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Living
Difference
London Borough of Hammersmith & Fulham
– Agreed Syllabus for Religious Education
(Being an amended version of the Agreed Syllabus of Hampshire,
Portsmouth and Southampton, as adopted by The City of Westminster)
September 2014
(the original syllabus having been adopted by The City of Westminster
in July 2006)
Foreword
This Agreed Syllabus (AS) for Religious Education has been modified and adapted
for use in Hammersmith & Fulham Schools. This is an increasingly diverse Borough
and we hope that the AS will provide guidance and assistance to teachers in the
delivery of this vital element of the curriculum.
The Agreed Syllabus Conference brought together representatives of the major
world faiths and humanism to adopt a syllabus to be used as a basis for teaching
children and young people of all ages and abilities. It is essential that knowledge
of belief systems and values is disseminated in our schools so that our young
people are able to understand the importance of commitment to their own values
and beliefs in order to develop a positive approach to life and tolerance and
respect for each other.
We are confident that this will be a useful resource for learning and appreciating
the many aspects of different religions and beliefs. We hope also that its use
will inspire teachers and lead to many enjoyable RE lessons. The SACRE exists to
support schools and welcomes feedback from teachers.
Eleanor Allen
Chair Agreed Syllabus Conference
Contents
London Borough of Hammersmith & Fulham Preface 6
Acknowledgements
9
The purpose of Religious Education 10
Introduction to the Agreed Syllabus: Living Difference 11
Concept Development 12
Enquiry and skills 14
Attainment target: Interpreting religious and non-religious
worldviews in relation to human experience 15
Programme of Study Enquiry and Skills – a Methodology for Teaching and Learning
Knowledge and Understanding Hierarchy of concept development Breadth of study 16
17
18
19
19
Attainment Target and Level Descriptions
21
Levels of Attainment 22
Performance descriptions in religious education
24
Pupils with special educational needs
A model for sequencing enquiry and skills in the programme of study for
pupils with special educational needs
Knowledge, skills and understanding for pupils with special educational needs Breadth of study 27
Foundation stage
Introduction Enquiry and skills Hierarchy of concept development 31
32
33
34
29
29
30
Key stage 1
35
Introduction 36
Hierarchy of concept development
37
A model for sequencing enquiry and skills in the
programme of study at Key Stage 1
38
Knowledge, skills and understanding 39
Units of work 41
Content for the Foundation Stage and Key Stage 144
Christianity 45
Buddhism 47
Hinduism 48
Islam 49
Judaism 50
Sikhism 51
Humanism53
Hammersmith & Fulham Agreed Syllabus adopted September 2014
3
Key stage 2
54
Introduction55
Hierarchy of concept development
56
A model for sequencing enquiry and skills in the programme
of study at Key Stage 2
57
Knowledge, skills and understanding 58
Units of work 61
Content for Key Stage 264
Christianity65
Buddhism 67
Hinduism68
Islam70
Judaism72
Sikhism74
Humanism76
Key stage 3
77
Introduction 78
Hierachy of Concept Development
79
A model for sequencing enquiry and skills in the
programme of study at Key Stage 3 80
Knowledge, skills and understanding
81
Units of work
84
Content for Key Stage 3
88
– The religious and-non-religious traditions
88
Christianity89
Buddhism91
Hinduism93
Islam95
Judaism 97
Sikhism99
Humanism 101
The Bahá’í Faith
103
Key stage 4
106
Introduction107
Hierarchy of concept development
108
A model for sequencing enquiry and skills in the programme
of study at Key Stage 4
109
Knowledge, skills and understanding 110
4
Post 16
Introduction Suggested material for a post-16 curriculum 111
112
113
Lists of Concepts – Concept type A
Examples of concepts within the experience of most people
irrespective of any religious or philosophical affiliation 114
Hammersmith & Fulham Agreed Syllabus adopted September 2014
114
Lists of Concepts – Concept type B
Examples of concepts common to some religions and non-religious
worldviews and also used in the study of them 115
115
Lists of Concepts – Concept type C
116
Examples of concepts that are particular to specific religions or
non-religious worldviews
116
Christianity117
Buddhism119
Hinduism120
Islam122
Judaism123
Sikhism124
Humanism125
The Bahá’í Faith
127
Examples of ways of constructing units of work on Christianity
130
Examples of ways of constructing units of work on Buddhism
132
Examples of ways of constructing units of work on Hinduism
135
Examples of ways of constructing units of work on Islam
138
Examples of ways of constructing units of work on Judaism
141
Examples of ways of constructing units of work on Sikhism
143
Examples of ways of constructing units of work on Humanism
146
Examples of ways of constructing units of work on the Bahá’í Faith
149
Learning across the curriculum: the contribution of Religious Education 152
Promoting spiritual, moral, social and cultural (SMSC)
development through Religious Education 153
Promoting citizenship through Religious Education
154
Promoting personal, social and health education
through Religious Education
155
Promoting key skills through Religious Education
156
Promoting other aspects of the curriculum
157
Inclusion: providing effective learning opportunities for all pupils
158
Use of language across the curriculum
166
Use of information and communication technology
across the curriculum
167
Glossary
Buddhism glossary
Christian glossary
Hinduism glossary
Islam glossary
Judaism glossary
Sikhism glossary
169
174
184
194
202
208
Hammersmith & Fulham Agreed Syllabus adopted September 2014
5
London Borough of Hammersmith & Fulham Preface
By statute, every local authority is required to adopt an agreed syllabus of Religious
Education and to review it every five years. Hammersmith & Fulham’s last agreed syllabus
was first adopted in 1998 and came up for review in 2013.
In the Autumn Term 2013, the SACRE (Standing Advisory Council on Religious Education)
convened a new Agreed Syllabus Conference. In order to put swiftly into place a new
syllabus designed to meet the needs of all the pupils in Hammersmith & Fulham schools,
the Agreed Syllabus Conference decided to adopt a recent syllabus from another local
authority, if a suitable one could be found. After researching a range of syllabuses, it was
decided to recommend that the London Borough of Hammersmith & Fulham should,
subject to minor amendments, adopt the agreed syllabus of the City of Westminster (itself
adopted from the agreed syllabus for Hampshire, Portsmouth and Southampton).
Why the City of Westminster Syllabus?
The vision of the Tri-borough Children’s Services programme is “combining services to
tackle common problems, improve people’s lives and make public money go further.” To
achieve the best outcomes for our children we will continue to combine services to protect
our high-quality front line provision, improve effectiveness and reduce costs. Basing the
Hammersmith & Fulham Agreed Syllabus on the Westminster model allows for close
collaborations and joint training. It also reflects a similar diversity to that which is present in
this local authority.
The Quality of the Support Material
In looking for a suitable agreed syllabus, it was essential to find one that offered a
handbook that gave guidance at the level of individual lesson plans and resource materials.
Relatively few agreed syllabuses do this and of the few that do, most do not reflect more
recent developments in education on general and in RE in particular. The Hampshire,
Portsmouth and Southampton syllabus was produced to reflect these developments and
is accompanied by extensive support materials, including handbooks for primary and
secondary schools, as well as online resources These materials were produced with the
involvement of classroom teachers (including advanced skills teachers) and the two county
inspectors for RE. They have been trialled in schools and have received a warm response
from teachers.
Consistency with the Non-Statutory National Framework for Religious
Education (NSNFRE)
The NSNFRE, published in 2004 was not itself a syllabus and it could not be used as one.
It was a framework that needed to be fleshed out before it could be used to support the
development of new locally agreed syllabuses. However, the NSNFRE has – and indeed
continues to be – a hugely influential document that teacher trainers, publishers and TV
programme makers look to when they produce materials for use in schools. It remains the
case that a great deal of initial training of RE teachers, and nationally provided professional
development for RE teachers, uses the NSNFRE, at least in part, as its basis. It therefore
seemed imperative that a new syllabus for the London Borough of Hammersmith & Fulham
should be compatible with the NSNFRE.
The Hampshire, Portsmouth and Southampton syllabus is consistent with the NSNFRE.
There are two apparent differences; the first will make no difference at all to teachers,
and the second makes teachers’ lives easier. The first difference is that the two attainment
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Hammersmith & Fulham Agreed Syllabus adopted September 2014
targets of the NSNF, ‘learning about religion’ and ‘learning from religion’ have been
conflated into the single target of “Interpreting religion in relation to human experience.”
There is no difficulty here because both of the widely used NSNFRE attainment targets
are incorporated within the Hampshire attainment target (one cannot begin to interpret
religion until one has learned about it, and the process of interpreting it in relation to
human experience is to ask the question, “what can I learn from this?”) The second
difference is that the wording of the 9 levels of attainment of the Hampshire, Portsmouth
and Southampton syllabus (8 levels plus ‘exceptional performance’) is different to the
wording of the NSNFRE. However, the levels are compatible in the sense that any particular
level in the Hampshire syllabus corresponds to the same level in the NSNFRE. The reason
for the difference in wording is that the Hampshire, Portsmouth and Southampton level
descriptors are closely tied to what pupils are actually required to do in their lessons at
each key stage. Teachers will find the process of assigning levels to pupils easier using this
wording, rather than that of the NSNFRE.
The Hampshire, Portsmouth and Southampton syllabus, as adopted by
Westminster, also allows schools in the London Borough of Hammersmith &
Fulham to deliver the Religious Education most appropriate to their situation.
Quite intentionally this is a syllabus about how to teach Religious Education, rather than
what to teach. At its heart is a methodology based on concept-acquisition that could be
applied to almost any religious non-religious content. The requirements of the syllabus, as
to content, are wholly in line with the current statutory arrangements. To ensure that the
content of the Religious Education curriculum is broad and balanced, the syllabus requires
schools to draw material from the religious and non-religious worldviews identified in the
document. These must include Christianity and also Buddhism, Hinduism, Islam, Judaism
and Sikhism as well as Humanism as an example of an ethical, non-theistic belief system.
This fulfils the requirement of the Education Reform Act 1988 to reflect the fact that the
religious traditions in Great Britain are in the main Christian whilst taking into account
the teachings and practices of the other principal religions represented in Great Britain.
Schools should therefore ensure that more material is drawn from Christianity within each
Key Stage (including Reception and the Sixth Form) than from any other religious or nonreligious world view. (There is a national expectation that pupils will be following accredited
courses at Key Stage 4 and possibly in the Sixth Form). In addition, Westminster developed
further units of work to meet the specific needs of their schools, such as those focused on
the Baha’i Faith and these have been included here as an option for schools in the London
Borough of Hammersmith & Fulham. It is hoped that additional materials on Jainism and
Zoroastrianism will be included later.
The status of Religious Education within the curriculum
Section 352 of the Education Act 1996 identifies the distinctive place of Religious Education
as part of the basic curriculum alongside the National Curriculum. Religious Education is
to have equal standing in relation to the core and foundation subjects within the school. It
differs from the subjects of the National Curriculum only in that it is not subject to national
prescription in terms of attainment targets and programmes of study. It is a matter for the
Agreed Syllabus Conferences to recommend locally prescribed procedures for the LA in
relation to attainment targets, assessment and programmes of study.
Hammersmith & Fulham Agreed Syllabus adopted September 2014
7
Time for Religious Education
It is recommended that the following minimum hours should be devoted to Religious
Education, and the programmes of study that come in the Living Difference handbooks
have been designed with these time recommendations in mind:
•
Key Stage 1: 36 hours per year
•
Key Stage 2: 45 hours per year
•
Key Stage 3: 45 hours per year
•
Key Stage 4: 45 hours per year
•
Key Stage 5: there is no recommended minimum time allocation.
The requirement to teach Religious Education does not apply to nursery classes but it does
apply to children in Reception classes.
NB Collective Worship is not part of the taught day and cannot be
considered as part of the recommended time for teaching the Agreed
Syllabus
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Hammersmith & Fulham Agreed Syllabus adopted September 2014
Acknowledgements
London Borough of Hammersmith & Fulham SACRE and Agreed Syllabus
Conference Members
Group A – Representing Christian other religious denominations and
non-religious worldviews
Bhupinder Singh
Graham Newman
Naif Sheikh (V-C)
Lalani Perera
Zelda Bailey
Daniella Fetuga-Joensuu
Group B – The Church of England
Eleanor Allen (C)
Liz Wolverson
Revd Mark Osborne
Group C – Representing Teachers
Amira Hegazey
Dennis Charman
Group D – Representing the LA
Councillor Harry Phibbs
Lesley Prior – RE Consultant
Lucy Nutt – Lead Adviser
Julie Farmer – Clerk to the SACRE
Grateful thanks go to all members of the working party and others who contributed to
the shaping of this document in Hampshire, Portsmouth and Southampton and the City of
Westminster.
