Examining The Success Of Education In Citizenship Theology Religion Essay

The above statement was the edifice block for this thesis and foreground the challenge that pedagogues face if instruction for citizenship is to go a success. Citizenship is at the nucleus of A Curriculum for Excellence, it permeates all capable countries with its ‘values of wisdom, compassion, unity and justness ‘ ( Scots Government, 2011b ) . The Scots Government, claim that instruction for citizenship enables kids to turn to issues such as ‘peace and struggle declaration, societal equality and grasp of diverseness ‘ ( ibid ) .

Citizenship, and its potency has been a personal affair of involvement since I began my initial instructor preparation. Whilst I have ever appreciated the intent and necessity of instruction for citizenship, I have besides been aware of the lip service of learning citizenship values to kids who, due to fortunes beyond their control, have ne’er experienced these values themselves. I have found this unsettling, and my initial research has demonstrated that I am non entirely in this issue ( Maitles, 2005 ; LTS, 2002 ) .

Bing born and raised in the West of Scotland and I am acutely cognizant that denominationalism is a term associated with this peculiar country. For my ain portion, faith played no portion in my place environment but was respected and a beginning of involvement. However, I routinely heard sectarian linguistic communication being casually thrown around the resort area at my non-denominational school. My initial reading has demonstrated that there is a huge contrast in sentiment sing denominationalism, from Steve Bruce et Al ( 2005 ) , who suggests that denominationalism is a myth, to authorities sentiment which province that Scotland is scarred by denominationalism ( J. McConnell ( 2006 ) , cited in Scottish Executive, 2006 )

On paper, citizenship is the key to a tolerant, compassionate, inter-cultural state. However, can it eliminate and get the better of the root causes of denominationalism within Scotland?

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Introduction and Method Section

The intent of this reappraisal of literature is to determine if teaching instruction for citizenship in Scots primary schools can assist to eliminate sectarian values and attitudes from Scotland. There are four chief key countries which need to be addressed throughout the class of this research and each of them will be expanded farther upon ;

* The first subdivision shall concentrate on citizenship itself ; the history, doctrine and Scotland ‘s place sing citizenship.

* Second, this thesis will turn to Education for Citizenship, with the focal point on ; current policy, A Curriculum for Excellence, and possible countries of concern.

* The penultimate subdivision aims to size up denominationalism itself ; its history and relevancy to Scotland, its causes/roots, the Scots Governments stance and the Church ‘s position.

* The 4th and concluding subdivision shall research utilizing citizenship as a agency to eliminate denominationalism from Scotland ; current enterprises, illustrations of good pattern advancing anti-sectarianism and ways of implementing citizenship accomplishments.

On reasoning all four subdivisions of the reappraisal, merely so will this thesis effort to pull satisfactory decisions finding if, through learning citizenship in Scots primary schools, denominationalism can be consigned to Scottish history.

Research has so far shown that instruction for citizenship is a modern-day tendency, presently being addressed by both faculty members and the authorities. Sectarianism research appears to hold peaked from 1999-2005, with small literature on the topic being, so far, exposed. However, in order to turn to this thesis inquiry appropriately, and bring forth a thorough reappraisal of literature a scope of resources and methods have been utilized:

The University of the West of Scotland and the University of Glasgow have both been utilised to beginning:

Books: ab initio found through subject hunts, later found through utilizing bibliographies and mention lists to happen farther relevant stuff. Inter-library loans.

Academic Diaries: accessed via the library catalogue and extra databases ( e.g. ERIC, Taylor and Frances, Google Scholar ) concentrating on cardinal words, peculiarly ‘citizenship ‘ and ‘sectarianism ‘ but besides ‘Scottish Primary Schools ‘ and ‘intolerance ‘ .

Learning and Teaching Scotland web site, alongside the Scots Government website have been used to derive entree to relevant certification.

Policy paperss and studies ; chiefly Scottish but English policies/reports have been used to make a relevant context.

The cyberspace was used to beginning relevant information, once more concentrating on cardinal words ( as stated above )

Anti-sectarian charity, Nil By Mouth

Church of Scotland

Roman Catholic Church of Scotland

For the intent of this paper, it has been decided to concentrate chiefly on literature written within a timeline of the last 10 old ages ( 2000-2010 ) , with the exclusion of literature which provides relevant historical information. It has been determined that literature of a more recent day of the month will supply this thesis with more precise, relevant decisions in order to find if instruction for citizenship can assist to eliminate sectarian values and attitudes from Scotland.

