201 Subjectifying Education and the Art of Living Together 6 within the Reformed Christian community as heavily built on a socialisation process within a specific social bubble, stating that she experienced being ‘put too much into a tube’. What she missed was ‘respect for others, for people from other ethnicities, being able to handle diversity and not finding otherness immediately strange’. Reflecting on the DCU curriculum, she felt she had learned ‘either to be completely Reformed or to conceal one’s identity and adapt’, with the letter referring to non-Reformed social contexts. She expressed the wish for a better combination of rootedness in one’s own tradition and openness towards others. The other student responded to this with hesitation. According to him, DCU was already addressing diversity at the level of rural village schools, and he feared that too much acquaintance with urban diversity would possibly do theological and cultural harm to DCU’s traditional identity. When talking through the baseline survey results and the initial reactions of both students, all of the participants recognised the existence of the aforementioned social bubble and the gap between the Reformed Christian social circle and Dutch society as a whole. According to members of the outsider group, who represented school 1 and school 2, the examples of their schools prove that it is, in fact, possible to be a faithful Christian teacher, fully loyal to the Bible and the creeds, and still be open to people from other ethnic, cultural and religious backgrounds. Participants from both the outsider and insider groups observed that there are good reasons to look for both aspects in the training of Christian teachers: the parental vows made at the time of infant baptism to educate the child faithfully and the missional idea put forward in the Bible to be salt and light within society; the actual pressure of the secular majority in Parliament on Article 23 of the Constitution granting freedom of education and the need to show, as Christian schools, the ability to make a difference that is good for society as a whole; the quest by Christian parents for a safe environment for their children and the strength of Christian education as broad formation that would be a good present for every child in society. All of the participants agreed about the importance of learning to really respect otherness and the necessity of dismantling stereotypical thinking in
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