Hammersmith & Fulham Agreed Syllabus adopted September 2014
9
The purpose of Religious Education
The purpose of Religious Education (RE) in the London Borough of Hammersmith & Fulham
is to support pupils in developing their own coherent patterns of values and principles, and
to support their spiritual, moral, social and cultural development.
This involves encouraging each pupil to interpret and respond to a variety of concepts,
beliefs and practices within religions and to their own and others’ cultural and life
experiences. For many pupils, their cultural and life experiences will centre on family and
social life within a secular, non-religious worldview, and teachers must ensure that the
beliefs and cultural practices of these pupils are accorded respect and consideration.
Successful outcomes will depend upon careful choice and use of teaching and learning
strategies. It is essential that the process of teaching and learning must be applicable to
learning for life, in a broad sense, as well as within the context of RE.
It is important that pupils progressively develop the capacities to interpret, evaluate and
respond to differing values and beliefs. This can be achieved through extending their
thinking and analytical skills and their creative, imaginative and emotional development.
A further purpose for RE is to foster mutual understanding between pupils of differing
religious and non-religious and cultural backgrounds.
The process of teaching and learning at each Key Stage is addressed in the Programme of
Study.
The content of the curriculum at each Key Stage is addressed in the Breadth of Study.
This approach to Religious Education in Hammersmith & Fulham schools is consistent with
the United Nations’ Convention on the Rights of the Child, particularly articles 12, 14 and
30.
Article 12
Children have the right to say what they think should happen, when adults are making
decisions that affect them, and to have their opinions taken into account.
Article 14
Children have the right to think and feel what they want, and to practise their religion as
long as they are not stopping other people from enjoying their rights. Parents should guide
their children on these matters.
Article 30
Children have the right to learn and use the customs and language of their families,
whether these are shared by the majority of people in the country or not.
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Hammersmith & Fulham Agreed Syllabus adopted September 2014
Introduction to the Agreed Syllabus: Living Difference
This Agreed Syllabus is the legal document to be followed for the teaching of Religious
Education in Hammersmith & Fulham schools from September 2014. National RE guidance
materials are to be welcomed as non-statutory support for the delivery of Religious
Education nationally but it does not replace the statutory guidance of the locally agreed
syllabus. In Hammersmith & Fulham community schools it is a legal requirement to teach
according to this Agreed Syllabus and it provides the basis on which the Standing Advisory
Council for Religious Education (SACRE) of the London Borough of Hammersmith & Fulham
and the Office for Standards in Education (OFSTED) will determine the effectiveness of the
delivery of Religious Education.
This Agreed Syllabus supersedes the previous Agreed Syllabus for Religious Education in the
London Borough of Hammersmith & Fulham . It retains and develops many of the features
in that Agreed Syllabus but provides a new emphasis on the process of learning and
teaching based on conceptual enquiry and the importance of pupils developing their own
beliefs and values.
This new emphasis is implicit in the title of the Agreed Syllabus. It can be read in two
complementary ways. Living Difference identifies that people following different beliefs
actually live them out; we encounter different interpretations of the world and this
has practical effects. We have to understand how and why people live differently from
each other and respect their right to do so. Living Difference identifies that respecting
difference requires us to engage with difference confidently. We need to identify how
and why we have different beliefs, attitudes and practices from other people. By doing
this, we can gain respect from others. The enquiry and skills section of the programme
of study seeks to develop both of these complementary capacities. The attainment target
summarises the capacities to be developed by pupils. The educational and social relevance
of this project should be clear by recognising that the world our pupils inherit will be
increasingly affected by globalisation, within which acknowledging and negotiating
difference will be necessary to ensure social harmony and humanitarian aims.
Accepting difference does not imply agreement; nor does it imply that all difference is
acceptable. It is important that pupils make reasoned and informed judgements about
difference and that these are based on beliefs and values that they sincerely hold, and that
they can express and defend in reasoned debate. Teachers have a responsibility for helping
pupils to develop their beliefs and values, in relation to those values that society prizes. As
a result, the Agreed Syllabus places particular importance upon the spiritual, moral, social
and cultural development of pupils.
This Agreed Syllabus is based upon understanding and responding to the key concepts
within the major religious traditions and non-religious worldviews represented in Great
Britain. It aims to inform pupils in primary schools, secondary schools and special schools
of how these concepts present differing understandings of human experience and ways in
which religions and non-religious worldviews view the purpose of life. In response, pupils
are encouraged to develop their own concepts to interpret their own experiences and
explain the experiences of others in the wider world. The key concepts of the major religious
traditions and non-religious worldviews are expressed in their beliefs and practices and in
relation to key events and individuals in their history. These beliefs, practices, events and
individuals provide the means to understanding and engaging with the key concepts. For
example, exploring the teachings of and events in the life of Jesus Christ in Christianity leads
to an understanding of incarnation, resurrection and atonement.
Hammersmith & Fulham Agreed Syllabus adopted September 2014
11
Concept Development
Concepts are frameworks or categories for interpreting human experience. They are tools
for making sense of the world of human experience. The sense we make of the world is
dependent upon our concepts. Within religious traditions and non-religious worldviews
people use distinctive concepts to express their experience and their understanding of the
world.
At different key stages pupils are progressively introduced to different types of concepts, as
follows:
A)concepts within the experience of most pupils irrespective of any affiliation to
a religious or non-religious world view
For example, remembering, specialness, celebration, rights, duty, justice
B) concepts common to some religious and/or non-religious worldviews and also
used in the study of them
For example, God, worship, symbolism, the sacred, discipleship, stewardship, martyrdom
C) concepts that are specific to particular religious and/or non-religious
worldviews
For example, dukkha, Trinity, tawheed, redemption, khalsa, moksha, Torah, evolution.
It would be expected that from Key Stage 1 through to Key Stage 3 and at Key Stage 4
pupils would move from an emphasis on the concepts common to most children and
young people irrespective of affiliation to a religious or non-religious world view, through
to the concepts common to many religions and non-religious worldviews and the study
thereof, and then further into the religion and non-religious worldview specific concepts. It
is important that all three types of concept should be introduced to pupils from Key Stage 2
onwards.
There are eight important considerations to be taken into account as to when different
types of concepts are introduced and what concepts, within each type, are introduced.
1. It is important to be clear about the difference between the focus on enquiry into more
general concepts within earlier key stages (Key Stages 1 and 2) and the introduction of
religion or worldview specific terms that could later be used as a conceptual focus in
their own right. For example, at Key Stage 1 pupils may be introduced to Shabbat as a
way in which Jews celebrate, but the concept in focus is celebration because it relates to
an experience common to most pupils.
2. It is also important to distinguish (for pupils in Key Stages 3 and 4) between key
concepts within specific religious traditions and non-religious worldviews, and terms
that describe particular beliefs and practices that derive from and express these key
concepts (for example, pupils will engage with terms such as salat and hajj in order to
enquire into key Islamic concepts such as tawheed, jihad and umma).
3. Concepts employed at Key Stage 1 and Key Stage 2 should be progressively building
towards those employed at Key Stage 3 to ensure there is appropriate development. This
will ensure that appropriate focus is given to concepts that are within the experience of
most pupils (Concept type A) and concepts common to many religious and non-religious
worldviews (Concept type B) to ensure the groundwork is done for the development
to the key religion and non-religious worldview specific concepts (Concept type C). For
example, in the context of addressing Christianity, specialness (Concept type A) should
12
Hammersmith & Fulham Agreed Syllabus adopted September 2014
be addressed with sacredness (Concept type B) in mind. Sacredness should be addressed
with incarnation (Concept type C) in mind. In Judaism, with a focus on Pesach, at Key
Stage 3 the religion specific concepts of covenant and redemption might require that
the concept of freedom is addressed at Key Stage 2 and remembering at Key Stage 1.
4. Concepts within each type vary in complexity. It is important to take this into account in
relation to deciding which concepts are introduced within any key stage. For example, in
Concept type A, celebration is a much easier concept to grasp than authority, authority
is an easier concept to grasp than justice. Therefore celebration is an appropriate
concept to introduce for the Foundation Stage and Key Stage 1, authority for Key Stages
2 and 3, and justice for Key Stages 3 and 4.
5. Some concepts can belong within all three types of concept but their interpretation
and complexity will develop as they move from type A through to type B and type C. It
is this variation in interpretation and complexity that needs to be taken into account.
For example, love can be introduced across all key stages but its interpretation becomes
more specific and its complexity increases according to whether it is located within
Concept type A, B or C. Thus, in Concept type C, love as agape within Christianity is best
introduced in Key Stage 3.
6. Some type C, religious and/or non-religious worldview specific concepts are more
complex than others. For example, in Christianity, church is an easier concept to initially
understand than atonement. In Islam, umma is an easier concept to understand initially
than tawheed. Type C concepts should be selected that are appropriate to the age and
ability of pupils.
7. Key religious and non-religious worldview specific concepts (type C) have been
identified for each of the major world religions and Humanism. The purpose of the
lists of concepts is to emphasise their distinctiveness to the religion or worldview in
question, and their central importance within that tradition. It is expected that they will
be approached through distinctive beliefs and practices, for example, the Five Pillars in
Islam or the use of the Bible in Christianity. However, the process requires that pupils
should be taken beyond the acquisition of knowledge about a religion towards an
understanding of the key concepts upon which the beliefs and practices are based.
8. It is expected that Key Stages 2 to 4 will explore all types of concepts. Key Stage 1 will
only engage with Concept types A and B, and the Foundation Stage only with Concept
type A.
Hammersmith & Fulham Agreed Syllabus adopted September 2014
13
Enquiry and skills
The enquiry and skills section of the programme of study provides a model for a process
of learning. It is a methodology. Pupils can be guided to enter into the process at different
points, but they are required to complete the circuit of enquiry and skills in the programme
of study in order to make sense of the concepts and the implications, for themselves and
others, in relation to human experience, religious and non-religious.
The circuit through the enquiry and skills section of the programme of study can be
achieved in different ways within a unit of work. For example, lessons may be constructed
so that different emphasis is put on each element of the enquiry and skills section in the
programme of study. This may depend on the subject material and the teaching and
learning styles employed. It is also possible to start the circuit at different points (most
obviously, addressing pupils’ experience first or religious/worldview concepts first). It is also
possible, in the context of the dynamic of the teaching and learning process, to move back
and forth between elements. The important thing is that the teacher and the pupils are able
to identify the progression of the learning in relation to its elements.
Below are explanations of the types of skills to be developed. Within each of the five
elements of the programme of study pupils should be taught how to:
1. develop skills of enquiry
• identify central concepts relevant to religious and/or non-religious worldviews, and life
experiences
• investigate the meaning of concepts through discussion and reflection
• communicate their own understanding of concepts orally and in writing
2. develop skills of contextualisation
• explore the interpretation of concepts within significant beliefs, teachings and practices
• recognise that differing religious and non-religious worldviews, social and cultural
contexts influence interpretations
• communicate their understanding of how context influences the interpretation of a concept
3. develop skills of evaluation
• respond to a concept with an evaluative judgement
• appreciate differing judgements and their merits
• communicate an informed judgement taking account of the judgements of others
4. develop skills related to communicating and justifying one’s own statement of
beliefs and values
• reflect on their own beliefs and values
• respond to the expression of the beliefs and values of others
• express their own beliefs and values
5. develop skills of application
• communicate how their beliefs and values can be applied in specific situations
• identify the issues raised in applying beliefs and values to specific situations
• recognise some of the difficulties involved in developing a coherent set of beliefs and values
14
Hammersmith & Fulham Agreed Syllabus adopted September 2014
Attainment target: Interpreting religious and non-religious
worldviews in relation to human experience
The attainment target emphasises the importance of interpretation of concepts. This can be
understood in broader and more refined terms according to the age and ability of pupils.
• At Foundation Stage interpret can be understood as engaging with and responding
to, for example, engaging with and responding to the concept of celebration in a unit
of work on special food.
• At Key Stage 1 interpret can be understood as making sense of. For example, making
sense of the concept of remembering in a unit of work on Pesach.
• At Key Stage 2 interpret can be understood as making sense of but pupils will also
recognise that there may be a variety of interpretations of a concept, so interpret can
mean differentiating between, for example, different understandings of the concept of
freedom in a unit of work on Pesach.
• At Key Stage 3 interpret can be understood as making sense of and differentiating
between, but pupils also need to be challenged to give a coherent explanation of, for
example, religion specific concepts such as mitzvot in a unit of work on Judaism.
• At Key Stage 4 interpret can be understood as making sense of, differentiating
between, and giving a coherent explanation of but pupils also need to be challenged
to examine critically, for example, religion specific concepts such as covenant and
redemption in a unit of work on Judaism within a GCSE syllabus.
