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RE-READING MARTIN BURER AND JANUSZ KORCZAK:
FRESH IMPULSES TOWARD A RELATIONAL APPROACH
TO RELIGIOUS EDUCATION1
Reinhold BoschkiUniversity of Bonn, Germany
Abstract
With the help of a relational approach to education in general,
this article works out the possibilities and chances of a relational
approach to religious education in particular. It argues that suchan approach can make an important contribution to religious ed
ucation in a pluralistic world. In education theory, the relational
approach is associated above all with the work of Martin Buber
(1878-1965). Whereas Buber comes from a philosophical back
ground, another Jewish author begins his educational reflections
with detailed observations of children and young people themselves:
Janusz Korczak (1875-1942). The works of both Buber and Korczak
give major impulses toward a relational understanding of religious
education.
The child isn't stupid. There are no more fools among children than among adults.
Let us respect their innocence...
Let us respect their attempts to find knowledge...
Let us respect their failures and tears
Let us respect the present hour and the present day...
Let us respect each single moment because it will fade away and never come
back. When I play with a child or talk with a child, two equally ripe moments
ofhis and my life are melting together. (Korczak vol. 4,1999, 402ff)
In such radical and moving phrases, the Polish pediatrician and educa
tor Janusz Korczak (1875-1942) expressed his "pedagogical credo," as
he called it. His life, which ended in the gas chambers of a Nazi exter
mination camp, was devoted to children in general, and particularly to
the Jewish orphans for whom he cared throughout his life and whom
he helped to stand on their own feet in an environment of hostility
and poverty. In his reflections on education, he created a pedagogical
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REINHOLD BOSCHKI 115
work that is unique and, although still little known, stands out among
twentieth-century education theories.
In Korczaks basic assumption that educator and child must meet at
the same level, and not with the older one claiming a superior position,
he laid the foundations for a pedagogy of equality between young
people and adults. This makes his approach a radically relational one.
His work is best understood if we first examine the work of another
important Jewish thinker of the last century: Martin Buber (1878-
1965), the founder of relational and dialogical thinking in philosophy
and educational theory.
All these investigations are undertaken from the perspective of
religious education. The starting thesis ofthis article is: Religious ed-
ucation is a process that involves all dimensions of a person's relation-
ships. Without a clear theoretical concept of personal relationships,
we cannot understand the mechanisms of religious education and for
mation. Furthermore, if we are not aware of the fundamental meaning
of relationships for religious education, we will fail to find appropriate
ways of making a reality of a modern form of religious education that
tackles the problems of a pluralistic world.
FIRST APPROACHES TO EDUCATIONAL
RELATIONSHIPS
Education is based on relation. Relationship is the dominant theme
of any educational process. No education can take place without rela
tionship between adults and children, adults and adults, and so on.These insights are the result of a large number of intensive phe-
nomenological investigations and reflections of the field of education.
Since the major philosophical work of Edmund Husserl (1859-
1939) we have been aware of the importance of perception as a philo
sophical method of investigating reality. In the 1930s, this philosophical
phenomenological method was adapted to social philosophy and so
ciological theory, especially by Alfred Schtz (1899-1959), a student
of Husserl who escaped in 1937 from Nazi Germany and Austria toemigrate to the United States (Schtz 1967; Schtz and Luckmann
[1975] 1989) Th d i h h S h k f h
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116 RE-READING BUBER AND KORCZAK
can deduce the understanding of life and world that underlies their
acts.
In phenomenological investigations of the lifeworld, especially of
children and young people, one can find out four fundamental dimen
sions of relationship: relationship with oneself, with others, with societyand history, with time (Boschki 2003). These four dimensions are also
reported in psychological investigations. For example, developmental
psychology has discovered that young people have (at least) three es
sential "developmental tasks" during puberty and adolescence (Fend
2000): (1) to find a new relationship with themselves, (2) to build new
relational bonds with other people (especially peers and parents), and(3) to construct a (new) relationship to the social and historical context
in which they live (neighborhood, township, city, society, and history).
In all these dimensions, "time" is a predominant element.
Such an understanding goes along with a social-ecological view of
everybody's lifeworld, especially that of children and young people.
