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Guru Granth Sahib
Composition, Arrangement & Layout
ਜਪੁ | Jup
ਸੋ ਦਰੁ | So Dar
ਸੋਹਿਲਾ | Sohilaa
ਰਾਗੁ ਸਿਰੀਰਾਗੁ | Raag Siree-Raag
Gurbani (14-53)
Ashtpadiyan (53-71)
Gurbani (71-74)
Pahre (74-78)
Chhant (78-81)
Vanjara (81-82)
Vaar Siri Raag (83-91)
Bhagat Bani (91-93)
ਰਾਗੁ ਮਾਝ | Raag Maajh
Gurbani (94-109)
Ashtpadi (109)
Ashtpadiyan (110-129)
Ashtpadi (129-130)
Ashtpadiyan (130-133)
Bara Maha (133-136)
Din Raen (136-137)
Vaar Maajh Ki (137-150)
ਰਾਗੁ ਗਉੜੀ | Raag Gauree
Gurbani (151-185)
Quartets/Couplets (185-220)
Ashtpadiyan (220-234)
Karhalei (234-235)
Ashtpadiyan (235-242)
Chhant (242-249)
Baavan Akhari (250-262)
Sukhmani (262-296)
Thittee (296-300)
Gauree kii Vaar (300-323)
Gurbani (323-330)
Ashtpadiyan (330-340)
Baavan Akhari (340-343)
Thintteen (343-344)
Vaar Kabir (344-345)
Bhagat Bani (345-346)
ਰਾਗੁ ਆਸਾ | Raag Aasaa
Gurbani (347-348)
Chaupaday (348-364)
Panchpadde (364-365)
Kaafee (365-409)
Aasaavaree (409-411)
Ashtpadiyan (411-432)
Patee (432-435)
Chhant (435-462)
Vaar Aasaa (462-475)
Bhagat Bani (475-488)
ਰਾਗੁ ਗੂਜਰੀ | Raag Goojaree
Gurbani (489-503)
Ashtpadiyan (503-508)
Vaar Gujari (508-517)
Vaar Gujari (517-526)
ਰਾਗੁ ਦੇਵਗੰਧਾਰੀ | Raag Dayv-Gandhaaree
Gurbani (527-536)
ਰਾਗੁ ਬਿਹਾਗੜਾ | Raag Bihaagraa
Gurbani (537-556)
Chhant (538-548)
Vaar Bihaagraa (548-556)
ਰਾਗੁ ਵਡਹੰਸ | Raag Wadhans
Gurbani (557-564)
Ashtpadiyan (564-565)
Chhant (565-575)
Ghoriaan (575-578)
Alaahaniiaa (578-582)
Vaar Wadhans (582-594)
ਰਾਗੁ ਸੋਰਠਿ | Raag Sorath
Gurbani (595-634)
Asatpadhiya (634-642)
Vaar Sorath (642-659)
ਰਾਗੁ ਧਨਾਸਰੀ | Raag Dhanasaree
Gurbani (660-685)
Astpadhiya (685-687)
Chhant (687-691)
Bhagat Bani (691-695)
ਰਾਗੁ ਜੈਤਸਰੀ | Raag Jaitsree
Gurbani (696-703)
Chhant (703-705)
Vaar Jaitsaree (705-710)
Bhagat Bani (710)
ਰਾਗੁ ਟੋਡੀ | Raag Todee
ਰਾਗੁ ਬੈਰਾੜੀ | Raag Bairaaree
ਰਾਗੁ ਤਿਲੰਗ | Raag Tilang
Gurbani (721-727)
Bhagat Bani (727)
ਰਾਗੁ ਸੂਹੀ | Raag Suhi
Gurbani (728-750)
Ashtpadiyan (750-761)
Kaafee (761-762)
Suchajee (762)
Gunvantee (763)
Chhant (763-785)
Vaar Soohee (785-792)
Bhagat Bani (792-794)