However, it is important that pupils are required to engage with and respond to such
concepts at each key Stage for interpretation to be addressed.
The process through which interpretation can be achieved is addressed in the
enquiry and skills section of the Programme of Study.
Hammersmith & Fulham Agreed Syllabus adopted September 2014
15
Programme of Study
The Programme of Study is structured into four main areas for each Key Stage:
enquiry and skills
knowledge and understanding
hierarchy of concept development
breadth of study
Enquiry and skills
Enquiry and skills is concerned with the ability of the pupil to engage with the following
elements:
• enquire into religious and non-religious worldviews and human experience through the
study of key concepts to enable pupils to focus their attention on the different ways
people interpret their experience, religious and non-religious
• contextualise concepts within religious and non-religious worldviews belief and practice
and specific situations to enable pupils to examine the application of the concepts to
people’s lives
• evaluate the concept to enable pupils to appreciate, critically consider and make
informed judgements about religious and non-religious belief and practice
• communicate their own response to the concept to enable pupils to formulate and
articulate their own beliefs and values
• apply their response to their own and others’ lives to enable pupils to test critically their
own beliefs and values against issues encountered in life.
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Hammersmith & Fulham Agreed Syllabus adopted September 2014
Enquiry and Skills – a Methodology for Teaching and Learning
START HERE
Apply their own beliefs and
values to situations in their
own and others’ lives
Communicate
own responses to
each concept
Pupils
or START HERE
Enquire into
religious/non-religious
concepts
Evaluate each
concept
Contextualise
each concept from
religious and nonreligious practice and
belief and specific
situations
Pupils can be guided to enter into the process at key points. There are two obvious starting
points – pupils’ own responses or the enquiry into concepts central to religious and nonreligious worldviews. Pupils are, however, required to complete all the elements of the
sequence in order to make sense of the concept in focus and its implication for themselves
and others.
Hammersmith & Fulham Agreed Syllabus adopted September 2014
17
Knowledge and Understanding
Knowledge and Understanding is concerned with the particular types of concepts pertinent
to Religious Education.
Types of concepts
A)concepts within the experience of most pupils irrespective of any religious or
philosophical affiliation
For example, remembering, specialness, celebration, rights, duty, justice
B) concepts common to some religious and/or non-religious worldviews and also
used in the study of them
For example, God, worship, symbolism, the sacred, discipleship, stewardship, martyrdom
C) concepts that are specific to particular religious and/or non-religious
worldviews
For example, dukkha, Trinity, tawheed, redemption, khalsa, moksha, Torah
Whilst these concepts are not exhaustive it is important that pupils are introduced to a
range of each type of concept in the course of their development through Key Stages 1 to 4
18
Hammersmith & Fulham Agreed Syllabus adopted September 2014
Hierarchy of concept development
This diagram illustrates how concepts can be applied within the key stages.
More complex
Key
Stage
2
Key
Stage
3
Key
Stage
4
Concepts
specific to
some religious
and/or nonreligious belief
worldviews
Concepts common to
some religious and/or
non-religious worldviews and
used in the study of them
Concept
Type C
simpler
More complex
Concept
Type B
simpler
More complex
Key
Stage
1
Foundation
Stage
Concepts within the experience of
most pupils irrespective of any
religious or philosophical affiliation
Concept
Type A
simpler
Concepts that are within pupils own
experiences and are the basis of concept
development in key stages 1 to 4
Breadth of study
The breadth of study is concerned with the body of knowledge pertinent to Religious
Education.
This includes the study of Christianity and other principal religious and non-religious
worldviews represented in Great Britain.
The emphasis in the breadth of study is on enquiry into the three types of concepts in order
to develop pupils’ knowledge and understanding of religion and human experience.
• The Agreed Syllabus Conference in the London Borough of Hammersmith & Fulham
resolved that these ‘breadth of study’ requirements are to be interpreted by schools to
mean that within Reception and Key Stages 1, 2 and 3, Christianity, Buddhism, Hinduism,
Islam, Judaism, Sikhism, Humanism and then Baha’i should be drawn upon, albeit with
varying degrees of emphasis. This is also a requirement for those courses not based
upon public examination syllabuses in Key Stages 4 and 5. The principle of equality of
opportunity entails that all pupils should be able to learn about religious and non-religious
worldviews that may not be represented in their own school or encountered personally.
• It is not intended that every religious or non-religious worldview included in this syllabus
Hammersmith & Fulham Agreed Syllabus adopted September 2014
19
should be drawn upon in any individual unit of work. The decision on how many Core
Areas to be included in a unit, whether as a major or minor focus may be determined by:
- the learning intentions
- the nature of the unit
- the composition of the teaching groups in terms of their religious profile.
As a general rule, when planning units, the number of religious and non-religious
worldviews in any individual unit should not exceed:
2 in Reception, Key Stage1 and Key Stage 2
3 in Key Stage 3 (although it is recognised that some pupils, individually or in groups, may
be exploring another faith tradition or belief system as a supplementary activity to the main
plan for the unit).
In Key Stages 4 and 5, the agreed syllabus does not specify the number of religious and
non-religious worldviews to be included in addition to Christianity, recognising that schools
will need to consider both the requirements of public examination syllabuses and the need
for more flexible programmes for those pupils not entered for these officially accredited
courses.
The Agreed Syllabus Conference also resolved to give effect to the recommendation of
the non-statutory National Framework for RE that “Pupils should also study how religions
relate to each other, recognising both similarities and differences within and between
religions. They should be encouraged to reflect on: the significance of interfaith dialogue.”
Primary schools may approach this implicitly; secondary schools will do the same but must
also ensure that at least one unit in their key Stage 3 Scheme of Work explicitly deals with
interfaith dialogue.
20
Hammersmith & Fulham Agreed Syllabus adopted September 2014
Attainment Target and Level Descriptions
The Attainment Target is:
“Interpreting religious and non-religious worldviews in relation to
human experience”
The attainment target for RE, the programme of study and the breadth of study set out
the knowledge, skills and understanding that pupils of different abilities and maturities are
expected to have by the end of the Key Stage. The Attainment Target consists of eight level
descriptions of increasing difficulty, plus a description for exceptional performance above
Level 8. Each level description describes the types and range of performance that pupils
working at that level should characteristically demonstrate.
The level descriptions provide the basis to make judgements about pupils’ performance
at the end of Key Stages 1, 2 and 3. At Key Stage 4, national qualifications are the main
means of assessing attainment in RE.
Range of levels within which
the great majority of pupils are
expected to work
Levels
Expected attainment for the
majority of pupils at the end
of the key stage
Levels
Key Stage 1
1–3
At age 7
2
Key Stage 2
2–5
At age 11
4
Key Stage 3
3–7
At age 14
6
Assessing Attainment at the end of a Key Stage
In deciding on a pupil’s level of attainment at the end of a key stage, teachers should
judge which description best fits the pupil’s performance. When doing so, each description
should be considered alongside descriptions for adjacent levels. There are no national
statutory assessment requirements in RE, but schools may wish to report progress in terms
of levels of attainment.
Hammersmith & Fulham Agreed Syllabus adopted September 2014
21
Levels of Attainment
Level 1
Pupils can identify and talk about key concepts studied that are common to religious and
non-religious experience. They can recognise that the concept is expressed in the practices
of the religion studied. They can evaluate the concepts by talking about their importance in
simple terms, and by identifying an issue raised. They can talk about their own response to
these concepts and identify how their response relates to their own lives.
Level 2
Pupils can describe in simple terms key concepts studied that are common to religious and
non-religious experience. They can identify and talk about concepts that are common to
many religious and non-religious worldviews and used in the study of religion. They can
give a simple description of ways in which these concepts are expressed in the context
of the practices of the belief system being studied. They can evaluate the concepts by
describing in simple terms their value to believers and by talking about an issue raised. They
can describe in simple terms their response to these concepts and identify simple examples
of how their response relates to their own lives and those of others.
Level 3
Pupils can describe key concepts that are common to many religious / non-religious
worldviews and used in the study of religion. They can describe how these concepts are
contextualised within some of the beliefs and practices of the belief system being studied.
They can evaluate the concepts by describing their value to believers and by identifying
and describing an issue raised. They can describe their own response to the concepts and
describe examples of how their response is, or can be, applied in their own lives and the
lives of others.
Level 4
Pupils can explain key concepts that are common to many religious / non-religious
worldviews and used in the study of religion. They can describe some key concepts specific
to the belief systems being studied. They can explain how these concepts are contextualised
within the beliefs and practices of the being studied. They can evaluate the concepts by
explaining their value to believers and by identifying and describing some issues they raise.
They can express a personal response and explain examples of how their response to the
concepts can be applied in their own lives and the lives of others.
Level 5
Pupils can explain key concepts specific to the religious and non-religious worldviews being
studied and can accurately contextualise them within key beliefs and practices of the belief
system in which they are expressed. They can explain some connections between different
concepts. They can evaluate the concepts by explaining their value to believers and by
identifying and explaining some important issues they raise. They can explain their own
response to religious concepts and explain significant examples of how their response does,
or would, affect their own lives and the lives of others.
Level 6
Pupils can give more detailed explanations of a range of key concepts specific to the
religious and non-religious worldviews being studied. They can accurately contextualise
them within the beliefs and practices of different branches of the belief system in which
22
Hammersmith & Fulham Agreed Syllabus adopted September 2014
they are expressed, and explain connections between different concepts. They can evaluate
the concepts by giving more detailed explanations of their value to believers and by
explaining significant issues they raise. They can explain their own response to religious and
non-religious concepts with a justification for their response and give well chosen examples
of how their response would affect their own lives, those of others, and wider society.
Level 7
Pupils can give coherent, detailed explanations of a wider range of key concepts specific to
the religious and non-religious worldviews being studied. They can accurately contextualise
them within the beliefs and practices of different branches of the belief system in which
they are expressed. They can analyse some conceptual differences and similarities across
religious and non-religious worldviews. They can explain how concepts within a religion
or other belief system are related to one another. They can evaluate the concepts by giving
coherent explanations of the importance of the concepts to the lives and values of believers
and by identifying and explaining issues that affect the wider society. They can give a
coherent explanation for their own response to religious and non-religious concepts with a
justification. They can apply their response by giving some evidence of how their response
would affect their own lives, those of others, and wider society. Pupils are beginning to
draw on a range of sources to appropriately present and give evidence for their arguments.
Level 8
Pupils can interpret a wide range of key concepts specific to the religious and non-religious
worldviews being studied. They can accurately contextualise them within the beliefs and
practices of different branches of the religion or other belief system in which they are
expressed, and analyse conceptual differences and similarities within and across religions
and other belief systems. They can give more complex explanations as to how concepts
within a religionor other belief system are related to one another. They can evaluate the
concepts by justifying how and why the concepts are important to the lives and values of
believers and by analysing how issues arising will affect the wider society. They can give a
detailed explanation for their own response to religious and non-religious concepts with
a justification for their response based upon a coherent argument. They can apply their
response by giving carefully selected supportive evidence of how their response would
affect their own lives, those of others, wider society and global affairs. Pupils are drawing
on a wider range of appropriately selected sources to present and give evidence for their
arguments.
Exceptional performance
Pupils can interpret conceptual differences within and across the religious and non-religious
worldviews being studied. They can accurately contextualise concepts within and across the
beliefs and practices of the religions and other belief systems in which they are expressed,
and analyse the interpretations that religions and belief systems and branches of them
employ. They can analyse how concepts within a religion or other belief system are related
to one another. They can evaluate the concepts by critically interpreting how they influence
the lives and values of believers within different contexts and they can critically analyse how
issues arising will affect the wider society and global affairs. They can give a coherent and
detailed explanation for their own response to religious and non-religious concepts with a
justification for their response based upon a coherent and carefully structured argument.
They can apply their response by giving carefully selected evidence of how their response
would affect the wider society and global affairs. Pupils are drawing on a wide range of
appropriately selected sources to present and give evidence for their arguments.
Hammersmith & Fulham Agreed Syllabus adopted September 2014
23
Performance descriptions in religious education
Some children and young people have learning difficulties, regardless of factors such as
their culture, ethnicity, family background, gender, home situation, language or religion or
the extent of their other difficulties. This includes those who are unlikely to achieve above
Level 2 at Key Stage 4. (These pupils are usually described as having severe or profound and
multiple learning difficulties.) This also includes pupils with learning difficulties who may be
working at age-related expectations in some subjects, but well below this in others. (These
pupils, along with those with other significant difficulties, are often described as having
moderate learning difficulties.)