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Literature Review

Citizenship

History and Philosophy of Citizenship

The construct of citizenship is the foundation of this research, therefore it shall briefly determine what citizenship is. Citizenship is by no means a modern construct, its roots can be traced back to ancient Greece and the so city state of Athens, where citizens overcame their ain differences for the greater good of their metropolis ( Miller, 2000 ) . However, even from its historical roots, there is grounds of the great philosophers, Aristotle and Plato, trying to specify citizenship.

There is a huge and varied sentiment on what citizenship is. Ann Philips ( 2000:36 ) claims that citizenship ‘divides people into those who belong and those who do non ‘ , whilst political scientist, Greer and Matzke province merely that citizenship ‘is a set of rights that come from belonging to a community ‘ ( 2009:2 ) . Possibly more realistically, Hartley ( 2010:235 ) defines citizenship as being ‘at bosom a contentious term, with a long history of bloodshed, battle, opposition, hope, fright and panic caught up in its train ‘ . These diverse histories of what citizenship is high spots that little has changed in the last 2500 old ages since Aristotle stated ‘The nature of citizenship… is a inquiry which is frequently disputed: there is no general understanding on a individual definition ‘ ( Aristotle, cited in Oliver and Heater, 1994: seven )

English sociologist T.H.Marshall, defined citizenship as ‘a position bestowed on those who are full members of the community ‘ ( Marshall ( 1963 ) , cited in Powell, 2009:25 ) . During the 1950 ‘s, he proposed that citizenship could be ‘divided into three elements, civil, political and societal ‘ ( Hartley, 2010 ; Greer and Matzke, 2009 ; Oliver and Heater, 1994 ; Pearce and Hallgarten, 2000 ) . His vision was based on equality, that regardless of gender, race or faith, if you were a full member of the community, you were entitled to citizenship position. Marshall ‘s theoretical account for citizenship has been criticised due to his three elements being ‘defined by equality… yet in pattern they operate in a context of societal inequality ‘ ( Greer and Matzke, 2009:5 ) . This position is mirrored by Evans who reminds us to ‘consider ways in which societal disadvantage undermines citizenship by denying people full engagement in society ‘ ( Evans, cited in Maitles, 2005:2 ) . However, it is however still held in high respect and used as a platform for other faculty members and authoritiess to construct on, as can be seen in Lord Goldsmiths Citizenship Review ( 2008 ) .

Scotland ‘s Position

Active citizenship is cardinal to the Scots Curriculum for Excellence. Their purpose is that kids will ‘play a full and active portion in society – politically, socially, economically, environmentally and culturally ‘ ( Learning and Teaching Scotland ( LTS ) , 2011 ) . In Scotland, as a consequence of degeneration, citizenship is a cardinal issue. The UK, is no longer one nation-state with a individual societal citizenship but is comprised of four states, each with its ain regional societal citizenship ( Jeffrey, 2009 ) . Indeed, Greer ( 2009:198 ) provinces that ‘a individual, shared, societal citizenship for the UK is today a contested political end if it is non strictly a myth ‘ . Some politicians have even gone every bit far as to propose a European province, which would supply a whole new range for societal citizenship, and would necessitate redefining of citizenship in the twenty-first century ( Jeffrey, 2009 ) .

Scots kids must be provided with the cognition, accomplishments and values which allow them to appreciate ‘the importance of citizenship ‘ and be able to non merely size up a construct which is based on equality but inquiry what equality means and its deductions for all of society. Merely by kids endeavoring to happen replies to these inquiries can the construct of citizenship adapt and advancement efficaciously into the twenty-first century ( Greer, 2009 ) . Education is indispensable in guaranting that Scotland ‘s kids are exposed to these experiences because in footings of citizenship, ‘an nescient citizen is equivalent to a contradiction in footings ‘ ( Oliver and Heater, 1994:20 )

Education for Citizenship

Sing what instruction for citizenship really is, the general consensus appears to be that ‘there is non much understanding about what it is, other than it is a ‘good thing ‘ ( Maitles, 2005:2 ) . It ‘is criticised as an indoctrine by some and considered the best path to planetary peace by others ‘ ( Brown et al, 2009:73 ) . Gundara, approaches the affair from a different position by sing non what it is but what it should make ; ‘The challenge for citizenship instruction is the molding of the one out of the many and to build appropriate educational responses to difference and diverseness within British society ‘ ( Gundara, 2000:16 )