ਰਾਗੁ ਬਿਲਾਵਲੁ | Raag Bilaaval
Gurbani (795-831)
Ashtpadiyan (831-838)
Thitteen (838-840)
Vaar Sat (841-843)
Chhant (843-848)
Vaar Bilaaval (849-855)
Bhagat Bani (855-858)
ਰਾਗੁ ਗੋਂਡ | Raag Gond
Gurbani (859-869)
Ashtpadiyan (869)
Bhagat Bani (870-875)
ਰਾਗੁ ਰਾਮਕਲੀ | Raag Ramkalee
Ashtpadiyan (902-916)
Gurbani (876-902)
Anand (917-922)
Sadd (923-924)
Chhant (924-929)
Dakhnee (929-938)
Sidh Gosat (938-946)
Vaar Ramkalee (947-968)
ਰਾਗੁ ਨਟ ਨਾਰਾਇਨ | Raag Nat Narayan
Gurbani (975-980)
Ashtpadiyan (980-983)
ਰਾਗੁ ਮਾਲੀ ਗਉੜਾ | Raag Maalee Gauraa
Gurbani (984-988)
Bhagat Bani (988)
ਰਾਗੁ ਮਾਰੂ | Raag Maaroo
Gurbani (889-1008)
Ashtpadiyan (1008-1014)
Kaafee (1014-1016)
Ashtpadiyan (1016-1019)
Anjulian (1019-1020)
Solhe (1020-1033)
Dakhni (1033-1043)
ਰਾਗੁ ਤੁਖਾਰੀ | Raag Tukhaari
Bara Maha (1107-1110)
Chhant (1110-1117)
ਰਾਗੁ ਕੇਦਾਰਾ | Raag Kedara
Gurbani (1118-1123)
Bhagat Bani (1123-1124)
ਰਾਗੁ ਭੈਰਉ | Raag Bhairo
Gurbani (1125-1152)
Partaal (1153)
Ashtpadiyan (1153-1167)
ਰਾਗੁ ਬਸੰਤੁ | Raag Basant
Gurbani (1168-1187)
Ashtpadiyan (1187-1193)
Vaar Basant (1193-1196)
ਰਾਗੁ ਸਾਰਗ | Raag Saarag
Gurbani (1197-1200)
Partaal (1200-1231)
Ashtpadiyan (1232-1236)
Chhant (1236-1237)
Vaar Saarang (1237-1253)
ਰਾਗੁ ਮਲਾਰ | Raag Malaar
Gurbani (1254-1293)
Partaal (1265-1273)
Ashtpadiyan (1273-1278)
Chhant (1278)
Vaar Malaar (1278-91)
Bhagat Bani (1292-93)
ਰਾਗੁ ਕਾਨੜਾ | Raag Kaanraa
Gurbani (1294-96)
Partaal (1296-1318)
Ashtpadiyan (1308-1312)
Chhant (1312)
Vaar Kaanraa
Bhagat Bani (1318)
ਰਾਗੁ ਕਲਿਆਨ | Raag Kalyaan
Gurbani (1319-23)
Ashtpadiyan (1323-26)
ਰਾਗੁ ਪ੍ਰਭਾਤੀ | Raag Prabhaatee
Gurbani (1327-1341)
Ashtpadiyan (1342-51)
ਰਾਗੁ ਜੈਜਾਵੰਤੀ | Raag Jaijaiwanti
Gurbani (1352-53)
Salok | Gatha | Phunahe | Chaubole | Swayiye
Sehskritee Mahala 1
Sehskritee Mahala 5
Gaathaa Mahala 5
Phunhay Mahala 5
Chaubolae Mahala 5
Shaloks Bhagat Kabir
Shaloks Sheikh Farid
Swaiyyae Mahala 5
Swaiyyae in Praise of Gurus
Shaloks in Addition To Vaars
Shalok Ninth Mehl
Mundavanee Mehl 5
ਰਾਗ ਮਾਲਾ, Raag Maalaa
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Interfaith Dialogues
Are Faith Schools A Good Idea?
