In a globalized and culturally and ethnically heterogeneous world, it must be discussed critically how prospective teachers, within the framework of teacher training, can be prepared for citizenship education, including the ‘Bildung’ oriented enhancement of the growth and development of the child as a political, social, and cultural subject. As national educational systems often give priority to national-cultural belief systems, norms and values (Kerr 2000; Osler & Starkey 2001; Davies, Evans & Reid 2005), the prospective teacher is likely to be exposed to a broad variety of ethical dilemmas when facing the diversity of cultural backgrounds present in primary schools in most European countries. Against the backdrop of the general concern within European countries and internationally regarding a strengthening of democratic involvement of both majority and minority groups, societal cohesiveness, and the implementation of human rights in legislation and education (Osler and Starkey 2005), the present study uncovers, qua an analysis of Danish policy documents, (especially teacher training curricula), the discursive constitution of the teacher as transmitter and guardian of national-cultural values. Specific analytical focus is put on Christianity, Life skills and Citizenship, a subject which was introduced in Danish teacher training relatively recently and in which a combination of religious, philosophical, ethical and political topics is taught.

The results of this analysis will be discussed, drawing on a framework of anthropological and sociological theories of knowledge (Barth 1993, 1995, 2005, Foucault 1977, 1997), contending firstly that the promulgation of specific sets of knowledge and belief systems, even for the noble cause of Bildung, constitutes an act of power enforcement which is likely to generate resistance, especially among pupils unfamiliar with prevalent Western and Danish cultural values. Secondly, the discussion will address knowledge theories emphasizing the socially situated character of knowledge production and thus questioning attempts to establish canonical knowledge, i.e. to authorize one specific ontological and epistemological foundation for the impartment of knowledge and beliefs pertaining to the individual’s cultural, social, and political development.

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