Urie Bronfenbrenner developed a social theory of understanding in
dividuals within their social context in different social systems: the mi
crosystem (face-to-face relationships), the mesosystem (institutionallevel, such as neighborhoods, schools, and jobs), and the macrosystem
(political and social situations as represented in the mass media, for
example, in television and on the Internet). Later, Bronfenbrenner
added a forth dimension: the chronosystem (biography and history)
(Bronfenbrenner 1979; Bronfenbrenner and Morris 1998). All these
systems represent special levels of social activity, and all of them must
be taken into account if we are to understand and interpret the life of
individuals.These thoughts and investigations are the starting point of a re
lational approach to educational theory, as well as to the theory of
religious education. Dealing with the terms "relational" and "relation
ship" in anthropological, philosophical, and educational thinking, we
must first refer to the work of Martin Buber (1878-1965), who is the
central figure in thinking human beings in relational and dialogical
terms.
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REINHOLD BOSCHKI 117
relationship. At the beginning of the twentieth century, the reflections
on education of Martin Buber, Herman Nohl, and Janusz Korczak
made a special contribution to our understanding of the relationship
between educator and student. But how can we define this relationship, and what is its significance for religious education?
Martin Buber stood for consistent dialogical thinking in philoso
phy, in philosophy of religion, and in education. It was he who intro
duced the concepts of encounter and relationship to modern philos
ophy, defining them as basic principles of all human life: "I require
a You to become; becoming I, I say You. All actual life is encounter"
(Buber [1923] 1984, 15). Even more: "In the beginning is the rela
tion" (Buber [1973] 1984, 22). In "I and Thou," Bubers basic work
of his philosophy of dialogue and relationship first published in 1923,
relation appears as principle of all being. The terms he uses for this
I-Thou relation are encounter, (real) dialogue, and relationship. The
terms are not clarified in Buber s work. He uses them synonymously.
Interestingly, Buber did not leave these insights to philosophy
alone. In his speeches on education he points out that the same prin
ciple is valid for education as well, thus pushing educational theory
forward to a deeper understanding of the process of education (Ventur
2003). He is convinced that the principle of education is always relation
(Buber [1925] 1986,30), a fundamental relationship between educator
and child. The real encounter with a concrete person, with the educa
tor, has its special significance for the child. It is for him and for her a
basic experience, an "elemental experience" (Buber [1925] 1986, 36)
that constitutes the educational process and stimulates development
and maturity.Here we find a basic dimension of relationship: the personal re
lationship with others. It is only one among many dimensions that
belong to relationship. In the educational relationship, we can find a
dimension that is at least equally important: the relationship with the
cultural and religious heritage, with the very culture that comes to the
children in the encounter with the teacher. Buber s understanding of
education is a broad one: education is the whole impact of "the world"
on a person. But "the world" does not directly "encounter" the childor the pupil. In between the world and the child stands the educator,
h h
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118 RE-READING BUBER AND KORCZAK
existence only if the child trusts the teacher and knows that he is really there
for him. (Friedman 1993,186)
This trust is the basis of every relationship, especially of educationalrelationships. "Trust, trust in the world, because this human being ex
ists that is the most inward achievement of the relation in education"
(Buber [1925] 1986,40). Buber takes all elements of the I-Thou rela
tionship to describe the educational relationship, with one significant
exception, which I will discuss soon. What are the elements of the
I-Thou relationship?
Relationship is more than sympathy.
Relationship means absolute acceptance.
Relationship means responsibility.
Relationship is really encountering and assimilating (Verge-
genwrtigung) the reality of the other person.
Relationship is mutuality (Gegenseitigkeit).
Whereas the first three do not need further explanation, the last twoencounter and mutualityneed some reflection, because in both we
find the intensity and greatness of Buber s educational thinking, as well
as the problems.
In Buber s terms, encounter is a kind of mutual gathering. The
same is true for education. Buber wrote, "In order to be or to remain
truly present to the child, the educator must have gathered the child's
presence into his own existence..." (Buber [1925] 1986, 40). This
encounter is an act that happens IN TIME. It occurs in the present, itbrings the presence of the child and the presence of the educator to
gether in the same moment (Vergegenwrtigung). In the very moment
of encounter, nothing is present except the presence of the other. This
act of encounter is the basis for a deep educational relationship.
Here we find another dimension of relationship: the relationship
with time that characterizes human beings. Animals do not have a con
scious relationship with time, because they live by instinct. Only hu
mans can relate to time, meaning to their own biography, to historyindeed, only they can measure time at all.