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<blockquote data-quote="Archived_Member16" data-source="post: 133139" data-attributes="member: 884"><p><strong><span style="font-size: 18px"><span style="color: navy">Faith schools are a recipe for social disaster</span></span></strong></p><p> </p><p><strong><span style="font-size: 12px"><span style="color: navy">Only mixed education can properly dispel ignorance and fear</span></span></strong></p><p> </p><p><span style="color: navy">by Jonathan Romain </span></p><p> </p><p><span style="color: navy">THIS may get me into trouble. On Monday the Jewish New Year begins. Unlike the secular new year — largely a boisterous time characterised by revelry and champagne — Rosh Hashannah is a very serious and sober occasion. </span></p><p> </p><p><span style="color: navy">Jews spend the day in synagogue, even the lapsed ones who do not normally attend services. We reflect on our conduct during the past 12 months and make resolutions to repeat the good things we did, remedy the hurts we caused and set goals for the coming year. </span></p><p> </p><p><span style="color: navy">Here lies my problem. My resolution this year may make sense to some, but will be seen as heresy to others, especially fellow rabbis (and many vicars and imams). I resolve to speak out against faith schools, a trend that is rooted in good intent but carries many dangers. </span></p><p> </p><p><span style="color: navy">I have every admiration for those who wish to pass on their religious heritage to the next generation, and indeed spend much of my life doing so, both as a congregational rabbi and as a parent. For this very reason, Judaism has no equivalent of monks and nuns, and sees no point in being celibate, for one definition of a good Jew is one who has a Jewish child.</span></p><p></p><p><span style="color: navy">This accounts for the surprising inclusion of Isaac alongside Abraham and Jacob in the Jewish list of the Patriarchs. Frankly, he was rather a nonentity compared with his illustrious father and powerful son, but his great merit was maintaining the link, without which there would have been no Jacob, nor subsequent history. </span></p><p> </p><p><span style="color: navy">The problem with faith schools is not their purpose but their consequences. They may be designed to inculcate religious values, but they result in religious ghettos, which can destabilise the social health of the country at large. </span></p><p> </p><p><span style="color: navy">Even those faith schools that genuinely try to reach out to the wider community and teach good citizenship still segregate Jewish, Muslim or Catholic children from each other and bring them up in what amounts to an educational apartheid system. </span></p><p> </p><p><span style="color: navy">Lack of contact leads to ignorance of each other, which can breed suspicion and produce fear and hostility. The best way of finding out about members of other religions is not by reading books, but by mixing with them. </span></p><p></p><p><span style="color: navy">I want my children to sit next to a Sikh in class, play football in the break with a Methodist, do homework with a Hindu and walk to the bus stop with a Muslim before returning to their Jewish home. That way they will see how much they have in common, realise where they differ, and find each other interesting rather than threatening. It is equally important for Catholic and Muslim youngsters to understand why my children are Jewish and what that means. </span></p><p> </p><p><span style="color: navy">Moreover, it is not just the children who are being cut off from each other in faith schools, but parents too. They cannot meet and form friendships with mothers and fathers from other traditions at the school gate, at sports days or at parent-techer association meetings. We need to work hard in the opposite direction: the more multifaith Britain becomes, the more we have to ensure that different groups do not grow apart. </span></p><p> </p><p><span style="color: navy">We have already had a warning. After the riots in Bradford and Burnley, the Ouseley report blamed the segregation in schools for heightening the divide between different local communities. It was not the sole reason, but a contributing factor. </span></p><p> </p><p><span style="color: navy">We also saw the terrible scenes of Catholic children having to run the gauntlet of screaming Protestants to reach Holy Cross School in Belfast. Had those Protestant parents mixed with Catholic children 30 years ago, they might have grown up knowing that Catholics are not demons but ordinary kids who eat crisps and enjoy skateboarding. 