These Performance Descriptions in Religious Education may be used not only to recognise
attainment, but also to structure teaching, for those pupils who are showing progress up to
Level 1 in order to:
• decide which description best fits a pupil’s performance over a period of time and in
different contexts
• develop or support more focused day-to-day approaches to ongoing teacher assessment
by using the descriptions to refine and develop long, medium and short-term planning
• track linear progress towards Level 1 in one or both of the two Attainment Targets
• identify lateral progress by looking for related skills at similar levels across subjects
• record pupils’ overall development and achievement, for example, at the end of a year or
a key stage.
They may well be useful in mainstream and in special schools.
Performance Descriptions in Religious Education
The first three Performance Descriptions (PDs) outline the types and range of general
performance that some pupils with learning difficulties might characteristically
demonstrate.
PD1
• Pupils encounter activities and experiences. They may be passive or resistant. They may
show simple reflex responses, for example starting at sudden noises or movements. Any
participation is fully prompted.
• Pupils show emerging awareness of activities and experiences. They may have periods
when they appear alert and ready to focus their attention on certain people, events,
objects or parts of objects, for example becoming still in response to silence. They may
give intermittent reactions, for example, vocalising occasionally during group activities,
such as a visit to a place of worship.
PD2
• Pupils begin to respond consistently to familiar people, events and objects. They react to
new activities and experiences, for example, briefly looking around in unfamiliar natural
and/or constructed environments. They begin to show interest in people, events and
objects, for example leaning towards the source of light, sound or scent. They accept
and engage in coactive exploration, for example, touching a range of religious artefacts
and other objects in partnership with a member of staff.
• Pupils begin to be proactive in their interactions. They communicate consistent
24
Hammersmith & Fulham Agreed Syllabus adopted September 2014
preferences and affective responses, for example, showing that they have enjoyed
any experience or interaction. They recognise familiar people, events and objects, for
example, becoming quiet and attentive during a certain piece of music. They perform
actions, often by trial and improvement, and they remember learned responses over
short periods of time, for example, repeating a simple action with an artefact. They cooperate with shared exploration and supported participation, for example, performing
gestures during ritual exchanges with another person.
PD3
• Pupils begin to communicate intentionally. They seek attention through eye contact,
gesture or action. They request events or activities, for example, prompting a visitor
to prolong an interaction. They participate in shared activities with less support. They
sustain concentration for short periods. They explore materials in increasingly complex
ways, for example, stroking or shaking artefacts or found objects. They observe the
results of their own actions with interest, for example, when vocalising in a quiet place.
They remember learned responses over more extended periods, for example, following a
familiar ritual and responding appropriately.
• Pupils use emerging conventional communication. They greet known people and may
initiate interactions and activities, for example, prompting an adult to sing or play a
favourite song. They can remember learned responses over increasing periods of time
and may anticipate known events, for example, regular classroom routines. They may
respond to options and choices with actions or gestures, for example, choosing to
participate in activities. They actively explore objects and events for more extended
periods, for example, contemplating the flickering of a candle flame. They apply potential
solutions systematically to problems, for example, passing an artefact to a peer in order
to prompt participation in a group activity.
Performance Descriptions (PDs) 4 – 8 may be used to describe pupils’ performance in
a way that indicates the emergence of knowledge, skills and understanding in Religious
Education. The descriptions provide an example of how this can be done.
PD4
• Pupils use single elements of communication, for example, words, gestures, signs or
symbols, to express their feelings. They show they understand ‘yes’ and ‘no’. They begin
to respond to the feelings of others, for example, matching their emotions and laughing
when another pupil is laughing. They join in with activities by initiating ritual actions or
sounds. They may demonstrate an appreciation of stillness and quietness.
PD5
• Pupils respond appropriately to simple questions about familiar religious or other events
or experiences and communicate simple meanings. They respond to a variety of new
religious and other experiences, for example, involving music, drama, colour, lights, food
or tactile objects. They take part in activities involving two or three other learners. They
may also engage in moments of individual reflection.
PD6
• Pupils express and communicate their feelings in different ways. They respond to others
in group situations and co-operate when working in small groups. Pupils listen to, and
begin to respond to, familiar stories, poems and music from religions and other belief
systems, and make their own contribution to celebrations and festivals. They carry out
ritualised actions in familiar circumstances. They show concern and sympathy for others
Hammersmith & Fulham Agreed Syllabus adopted September 2014
25
in distress, for example, through gestures, facial expressions or by offering comfort. They
start to be aware of their own influence on events and other people.
PD7
• Pupils listen to and follow stories from religions and other belief systems. They
communicate their ideas about religion and belief, life events and experiences in simple
phrases. They evaluate their own work and behaviour in simple ways, beginning to
identify some actions as right or wrong on the basis of the consequences. They find out
about aspects of religions and other belief systems through stories, music or drama,
answer questions and communicate their responses. They may express their feelings
about what is special to them, for example, using role play. They begin to understand
that other people have needs and to respect these. They make purposeful relationships
with others in group activities.
PD8
• Pupils listen attentively to stories from religions or other belief systems or to people
talking about religious and other beliefs. They begin to understand that religious
and other stories carry moral and religious meaning. They are increasingly able to
communicate ideas, feelings or responses to experiences or to retell religious or
other significant stories. They communicate simple facts about religion and belief
and important people in religions and other belief systems. They begin to realise the
significance of religious artefacts, symbols and places. They reflect on what makes them
happy, sad, excited or lonely. They demonstrate a basic understanding of what is right
and wrong in familiar situations. They are often sensitive to the needs and feelings of
others and show respect for themselves and others. They treat living things and their
environment with care and concern.
26
Hammersmith & Fulham Agreed Syllabus adopted September 2014
Pupils with special educational needs
Introduction
All pupils in mainstream schools must be taught Religious Education unless their parents
or guardians have requested their withdrawal from RE lessons. According to the Education
Act (1981) pupils in special schools must be taught Religious Education “so far as is
practicable”.
It is recognised that the programmes of study and end of key stage descriptions for a
particular key stage may not reflect realistic expectations for some pupils with special
educational needs.
Teachers will be sensitive to, and aware of, the distinctive needs of individual pupils and
may select material from the key stage which is appropriate to their educational needs and
capacities. Teachers should feel free to use material from a lower or higher key stage where
this is more appropriate to the developmental needs of individual pupils.
For some pupils this will involve work which is pre-Key Stage 1, where the pupils’
understanding will be working at the threshold of religious awareness. In such cases, the
emphasis is likely to be on sensory experience, personal response and interaction, and the
development of a simple awareness of religion through the senses.
Teaching methods
Teaching methods should be stimulating and engaging, providing all pupils with access
to Religious Education. Consideration, therefore, should be paid to different learning
styles and the differing abilities of pupils so that all pupils make progress in their learning.
A range of teaching and learning strategies which are effective for inclusive teaching of
Religious Education might include:
• visits to places of worship, museums or art galleries
• use of representatives from religious traditions or non-religious worldviews as visitors to
the class
• use of artefacts, big books, posters, videos, artwork
• use of picture or word cards for matching, classifying, prioritising, sequencing, etc
• use of art and craft to enable pupils to express their ideas
• use of drama, role play, gesture or dance
• use of music to create an atmosphere or for expression of ideas and emotions
• use of information and communication technology, such as digital cameras, interactive
whiteboards, websites, etc.
Teachers will be sensitive to the religious or non-religious worldviews, of pupils in
undertaking any of the above activities.
Pupils’ activities should be differentiated so that pupils of all abilities are enabled to
consolidate their learning.
Although it is not possible to address the wide variety of abilities and needs of all pupils
with special educational needs, certain principles can be applied which will enable teachers
to create an appropriate RE curriculum.
Hammersmith & Fulham Agreed Syllabus adopted September 2014
27
Teachers of pupils with special educational needs should:
• include the five elements of the programme of study as far as possible
• focus on the teaching of concepts (such as celebrating, happy and sad, remembering)
rather than just focusing on pupils’ acquisition of knowledge
• apply experiential teaching and learning activities to engage pupils’ senses of sight,
touch, smell, sound and movement
• consult, in conjunction with this Agreed Syllabus, the QCA document Planning, teaching
and assessing the curriculum for pupils with learning difficulties: Religious Education,
March 2001
It will often be difficult to know with any certainty what a pupil has understood or
appreciated from the experiences offered. However, it is important that all pupils are
offered an opportunity to explore and engage with these experiences and find meaning in
their own way.
Judgements can be made in relation to the P levels for Religious Education where
appropriate.
Appropriate provision should be made for pupils who need to use:
• means of communication other than speech, including computers, technological aids,
signing or lip-reading
• non-sighted methods of reading, such as Braille, or non-visual or non-aural ways of
acquiring
•information
• technological aids in practical and written work aids or adapted equipment to allow
access to practical activities within and beyond school.
28
Hammersmith & Fulham Agreed Syllabus adopted September 2014
A model for sequencing enquiry and skills in the programme of study for
pupils with special educational needs
START HERE
Apply each concept to
experiences in their lives
and those of others
Communicate
their own responses
to each concept
Pupils
or START HERE
Enquire into and engage
with, simple concepts that are
common to both religious and
non-religious experiences
Evaluate each
concept or
express a reaction
to the concept
Contextualise
each concept within
religious practice
or stories
The programme of study provides a sequence for learning.
The most natural starting points might be Enquire, which can be linked to Contextualise or
Communicate which can be linked to Apply.
Teachers should develop all five elements of the programme of study in order to enable
pupils to engage with the concepts within their own experience and the experiences of
others.
Knowledge, skills and understanding for pupils with special educational
needs
Pupils should be given the opportunity to:
• enquire into, and engage with, simple concepts that are common to both religious and
non-religious experience (for example, specialness, celebration, remembering)
• contextualise each concept within religious practice or stories (for example, celebrating
the story of Rama through lighting diva lamps, smelling joss sticks, handling a statue of
Rama, eating Indian sweets, listening to Indian music)
• evaluate each concept or express a reaction to the concept (for example, do we like
celebrating or not? What, how and why do we like celebrating? How does it make us
feel?)
Hammersmith & Fulham Agreed Syllabus adopted September 2014
29
• communicate their own responses to each concept (for example, using Makaton
symbols or through signing, gesture or speaking to communicate how they feel about
celebrations)
• apply each concept to experiences in their lives and those of others (for example, share
photographs of birthday or Christmas celebrations at home and sing or talk about the
celebration and the feelings evoked).
Breadth of study
If the pupils are able to follow the requirements of a particular key stage then they should
have access to the breadth of study identified in that key stage. However, it is recognised
that the programme of study for a particular key stage may not reflect realistic expectations
for some pupils with special educational needs.
The following units of work may, therefore, be more appropriate:
30
Suggested units of work
Identified concepts
Harvest
Celebration, remembering, change
Christmas
Celebration, remembering
Easter
Happy/sad, remembering, celebration
Divali/Holi
Remembering, good/bad, celebration
Pesach/Hannukah
Remembering, celebration
Eid-ul-Fitr
Celebration, ritual, remembering
Birthdays (including Jesus’ birthday)
Celebration, birth
Community (togetherness)
Friends, ritual, belonging
Special places
Happy/sad, belonging, specialness
Special times
Remembering, celebration, ritual, specialness
Special clothes
Belonging, specialness
Special books
Story, specialness
Light
Symbol, celebration, feelings
Journeys
Remembering, change
Hammersmith & Fulham Agreed Syllabus adopted September 2014
FOUNDATION
STAGE
Hammersmith & Fulham Agreed Syllabus adopted September 2014
31
FOUNDATION STAGE
Introduction
The Foundation Stage focuses on the distinct needs of children aged three to the end of the
Reception year in primary school. There is a legal obligation to deliver Religious Education
to Reception class children within the Foundation Stage according to the local Agreed
Syllabus.
Where possible, links need to be made between Religious Education and other areas of
learning as children work towards the early learning goals. Particularly useful links can be
made to:
• personal and social development
• communication, language and literacy
• knowledge and understanding of the world
• creative development.
Young children do not learn in one of these areas at a time, but through a play-based,
experiential approach they can access several areas of learning in one activity.
The Foundation Stage precedes Key Stage 1 and as such provides the basis on which
children can start to develop the ways of learning required during Key Stage 1. Curriculum
planning for RE for Reception year children in the Foundation Stage should ensure
continuity and progression in children’s learning towards and throughout Key Stage 1.
The design of the Religious Education syllabus at the Foundation Stage has taken into
account:
• the timescale involved, ie: Reception year only, and for some children, less than a full year
• limitations of children’s experience at this stage
• the curriculum guidance at this stage, ie: early learning goals and areas of learning.
32
Hammersmith & Fulham Agreed Syllabus adopted September 2014
FOUNDATION STAGE
Enquiry and skills
Concepts that are particularly appropriate for Reception children are celebration,
specialness, belonging and community. These are foundational to concept development in
the remaining key stages and are realistic in the context of children’s experiences.