Whilst ‘preparing young person for engagement in society has ever been an educational end ‘ ( Willems et Al, 2010:215 ) , it is in the last 10 to fifteen old ages that instruction for citizenship has gained impulse in Scotland ( HMIe, 2006 ) . The Government was concerned over the evident deficiency of involvement sing democratic affairs ( Deuchar, 2003 ; Maitles, 2005 ) , and in visible radiation of this, the so Lord Chancellor stated ‘we should non, must non, daring non, be complacent about the wellness and hereafter of British democracy and that unless we become a state of engaged citizens, our democracy is non unafraid ‘ ( Lord Chancellor, cited in Advisory Group on Citizenship, 1998:8 ) . As a consequence of this, plans were put in gesture to turn over this tendency by including citizenship into the national course of study.

This procedure began in 1998, when the Advisory Group on Citizenship ( AGC ) , produced a study recommending the necessity of instruction for citizenship ( besides known as the Crick Report ) . It echoed the Lord Chancellors remarks and stated that citizenship was important to our state to such an extent that instruction for citizenship would be mandatory. Acting upon this study, Scotland followed suit in 2002 with their study from the Advisory Council of LTS. Much of the study mirrors that of the Crick study, it reiterates the Lord Chancellors statement and both studies highlight the importance of leaving upon kids cardinal larning experiences, accomplishments, values and cognition and apprehension. Of peculiar relevancy to this research are those which refer to ‘social issues and quandary ‘ ( Scots Government, 2002:12 ) and educating kids on ‘the diverseness of individualities… within Scotland… and the demand for common regard, tolerance and understanding ‘ ( Scots Government, 2002:36 ) .

Both studies ( and Maitles, 2005 ) support pedagogues undertaking so called ‘controversial ‘ issues, i.e. denominationalism, through instruction for citizenship by admiting that many controversial issues are relevant to kids. Abdi and Shultz province that ‘We should non undervalue the function of instruction in transfusing in the heads of people core human rights values ‘ ( 2008:3 ) and undertaking hard issues in the schoolroom allows kids to turn to those at the really nucleus of humanity – those that are addressed in the Human Rights Act 1998 ( National Archives, 2011 ) ( see Appendix I ) , the Convention on the Rights of the Child 1990 ( Office of the United Nations, 2011 ) ( see Appendix II ) and allows kids to turn to them in a mode which complies with the Standards in Scotland ‘s Schools etc. Act 2000, Section 2 ( National Archives, 2011a ) ( see Appendix III ) .

Some noteworthy concerns are raised sing instruction for citizenship. Maitles ( 2005 ) and Maylor ( 2010 ) , indicate that some academics/educators believe that learning controversial issues to primary age kids is unsuitable. However, as this research has already highlighted, some immature kids cover with many controversial issues every twenty-four hours and in this epoch of engineering and internet entree ‘children are seeing these issues ‘ ( AGC, 1998:12 ) . At primary school age ‘children are picking up, whether from school, place or elsewhere… of what societal jobs consequence them ‘ ( AGC, 1998:12 ; Davies, 2011 ) . Maitles ( 2005 ) and Dower ( 2008 ) , rise concerns over the possible lip service of instruction for citizenship, with Maitles saying that ‘ … inequalities in society, have a damaging consequence on the instruction for citizenship proposals ‘ ( Maitles, 2005:16 ) By this they mean pedagogues learning kids about rights and duties and values such as equality and tolerance, to kids who, whilst in the schoolroom may be equal, nevertheless, when they leave the schoolroom, huge societal inequalities and intolerances may go seeable. In add-on, Dower ( 2008:47 ) , bluffly states that ‘To say we all enjoy rights is a jeer, given the worlds of the universe ‘ .

Education for citizenship and its associated accomplishments and values must be taught as kids in Scotland are turning up in an progressively diverse society ( Scots Executive, 2006 ) and ‘This instruction is necessary if we are to… populate together appreciating and accepting our diverseness and differences in a context of societal justness, equity and democracy ‘ ( James, 2008:109 ) . If attitudes can non be accepted or tolerated or challenged so people find they have progressively less in common with each other which leads to at best segregation within communities, at worst, unfastened ill will to each other ( Willems et Al, 2010 ) , a perfect illustration being what happened in the West of Scotland between the Scots Protestants and the Irish Catholics in the 18th/19th century. Intolerance has blighted our society in the yesteryear and kids must larn from past errors, after all, ‘those who can non retrieve the yesteryear are condemned to reiterate it ‘ ( George Santanya, cited in Abdi and Shultz, 2009:1 ) .

