Peter Strandbrink

Jenny Berglund

Thomas Lundén

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.

Borders, Educations, and Religions in Northern Europe

Crossings and Crosses

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.

Peter Strandbrink

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