Education, queer theology, and spiritual development: disrupting heteronormativity for inclusion in Jewish, Muslim and Christian faith schools
Voices critiquing heteronormativity in faith schools often rely on an understanding of such schools as arbiters for heteronormative religious orthodoxies. Many proponents of Jewish, Muslim and Christian schools offer compelling responses to such claims by providing inclusive perspectives on faith sc...
Main Author: | |
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Format: | Electronic Article |
Language: | English |
Check availability: | HBZ Gateway |
Journals Online & Print: | |
Fernleihe: | Fernleihe für die Fachinformationsdienste |
Published: |
Taylor & Francis
[2018]
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In: |
International journal of children's spirituality
Year: 2018, Volume: 23, Issue: 1, Pages: 3-16 |
RelBib Classification: | AH Religious education BH Judaism BJ Islam FD Contextual theology NCF Sexual ethics RF Christian education; catechetics |
Further subjects: | B
Queer Theology
B Heteronormativity B inclusive faith schools B Spiritual Development B youth identity |
Online Access: |
Volltext (Verlag) |
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520 | |a Voices critiquing heteronormativity in faith schools often rely on an understanding of such schools as arbiters for heteronormative religious orthodoxies. Many proponents of Jewish, Muslim and Christian schools offer compelling responses to such claims by providing inclusive perspectives on faith schooling. By applying a queer reading of temporality to a critique of the latter body of work, this paper will argue that these perspectives, despite their commitments to inclusion, have affinities with logics of heteronormativity through their appeal to a language of hospitality that reproduces adherence to heteronormative binaries and identity frames as originary and normative. From here, the paper will suggest that queer theology's understanding of the transcendent in relation to immanence offers resources for reframing discussions around heteronormativity and faith schools in ways that speak to the inclusive commitments of those critiqued in this paper, while also eschewing reproductive determinism as a basis for understanding spiritual development. | ||
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