people about the unfamiliar. It would mainstream society. The only thing unfamiliar about fearlessly address the reality of religious choice and their profile is in the area of religious preference. explore, as case studies, the lives of those who have This is their difference and it is nothing to fear. made them.

In spite of these credentials, it is my experience that I am eternally grateful for the educational the BK phenomenon can elicit some of the perspectives and forces that helped me to overcome xenophobia about the unfamiliar that lies shallowly my fears for it was in the communication and below the surface of Australian societal living. Even understandings that have come as a result that, more within the context of publicly funded research, I have than anything else I could name, have changed my experienced at least a measure of this, and this even perceptions of the world and of my own self­ within the University world. It is rarely explicit or understandings. The work associated with this has nasty, but it is there: a suspicion that people whose taken me to parts of the world and among people that lifestyle and values are different must be either a would have forever remained unknown to me. I

JUBILEE VOLUME SPECIAL ISSUE B 33 Jourttal of Religious Education 50 (3) 2002 recommend strongly overcoming the fears and self­ Bromley, D. (1991). Unraveling religious doubt that impel even the mildest forms of disaffiliation: The meanirig and significance xenophobia, for the bigger the world becomes for us, of falling from the faith in contemporary the more comfortable and ultimately enjoyable it is to society. Counseling and Values, 3, 164-185. live in. Fowler, J. (1981). Stages offaith. Melbourne: Dove. Gillespie, V. (1991). The dynamics of religious Conclusion conversion. Alabama: Religious Education No doubt, education can play its part in helping to Press. form the understanding and attitudes necessary for Habermas, J. (1972). Knowledge and human cross-cultural literacy and harmonious living in the interests. London: Heinemann. multicultural and multifaith society. At the same Habermas, J. (1974). Theory and practice. London: time, it must be acknowledged that taking this kind Heinemann. of robust and bold approach to religious education Howell, J. (1997). ASC induction techniques, may be threatening to many, be they students, parents spiritual experiences, and commitment to or religious authorities. Even those teachers whose new religious movements. Sociology of understanding, history and practice of the subject has Religion, 58(2), 141-164. · been within the narrow confines of enfaithing into a Lovat, T. (1995). A history and critique of critical particular tradition may feel that such an approach religious education in Catholic schools. In would place them in a compromising position. It is H. Raduntz (Ed.), Potential and for them to self-reflect on whether this may be opportunity: Critical issues for Australian because they themselves are still subject to a measure Catholic education into the 21st century. of xenophobia about the unfamiliar, or may (pp. 177-189) Adelaide: Auslib Press. themselves have never truly grappled with the reality Lovat, T. (1995a). Australian Hindu perspectives on of choice, explored it, and made an authentic and ' new public curricula in religious studies and sustainable life choice as a result of it. Perhaps they values education. British Journal of themselves are victims of the kind of self-doubt that Religious Education, 17, 168-179. impels a measure of hostility, at least of the heart. Lovat, T. (1995b). Multifaith religious education: Or, it may be as simple as the fact that they have Apparent or real? Religious Education, 90, never really thought through some of the broader 412-426. educational implications of religious education as a Lovat, T. (1997). The impact of cultural and curriculum area. Again, on the understanding that religious pluralism on religious education iri the supreme form of knowing is to be found in a the Australian context. Panorama: measure of self-knowing, it may be that these International Journal of Comparative teachers have some work to do before they can be Religious Education and Values, 73-77. effective leaders of the kind of robust and bold Lovat, T. (1997a). Patterns ofreligious separation religious education that a multicultural and multifaith and -adherence in contemporary Australia. society requires. I labour the point again that· the · In M. Bar Lev & W. Shaffir (Eds.), Religion robust and bold form that takes seriously the reality and the social order (Vol. 7) (pp. 97-116) of multicultural and multifaith difference is equally Greenwich, Connecticut: JAI Press. essential whether one is speakirig of religious literacy Lovat, T. (1998). Movements between mainstream or enfaithment as the final goal for religious and alternative spiritualities in Australia. education . Indeed, my own final word on this .. Religious Education Journal of Australia, subject is that, properly understood, the finest and 14, 10-13; 18-21. . most comprehensive form of religious education Lovat, T. (2000). The support text and the public occurs when these two goals are conjoined in an syllabus: A case for integrity. Journal of integrated model (Lovat, 2002). Religious Education, 48, 33-37. · Lovat, T. (2002). What is this thing called R.E.: A decade on? (2"ded. ). Sydney: Social Science References Press. Lovat, T., & Morrison, K. (2000). Disaffiliation and Adam, E., & Hughes, P. (1996). The Buddhists in Australia. Canberra: Australian Government affiliation: Experiences of conflict in Publishing Service. leaving Christianity and joining a new Bilimoria, P. (1991). Hinduism in Australia. spirituality. In L. Francis & Y. Katz (Eds.), Melbourne: Spectrum. Joining and Leaving Religion: Research Bilimoria, P. (1996). The Hindus and Sikhs in Perspectives. (pp. 287-308). Leominster, Australia. Canberra: Australian Goveriiment UK: Gracewing. Publishing Service.

34 JUBILEE VOLUME SPECIAL ISSUE 8 Journal ofReligious Education 50 (3) 2002 .' . ·. .. ~,·

Lovat, T., & Smith, D. (1995). Curriculum: Action Rambo, L. (1993). Understanding religious on reflection re-visited. (3'd ed.). Sydney: conversion. New Haven: Yale. Social Science Press. Whaling, F. (1995). The Brahma Kumaris. Journal NSW (1985). Society and culture. Sydney: NSW · ofContemporary Religion, 10(1), 3-28. Board of Senior Secondary Studies. Omar, W., & Allen, K. (1996). The Muslims in Australia. Canberra: Australian Government Publishing Service.

*Terence Lovat is Professor of Education and Pro Vice-Chancellor at The University of Newcastle, NSW. He has taught in the area of religious studies and religious education at school and university levels over many years. His research in the area has encompassed the linking of religious education and curriculum theory, as well as analysing and tracking the movements of Australians from mainstream to new religions and spiritualities. Professor Lovat is the author of What1s This Thing Called RE (1989; 2002), co-author of Studies in Religion (1998) and author of many journal articles and book chapters in the area. His most recent research has been in analysing the ancient connections between Judaeo-Christianity and Hinduism, and tracking contemporary movements between them.

This is the second edition of a very well known and popular book, first published in 1989. The first edtion has been widely adopted as the required text for religious education (RE) courses across Australia and overseas. The new edition provides an update as well as taking up a r~nge of issues which have impacted on REin the last years of the twentieth century and the early years of the new century. These include the growing influence of religious studies in the public curriculum and the trends away from the mainstream and into the new religious movements, both of which have influenced the religious choices of young people in particular.

SOCIAL SCIENCE PRESS AUSTRALIA [email protected] www.ozemail.eom.au/-socsci

JUBILEE VOLUME SPECIAL ISSUE B 35 Journal ofReligious Education 50 (3) 2002