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REINHOLD BOSCHKl 119
butand this separates them from Buberin such a way that the
time of one person never coincides with the time of the other. The
other always is understood in his or her otherness. His or her time can
never fuse with my time. The problem in Buber s thinking is that two
persons who stand in personal or educational relationship to each other
are seen in complete fusion, in an intense closeness where almost noth
ing divides them. The encounter is complete and total. For Lvinas,
this is an act of violence: the total encounter could end in a totalitarian
encounter, and this is definitely a danger in an educational relationship.
The second point that needs some clarification and critique is
Buber s understanding of mutuality in educational relationship. In
Buber s thinking, the relationship of mutuality is an unequal one. It is
asymmetric. There is a big difference in level between the educator
and the child. So, unlike the relationship of friendship, the educa
tional relationship must be largely one-sided: the educator becomes
the senior partner.
To understand why Buber thinks like this, one needs to remember
his Hasidic background. In the Hasidic tradition, the rabbi stands in an
exalted position in relation to his pupils. The relationship is very closeand very much based on dialogue, but there is always a gap between
teacher and student. Buber probably did not want to formulate this
difference in level in his educational thinking. But he always visualized
the encounter between two human beings as an encounter between
adults. He belonged so strongly to this Jewish tradition that, despite
his dialogical thinking, the difference in level in an educational setting
always remained with him.
ON THE SAME LEVEL: JANUSZ KORCZAK'S PASSIONATE
INTEREST IN CHILDREN
In opposition to such an asymmetrical understanding of the educa
tional relationship, Janusz Korczak, the so-called Pestalozzi of Warsaw,
came from his specific background to more radical conclusions for the
theory and practice of education (Lifton 1988; Langhanky 1993; Kirchner 1997; Beiner 1999).
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120 RE-READING BUBER AND KORCZAK
to 1906. After graduating, he became a pediatrician. He also wrote
for some Polish-language newspapers. Several times during his life he
was forced to serve as an army doctor. His most important work was
to found and manage orphanages for Jewish children in Warsaw. He
and the other teachers lived in a real community with these children:
they shared their meals and work, and came together for assemblies
(a kind of children's parliament). The children had the right to hold
their own courts, and they published a newspaper.
Korczak himself often travelled to Palestine and visited several kib
butzim from which he got the idea of a democratic children's republic.
In his spare time he wrote novels for children and essays about his ed
ucational ideas. In his main books on pedagogy How to Love a Child
(1919) and The Child's Right to Respect (1929), he condensed his ex
periences and thoughts but without working out a specific educational
theory. His books are rather an appeal to adults to change the way they
relate to children. Under the Nazi occupation of Poland, Korczak and
his orphans had to move into the Ghetto and were forced to live under
inhuman conditions. In August 1942, Korczak was deported together
with 200 of"his" children to the Treblinka extermination camp wherethey were murdered. Korczak was given the chance to save his own
life and go abroad, but he refused to do so in order to remain with the
children and share their fate.
Devoting his whole life to childreneven his death in the Nazi gas
chambershis educational work became even more powerful and sig
nificant than the writings of his aforementioned contemporary Martin
Buber. Korczak abandons all asymmetrical thinking about education.
Sharing the children's and young people's life day and night in the orphanages founded and headed by himself, he was convinced that therelationship between adults and young people must be an equal one
otherwise it would be inhuman and destructive. Teachers and children
must live and learn together on the same level, not with teachers see
ing themselves as at a superior level. Korczak, thus, creates a pedagogy
of radical "respect for the child" (Korczak 1996ff.). His approach to
children is free of any romanticism and idealization because he saw
children in their everyday life characterized by absolute poverty, socialdisadvantage, and very bad health conditions. Therefore, childhood
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REINHOLD BOSCHKI 121
relationship: Korczak's view of children includes the social and political
situation.
Korczak also saw every day that children themselves were not
"perfect." They failed in their social behavior just as much as adults do.Korczak's vision of a renewed educational relationship with children
was always realistic, never romantic.