Each concept will be approached through a set of developmental steps. The pace through
each step, and how far along the sequence it is realistic to go, will depend significantly on
the maturity, readiness and life experience of individual children and the group as a whole.
An example of concept-led learning for the Foundation Stage:
Celebration:
• start with the child’s own experience (for example, of celebrating a birthday)
• share the experience (for example, have a birthday party for Teddy in the classroom)
• communicate their feelings about the experience (for example, draw and talk about
their feelings about celebrating birthdays)
• listen to others share their feelings (for example, children listen to each other talking
about their birthday celebration)
• introduce and explore the artefacts/story/pictures/people specific to the religion (for
example, how Krishna’s birthday is celebrated by Hindus)
• develop respect for one another’s views/cultures, etc (for example, listen with interest
to how a Hindu classmate celebrated Krishna’s birthday)
• respond in a variety of ways to these experiences (for example, design a card to send to
a Hindu friend on the celebration of Krishna’s birthday)
• reflect on these experiences (for example, talk about the experience of celebrating
birthdays).
It will be necessary to revisit each key concept throughout the year. Each visit should
be seen as building on the previous one – reinforcing and continuing to develop
understanding of the concepts identified.
Hammersmith & Fulham Agreed Syllabus adopted September 2014
33
Hierarchy of concept development
This diagram illustrates how concepts can be applied within the key stages.
More complex
Key
Stage 4
Key
Stage 3
Key
Stage 2
Concepts
specific
some
religious belief
worldviews
Concept
Type C
simpler
Concepts common to
some religious and belief
worldviews and used in the
study of them
More complex
Concept
Type B
simpler
More complex
Key
Stage 1
Foundation
Stage
34
Concepts within the experience of
most children irrespective of any
religious or belief affiliation
Concept
Type A
simpler
Concepts that are within childrens’ own
experiences and are the basis of concept
development in key stages 1 to 4
Hammersmith & Fulham Agreed Syllabus adopted September 2014
KEY STAGE 1
Hammersmith & Fulham Agreed Syllabus adopted September 2014
35
KEY STAGE 1
Introduction
Pupils will begin developing an understanding of religious and non-religious experience
by exploring and reflecting on their own experiences and feelings. This reflection provides
opportunities for stimulating their imagination and for developing their views about life.
Pupils will develop curiosity about their feelings and about people, objects, places and
events around them. They will ask questions, some simple, some profound. They should be
encouraged to continue to ask questions and recognise that there are different answers to
these questions.
The pupils’ personal experiences of religion will vary greatly. They should be encouraged to
explore and share such experiences. Initial exploration will be through sense-experiences
and a greater awareness of feelings about what is special and precious. Their experiences
will enable them to become aware that certain people, objects, places, clothing, foods and
times have special importance to some people. In this way they will start to recognise the
concepts which are common within religious and non-religious experience.
At this key stage the enquiry into religious and non-religious worldviews will be concerned
with developing simpler concepts and a familiarity with a range of religious and nonreligious material, particularly stories. As they develop towards the end of the key stage the
pupils should begin to make some simple connections between aspects of the religious and
non-religious worldviews they are studying. Work should be planned to ensure the pupils’
experience is enriched by a wide range of encounters with religious and non-religious
material, which will help them form a view of the world that they can apply to their own
experiences.
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Hammersmith & Fulham Agreed Syllabus adopted September 2014
KEY STAGE 1
Hierarchy of concept development
This diagram illustrates how concepts can be applied within the key stages.
More complex
Key
Stage 4
Key
Stage 3
Key
Stage 2
Concepts
specific to
some
religious or
belief
worldviews
Concepts common to
some religious and belief
worldviews and used in the
study of them
Concept
Type C
simpler
More complex
Concept
Type B
simpler
More complex
Key
Stage 1
Foundation
Stage
Concepts within the experience of
most children irrespective of any
religious or belief affiliation
Concept
Type A
simpler
Concepts that are within childrens’ own
experiences and are the basis of concept
development in key stages 1 to 4
At Key Stage 1 pupils engage with concepts within their own experience that are also
evident in religious practice and belief (Concept type A), for example belonging, celebration,
specialness. Pupils will be introduced to terms specific to religions (e.g.: Shabbat) but the
focus for enquiry into concepts will be rooted in those within their own experience (for
example, celebrating is the focus concept but Shabbat is a Jewish example of this). More able
or older pupils within the key stage can explore concepts that are common to many religions
and that are used in the study of religion (Concept type B), for example, symbols, worship.
Hammersmith & Fulham Agreed Syllabus adopted September 2014
37
KEY STAGE 1
A model for sequencing enquiry and skills in the programme of study at
Key Stage 1
START HERE
Apply each concept to
their own and others’
experience
Communicate
their own responses
to each concept
Pupils
Evaluate the
importance and value
of each concept within
religious practice
or START HERE
Enquire into and engage
with, concepts that are
important in their own
experience and in religion
Contextualise
each concept within
religious practice
This diagram explains the process of learning which will enable pupils to respond to,
understand and interpret the concept in focus.
It is important that pupils engage with all five elements in relation to the identified concept
within each unit of work. This will enable pupils to make sense of the concept and its
implication for themselves and others.
There are two obvious starting points for Key Stage 1 pupils, communicating their own
responses to the concept or enquiring into the concept.
38
Hammersmith & Fulham Agreed Syllabus adopted September 2014
KEY STAGE 1
Knowledge, skills and understanding
1. Enquiry and skills
Pupils should be taught how to:
a) enquire into, and engage with, concepts that are important in their own experience
and for
b) those with religious or non-religious worldviews
(for example, belonging, remembering, celebration, symbols, God, worship)
c) contextualise the concept within religious practices
(for example, how and what Jews remember at Pesach or how Christians celebrate
Jesus’ birthday)
d) evaluate the importance and value of the concept within religious practices
(for example, do pupils think it is important for the Jews to remember the story of the
Jews leaving Egypt? Why/why not? Why do Christians celebrate Jesus’ birthday if Jesus
cannot be there, or do Christians believe that he is there?)
e)communicate their own responses to the concept
(for example, what is important about remembering or celebrating for them?)
f) apply the concept to their own and others’ experience
(for example, when, with whom, and how do they remember, celebrate, etc?).
The process of enquiry and skills should be applied to investigating different concepts
2. Knowledge and understanding of concepts within the experience of most
children irrespective of any religious or philosophical affiliation
Pupils should be taught how to:
a) recognise concepts used to express religious and non-religious experience
(for example, belonging, remembering, celebration)
b) identify and describe the way a concept is expressed in religious and non-religious
practices and beliefs
(for example, remembering at the Seder meal, celebrating at Divali, belonging at a
Christian baptism and baby naming, remembering at a Humanist funeral)
c) comment upon what they think about a concept and the way it is expressed in the
religious and non-religious practice and beliefs introduced
(for example, is it important to remember and is it helpful for Jews to have a meal to
help them to remember?)
d) express their own responses to a concept
(for example, do pupils think it is important to remember some things? What things?
Why?)
e) talk about how a concept is expressed in their own lives
(for example, how do they remember the day they were born?).
3. Knowledge and understanding of concepts that are common to many
religions and non-religious worldviews and that are used in their study
Pupils should be taught how to:
a) recognise concepts that are common to many religions and non-religious worldviews
(for example, symbol, God, worship, ritual, creation)
Hammersmith & Fulham Agreed Syllabus adopted September 2014
39
KEY STAGE 1
b) identify and describe how a concept is expressed in more than one religion
(for example, the symbol of light at Divali and Advent, images of God in Hinduism and
Christianity, worship in Judaism and Christianity)
c) comment upon what they think about the religious practice and beliefs introduced
(for example, what do pupils think about the way Hindus and Christians use light to help
them to remember something important?)
d) express their own responses to a religious concept
(for example, what do pupils think of when they look at a candle flame? Why?)
e) talk about a concept in life or in their own lives
(for example, when and why is the symbol of a candle flame used to help pupils to
remember something or someone important? Are there other things they use as symbols
to remember something or someone important?).
4. Breadth of study
During the key stage, pupils should be taught knowledge, skills and understanding through
the study of:
Christianity, Buddhism, Hinduism, Islam, Judaism, Sikhism, Humanism and then Baha’i and
the other main religious and non-religious worldviews
concepts that are common to religious and non-religious experience. These will include:
•remembering
•celebration
•specialness
•belonging
concepts that are common to many religions and non-religious worldviews and that are
used in the study of religion. These will include:
•symbol
•God
40
Hammersmith & Fulham Agreed Syllabus adopted September 2014
KEY STAGE 1
Units of work
Suggested units of work about religious
and non-religious worldviews
Potential concepts to develop
Christianity
Jesus’ birthday
Celebration/birth/God
Stories Jesus told
Teaching/storytelling/Jesus
People Jesus met
Authority/change/Jesus
Key events in Jesus’ life
Jesus the adult/authority
Sad and happy at Easter
Changing emotions
Palm Sunday
Jesus/welcoming
Church authority
Specialness/worship
Advent
Symbol of light/remembering/looking forward
Buddhism
The Buddha
Specialness/Buddha
WesakRemembering/celebration
Stories the Buddha told
Teaching/storytelling/Buddha/authority
Key events in Buddha’s life
Buddha/change
Hinduism
Krishna’s birthday
remembering
God/Krishna/specialness/celebration/
Raksha Bandhan
Family/belonging/celebration/symbol
Diwali
good and bad
Symbol of light/remembering/ celebration/
Ganesh
Power/good and bad/worship/God
Holi
remembering
Celebration/good and bad/worship/
Hindu stories
God/good and bad/power
Islam
The life of the Prophet Mohammad
Authority/angels/God/specialness
The Qur’an
Authority/God/specialness
Ramadan and Eid-ul-Fitr
Celebration/remembering/belonging
Hajj and Eid-ul-Adha
Journey/specialness/belonging /remembering/
ritual
Hammersmith & Fulham Agreed Syllabus adopted September 2014
41
KEY STAGE 1
Judaism
Hannukah
celebration
God/symbol of light/remembering/
PesachGod/belonging/celebration/ritual/
remembering
Jewish stories
God/power
ShabbatRemembering/creation/belonging
Sikhism
Guru Nanak’s birthday
Specialness/celebration/remembering
Key events in Guru Nanak’s life
Guru/teachings/change/authority
Stories of the Gurus
Authority/remembering/power/God
BaisakhiRemembering/celebration/belonging/ritual
Humanism
Happy Human Symbol
Happiness/creativity/concern/respect/love
Community
Common values/empathy/belonging/identity
Darwin’s Birthday
Remembering/celebration/specialness/science
Accumulating demonstrable evidence
Facts/knowledge/understanding/confidence/
journey(voyage of the Beagle)
Evolution natural world/changes/scientific
authority do these match lists of concepts
earlier?
42
Hammersmith & Fulham Agreed Syllabus adopted September 2014
KEY STAGE 1
Suggested units of work which can
draw on one or more religions and
non-religious worldviews
Potential concepts to develop
Harvest/SukkotCelebrating/thanking/God/change
BreadSymbol/remembering/celebration
Celebrating new life
Celebration
Symbol of light
Symbol/remembering/celebration
Eggs for Easter
Symbol of new life
Water
Symbol/specialness/life giving
Special places
Peace/specialness/worship/belonging/ God
Special books
Ritual/specialness/God/authority
Special clothes
Belonging/ritual
God talk
God/worship/prayer
Hammersmith & Fulham Agreed Syllabus adopted September 2014
43
FOUNDATION STAGE AND KEY STAGE 1
Content for the Foundation Stage and Key Stage 1
Throughout the Foundation Stage and Key Stage 1, pupils explore Christianity and the
other major religious and non-religious worldviews (Buddhism, Hinduism, Islam, Judaism,
Sikhism, Humanism and Baha’i). They learn about different beliefs about God and the
world around them. They encounter and respond to a range of stories, artefacts and other
religious materials. They learn to recognise that beliefs are expressed in a variety of ways,
and begin to use specialist vocabulary. They begin to understand the importance and value
of religion and belief, especially for other children and their families. Pupils ask relevant
questions and develop a sense of wonder about the world, using their imaginations. They
talk about what is important to them and to others, valuing themselves, reflecting on their
own feelings and experiences and developing a sense of belonging.
During the Foundation Stage and Key Stage 1, Religious Education should offer pupils:
• opportunities to visit significant places, including places of worship, and time to reflect
on what they see and what they feel during such visits
• contexts in which to listen to members of local faith communities and other belief
systems and to respond to what they have to say
• activities which engage their different senses
• times of stillness and quiet reflection
• experiences which develop their creative talents and foster their imaginations through art
and design, dance, drama, music and play
• situations in which to share their own beliefs, ideas and values and to talk about their
personal feelings and experiences
• the chance to begin to use ICT to explore the beliefs and religions which are important in
the local community and beyond
44
Hammersmith & Fulham Agreed Syllabus adopted September 2014
FOUNDATION STAGE AND KEY STAGE 1
Christianity
Christianity – Beliefs, values and teachings
Pupils should explore aspects of:
Ideas of God
The Christian ideas of God as Creator and loving Father/parent, e.g.:
• as expressed in stories, songs, prayers, pictures, poems.