Sectarianism

Sectarianism:

‘Denoting or refering a religious order or religious orders: the metropolis ‘s traditional sectarian divide.

Adjective ( of an action ) carried out on the evidences of rank of a religious order, denomination, or other group: sectarian violent deaths

Rigidly following the philosophies of a religious order or other group.

Noun: a member of a religious order, a individual who stiffly follows the philosophies of a religious order or other group. ‘

( Oxford Dictionaries, 2010 )

The roots of denominationalism in Scotland can be traced back to the sixteenth century and the Reformation of the church. However, it was the inflow of Irish Catholic immigrant workers to Scotland in the nineteenth century which infamously associated the West of Scotland with denominationalism.

The Irish Catholic immigrants were an unknown entity to the Native Protestant Scots, who in their ignorance perceived them as ‘savages ‘ ( O’Hagan, 2000:32 ) . The perceptual experience was that the Irish immigrants were traveling to take occupations and lodging from the Scots and effort to distribute their unsafe faith. Bruce et Al ( 2004 ) explains that the fright and hate of each other stemmed chiefly from the fact that in the nineteenth century, people wholeheartedly believed in their faith, and truly believed that the other faith was perilously incorrect. As a consequence, Irish Catholics ‘were attacked from the dais and in the street ‘ , ( LTS, 2011a ) , refused employment, or were kept at the underside of the labor market by influence from the local church and Orange Lodge ( an administration created in 1795 to advance and protect the Protestant religion ( Grand Orange Lodge of Scotland, 2011 ) ) .

In the twenty-first century, whilst it is accepted that denominationalism did be, the general consensus appears to be that blazing favoritism of Catholics no longer exists ( Bruce ( 2000 ) ; McCrone and Rosie ( 2000 ) ; Paterson ( 2000 ) , cited in Williams and Walls, 2000 ) . However, there is an recognition that denominationalism in Scotland is a alone job ( Murray, 1984 ) and that denominationalism fells in a ‘shadowy corner ‘ of our society and merely shows itself in people ‘s attitudes and biass ( McCrone and Rosie, 2000:200 ) . O’Hagan is more blunt and merely provinces that ‘Scotland is a dissentious, bigoted society ( 2000:25 ) and Reilly, refers to the Sunday Times, which in 1999 described Scotland as ‘A state which hosts Orange marches the twelvemonth unit of ammunition while endlessly runing for the closing of Catholic schools ‘ ( 2000:29 ) . The Scots Government shared these positions, and in 2003 under Section 74 of the Criminal Justice ( Scotland ) Act, 2003, denominationalism became a condemnable offense ( Nil By Mouth, 2011 ) .

Sectarianism in twenty-first century Scotland is mostly associated with football and schools ( Lynch, 2000 ) , with Celtic Football Club ( CFC ) and Rangers Football Club ( RFC ) being peculiarly linked with denominationalism. CFC was founded in 1888 by Brother Walfrid, ab initio a charity, it was set up by Irish immigrants, for Irish immigrants, whilst RFC was founded in 1872 by the McNeil household ( Murray, 1984 ) . In 1912, the shipwrights Harland and Wolff arrived on the Clyde from Belfast and brought with them a work force of Protestant/Orange workers who in rebelliousness of Catholic Celtic, gave their support to Rangers and so the two nines were defined in history.

In recent old ages, the two nines, in association with the Scots Government have provided programmes to battle the denominationalism with which they are associated with ( Nil By Mouth, 2011 ; Scottish Executive, 2006a ) . The current image remains that Celtic and Rangers are still associated with their intolerant historic yesteryears which is passed down from one coevals to the following. Childs, who have no involvement in faith themselves, are encouraged to larn the sectarian narratives and vocals from their male parents and grampss and whilst non understanding the existent significance of the words, will come in the football bowls and go ’90 infinitesimal bigots ‘ ( Deuchar, Holligan, 2008:12 ; Bruce, 2000 )

Catholic schools have been a rock of contention in Scotland since they were granted state-funding in the Scotland Education Act ( 1918 ) ( Bruce et Al, 2004 ) . Although the schools originated in the same mode as Protestant schools ( ibid ) , Catholics were condemned for desiring their ain schools attached to their ain churches. Those who claim that denominationalism is in diminution claim that there is no demand for Catholic schools and that they should be boarded up for the interest of societal harmoniousness, and those who claim that there is denominationalism in Scotland claim Catholic schools are responsible and should be boarded up ( Reilly, 2000 ) . Such negative perceptual experiences of Catholic schools, yet there is no grounds that Catholic schools encourage or engender denominationalism ( ibid ) .

