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Dealing with different regions and cases, the contributions in this
volume address and critically explore the theme of borders,
educations, and religions in northern Europe. As shown in different
ways, and contrary to popular ideas, there seems to be little
reason to believe that religious and civic identity formation
through public education is becoming less parochial and more
culturally open. Even where state borders are porous, where
commerce, culture, and trade as well as associative, personal, and
social life display stronger liminal traits, normative education
remains surprisingly national. This situation is remarkable and
goes against the grain of current notions of both accelerating
globalisation and a European regional renaissance. The book also
takes issue with the foundational tenet that liberal democracies
are by definition uninvolved in matters concerning faith and
belief. Instead, an implied conclusion is that secular liberal
democracy is less than secular and liberal - at least in education,
which is a major arena for political-cultural-ethical
socialisation, as it aims to confer worldviews and frameworks of
identity on young people who will eventually become full citizens
and bearers/sharers of prevailing normative communities.
This book explores the inherent tension in civic education. There
is a surging belief in contemporary European society that liberal
democracy should work harder to reproduce the civic and normative
setups of national populations through public education. The
cardinal notion is that education remains the best means to
accomplish this end, and educational regimes appropriate tools to
make the young more tolerant, civic, democratic, communal,
cosmopolitan, and prone to engaged activism. This book is concerned
with the ambiguities that strain standard visions of civic
education and educational statehood. On the one hand,
civic-normative education is expected to drive tolerance in the
face of conflicting good-life affirmations and accelerating
worldview pluralisation; on the other hand, nation-states are
primarily interested in reproducing the normative prerogatives that
prevail in restricted cultural environments. This means that civic
education unfolds on two irreconcilable planes at once: one
cosmopolitan/tolerant, another parochial/intolerant. The book will
be of significant interest to students and scholars of education,
sociology, normative statehood, democracy, and liberal political
culture, particularly those working in the areas of civic
education; as well as education policy-makers.
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