Korczak derives his ideas from his own phenomenological ap
proach to the lifeworld of children. Sitting in the dormitories of the
orphanages he had founded, he observed the children sleeping. The
next day he saw the same children playing and quarrelling: during as
semblies, in the refectory, during common work, during communal
singing. Everywhere he discovered one basic rule that became thecore of his educational anthropology. When he was only 21, he formu
lated the basic "educational credo" on which all his later educational
writing was founded: "Children don't turn into people, they are people
already" (Korczak 1996, 475). At that time, people thought that chil
dren turn into full human beings only as a result of their education. In
direct opposition to this commonly held view, Korczak developed his
concept of children's rights (Korczak 1996, 45):
1. The child's right to die.
2. The child's right to live for today.
3. The child's right to be what she or he is.
Korczak based a fundamentally new relationship between adults and
children on these three rights. Only a relationship at the same level
can properly respond to children's needs. The educator does not stand
above the childrenshe or he has no position of superiority. On the
contrary, "the teacher must look up to the children. He or she must
try to soar, must stand on tiptoe to reach up to the children's feelings"
(Korczak 1996, 49). Children and young people can even function as
pre-educators for the educators.
Children's education, thus based radically on equality in principle
between adults and children, puts young people at the center of edu
cation, not the adult world of norms and controls. The relationship is
based on mutual trust and respect.
This again sounds romantic and idealistic but Korczak's own ex
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122 RE-READING BUBER AND KORCZAK
to "judge" the offenderbut, in most cases, the judgment was an ap
peal never do it again, and the offender was forgiven. Korczak found
that if you put trust in children, you get trust in return.
In his approach, Korczak had many points of contact and overlapwith Martin Buber s educational thinking. Both based the education of
children on the person and on dialogue. Both conceived of education
as dialogue (Kemper 1990), in which dialogue is not just conversation
but personal encounter and a relationship based on trust. But Korczak
went further, seeingand livingthe pupil-teacher relationship as a
strictly mutual happening between persons on the same level.
The educator learns just as much from the children as the children
learn from the educatormaybe even more.
CONSEQUENCES FOR THE THEORY AND PRACTICE
OF RELIGIOUS EDUCATION
Both thinkers were rediscovered at the end of the twentieth cen
tury, and their thinking has been "reconstructed" and revised in rela
tion to the challenges of todays society. The basic insights of Buber
and Korczak have proved tremendously modern: education cannot be
understood as a technical process, where the younger person learns
from the older simply by accepting what she or he is told. No, edu
cation in a broad and integral sense implies personal relationship! If
education is to mean not only cognitive training and instruction but
extensive personal development, it must be linked to personal bonds
between educator and educandus.
Today, educational theory is being enriched by interdisciplinary
research on personal relationship (Auhagen and Salisch 1993; Duck
1993, 1996; Asendorpf and Banse 2000; Ickes and Duck 2000). We
have learned that relationship is constitutive for the lifeworld of ev
ery individual, and especially of young people who are still seek
ing their own identity. For this reason, it is possible to integrate
the elements of personal relationship into a relational theory of ed-
ucation. The educational process occurs inside various dimensionsof relationship: relationship with oneself, with the educator(s), andith th i l t t All th i i ht h t i t
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REINHOLD BOSCHKI 123
of personal relationship. For Buber, the task of the educator is to
bring the individual face to face with God (Friedman 1976,180). For
Korczak, the educator is not an intermediary in the relationship with
Godeveryone has to build and manage their own ("Alone with God":Korczak 1997).
To sum up: having re-read Buber and Korczak, and gotten at least
some insights into the social phenomenology of relationship, we have
all the dimensions that constitute the process ofreligious education.
In a multidimensional relational approach to religious education, de
rived from the investigations and reflections discussed, the process of
religious learning has at least five dimensions (Boschki 2003):
1. Religious education provides impulses that help (young) people
to be sensitive in their relationship to themselves. All religions fo
cus on this basic relationship, which is central for one's own con
cept of identity. The way somebody sees himself or herself, theself-knowledge and self-confidence, the sensitivity for one's own
strengths and weaknessesall these things need a lot of inward-
looking reflection and contemplation ofoneself. Korczak gave thechildren he looked after a great deal of self-confidence and a feel
ing of their own value; the religious educator must focus on this
very point. Religions offer a forum where people may tackle some
of these tasks: meditative elements, symbolic acts, and exercises in
silence should be part of any religious education, whether in public
schools or in the parishes. All this may help people to become aware
of their own relationship with themselves, and hopefully to find a
positive self-concept.