Jesus
Key stories Christians tell about Jesus, e.g.:
• his birth
• his visit as a child to the temple
• his disciples and friends
• he was a teacher who told stories
• he died and rose again.
Ways in which Christians understand Jesus, e.g.:
• he is God made man
• he is a special person for Christians
• he is called Son of God
• following Jesus affected, and still affects, people’s lives.
The Bible
The Bible is a special book for Christians, e.g.:
• it is different from other books and is treated in special ways
• Christians read it to learn about their faith and it has authority for them.
Christian values
The importance of key values, e.g.:
• the Two Great Commandments: love God and love your neighbour
• Jesus’ teaching about forgiveness, love and the importance of caring for others and
sharing.Foundation Stage and Key Stage 1
Christianity – Expressions of faith
Pupils should explore aspects of:
Festivals and celebrations
Christmas, e.g.:
• stories about the birth and other stories linked to the meaning of Christmas, for example,
Baboushka
• symbols associated with the time of Advent and Christmas, for example, crib, christingle,
Advent candles
• the themes associated with Christmas, for example, birth, light, journey.
Hammersmith & Fulham Agreed Syllabus adopted September 2014
45
FOUNDATION STAGE AND KEY STAGE 1
Holy Week and Easter, e.g.:
• stories about Jesus’ death and resurrection and other stories linked to the meaning of
Easter, for example, The selfish giant, Badger’s parting gifts
• symbols and celebrations associated with Holy Week and Easter, for example, Easter
garden,
• lighting the Paschal Candle, cross
• the themes associated with Holy Week and Easter, for example, new life, loss and joy,
remembering.
• Harvest, e.g.:
• the celebration of God’s creation and the importance of sharing
• symbols and festivities associated with harvest, for example, harvest supper, harvest loaf.
The church and worship
The church as a community, e.g.:
• church as a special place
• keeping Sunday as a special day
• worshipping together
• special leaders
• important rites of passage including baptism, weddings.
• How Christians worship, e.g.:
• special features of churches, for example, cross, stained glass windows, font, pulpit,
candles
• prayer and reflection, for example, use of special prayers, silence, music
• remembering Jesus through the sharing of bread and wine.
46
Hammersmith & Fulham Agreed Syllabus adopted September 2014
FOUNDATION STAGE AND KEY STAGE 1
Buddhism
Buddhism – Beliefs, values and teachings
Pupils should explore aspects of:
The Buddha
Key features of the life of the Buddha, e.g.:
• he was a human being (not a god)
• Siddattha Gotama, his birth and upbringing as a prince
• stories about the Buddha’s life, for example, Siddattha and the swan.
Buddhist teachings and values
Buddhist beliefs, e.g.:
• people should be kind, generous, truthful and patient
• they should try not to hurt any living thing, steal or tell lies
• quiet reflection and meditation are important
• it is important to be aware of thoughts and feelings and how they affect behaviour.
Buddhism – Expressions of faith
Pupils should explore aspects of:
The Buddhist community
Important features of the Buddhist sangha (community), e.g.:
• it lives out the teachings of the Buddha
• it is made up of ordained monks, nuns, priests and lay people
• all members support each other.
• The stories, symbols and celebrations associated with Wesak, e.g.:
• celebrating the birth, enlightenment and death of the Buddha.
Stories and symbols
The importance and meaning of Buddhist stories and symbols, e.g.:
• the Buddha image, the values it communicates such as peacefulness and generosity
• the Jataka Tales, accounts of the lives of previous Buddhas
• important symbols, the lotus flower, the wheel, the bodhi tree.
Hammersmith & Fulham Agreed Syllabus adopted September 2014
47
FOUNDATION STAGE AND KEY STAGE 1
Hinduism
Hinduism – Beliefs, values and teachings
Pupils should explore aspects of:
Ideas of God
The different ways in which Hindus represent Brahman (God), e.g.:
• Krishna, Rama, Shiva, Ganesh, Lakshmi.
• Important Hindu stories about the Gods, e.g.:
• Rama and Sita, the childhood of Krishna, Ganesh.
Hindu values
The importance of key values, e.g.:
• devotion to God
• respect for all people and living things
• love and loyalty between members of the family, such as the respect shown for
grandparents
•vegetarianism.
Hinduism – Expressions of faith
Pupils should explore aspects of:
Festivals and celebrations
The stories, symbols, foods and celebrations associated with important festivals, e.g.:
• Divali, Holi, Janmashtami, Raksha Bandhan.
The celebrations associated with important rites of passage, e.g.. :
• birth, marriage.
Worship
The pattern and significance of forms of worship, e.g.:
• the practice of performing puja at shrines in the home
• the ceremony of Arti
• the blessing and serving of prashad after prayer.
48
Hammersmith & Fulham Agreed Syllabus adopted September 2014
FOUNDATION STAGE AND KEY STAGE 1
Islam
Islam – Beliefs, values and teachings
Pupils should explore aspects of:
Ideas of God
Allah is the One True God, e.g.:
• He is One and has no partners
• He is the Creator who provides all good things
• each person has two angels to watch over them
• some of the names given to God such as: The Trustworthy, The Most Great.
The Qur’an is the revealed book for Muslims, e.g.:
• it is treated with respect
• stories from the life of Prophet Muhammad
• stories about other Prophets, e.g.: Ibrahim.
Islamic values
The importance of key values, e.g.:
• home and family life for children
• respect for each other, parents, elders and children
• honesty and good manners
• responsibility for all creation.
Islam – Expressions of faith
Pupils should explore aspects of:
Salat (prayer)
Daily salat is important for Muslims, e.g.:
• salat can take place almost anywhere
• the call to prayer, the actions of prayer, the prayer mat, the subhah (beads used in
worship)
• wudu (cleanliness before one can pray) is essential.
Festivals and celebrations
The stories, symbols and celebrations associated with important Muslim festivals, e.g.:
• Eid-ul-Fitr, the celebration of the completion of Ramadan (the month of the fast)
• Eid-ul-Adha, the celebration of sacrifice which occurs during the time of the Hajj
(pilgrimage) remembering the story of the Prophet Ibrahim and Isma’il.
Hammersmith & Fulham Agreed Syllabus adopted September 2014
49
FOUNDATION STAGE AND KEY STAGE 1
Judaism
Judaism – beliefs, values and teachings
Pupils should explore aspects of:
Ideas of God
Jews believe God is One, e.g.:
• God is the Creator
• God cares for all people.
Torah
The importance of the Torah in Jewish life, e.g.:
• Sefer Torah and the Yad (pointer)
• important stories in the Torah such as: Creation, Noah, Moses, Joseph
• the festival of Simchat Torah.
Jewish values
The importance of key values, e.g.:
• the Ten Commandments
• “love your neighbour as yourself” (Leviticus 19).
Judaism – Expressions of faith
Pupils should explore aspects of:
Festivals and celebrations
The stories, symbols and celebrations associated with important festivals and
celebrations, e.g.:
• Shabbat and the Friday night meal
•Hanukkah
•Sukkot
• Pesach (Passover).
The Jewish home
Aspects of life within a Jewish home, e.g.:
• the Mezuzah and the Shema
• kosher food
• special clothes: tallit (prayer shawl), kippah (head covering).
50
Hammersmith & Fulham Agreed Syllabus adopted September 2014
FOUNDATION STAGE AND KEY STAGE 1
Sikhism
Sikhism – Beliefs, values and teachings
Pupils should explore aspects of:
Sikh ideas
The belief in one God and only one God who is, e.g.:
• supreme truth
• the creator of all things.
All human beings are equal before God, and that this is shown in the way Sikhs, e.g.:
• share everything
• all sit, eat and worship together in the Gurdwara, and welcome people of all
backgrounds and religions.
The Gurus
The importance of the Guru Granth Sahib – the holy book of the Sikhs, e.g.:
• it is placed on a takht (throne)
• it is never touched by unwashed hands.
Key stories about the Gurus, e.g.:
• Guru Nanak, his birth, the story of the poor carpenter and the businessman
• Guru Gobind Singh, his birth.
Sikh values
The importance of key values, e.g.:
• the family, the role of parents in bringing up children
• sharing as expressed in the langar (shared meal) in the Gurdwara.
Sikhism – Expressions of faith
Pupils should explore aspects of:
Special symbols and ceremonies
The importance of the symbols of belonging, the Five Ks, ie:
•kesh (uncut hair), kangha (comb), kara (steel wrist-band), kachera (shorts) and kirpan
(sword).
Special ceremonies, e.g.:
• the naming ceremony, marriage.
Hammersmith & Fulham Agreed Syllabus adopted September 2014
51
FOUNDATION STAGE AND KEY STAGE 1
Festivals and worship
The stories, symbols and celebrations associated with key festivals, e.g.:
• birthdays of Guru Nanak and Guru Gobind Singh
•Baisakhi
•Diwali.
Worship in the Gurdwara, e.g.:
• worshippers remove their shoes and cover their heads
• they participate in singing, playing music and praying
• they read, listen and show respect to the Guru Granth Sahib.
52
Hammersmith & Fulham Agreed Syllabus adopted September 2014
FOUNDATION STAGE AND KEY STAGE 1
Humanism
Humanism – Beliefs, values and teachings
Pupils should explore aspects of:
A naturalistic approach to life and the universe, e.g.:
• knowledge gained from the senses; seeing, hearing, touching, smelling, tasting
• exploring and appreciating the natural world – the plant kingdom and the animal
kingdom including human beings
• introduction to evolutionary processes, including extinct species such as dinosaurs, fossil
collecting – change and continuity
• concept of many thousands of years ago in time. Idea of a time line.
A rational approach to knowledge and understanding, e.g.:
• concept of evidence that can be tested
• what kind of claims can or cannot be tested?
• putting a range of beliefs to the test and recording the results.
An ethical attitude to personal and social Life, e.g.:
• personal responsibility
• truth and honesty
• cooperation and diligence at home, in school and at work
• respect for individual differences
• thoughtful consideration of conflicting and diverse viewpoints
• the Golden Rule (including the Humanist version).
The good society, e.g.:
• equality – boys and girls; men and women; religious and non-religious groups
• behaving fairly; feelings when someone is unfair to you, examples of injustice
• concept of freedom and liberty with personal responsibility
• systems of law and justice.
Happy Human symbol, e.g.:
• times when people are happy, such as birthdays, holidays, spending time with friends,
etc.
• making someone else happy. What are some ways?
Humanist celebrations and ceremonies, e.g.:
• naming celebrations
• coming of age celebrations
• wedding celebrations
• funeral ceremonies/remembrance services.
Hammersmith & Fulham Agreed Syllabus adopted September 2014
53
KEY STAGE 2
54
Hammersmith & Fulham Agreed Syllabus adopted September 2014
KEY STAGE 2
Introduction
Throughout Key Stage 2, pupils learn about Christianity and the other religious and
non-religious worldviews (Buddhism, Hinduism, Islam, Judaism, Sikhism, Humanism
and Baha’i), recognising the impact of religion and belief locally, nationally and globally.
They make connections between differing aspects of religion and belief and consider
the different ways in which these are expressed. They consider the beliefs, teachings and
practices and ways of life central to religion and other life stances. They learn about sacred
texts and other sources and consider their meanings. They begin to recognise diversity in
religion, learning about similarities and differences both within and between religions and
beliefs and the importance of dialogue between them. They extend the range and use of
specialist vocabulary. They recognise the challenges involved in distinguishing between
ideas of right and wrong and valuing what is good and true. They communicate their ideas,
recognising other people’s viewpoints. They consider their own beliefs and values and those
of others in the light of their learning in Religious Education.
Experiences and Opportunities
During Key Stage 2, Religious Education should offer pupils:
• encounters with religion through visitors and visits to significant places, including places
of worship
• a focus on the impact and reality of religion and belief on the local and global
community
• opportunities to discuss religious and non-religious philosophical questions, giving
reasons for their own beliefs and those of others
• time to consider a range of human experiences and feelings
• contexts in which to reflect on their own and others’ insights into life and its origin,
purpose and meaning
• situations in which to express and communicate their own and others’ insights through
art and design, dance, drama, ICT and music
• the chance to develop their use of ICT, particularly to enhance their awareness of
religions and beliefs globally.