30 years later those Protestants might not have been so fearful or hate-filled as to man barricades against children. </span></p><p> </p><p><span style="color: navy">In England, thankfully, we have not such dire problems — but it seems madness to consciously lay the foundations that might produce them. By creating a range of separate faith schools, we will prevent integration and encourage separation. We have spent more than a century ridding ourselves of class divisions; why now rush to replace them with religious barriers?</span></p><p></p><p><span style="color: navy">My preferred solution would be to encourage schools that are cross-religious: neither allied to one particular faith nor given to regarding religion as a waste of time. Instead, they should treat faith seriously, while accommodating aetheism, and should explore the richness of each tradition. </span></p><p> </p><p><span style="color: navy">At the same time, such schools would seek to replicate the undoubted achievements of some faith schools — be it academic success, parental involvement or moral climate — and harness them to a more inclusive environment. Meanwhile, children should receive their religious direction from the source that has the greatest impact: the home. This can be supplemented by after-school classes or weekend religion schooling if parents so wish. </span></p><p> </p><p><span style="color: navy">Schools must build bridges, not erect barriers. However good some faith schools are individually, collectively they are a recipe for social disaster.</span></p><p> </p><p><span style="color: navy">Leaders of all faiths should put aside religious self-interest and make national cohesion a higher priority. At the same time, MPs who can see political advantage in supporting local sectarian demands should have the courage to ignore calls for religious preferences and work towards the greater good of communal integration. </span></p><p> </p><p><span style="color: navy">Of course, the more tolerant and harmonious society is as a whole, the safer and more valued are its component parts, especially minority ones. All sectors will be better off if we maintain our own traditions, but study and play alongside each other, respecting differences but sharing common values. It will also lead to brighter prospects at this time of year. </span></p><p> </p><p><span style="color: navy"><em>Rabbi Dr Jonathan Romain is minister of Maidenhead Synagogue and author of Reform </em>Judaism and Modernity <em>(SCM Press)</em></span></p><p> </p><p><em><span style="color: navy">- timesonline (UK)</span></em></p></blockquote><p></p>
[QUOTE="Archived_Member16, post: 133139, member: 884"] [B][SIZE=5][COLOR=navy]Faith schools are a recipe for social disaster[/COLOR][/SIZE][/B] [B][SIZE=3][COLOR=navy]Only mixed education can properly dispel ignorance and fear[/COLOR][/SIZE][/B] [COLOR=navy]by Jonathan Romain [/COLOR] [COLOR=navy]THIS may get me into trouble. On Monday the Jewish New Year begins. Unlike the secular new year — largely a boisterous time characterised by revelry and champagne — Rosh Hashannah is a very serious and sober occasion. [/COLOR] [COLOR=navy]Jews spend the day in synagogue, even the lapsed ones who do not normally attend services. We reflect on our conduct during the past 12 months and make resolutions to repeat the good things we did, remedy the hurts we caused and set goals for the coming year. [/COLOR] [COLOR=navy]Here lies my problem. My resolution this year may make sense to some, but will be seen as heresy to others, especially fellow rabbis (and many vicars and imams). I resolve to speak out against faith schools, a trend that is rooted in good intent but carries many dangers. [/COLOR] [COLOR=navy]I have every admiration for those who wish to pass on their religious heritage to the next generation, and indeed spend much of my life doing so, both as a congregational rabbi and as a parent. For this very reason, Judaism has no equivalent of monks and nuns, and sees no point in being celibate, for one definition of a good Jew is one who has a Jewish child.