Click the star to add/remove an item to/from your individual schedule.
You need to be logged in to avail of this functionality.
Log in
- Convenors:
-
Martin Smith-Gahrsen
(University of Agder)
Inge Andersland (Western Norway University of Applied Sciences)
Send message to Convenors
- Chair:
-
Martin Smith-Gahrsen
(University of Agder)
- Discussants:
-
Jane Skjoldli
(University of Stavanger)
Ralph Meier (Volda University College)
- Format:
- Roundtable
- Location:
- Beta room
- Sessions:
- Thursday 7 September, -
Time zone: Europe/Vilnius
Short Abstract:
In this roundtable we explore the affordances and challenges of using virtual reality (VR) in religious education. VR claims to offer ways of experiencing multimodal virtual worlds typically described as «immersive». But what does this expected immersiveness really add to religious education?
Long Abstract:
In this roundtable session we explore the affordances and challenges of using virtual reality (VR) in religious education (RE). Virtual reality (VR) is a set of technologies that offer ways of experiencing multimodal virtual worlds typically described as «immersive». VR also enables new ways of bringing buildings, artifacts, and people into the classroom. Thus, using VR implies a kind of mobility, allowing RE-teachers to create and utilize new learning environments. Specifically, this may allow students to observe Muslim pilgrims in Mecca as ethnographers via 360-videos, or it may even engage students in embodied 360-video experiences as part of moral education lessons, for instance by placing students in situations where they experience racism or bullying. Our research has found that using virtual reality in education may increase students´ motivation and engagement by triggering a sense of presence and agency. The sense of physical closeness in VR, enabling students to perceive facial expressions and emotions, may also enhance students´ empathy. However, there are still technical and ethical issues that need to be resolved. Using immersive technologies may lead to feelings of physical discomfort like dizziness or nausea and lengthy 360-scenes may lead to cognitive overload that limits understanding of factual content. A common objection to the use of these technologies may even arise from the impression that such technologies neither could nor should replace established practices such as field excursions and bringing physical artifacts into the classroom. Based on several empirical projects conducted in a Norwegian school-context we therefore invite to a discussion of the following questions:
How may VR technology be understood as a learning resource compared with both traditional textbooks (including 2D-photos) and physical excursions to religious buildings?
What are the theoretical, pedagogical, and moral implications of virtual representations of religion in education?