This article examines the politics of school-based management (SBM) in Hong Kong, with a specific focus on the conflicts between the state and three Christian churches (Catholic, Anglican, and Methodist) running state-funded religious schools. Although the state based its advocacy for SBM on neoliberally driven ideas of participation, transparency, and accountability, religious groups expressed worry about the loss of control over schools as an institution of value transmission anchored in religious beliefs. This article uses the SBM controversy as a case study to advance geographical debates on religious schools and argues that neoliberalism forms a necessary lens through which to examine the state-religion relations concerning religious schools. It offers an analytical framework that emphasizes the mutually constitutive relationship between religious schools and state building. It lends evidence to this argument by situating religious schools in the context of neoliberalization of education policies and arguing that faith-based sensibilities create new vectors of resistance to neoliberalism as a distinctive secular formation. The empirical analyses address three questions. First, we develop a detailed analysis of the discourses and rationalities upheld by the Hong Kong government and the churches. Second, we consider interactions and exchanges between the state and the churches, focusing on the assertions, negotiations, and concessions that both needed to make in a prolonged struggle over the decision-making process. Third, we reflect briefly on the aftermath of the passing of SBM to situate the churches' concerns in a broader context of neoliberal education policy.
[Copyright of Annals of the American Association of Geographers is the property of Taylor & Francis Ltd.]

Numerous recent studies have discussed religious education in a multi-religious context. However, few have explored single religion-based curricula in a multi-religious setting. With reference to Hong Kong, this chapter aims to fill this research gap by providing empirical evidence regarding religious education for all students with religious or secular backgrounds in four government-subsidised religious schools. The chapter first examines the social and educational contexts of religious education in Hong Kong. Religious schools have autonomy in implementing religious curricula, whereby both religious and secular teachers and students work together. Second, it introduces the specific settings of the schools, investigating religious education from a single-religion perspective with educational contents concerning moral and values education. Finally, the chapter explores the practices implemented in the schools, emphasising the special position of the sponsoring bodies of religious schools and their autonomy in curriculum development regarding religious education.
[Copyright © 2018 Symposium Books.]

The major characteristic of religious education is to equip students with a set of values with reference to its religious doctrines. Vermeer (2010) pointed out that religious education may influence students with some basic democratic values like equality, tolerance and non-discrimination. Various Western literature highlights the influence of religion on students' civic and social values development (see Grundel and Maliepaard, 2012; Pike, 2008; Vermeer, 2010; Gates 2006). However, the study of this topic in Chinese contexts is quite limited (Zhai & Woodberry, 2011; Cheung et al., 2016). Hong Kong and Taiwan are part of East Asia with similar set of values (Cho & Kim, 2013; Karsten et al., 2002). Religious bodies like Buddhist organizations and Christian churches play a significant role in both Hong Kong and Taiwan education development (Cheung et al., 2016; Zhai & Woodberry, 2011). They operate various secondary and primary schools. Religious education is part of their curriculum and makes these schools different from secular schools. This paper aims to explore the influence of religion on secondary students' civic and social values development in both societies. By making use of the focus group interview, this study collected data from schools with four different types of religious background, including Buddhism, Catholicism, Protestantism and Atheism (no religious affiliation) and making comparison between Hong Kong and Taiwanese students. The findings provide a better understanding about the influence of religion on Chinese students' citizenship development in both societies but the results differ from those found in Western studies. The implications of these results for theory building and policy are discussed.

The twentieth century saw great hopes but also great failures. Philosophy, however, by its timeless truth, might confront the ever changing fashion by giving people a pointer through its philosophical application in the realm of education. In this paper, the authors argue that many philosophical teachings from the famous Greek philosophers are indeed influential when their teachings are applied to the early childhood classrooms in Hong Kong. Their sphere of influence has extended from the British colonial period to the present era in Hong Kong as far as early childhood education is concerned. For Plato, his theory of Forms and his emphasis on the search of Truth will be compared with Aristotle empiricist views in his study of nature. While analyzing the theory of Forms and the idea of the Good, the authors found that Plato's approach could be traced back to Xenophanes who proposed a monotheistic theory of God and is religiously related to Christianity. Their applications in the top-down teacher-directed play-based curriculum were valid in the early childhood educational mode during the early colonial period to the 1980s in Hong Kong. Since Aristotle was found to have a different approach to Forms as compared to those of Plato, Aristotle's argument for Forms was mentioned and its relevancy to the prevalent hybrid mode of the play-work-based curriculum in early childhood education is explored. Following the most recent reform in early childhood education in Hong Kong, free play is recommended in the reform document. Heraclitus's doctrine of ‘flux' could apply most suitably in the free play condition as ‘flux' signifies an ever changing condition just as the nature of free play does. A final touch of this paper is on exploring the divergent views of Plato and Aristotle and their impacts on education today so as to provoke further thoughts of the readers in the areas explored.
[Copyright © 2017, Grace LAU & Kwok Keung HO.]

Religious education is one of the ways traditionally used to implement moral and values education in schools. In Hong Kong, more than half of the schools are religious schools. It is important to understand how the religious schools promote moral values in Hong Kong schools. In particular, based on the data collected from document reviews, individual interviews and observations in three religious elementary schools, this paper explores how the schools carry out moral and values education and how teachers teach values in religious lessons. The paper has three major research questions: (a) What are the schools’ curriculum of moral and values education?; (b) What are the teachers’ perceptions of teaching values, especially in Religious Studies lessons?; and (c) How do the teachers teach values in the observed Religious Studies lessons? The study finds the teachers rely on textbooks, other teaching materials or on their own understanding of religious beliefs, etc to teach in the observed lessons. The paper argues that the teacher plays an important role in moral and values education and that relevant teacher education is necessary.

This paper explores teaching and learning experiences concerning young Pakistani Muslims in Hong Kong, who are found simultaneously immersed in two divergent systems of education - first, the conventional daytime schools where students are educated formally with general knowledge, and second, the madrasahs (Islamic learning institutes) where student recite Qur’an and receive religious teachings every day after school. Based on the ongoing ethnographic fieldwork (with methods including participant observation and interviews) in both local conventional schools and madrasahs in Hong Kong, this paper reveals that the three parties involved, namely the Chinese-speaking educators from conventional schools, the Qur’anic teachers from madrasahs (along with the students’ parents, who are often supporters of madrasah education), and the ethnic Muslim students, might have different understanding and expectations on education. This paper further argues that such difference could be a result of contrary worldviews and meanings of life to the two groups of educators, as well as limited communication between the two sides of educational institutes.

宗教建築作為信徒聚集和舉行宗教活動的場所，不單是一個能讓人體驗和感受與日常生活不同氛圍的空間，同時亦因其建築風格、藝術特色，乃至建築和信徒群體的關係等，承載著群體和先賢的信仰和生命故事。因此，通過學習宗教建築能成為宗教教育的重要教學策略，促進學生提升靈性，並加深瞭解和認同天主教信仰種種生命故事中的價值觀。本文便以香港教育學院宗教教育與心靈教育中心和嘉諾撒聖心學校推行「宗教建築：生命的標誌」協作計劃為個案，探討如何以實地考察結合劇場和圖像等多種方式，讓宗教建築學習成為具創意和有效的學習經歷，幫助學生培養天主教價值觀。而學生的回饋既指出這一學習的成效，亦顯示宗教建築學習值得進一步推動和發展為校本經驗。