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Biblical Criticism, the historical study of Biblical texts, spread across the European universities during the late 19th century, the same period when the European states modernized, and identifying state and nation became a political project. The new scientific view on the Bible became in this political reform context a topic of public debate: Should the national education systems under construction implement the modern scientific understanding of the Bible, should school keep teaching the Catechism, or should religious instruction be separated from the school of the nation in order to become a 'school for all'? Whereas the academic hotbeds of Biblical Criticism were not least the Germanspeaking universities and academic institutions in France, the popularization of Biblical Criticism through education proved more successful in the Nordic states than in e.g. Prussia and France. The article explores the gradual success of Biblical Criticism education reform efforts in the case of Denmark from the late 19th to mid-20th century in relation to the development of the state from an absolutist kingdom to a nation state with constitutional monarchy and parliamentarism, and discusses on this basis the relation between religion, secularization and educational nation-state crafting. ; Biblijski kriticizam, tj. povijesno proučavanje biblijskih tekstova, proširio se europskim sveučilištima tijekom kasnog 19. stoljeća, u istom periodu u kojem su se europske države modernizirale, a identifikacija države i nacije postala politički projekt. Neka znanstvena gledišta na Bibliju postala su tema javne rasprave u kontekstu spomenute političke reforme: trebaju li nacionalni obrazovni sustavi u okviru reforme primijeniti moderno znanstveno razumijevanje Biblije; treba li škola nastaviti poučavati katekizam ili bi se poduka religije trebala odvojiti od državne škole da bi postala 'škola za sve'? Dok su akademska legla biblijskog kriticizma bila posebno sveučilišta na kojima se govorio njemački i akademske institucije u Francuskoj, popularizacija biblijskoga kriticizma kroz obrazovanje bila je uspješnija u nordijskim zemljama nego u npr. Prusiji i Francuskoj. U ovom radu istražuje se postupan uspjeh nastojanja reforme obrazovanja u području biblijskoga kriticizma u slučaju Danske iz perioda kasnog 19. do sredine 20. stoljeća, u odnosu na razvoj države iz apsolutističke kraljevine u nacionalnu državu s konstitucionalnom monarhijom i parlamentarizmom, i na toj osnovi propituje odnos između religije, sekularizacije i obrazovnoga oblikovanja nacionalne države.

Becoming Danish/Christian and becoming Muslim are skills that may be acquired in the secularized school system. This study explores how social structure and the politics of identity and knowledge in relation to religion intertwine when recontextualized in the classroom of the Danish comprehensive school post 9-11. Through close readings of what takes place at a classroom level in two Copenhagen schools, Pedagogized Muslimness provides insights into how the Nordic model of comprehensive schooling – in the (post-)welfare state – plays out in daily school life and with what effects. The book provides a deeper understanding of how knowledge is produced in school, and how school operates as an arena for the production and distribution of social difference. The good pupil is the pupil that speaks of her/himself, acting as a subject, or who, by confirming the teacher's organizing of her/himself, accepts being made into an object upon which knowledge can be generated. Particularly overexposed are the pupils, whom the teachers identify as 'Muslim', something which draws on decades of casting this group of children as special objects of – as well as obstacles to – schooling. By the late 1970s and the early 1980s, the children of migrants came to be defined by their parents' relation to the labor market: as 'foreign workers' in often unskilled jobs, associated with rural life and 'traditional family patterns', and characterized by what was seen as their (lack of) language skills. In the course of several moral panics around 'Muslims' and 'Muslim children', this focus has translated into a knowledge formation of culture/religion. The book shows how school-produced Muslimness, in the pedagogized social economy of the classroom, becomes a parameter of social class, higher as well as lower.

Becoming Danish/Christian and becoming Muslim are skills that may be acquired in the secularized school system. This study explores how social structure and the politics of identity and knowledge in relation to religion intertwine when recontextualized in the classroom of the Danish comprehensive school post 9-11. Through close readings of what takes place at a classroom level in two Copenhagen schools, Pedagogized Muslimness provides insights into how the Nordic model of comprehensive schooling – in the (post-)welfare state – plays out in daily school life and with what effects. The book provides a deeper understanding of how knowledge is produced in school, and how school operates as an arena for the production and distribution of social difference. The good pupil is the pupil that speaks of her/himself, acting as a subject, or who, by confirming the teacher's organizing of her/himself, accepts being made into an object upon which knowledge can be generated. Particularly overexposed are the pupils, whom the teachers identify as 'Muslim', something which draws on decades of casting this group of children as special objects of – as well as obstacles to – schooling. By the late 1970s and the early 1980s, the children of migrants came to be defined by their parents' relation to the labor market: as 'foreign workers' in often unskilled jobs, associated with rural life and 'traditional family patterns', and characterized by what was seen as their (lack of) language skills. In the course of several moral panics around 'Muslims' and 'Muslim children', this focus has translated into a knowledge formation of culture/religion. The book shows how school-produced Muslimness, in the pedagogized social economy of the classroom, becomes a parameter of social class, higher as well as lower.

Based on oral history interviews with adults with a migration history who in their childhood entered into the Danish education system as "newcomers", the article points out that the practised identity politics of schooling in the 1970s in Denmark for migrant students was operated through affective practices of "feeling strange". The article explores how the fact that emotions of "feeling strange" have shaped newly arrived migrants' schooling experience in Denmark since the 1970s connects to processes of racialisation. Rather than being connected only to "feeling new" and "unexpected", the strangeness appears as connected to the broader affective hierarchies of racialisation in a way that makes it possible for new migrant students to feel strange in a "familiar institution" such as school. The study also displays that racialised emotions of feeling strange for migrants can easily re-emerge, influencing their educational and professional paths when remembered as adults. The effects of affective racialised practice learned in the school institution thus has severe consequences for the students because their access to school is shaped through minoritised positions, something that stays with them after leaving school.

Religionspädagogik The project "Religious Education at Schools in Europe" (REL-EDU), which is divided up into six volumes (Central Europe, Western Europe, Northern Europe, Southern Europe, South-Eastern Europe, Eastern Europe), aims to research the situation with regard to religious education in Europe. The third volume outlines the organisational form of religious education in the countries of Northern Europe (Denmark, Sweden, Finland, Norway, Estonia, Lithuania, Latvia, Iceland). This is done on the basis of thirteen key issues, which allows specific points of comparison between different countries in Europe. Thereby the volume focusses the comparative approach and facilitates further research into specific aspects of the comparison. Biographische Informationen Prof. Dr. Martin Jäggle lehrt Religionspädagogik und Katechetik an der Katholisch-Theologischen Fakultät der Universität Wien. Dr. Martin Rothgangel ist Professor für Religionspädagogik an der Evangelisch-Theologischen Fakultät der Universität Wien. Prof. Dr. Geir Skeie lehrt Religionspädagogik an den Universitäten Stockholm und Stavanger. Reihe Wiener Forum für Theologie und Religionswissenschaft - Band 10.3.