2. It is obvious that the process of religious learning and teaching
must include the dimension of personal relationship with others.
This dimension is dominant in both Buber s and Korczak's work.
There is no religion without extensive ethical teaching and implica
tions, no religion that does not focus on face-to-face relationships.
But social learning and ethical learning are only possible "by do
ing," that is, in real interactions with classmates, with peers, with
persons belonging to one's own and to other religious and cultural
traditions. The greater the frequency and diversity of such action
sequences the greater the impact on the individuals religious and
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124 RE-READING BUBER AND KORCZAK
to teach and learn theoretically about Islam, Buddhism, Hinduism,
and other religions, but to encounter members of such religions in
a non-competitive setting, leading to concrete learning sequences
on the side of (young) people.3. Religion implies a special relationship to the world around us. Re
ligious education must be aware of the wider setting, of the social
and political context (see Korczak!), and of the world as a whole.
Religious education must help people to become sensitive to their
relationship with the tradition in which they were born (even if they
do not have close bonds to it) in order to have a basis for under
standing others in their tradition. If children are to come to terms
with the experience of cultural and religious diversityand also for
the sake of peace and tolerancechildren need a type of religious
education that helps them to develop positive and appreciative ways
of being with other children from culturally and religiously differ
ent backgrounds. This is why religious education cannot be limited
to the task of supporting identifications, but must also include per
sonal encounters with others who come from such backgrounds
(Schweitzer and Boschki 2004).
4. In all these dimensions, the relationship with God is intertwined
(Heyward 1982; Sattler 1997). Religious education must give im
pulses to think about and maybe find one's own relationship with
God and the Ultimate. If this dimension is lacking, education may
be anything you like, but it is not religious education. Children
and young people ask the basic question about God (the Ultimate):
Does God exist? If so, in what relationship does he stand to me,
and I to him? Is he watching me? Can I count on him? Where ishe when people suffer? Is he waiting for us after death? and so on.
Many of these questions are not answerable in one sentence, and
not even in lengthier teaching sessions. They can only be answered
by each individual within a specific religious tradition. Young people
learn to give their own answers to such questions by encountering
persons who live (or at least try to live) a religious life. Encounter
is more than information and less than indoctrination.
5. Religious education stresses our relationship with Time, meaningour own lifetime and biography, as well the time of others, and of
i d f hi P l k Wh d I f ? Wh
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REINHOLD BOSCHKI 125
Religious education means becoming aware of these five dimen
sions, and of the fact that all dimensions of relationship are closely
interlinked. The process of religious education is characterized by
becoming aware of, or becoming sensitized to, all dimensions of relationship. This teaching and learning process should not be only an
intellectual one. When Watzlawick, Beavin, and Jackson (1967) noted
that messages have both content and relational themes, they were
pointing to something that is essential for communication theory as
well as for everyday communication. Especially in the field of religious
education, these insights are of great importance. Religious teaching
that puts the stress only on information ("content") forgets about the
relational and emotional aspect of religious learning.
Emotional impulses should be part of religious education courses.
The very best way to include such affective impulses lies in encounter
(see Martin Buber). Encounters with persons who live in a religious
tradition can be a help to self-identification for those who are born
into the same tradition. For others, the encounter with them offers the
possibility of learning authentically from a representative of another
denomination or another religion how he or she understands and lives
his or her own religious life. If these encounters happen in a non
competitive setting and on the same level (see Janus Korczak), meaning
not with persons seeing themselves as in some sense superior, they can
be a starting-point for a positive personal relationship. This will enrich
religious learning tremendously.
Religious learning in its depths, either in one's own tradition or in
exchanges with another religious tradition, happens in such personal
relationships. They should be "passionate relationships" (Nohl [1933,
1935] 1988,169) between educator and pupils or students, and include
an absolute respect for the child and sensitivity to his or her own
religious ideas, questions, doubts, and fantasies; that is, to "children's
theology" (Hull 1991).
To paraphrase the words of Martin Buber quoted earlier (Buber
[1923] 1984,15, 22): I require a You to become a religiously educated
person. Becoming a religious I, I need a religious You. All actual reli
gious education is encounter. Even more: In the beginning of religiouseducation is the relation.
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126 RE-READING BUBER ANDKORCZAK
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