[/COLOR] [COLOR=navy]This accounts for the surprising inclusion of Isaac alongside Abraham and Jacob in the Jewish list of the Patriarchs. Frankly, he was rather a nonentity compared with his illustrious father and powerful son, but his great merit was maintaining the link, without which there would have been no Jacob, nor subsequent history. [/COLOR] [COLOR=navy]The problem with faith schools is not their purpose but their consequences. They may be designed to inculcate religious values, but they result in religious ghettos, which can destabilise the social health of the country at large. [/COLOR] [COLOR=navy]Even those faith schools that genuinely try to reach out to the wider community and teach good citizenship still segregate Jewish, Muslim or Catholic children from each other and bring them up in what amounts to an educational apartheid system. [/COLOR] [COLOR=navy]Lack of contact leads to ignorance of each other, which can breed suspicion and produce fear and hostility. The best way of finding out about members of other religions is not by reading books, but by mixing with them. [/COLOR] [COLOR=navy]I want my children to sit next to a Sikh in class, play football in the break with a Methodist, do homework with a Hindu and walk to the bus stop with a Muslim before returning to their Jewish home. That way they will see how much they have in common, realise where they differ, and find each other interesting rather than threatening. It is equally important for Catholic and Muslim youngsters to understand why my children are Jewish and what that means. [/COLOR] [COLOR=navy]Moreover, it is not just the children who are being cut off from each other in faith schools, but parents too. They cannot meet and form friendships with mothers and fathers from other traditions at the school gate, at sports days or at parent-techer association meetings. We need to work hard in the opposite direction: the more multifaith Britain becomes, the more we have to ensure that different groups do not grow apart. [/COLOR] [COLOR=navy]We have already had a warning. After the riots in Bradford and Burnley, the Ouseley report blamed the segregation in schools for heightening the divide between different local communities. It was not the sole reason, but a contributing factor. [/COLOR] [COLOR=navy]We also saw the terrible scenes of Catholic children having to run the gauntlet of screaming Protestants to reach Holy Cross School in Belfast. Had those Protestant parents mixed with Catholic children 30 years ago, they might have grown up knowing that Catholics are not demons but ordinary kids who eat crisps and enjoy skateboarding. 30 years later those Protestants might not have been so fearful or hate-filled as to man barricades against children. [/COLOR] [COLOR=navy]In England, thankfully, we have not such dire problems — but it seems madness to consciously lay the foundations that might produce them. By creating a range of separate faith schools, we will prevent integration and encourage separation. We have spent more than a century ridding ourselves of class divisions; why now rush to replace them with religious barriers?[/COLOR] [COLOR=navy]My preferred solution would be to encourage schools that are cross-religious: neither allied to one particular faith nor given to regarding religion as a waste of time. Instead, they should treat faith seriously, while accommodating aetheism, and should explore the richness of each tradition. [/COLOR] [COLOR=navy]At the same time, such schools would seek to replicate the undoubted achievements of some faith schools — be it academic success, parental involvement or moral climate — and harness them to a more inclusive environment. Meanwhile, children should receive their religious direction from the source that has the greatest impact: the home. This can be supplemented by after-school classes or weekend religion schooling if parents so wish. [/COLOR] [COLOR=navy]Schools must build bridges, not erect barriers. However good some faith schools are individually, collectively they are a recipe for social disaster.[/COLOR] [COLOR=navy]Leaders of all faiths should put aside religious self-interest and make national cohesion a higher priority. At the same time, MPs who can see political advantage in supporting local sectarian demands should have the courage to ignore calls for religious preferences and work towards the greater good of communal integration. [/COLOR] [COLOR=navy]Of course, the more tolerant and harmonious society is as a whole, the safer and more valued are its component parts, especially minority ones. All sectors will be better off if we maintain our own traditions, but study and play alongside each other, respecting differences but sharing common values. It will also lead to brighter prospects at this time of year. [/COLOR] [COLOR=navy][I]Rabbi Dr Jonathan Romain is minister of Maidenhead Synagogue and author of Reform [/I]Judaism and Modernity [I](SCM Press)[/I][/COLOR] [I][COLOR=navy]- timesonline (UK)[/COLOR][/I] [/QUOTE]
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