Postmodern Schooling, Curriculum, and the Theological Text
Modernity has gradually attempted to remove theology and religion from the canon of respectable fields of study in public schools and secular universities. Postmodernity seeks to restore the prominence of theology and spirituality in curriculum discourses and practices.
Modern schooling has enshrined the written word as a historical artifact to be memorized, comprehended, and regurgitated on a standardized test. In contrast the postmodern views the text as a phenomenological encounter between word and reader. Reading the text is more closely associated with the Latin Ruminare (to ruminate and think things over). “Meaning is something we make out of what we find when we look at texts. It is not the text. [Unfortunately,} the myth of the meaningful text still flourishes in the classroom.” The Reconceptualization has challenged educators to wrest meaning from the grips of behavioral knowledge and return it to artistic expression so that students have something to do with texts in schools.
Postmodern scholars propose a model of curriculum as theological text where the educational enterprise will include the metaphysical dialogue. In this proposal self-reflection, intuition, nonrational discourse, nonlinear teaching methodologies, meditation, and wisdom are all encouraged and nurtured in the curriculum.
Modernity has encouraged the isolation of the individual, frozen in quantifiable time and space, unable to establish personal relationships, unable to remember past experiences, and incapable of affecting the future course of global events. A modern intelligentsia that disparages self-understanding is no better than premodern fundamentalists who denigrate rigorous intellectual investigation. A constructive postmodern curriculum, however, integrates both theology and self-reflection.
Many public schools and universities believe the addition of a course in Bible as literature, a degree program in comparative religion, or a moment of silence at graduation ceremonies will fully address the theological question in the curriculum. These views are problematic. A vision of a new model that integrates spirituality and theology throughout the school curriculum and community is the alternative that is being proposed.
Students should be given time and space during the day, within academic organizations, and throughout academic experiences to question, reflect, investigate, mediate, and ponder. Leisurely and thought-provoking visits to museums, nature trails, historical sites, etc. should exist. There should be reflective dialogue with the community, politicians, activists, etc. Community involvement in environmental projects, health and social services, etc. will be a priority. The borders between school and community will dissolve and the quality of reverent relationships will replace the quantity of correct answers on tests. Curriculum theorists contend that in this environment prayer does not need to be mandated or prohibited, it will flow from within the individual’s experiences of life.
Creating stimulating learning environments is not dependent on the latest technology. Teachers don’t have to be actors, magicians, or technicians to interest young people in education. Teachers and parents are encouraged to be guides who will inspire students to seek wisdom and understanding as part of a community of learners. Teachers, administrators and parents aren’t experts with all the answers but fellow travelers on the lifelong journey of learning.
If the theological curriculum is the active process of seeking, running, and ruminating, then the evolution of postmodern schooling will provide the milieu where spirituality, mystery, intuition, poetry, ethics, and religious sensibilities can flourish.
Modern schooling has enshrined the written word as a historical artifact to be memorized, comprehended, and regurgitated on a standardized test. In contrast the postmodern views the text as a phenomenological encounter between word and reader. Reading the text is more closely associated with the Latin Ruminare (to ruminate and think things over). “Meaning is something we make out of what we find when we look at texts. It is not the text. [Unfortunately,} the myth of the meaningful text still flourishes in the classroom.” The Reconceptualization has challenged educators to wrest meaning from the grips of behavioral knowledge and return it to artistic expression so that students have something to do with texts in schools.
Postmodern scholars propose a model of curriculum as theological text where the educational enterprise will include the metaphysical dialogue. In this proposal self-reflection, intuition, nonrational discourse, nonlinear teaching methodologies, meditation, and wisdom are all encouraged and nurtured in the curriculum.
Modernity has encouraged the isolation of the individual, frozen in quantifiable time and space, unable to establish personal relationships, unable to remember past experiences, and incapable of affecting the future course of global events. A modern intelligentsia that disparages self-understanding is no better than premodern fundamentalists who denigrate rigorous intellectual investigation. A constructive postmodern curriculum, however, integrates both theology and self-reflection.
Many public schools and universities believe the addition of a course in Bible as literature, a degree program in comparative religion, or a moment of silence at graduation ceremonies will fully address the theological question in the curriculum. These views are problematic. A vision of a new model that integrates spirituality and theology throughout the school curriculum and community is the alternative that is being proposed.
Students should be given time and space during the day, within academic organizations, and throughout academic experiences to question, reflect, investigate, mediate, and ponder. Leisurely and thought-provoking visits to museums, nature trails, historical sites, etc. should exist. There should be reflective dialogue with the community, politicians, activists, etc. Community involvement in environmental projects, health and social services, etc. will be a priority. The borders between school and community will dissolve and the quality of reverent relationships will replace the quantity of correct answers on tests. Curriculum theorists contend that in this environment prayer does not need to be mandated or prohibited, it will flow from within the individual’s experiences of life.
Creating stimulating learning environments is not dependent on the latest technology. Teachers don’t have to be actors, magicians, or technicians to interest young people in education. Teachers and parents are encouraged to be guides who will inspire students to seek wisdom and understanding as part of a community of learners. Teachers, administrators and parents aren’t experts with all the answers but fellow travelers on the lifelong journey of learning.
If the theological curriculum is the active process of seeking, running, and ruminating, then the evolution of postmodern schooling will provide the milieu where spirituality, mystery, intuition, poetry, ethics, and religious sensibilities can flourish.
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