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Critical Pedagogy, Sexuality Education and Young People

Issues about Democracy and Active Citizenry

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Edited By Fida Sanjakdar and Andrew Kam-Tuck Yip

Critical Pedagogy, Sexuality Education and Young People presents cutting-edge empirical and theoretical research on the role of critical pedagogy in transforming sexuality education. Featuring the work of scholars from around the globe, including the US, the UK, Canada, Australia, New Zealand, Argentina and Finland, this unique collection of work expands the meaning of pedagogy in the field of sexuality education by augmenting young people’s voices and agency, and by emphasizing a democratic and civic focus. This volume identifies and interrogates theoretical frameworks based on critical theory and critical pedagogical discourses, cross-cultural studies and critical literacy to offer new ways to conceptualize critical pedagogy in sexuality education. Many of the practical classroom applications presented will engage educators and classroom teachers in the areas of curriculum design, classroom pedagogies and institutional reform. They can also be applied to the formulation and implementation of more effective policies for sexuality education involving schools, community groups and students. The chapters in this volume interrogate texts, institutions, social relations and ideologies impacting contemporary sexuality education policies and pedagogical practices, prompting a consideration of alternative models of sexuality education for today’s globalized age.

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1. Religion, Secularism and Sexuality Education: LGBTQI Identities in Education and the Politics of Ideology in Canada (Heather Shipley)

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1. Religion, Secularism and Sexuality Education: LGBTQI Identities in Education and the Politics of Ideology in Canada

HEATHER SHIPLEY

Introduction

At an international level, concerns about the role ‘religion’1 plays in the public sphere have been increasingly debated with some nations opting to impose restrictions on public expressions of religiosity, argued to be in the interest of the public ‘good,’ such as the ban instituted in France in 2014 on face coverings (Barras, 2014) and the recent banning of the wearing of burqini’s on beaches in multiple cities in France (Serhan, 2016). The burqini ban was ultimately overturned by the Council of State (Associated Press, 2016) however many of the mayors of these towns are refusing to lift the restriction (Chrisafis, 2016). Other countries have instead sought to distinguish between assumptions of violence and religious traditions, opting to promote more openness towards expressions of religiosity in public. In Canada, Prime Minister Justin Trudeau has emphasized that Islam is not ‘radical’ as a religion or inherently violent (CJINews, 2016) and in the United States, President Barack Obama has also been careful not to use the term ‘radical Islam’ and to argue for nuanced accounts of Islam (Epatko, 2016).2 What is often presumed in these public controversies about ‘religion’ is that the counterpoint to religion is ‘secularism’ and that this secular (public) sphere is inherently more rational, inclusive, and ‘safe’ (Pellegrini & Jakobsen, 2008). Within Canada, debates...

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