Hammersmith & Fulham Agreed Syllabus adopted September 2014
55
KEY STAGE 2
Hierarchy of concept development
This diagram illustrates how concepts can be applied within the key stages.
More complex
Key
Stage 4
Key
Stage 3
Key
Stage 2
Concepts
specific to
some
religious or
belief
worldviews
Concepts common to
some religious and belief
worldviews and used in the
study of them
Concept
Type C
simpler
More complex
Concept
Type B
simpler
More complex
Key
Stage 1
Foundation
Stage
Concepts within the experience of
most children irrespective of any
religious or belief affiliation
Concept
Type A
simpler
Concepts that are within childrens’ own
experiences and are the basis of concept
development in key stages 1 to 4
At Key Stage 2 pupils have a broader perpective on life’s experiences. They can engage
with concepts relating to their own and others’ experiences that are also evident in
religions and non-religious worldviews (Concept type A), for example, freedom, authority,
sacrifice. They will continue to investigate concepts that are common to many religions
and worldviews that are used in the study of them (Concept type B), for example,
holiness, pilgrimage and rites of passage. Through their study of religions pupils will
encounter concepts that are particular religions or non-religious worldviews (Concept type
C), for example, Trinity, moksha, secularism.
56
Hammersmith & Fulham Agreed Syllabus adopted September 2014
KEY STAGE 2
A model for sequencing enquiry and skills in the programme of study at
Key Stage 2
START HERE
Apply their own
understanding of each
concept to situations in their
own and others’ lives
Communicate
their own
understanding of and
response to each
concept
Pupils
Evaluate the
importance and value
of each concept within
religious practice
or START HERE
Enquire into concepts that
are significant in human and
religious experiences
Contextualise
each concept within
the practices of
religious and nonreligious worldviews and
explore diversity of
practice and belief
This diagram explains the process of learning which will enable the pupil to respond to,
understand and interpret the concept in focus.
It is important that pupils engage with all five elements in relation to the identified concept
within each unit of work. This will enable pupils to make sense of the concept and its
implication for themselves and others.
There are two obvious starting points for Key Stage 2 pupils – pupils communicating their
own responses to the concept or enquiring into the concept.
Hammersmith & Fulham Agreed Syllabus adopted September 2014
57
KEY STAGE 2
Knowledge, skills and understanding
1. Enquiry and skills
Pupils should be taught how to:
a) enquire into concepts that are significant in religions and human experience (for
example, freedom, sacrifice, creation, authority, holiness, God, Torah, Trinity)
b) contextualise the concept within religious practices and explore diversity of practice
and belief (for example, how different Christians demonstrate the authority of the Bible,
or comparing Hindu and Christian beliefs about God)
c) evaluate the concept within one or more religions, or non-religious worldviews (for
example, what are the pupils’ opinions about the way the Torah scroll is treated and the
authority it has?)
d) communicate their own understanding of, and response to, the concept (for example,
what or who has authority in their lives? Or what does freedom mean to each pupil?)
e) apply their own understanding of the concept to situations in their own and others’
lives (for example, if pupils believe something or someone has authority, how does that
affect the way they behave towards it or them? Or how does belief about God affect the
way people behave?).
2. Knowledge and understanding of concepts that are common to religious and
non-religious experience
This is the application of enquiry and skills to concept type A
Pupils should be taught how to:
a) describe concepts that are important to both religious and non-religious people (for
example, sacrifice, peace, freedom, community, reflection)
b) explain how a concept is expressed in one or more religions or non-religious worldviews
(for example, how Buddhists and Christians and Humanists create situations in which to
feel peaceful)
c) explain their views about how a concept is expressed in religions (for example, what do
pupils think about meditation or confession as a way to help a person to feel at peace?)
d) describe and explain their own responses to a concept (for example, what do pupils
think about peace and being peaceful?)
e) describe when and how a concept has applied to experiences in their own or others’
lives (for example, do pupils have times when they want to feel peaceful and how do
they achieve it? What stops them feeling peaceful?).
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Hammersmith & Fulham Agreed Syllabus adopted September 2014
KEY STAGE 2
3. Knowledge and understanding of concepts that are common to many
religions and non-religious worldviews and that are used in the study of
religion
This is the application of enquiry and skills to Concept type B
Pupils should be taught how to:
a) describe and explain concepts that are common to many religions and non-religious
worldviews (for example, deity, sacred, myth, symbol, ritual, rites of passage, pilgrimage)
b) describe and explain how a concept is expressed in different ways in Christianity and
one (or more) other religions (for example, how different denominations in Christianity
regard pilgrimage and the significance of the Hajj to Muslims)
c) describe and explain their own opinions about the way religious concepts are expressed
(for example, what do pupils think about the value of Christians making a pilgrimage to
Lourdes or Muslims making a pilgrimage to Makkah?)
d) describe and explain their own views about a concept (for example, do pupils value the
idea of going on a journey to remember something significant, such as the work of
Charles Darwin through a visit to Down House)
e) describe and explain when and how a concept has applied to events or experiences in
their own or others’ lives (for example, pupils describe where, when and why they have
been or would like to go on a journey to remember something significant – such as to
the house where dad was born or a revered football ground).
4. Knowledge and understanding of concepts that are particular to specific
religions or non-religious worldviews
This is the application of enquiry and skills to Concept type C
Pupils should be taught how to:
a) describe and explain concepts that are particular to specific religions (for example, Trinity
in Christianity, moksha in Hinduism, sangha in Buddhism, khalsa in Sikhism, mitzvot in
Judaism, or umma in Islam)
b) describe and explain how a concept is expressed in religion (for example, how Christians
explain the Trinity in visual form, or some different ways in which Jews show that
they are keeping mitzvot (the laws) – such as the strict rules of Shabbat followed by
Orthodox Jews)
c) explain their own opinions about a concept and the religious beliefs and practices
associated with the concept (for example, what opinions do pupils have about mitzvot
(the laws) and why and how they are followed?)
d) explain their own responses to a concept (for example, how do pupils interpret and
explain the idea of laws, guidance and authority?)
e) describe and explain how a concept can be applied to situations in their own and
others’ lives (for example, in what situations do they think laws, guidance and authority
are important, and in what situations do they think laws are restricting?).
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KEY STAGE 2
During the key stage, pupils should be taught knowledge, skills and
understanding through the study of:
a) Christianity, Buddhism, Hinduism, Islam, Judaism, Sikhism, Humanism and Baha’i and
the other religious and non-religious worldviews
b) concepts that are common to religious and non-religious experience (Concept type A).
These will include the concepts of:
•community
•sacrifice
•identity
•authority
c) concepts that are common to many religions and non-religious worldviews and that are
used in the study of religion (Concept type B). These will include:
•holiness/sacredness
•God/deity
• rites of passage
•symbol
•ritual
•worship
d) include concepts that are particular to specific religions and non-religious worldviews
(Concept type C) such as:
• Trinity and incarnation in Christianity
• Buddha and sangha in Buddhism
• Brahman and samsara in Hinduism
• tawheed (the oneness of Allah) and umma in Islam
• Torah and mitzvot in Judaism
• khalsa and langar in Sikhism.
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KEY STAGE 2
Units of work
Suggested units of work about religious
and/or non-religious worldviews
Potential concepts to develop
Christianity
Stories of the birth of Jesus Interpretation/incarnation/prophecy
Advent Prophecy/ritual/symbol
The Magi Prophecy/interpretation/symbol
Jesus’ message Authority/interpretation/faith
Jesus: what Christians believe about him Incarnation/authority/Trinity/salvation
Paschal Candle
Symbol/ritual/resurrection/salvation
The empty cross
Symbol/resurrection
The events of Holy Week
Suffering/sacrifice/loyalty
The Christian story
Belief/interpretation/salvation
The Bible
Authority/identity/ritual
Buddhism
The Buddha
Peace/symbol/dharma/karuna/prajna
WesakBuddha/Nirvana
Sangha Community/bhavana/ritual
Hinduism
Diwali Light as a symbol/good and evil/avatar
Holi Good and evil/avatar/ritual/fire
Mandir Devotion/murti/community
Mahashivratri Shiva/symbol/samsara/devotion
Islam
The Prophet Muhammad and the Qur’an Authority/Islam/risalat/sacred
Eid-ul-Adha Umma/remembering/ritual/symbol
Eid-ul-Fitr and Ramadan Sacrifice/submission/Islam/ritual
Mosque Umma/Islam/ibadah/iman/community/ identity/ritual
The Five Pillars of Islam Authority/submission/ibadah/Islam
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KEY STAGE 2
Judaism
Hannukah Identity/symbol of light/ritual/ shekhinah
Pesach Freedom/covenant/Israel/symbol/ritual
Torah Mitzvot/covenant/authority/holy/ teachings
Purim Freedom/good and evil/identity
Sikhism
Baisakhi Identity/community/symbol/amrit/jot/khalsa
Guru Nanak Guru/mukti/authority/wisdom
The Guru Granth Sahib Sacred/authority/guru
Gurdwara Khalsa/amrit/langar/community/worship
The Gurus Nadar/authority
Humanism
Using the five senses to learn
Life/experience/excitement/remembering
Thinking rationally
Wisdom/reason/reflection/common sense
Good without God
Human empathy/compassion/love/concern
Fair and just society
Universal rights/social justice/citizenship
Evolutionary Science
Place of humans in the history of life/fossil evidence/scientific authority
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KEY STAGE 2
Units which have potential for exploring
religious and non-religious experience from
one or more religions or non-religious
worldviews
Potential concepts to develop
LightSymbol/ritual
WaterSymbol/ritual/myth
Trees
Symbol/ritual/myth/cycle of life
FlightSymbol/myth
PrayerSacred/communication/ritual/worship
Sacred writings
Authority/communication/ritual/ identity
Community and belonging
Identity/ritual/ceremony
The earth and the environment
Purpose/creation/myth/interpretation
Rites of passage
Ritual/symbol/initiation/death
God talk
God/interpretation/faith
Places of worship
Sacred/worship/community
AngelsInterpretation/imagery/holy
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KEY STAGE 2
Content for Key Stage 2 The religious and non-religious traditions
The following pages identify recommendations about the material that would be
appropriate to include at Key Stage 2, remembering that material should be selected in
order to engage students with the identified concepts.
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KEY STAGE 2
Christianity
Christianity – Beliefs, values and teachings
Pupils should explore aspects of:
Ideas of God
The Christian idea of God as Father, Son and Holy Spirit and as Creator, Saviour,
Comforter, Almighty, e.g.:
• in stories, songs, pictures, prayers, creeds.
• The Christian story of salvation, e.g.:
• creation, fall, separation from God, salvation through Christ, the coming of the Holy Spirit.
Jesus
Aspects of Jesus’ life as told in the Gospel stories, e.g.:
• baptism and temptations
• teaching about the Kingdom of God
• his friends, disciples and enemies
• the events of the last week of his life and the resurrection stories
• stories which point to his divinity, for example, miracles, transfiguration, nativity
• Jesus as a Jew.
• Christian beliefs about Jesus, e.g.
• that he is God made man
• that he is Son of God, Saviour, Messiah, Christ
• that he is still present.
The Bible
The nature, importance and significance of the Bible for Christians, e.g.:
• as a source for Christian belief and teaching
• that it includes many books and is divided into the Old and New Testaments
• that the Old Testament originates from the Jewish tradition
• that it includes different kinds of literature, for example, history, law, poetry, story
• some Christians read it daily
• that different Christians interpret it in different ways. Christian values.
Christian values
The main sources of teaching about values, e.g.:
• the Ten Commandments
• the Two Great Commandments
• the Sermon on the Mount.
Christian teaching about the importance of specific values, e.g.:
• love, forgiveness, self-sacrifice, justice, commitment.
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KEY STAGE 2
Christianity – Expressions of faith
Pupils should explore aspects of:
Festivals and celebrations
Holy Week and Easter, Christmas, e.g.:
• the story, celebrations, symbols and meanings associated with Holy Week and Easter,
Christmas.
How other key events in Jesus’ life, and the history of the Church, are celebrated
and remembered, e.g.:
• Advent, Epiphany, Lent, Pentecost, Harvest.
Worship and rites of passage
Examples of worship in at least two contrasting denominations, e.g.:
• Anglican Eucharist, Catholic Mass, Lord’s Supper, Pentecostal worship, Quaker meetings,
Orthodox worship, Reformed worship.
How buildings, artefacts, rituals and symbols play a part in different forms of
Christian worship, e.g.:
• icons, stations of the cross, baptistry, rosary, chalice, pulpit.
The importance and place of prayer for Christians, e.g.:
• some prayers and their meanings, especially the Lord’s Prayer
• the ways in which different Christians pray and any artefacts or means they use, for
example, movement and dance, silent prayer, rosaries, icons, music.