At the root of denominationalism, in its truest sense, is faith. In the twenty-first century, on the affair of denominationalism, the Moderator of the General Assembly of the Church of Scotland, the Rt. Reverend Bill Hewitt ‘demanded that denominationalism be stamped out from Scotland… the state must go more tolerant and inclusive or society would endure ‘ ( Scots Christian, 2009 ) and one twelvemonth subsequently, these positions were reiterated by the Rev Ian Galloway, ( cited in Herald Scotland, 2010 ) . Meanwhile, the Scottish Catholic Church claimed that denominationalism was still really much in copiousness in Scotland. The manager of the Scottish Catholic Media Office is quoted saying that:

‘The dogmatism, the gall, the sectarian undertones and insinuation must stop. Such hateful attitudes have had their twenty-four hours. They poison the well of community life. They must be excised and cast out one time and for all ‘ ( Kearney, cited in Herald Glasgow, 2010 ) .

This subdivision has focused chiefly on the Catholic/Protestant take on denominationalism as it is this that Scotland is ill-famed for. However, it must be noted that denominationalism can use to any faith. MacMillan, discusses the predicament of the Muslim community in Glasgow who have been slated for desiring to open their ain school with accusals that their ‘display on difference are root causes of societal division ‘ ( 2000:266 ) . In order to forestall history reiterating itself, the following coevals must be educated in such a mode so that Scotland can ‘put sectarian attitudes into ashcan of history and construct a better society ‘ ( J.McConnell, 2006 ) .

Education for Citizenship as a agency to eliminate sectarian values and attitudes from Scotland

The Scots Government claim that Education for Citizenship has the possible to turn to the negative values and attitudes that feed denominationalism and stresses the importance that instruction dramas in ‘eradicating denominationalism in Scotland ‘ and claims that ‘Curriculum for Excellence is itself a programme for undertaking denominationalism ‘ ( Salmond, 2005 ) . This position is supported by Deuchar and Holligan, who after placing that youngster received small input sing denominationalism in school ‘s stated that Curriculum for Excellence is the chance to learn controversial issues ( 2008 ) .

To back up these claims, the Scots Government created an educational resource for instructors called ‘Do n’t Give it, Do n’t Take it ‘ , with the exclusive purpose of back uping instructors to ‘promote anti-discrimination ‘ ( Scots Government, 2005 ) . Then, in 2007, HMIe, released ‘Count Us In: Promoting apprehension and battling denominationalism ‘ , which provided illustrations of enterprises which promote anti-sectarianism. They highlight the importance of turn toing this issue with immature kids because ‘the consequence of denominationalism… can be that immature people develop limited ways of believing which narrows their position of the universe and amendss their relationship with others ‘ ( 2007:1 ) , hence, we must learn our kids to ‘see beyond their ain involvements and committedness and take a wider, more impartial position ‘ of the universe ( Miller, 2000:29 ) .

Schools across Scotland have adopted a broad assortment ‘of attacks to anti-sectarian instruction which contribute to successful larning ‘ ( HMIe, 2007:6 ) and the grounds gathered from school reviews indicate that primary school kids have embraced these attacks positively ( HMIe, 2007 ) . One popular attack is ‘twinning ‘ , where neighboring schools, one denominational and one non-denominational semen together to work collaboratively on an anti-sectarian undertaking. Angie Kotler, Strategic Director of the Schools Linking Network, supports ‘twinning ‘ as it creates chances to ‘develop and intensify kids ‘s cognition and apprehension of identity/ies, diverseness, equality and community ‘ ( 2010:49 ) . She besides stresses the importance of turn toing controversial issues in schools as we can non presume that kids will hold other chances to develop their cognition and apprehension. Education for citizenship is a agency by which this can be achieved as it is a vas for undertaking controversial issues such as ‘human rights, … peace and struggle declaration, societal equality and grasp of diverseness ‘ ( LTS, 2011b ) . Through these issues, denominationalism in Scotland can be addressed and hopefully, in clip, the ‘legacy of denominationalism in Scotland ‘ can be wiped out ( Salmond, 2005 ) .

