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Oxford University Press
Oxford University Press had its origins in the information technology revolution of the late fifteenth century, which began with the invention of printing from movable type. The first book was printed in Oxford in 1478, only two years after Caxton set up the first printing press in England.
Despite this early start, the printing industry in Oxford developed in a somewhat haphazard fashion over the next century. It consisted of a number of short-lived private businesses, some patronized by the University. But in 1586 the University itself obtained a decree from the Star Chamber confirming its privilege to print books. This was further enhanced in the Great Charter secured by Archbishop Laud from King Charles I, which entitled the University to print 'all manner of books'.
The University established its right to print the King James Authorized Version of the Bible in the seventeenth century. This Bible Privilege formed the basis of a profitable business throughout the next two centuries and was the spur to OUP's expansion. A Bible warehouse was set up in London, which later grew into a major publisher of books with educational or cultural content aimed at the general reader. OUP then began to expand internationally, starting with the opening of an American office in 1896.
Oxford's traditions of religious and academic publication were followed in New York. The first book published by the American office was the Scofield Reference Bible in 1909. After it came The Life of Sir William Osler, which won the Pulitzer Prize in 1926. Six more Pulitzers, several National Book Awards, and over a dozen Bancroft Prizes in American history have followed since.
Since 1896, the business has changed considerably, with the growth and evolution of schools' publishing, particularly in the Branches; the introduction of English Language Teaching, Music, Journals, and Trade and General publishing; and the use of new technologies.
The essays in this volume offer a groundbreaking comparative analysis of religious education, and state policies towards religious education in seven different countries and in the European Union as a whole. They pose a crucial question: can religious education contribute to a shared public sphere and foster solidarity across different ethnic and religious communities? In many traditional societies and even in what are largely secular European societies, our place in creation, the meaning of good and evil, and the definition of the good life, virtue, and moral action, are all primarily addressed in religious terms. It is in fact hard to come to grips with these issues without recourse to religious language, traditions, and frames of reference. Yet, religious languages and identities divide as much as unite, and provide a site of contestation and strife as much as a sense of peace and belonging Not surprisingly, different countries approach religious education in dramatically different ways. Religious Education and the Challenge of Pluralism addresses a pervasive problem: how can religious education provide a framework of meaning, replete with its language of inclusion and community, without at the same time drawing borders and so excluding certain individuals and communities from its terms of collective membership and belonging? The authors offer in-depth analysis of such pluralistic countries as Bulgaria, Israel, Malaysia, and Turkey, as well as Cyprus - a country split along lines of ethno-religious difference. They also examine the connection between religious education and the terms of citizenship in the EU, France, and the USA, illuminating the challenges of educating our citizenry in an age of religious resurgence and global politics.
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Religious Education and the Challenge of Pluralism
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