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Discussion of religion and education continues to evoke conceptions of confessional teaching; however, research and educational practices in recent decades illustrate an expanded understanding that relates to the teaching of, about, and from religion across formal and non-formal educational spaces in secular and religious spheres. An expanded understanding also illustrates various intersections between religion and education that extend beyond religious or non-sectarian instruction, to include everything from the recognition and accommodation of religious student identities in K-12 public school settings, to the internationalization of religious higher education. Drawing on the Comparative and International Education Society’s Religion & Education Special Interest Group’s programing and activities, this paper aims to present a brief summary of trends observed both in research and practice concerning religion and education among educators worldwide, and highlights the place of religion in our growing recognition of intersectionality, one that occurs between academics and the community.

The relationship between religious belief and spousal choice in Nepal is examined, looking at how the importance that individuals place on their own religious faith influences their decision either to allow their parents and other relatives to arrange a marriage for them or to initiate their own love marriage. How the importance attached to religious faith within the individual’s family and neighborhood affects this decision, and how education modifies the relationship between religion and spousal choice are also looked at.

Ordinary least squares regression models are used to examine the relationship between spousal choice and key independent variables. Interaction terms are used to examine how education may moderate the relationship between personal, family, and neighborhood religious salience and spousal choice.

It is found that the effect of one’s neighbors’ faith operates differently based on one’s own level of education. The “moral communities” thesis is used to theorize that in neighborhoods where religion is regarded as very important, individuals need to expend more effort to maintain respectability, adhering to tradition by having arranged marriages. In neighborhoods where religion is less important, the weaker demands made by the “moral community” render individuals more free to choose their own spouses. For highly educated individuals, the effect of their neighbors’ religious belief is considerably reduced.

As Nepalis become more educated, they not only move out of the sphere of family influence, as discussed in previous research, but also away from being influenced by their neighbors.

Purpose – The purpose of this chapter is to better understand the connection between religious affiliation and educational attainment and how this connection has changed over time.

Methodology/Approach – We utilize the cumulative 1972–2008 General Social Surveys to examine the relationships between childhood religious affiliation, college degree attainment, and religious switching across three birth cohorts.

Findings – We find in early cohorts that traditions such as Conservative Protestantism and Catholicism are negatively associated with college degree attainment. However, switching out of those traditions is positively associated with obtaining a college degree. In later cohorts, these effects disappear.

Social implications – The finding that the relationships between religious affiliation and educational attainment are dramatically changing over time means that scholars, educators, and religious groups might need to revise their current thinking concerning the topic of religion and education.

Originality/Value of chapter – This research helps us better understand the complexities involved when thinking about the role of religion in education and vice versa. By explicitly considering the different causal and temporal factors involved, this analysis provides a more nuanced understanding of the connection between religious affiliation and educational attainment.

When post-secondary education (PSE) in Africa is viewed in terms of growth rather than total enrolment the region tops the list of impressive trends. Between the years 1985 and 2005 the countries of sub-Saharan Africa experienced the largest growth of PSE involvement of any region with total enrolment increasing fourfold. The insatiable student demand is being met by a proliferation of large-scale and small-scale religious denominations establishing post-secondary education. The current chapter provides a categorical, multi-levelled analysis of the growth of religious providers in sub-Saharan Africa. Particular attention is given to the activities and rationales of stakeholders who play a part in the establishment and continued operations of religious PSE. Using Marginson and Rhoades’s (2002) glonacal agency heuristic, the networks between stakeholders and their varying degrees of influence on regional PSE are described and discussed. The findings suggest that PSE in the region is being widely provided by small-scale denominations establishing religious training institutions. But the influence of this PSE is mainly limited to local communities.

Purpose: This ethnography examines West African immigrant youth attending an Islamic madrassa in a New York City mosque and their future educational aspirations.

Methods: This ethnographic research was conducted mainly through interviews of ten Muslim youth attending weekly madrasa at a West African mosque in the Bronx in New York City. I also did observations in the mosques, observing youth behavior, seating and listening in their classes, observing their interaction with one another and with their parents. While I had done this research within a month, I have been researching this community since 2006 at different times on the topic of parenting and schooling.

Findings: Muslim parents and teachers, concerned that children might fall into inner-city neighborhood life, engaged in teaching, guiding, and counseling the youth to keep them religiously and educationally engaged. As a result, the youth in this study demonstrated strong comittment to Islam and parental expectations but also expressed their own views of what their lives could become as transnational citizens.

Research implications: This research demonstrates that while schools, parents, and extracurricular programs are concerned with how youth will turn out, the youth are also making sense of their education experience in these spaces among others, and engage in carving a niche to inform their identity, education and career path. To this end, youth agency and voices should be acknowledged in educational research.

Value: The youth in this research demonstrate how contemporary young immigrants, living in a transnational world with diverse belief systems and ideals for success and socio-economic mobility, engage in imagination, resiliency and agency as they adapt to their new environment.

Religion and philosophy satisfy the basic human needs of understanding, belonging, and finding meaning. They provide tranquility of mind and satisfy the desire to be loved and lovable. However, they present their own failings and can counter each other in positive and negative ways, that threaten the communities of beliefs they form and their interactions. An appropriate institutional framework can control the fanaticism and sectarianism that can come with established religion and philosophy.

Despite a legacy of research that emphasizes contradictions and their role in explaining change, less is understood about their character or the mechanisms that support them. This gap is especially problematic when making causal claims about the sources of institutional change and our overall conceptions of how institutions matter in social meanings and organizational practices. If we treat contradictions as a persistent societal feature, then a primary analytic task is to distinguish their prevalence from their effects. We address this gap in the context of US electoral discourse and education through an analysis of presidential platforms. We ask how contradictions take hold, persist, and might be observed prior to, or independently of, their strategic use. Through a novel combination of content analysis and computational linguistics, we observe contradictions in qualitative differences in form and quantitative differences in degree. Whereas much work predicts that ideologies produce contradictions between groups, our analysis demonstrates that they actually support convergence in meaning between groups while promoting contradiction within groups.

In this chapter on “Teaching About Religious and Spiritual Difference in a Global Society,” Robert J. Nash and Vanessa Santos Eugenio present a broad religio-spiritual overview of the world, complete with current statistics of religious affiliation across all countries, ethnicities, cultures, and races. The authors’ claim is that a well-developed religio-spiritual literacy in each person is necessary in order to be a productive, pluralistic member of an interdependent global community. In order to become increasingly pluralistic in our worldviews, we must look at how educators at all levels of schooling facilitate conversations about religion. We must learn how to become “cosmopolites” – citizens of the world who are not only genuine sociocultural pluralists, but who are also literate, and understanding, regarding the core religio-spiritual differences that often divide, rather than unite, people. In their concluding section, the authors summarize their personal educational beliefs through two letters written to teachers. These letters provide a number of practical tips and tools for teaching about religion and spirituality in classrooms at all levels of education.

This chapter studies how in Iranian schools the power of resistance is evident in female students’ moral dilemmas. The Islamic Revolution of Iran was a turning point in Iranian educational system in which the role of religion and the desire for Islamization of all aspects of the society was emphasized. The data was gathered from one girl and one boy school in Tehran in 2016, and it includes lower secondary school students’ essays (Female n=175, Male n=165) about moral dilemmas. The study reveals the impact of Islamic values in school life and that the power of resistance is weak since students cannot criticize Islamic values. However, female students’ moral dilemmas indicate aspects of resistance in terms of questioning the schools rules that are based on these religious values and principles. This chapter examines female cases in detail to discuss how issues related to gender and religion are interconnected in Iranian schools.