However, if enterprises such as ‘twinning ‘ are to be done successfully so harmonizing to Dr Uvanney Maylor ( Reader in Education, University of Bedfordshire ) , ‘lessons advancing shared values and citizenship belonging would necessitate to ease an grasp of how ‘difference ‘ is experienced outside school ‘ ( 2010:247 ) , an sentiment repeating that of one made earlier by Maitles ( 2005 ) and Dower ( 2008 ) . Maylor states that kids will merely be able to understand and esteem diverseness if they have learnt to understand and esteem their ain individuality, ( 2010 ) . In schools this can be achieved by making a positive school ethos which challenges denominationalism and spiritual bias whilst promoting and advancing diverseness, societal inclusion, equality, equity and positive behavior ( LTS, 2011c ) .

In 2003, Finn, stated that, with respects to denominationalism, ‘education… has much to lend to an apprehension of this struggle. So far it has failed to make so ‘ ( 2003:905 ) . With the execution of the Curriculum for Excellence and back uping paperss from HMIe, it appears that instruction is endeavoring to turn over this perceptual experience and is directing a clear message that denominationalism will non be tolerated within Scots primary schools ( HMIe, 2007 ) . Possibly, in Scotland, with its alone relationship with denominationalism ‘this entails, as a affair of urgency, a new and more inclusive definition of Scottishness if the state is to be one and at peace with itself… the Scotland of the hereafter must incorporate no interior expatriates ‘ ( Reilly, 2000:39 ) .

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Appendix I

Human Rights Act 1998

Articles relevant to this reappraisal are:

Article 9 Freedom of idea, scruples and faith

1. Everyone has the right to freedom of idea, scruples and faith ; this right includes freedom to alter his faith or belief and freedom, either entirely or in community with others and in public or private, to attest his faith or belief, in worship, instruction, pattern and observation.

2. Freedom to attest one ‘s faith or beliefs shall be capable merely to such restrictions as are prescribed by jurisprudence and are necessary in a democratic society in the involvements of public safety, for the protection of public order, wellness or ethical motives, or for the protection of the rights and freedoms of others.

Article 14 Prohibition of favoritism

The enjoyment of the rights and freedoms set Forth in this Convention shall be secured without favoritism on any land such as sex, race, coloring material, linguistic communication, faith, political or other sentiment, national or societal beginning, association with a national minority, belongings, birth or other position.

( National Archives, 2011 )

Appendix II

Convention on the Rights of the Child 1990

Articles relevant to this reappraisal are:

Article 12

1. States Parties shall guarantee to the kid who is capable of organizing his or her ain positions the right to show those positions freely in all affairs impacting the kid, the positions of the kid being given due weight in conformity with the age and adulthood of the kid.

2. For this intent, the kid shall in peculiar be provided the chance to be heard in any judicial and administrative proceedings impacting the kid, either straight, or through a representative or an appropriate organic structure, in a mode consistent with the procedural regulations of national jurisprudence.

Article 13

1. The kid shall hold the right to freedom of look ; this right shall include freedom to seek, have and leave information and thoughts of all sorts, irrespective of frontiers, either orally, in composing or in print, in the signifier of art, or through any other media of the kid ‘s pick.

2. The exercising of this right may be capable to certain limitations, but these shall merely be such as are provided by jurisprudence and are necessary:

( a ) For regard of the rights or reputes of others ; or

( B ) For the protection of national security or of public order ( ordre populace ) , or of public wellness or ethical motives.

Article 14

1. States Parties shall esteem the right of the kid to freedom of idea, scruples and faith.

2. States Parties shall esteem the rights and responsibilities of the parents and, when applicable, legal defenders, to supply way to the kid in the exercising of his or her right in a mode consistent with the germinating capacities of the kid.

3. Freedom to attest one ‘s faith or beliefs may be capable merely to such restrictions as are prescribed by jurisprudence and are necessary to protect public safety, order, wellness or ethical motives, or the cardinal rights and freedoms of others.

( Office of the United Nations, 2011 )

Appendix III

Standards in Scotland ‘s Schools etc. Act 2000

Section 2: Duty of instruction authorization in supplying school instruction

( 1 ) Where school instruction is provided to a kid or immature individual by, or by virtuousness of agreements made, or entered into, by, an instruction authorization it shall be the responsibility of the authorization to procure that the instruction is directed to the development of the personality, endowments and mental and physical abilities of the kid or immature individual to their fullest potency.

( 2 ) In transporting out their responsibility under this subdivision, an instruction authorization shall hold due respect, so far as is moderately operable, to the positions ( if there is a wish to show them ) of the kid or immature individual in determinations that significantly affect that kid or immature individual, taking history of the kid or immature individual ‘s age and adulthood.

( National Archives, 2011a )