Rites of passage in different churches, e.g.:
• the way different Christians celebrate rites of passage: birth, initiation, marriage, death.
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KEY STAGE 2
Buddhism
Buddhism – beliefs, values and teachings
Pupils should explore aspects of:
The Buddha
Stories about Gotama Buddha and how he found an answer to suffering, e.g.:
• his birth and upbringing
• the four signs and the great renunciation
• years in the forest
• enlightenment, teaching and passing away.
Buddhist teaching
Stories that illustrate Buddhist values, e.g.:
• The Monkey King
•Kisagotami.
Aspects of Buddhist dhamma (teachings), e.g.:
• all Buddhists try to develop loving kindness and compassion
• the four noble truths which include the noble eightfold path
• that Buddhism does not involve belief in God(s).
Buddhism – Expressions of faith
Pupils should explore aspects of:
The Buddhist community
The distinctive features of the Buddhist sangha (community), e.g.:
• it is made up of ordained and lay people
• the lives of monks, nuns, priests – teaching and leading by example
• symbols of the community, such as the robe, bowl, shaven head
• the importance of self-discipline and meditation
• how Buddhists involve themselves in the community, for example, supporting the
monastic sangha.
Festivals and symbols
The stories, symbols, celebrations and significance of the festival of Wesak, e.g.:
• the celebration of the birth, enlightenment and death of Buddha.
The symbolism and meaning of images within Buddhism, e.g.:
• lotus flower
• wheel of life
• bodhi tree
• the Jataka Tales
• Kathina ceremony.
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KEY STAGE 2
Hinduism
Hinduism – beliefs, values and teachings
Pupils should explore aspects of:
Ideas of God
That Brahman (God) is one but can be worshipped in many forms, e.g.:
• Vishnu, Shiva, Krishna, Rama, Hanuman, Lakshmi, Ganesh, Kali, Durga
• the concept of avatar (incarnations of Vishnu).
Important Hindu stories of the Gods, e.g.:
• Rama’s exile and return (Ramayana), the childhood of Krishna (Puranas), Durga, Lakshmi
and the descent of Ganga.
Respect for life
The importance of respect for life, e.g.:
• respect for God, other people, the cow and all forms of life
• ahimsa (non-violence) and its implications (e.g. vegetarianism).
The cycle of life
The ideas associated with the cycle of life, e.g.:
• atman (the idea of the individual soul)
• the endless cycle of creation, preservation and destruction
• samsara (reincarnation, the cycle of birth and death).
Hinduism – expressions of faith
Pupils should explore aspects of:
Worship
Puja at home and in the Mandir (temple), e.g.:
• the family shrine
• the Arti ceremony
• the role of murtis (divine images) in worship
• the Havan (fire ceremony)
• yoga, meditation and mantras.
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KEY STAGE 2
Festivals: the stories, symbols and celebrations associated with important
festivals, e.g.:
• birthdays of Rama (Ramnavami) and Krishna (Janmashtami)
•Divali
• Raksha Bandhan
• the Nine Nights Festival (Navratri)
• the Night of Shiva (Shivaratri) or Mahashivratri.
Religious symbols
The significance and meaning of important symbols, e.g.:
• Aum (the sacred sound of the universe)
• the lotus flower (purity emerging from impurity)
• the swastika (representing well-being and good fortune).
The Hindu community
The diversity within Hinduism, e.g.:
• that different communities dedicate their mandir (temple) to different deities and
celebrate festivals in different ways.
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KEY STAGE 2
Islam
Islam – beliefs, values and teachings
Pupils should explore aspects of:
Ideas of God
Muslims believe that Allah is the One True God, e.g.:
• has no partners
• provides all things
• gives guidance through messengers and books
• cannot be compared to anything else
• has 99 names.
Allah as the creator
Muslims believe that, e.g.:
• human beings are the best of His creation
• angels are created by Allah
• it is forbidden to regard anything as being equal to, or a partner to, Allah (shirk).
The Qur’an and guidance
The Qur’an is the revealed book for Muslims, e.g.:
• how the Qur’an was revealed
• stories from the life and traditions of the Prophet Muhammad (pbuh*), the final prophet
and recipient of the final revelation
• stories from the Sunnah and the Hadith
• stories of other Prophets associated with written revelation, e.g.: Ibrahim (Abraham),
Musa (Moses), Dawud (David) and Isa (Jesus).
Islamic values
The importance of key values, e.g.:
• aspects of family life, such as home life for children, leadership, role of parents, respect
for elders and the wise, preparing for festivals
• social life, including the role of the mosque
• the importance of honesty and good manners
• the unity of the umma (Muslim community).
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KEY STAGE 2
Islam – expressions of faith
Pupils should explore aspects of:
The Five Pillars of Islam
The pattern, meaning and symbolism associated with the Five Pillars of Faith, e.g.:
• shahadah (the declaration of faith)
• salat (prayer)
• sawm (fasting) and Id-ul-Fitr
• zakah (purification of wealth by obligatory contributions)
• hajj (pilgrimage) to Makkah and Id-ul-Adha.
Family and social life
Aspects of life within a Muslim home and mosque, e.g.:
• birth and naming of children
• how people greet each other
• halal food laws
• dhikr (the reciting of the names of Allah) and the use of the subhah (the beads used in
worship).
The mosque (or masjid)
The significance, use, artefacts and symbolism of the mosque, e.g.:
• the role of the imam
• the importance of the Qiblah – direction of the Ka’bah in Makkah
• the main features of the mosque: mihrab, minbar, ablution area
• the significance of Jumu’ah (Friday congregational prayers)
• the role of the mosque as a welfare, social and religious centre.
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KEY STAGE 2
Judaism
Judaism – beliefs, values and teachings
Pupils should explore aspects of:
Ideas of God
Illustrations of the nature of God, e.g.:
• from psalms, songs and prayers in the siddur (prayer book)
• the love of God, illustrated through stories in the Tenakh (Jewish Bible)
• stories showing God’s oneness, love, care, goodness and power.
How these ideas are expressed, e.g.:
• mezuzah, tallit, tefillin and kippah
• the first four of the Ten Commandments
• psalms, songs and prayers
• stories from the Torah.
Torah
The importance of the Torah in Jewish life, e.g.:
• Sefer Torah
• the first five books of the Tenakh
• contents: rules and laws, sayings and stories
• stories about God giving the Torah on Mount Sinai.
How the importance of the Torah is expressed, e.g.:
• the Sefer Torah and the work of the scribe
• reading of the weekly portion
• the annual cycle of readings
• regular Torah study
• the festival of Simchat Torah.
Jewish values
The importance of key values set out in the Torah, e.g.:
• love of the stranger and hospitality
• “love your neighbour as yourself”
• the Ten Commandments.
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KEY STAGE 2
Judaism – expressions of faith
Pupils should explore aspects of:
Family life
Important features of Jewish family life, e.g.:
• the mezuzah identifies the Jewish home
• Shabbat and the Friday night meal
• the importance of gratitude expressed in, for example, blessings before and after meals
• kashrut/kosher (food laws) and the kitchen.
Festivals and celebrations
The stories, symbols and celebrations associated with important festivals, e.g.:
• Rosh Hashanah and Yom Kippur
• Pesach (exodus and freedom – the miraculous crossing of the Red Sea)
• Shavuot (giving of the Torah) – the story of Ruth
• Sukkot (the festival of God’s protection)
• Purim and Hannukah.
Worship and the community, e.g.:
• the place and significance of the menorah and the Ark
• the synagogue as a community centre and place of prayer and study, its main features
and components, and the role of the rabbi.
The symbolism and significance of important rites of passage, e.g.:
• Brit Milah (circumcision) and girls’ naming ceremony
• Bar and Bat Mitzvah
•marriage.
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KEY STAGE 2
Sikhism
Sikhism – beliefs, values and teachings
Pupils should explore aspects of:
Sikh ideas
The way God is described in the Mool Mantra, e.g.:
• Creator and sustainer
•Truth
• One and only one
• without fear.
• The belief in karma (reincarnation and the law of cause and effect).
• All human beings are equal in the eyes of God and people should therefore
treat each other as equals.
The Gurus
The importance of the Guru Granth Sahib, e.g.:
• it contains the teachings of Guru Nanak and other Gurus and saints from all over India
• its guidance is treated as that of a living Guru
• at festivals and special occasions there is a complete unbroken reading from the Guru
Granth Sahib (Akhand Path).
Key stories about the ten Gurus, e.g.:
• Guru Nanak, the first Guru – his call, journeys and teachings
• Guru Arjan, the first martyr – built the Golden Temple
• Guru Gobind Singh – founded the Khalsa (the Sikh community)
• Guru Teg Bahadur – defender of the faith.
Sikh values
The importance of key values, e.g.:
• sewa (service to all)
• kirat karma (working honestly to earn one’s living)
• vand chhakna (sharing with others)
• all human beings are equal
• respect for all creation
• respect for all beliefs and religions.
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KEY STAGE 2
Sikhism – expressions of faith
Pupils should explore aspects of:
Worship, holy days and ceremonies
The pattern and importance of worship in the Gurdwara, e.g.:
• it consists of kirtan (hymns), ardas (prayer) and langar (a shared meal)
• how respect is shown to the Guru Granth Sahib.
The stories, symbols, celebrations and meanings associated with important holy
days, e.g.:
• birthdays of Guru Nanak, Guru Gobind Singh (Baisakhi)
• the Gurpurbs – key anniversaries.
• The pattern and significance of important ceremonies, e.g.:
• naming, turban tying, Amrit ceremony, marriage, death.
Gurdwara
A place of worship which extends a welcome to men and women of all races and
creeds. Its features include, e.g.:
• sangat (congregation/community)
• langar (common shared meal)
• the Granthi, who reads the Guru Granth Sahib and explains the text.
The significance and meaning of, e.g.:
• Ik Onkar (there is one God) which appears at the beginning of each major composition
in the scriptures
• khanda, the symbol of the Khalsa (the community)
• the Five Ks (representing the Khalsa): kesh (uncut hair), kangha (comb), kara (steel wristband), kachera (shorts) and kirpan (sword).
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Humanism
Humanism – Beliefs, values and teachings
Pupils should explore aspects of:
A naturalistic approach to life and the universe, e.g.:
• values develop through experience and reason, not revelation
• acceptance of the natural, physical dimension of life
• scepticism about the existence of a supernatural dimension
• dependence on information from the senses to determine reality.
A rational approach to knowledge and understanding, e.g.:
• experience and reason are the best means to reliable knowledge
• belief should be based on demonstrable and tested evidence
• natural evolution is basic to understanding life and the universe.
An ethical attitude to personal and social life, e.g.:
• the importance of shared human values
• individuals should take responsibility for their actions
• reliance on truth, honesty and good will between people
• good without God; humanly determined (i.e. not divinely revealed) ethics and morality.
The good society, e.g.:
• fairness and social justice
• rule of democratic, inclusive and just law
• separation of religion and state: no privilege, discrimination or bias.
The Humanist symbol, e.g.:
• the Happy Human symbol represents the value placed on a life lived to the fullest;
personally, socially and culturally
• the best way to be happy is to help others to be happy.
Celebrations and ceremonies, e.g.:
• celebrating the birth of a baby and distinguishing, comparing and contrasting any
religious or Humanist aspects
• talking about other celebrations or ceremonies and distinguishing, comparing and
contrasting any religious or Humanist aspects.
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KEY STAGE 3
Hammersmith & Fulham Agreed Syllabus adopted September 2014
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KEY STAGE 3
Introduction
Throughout Key Stage 3, pupils extend their knowledge and understanding of Christianity
and other religious and non-religious worldviews such as Buddhism, Hinduism, Islam,
Judaism, Sikhism, Humanism and Baha’i, in a local, national and global context. They
deepen their ability to comprehend important beliefs, concepts and issues of truth and
authority in religions and other belief systems. They apply their perceptions of religious,
non-religious and philosophical beliefs, teachings and practices to a range of ultimate
questions and ethical issues, with a focus on self-awareness, relationships, rights and
responsibilities. They enquire into and explain some personal, philosophical, theological
and cultural reasons for similarities in different beliefs and values, both within and between
religious and non-religious worldviews. They interpret religious and non-religious texts and
other sources, recognising both the power and limitations of language and other forms of
communication in expressing ideas and beliefs. They reflect on the impact of religious and
non-religious beliefs in the world, considering both the importance of interfaith dialogue
and the tensions that exist within and between religious and non-religious beliefs. They
develop their evaluative skills, showing reasoned and balanced viewpoints when considering
their own and others’ responses to religious, philosophical and spiritual issues.
Experiences and Opportunities
During Key Stage 3, Religious Education should offer pupils:
• encounters with people from different religious, non-religious, cultural and philosophical
groups, who can express a range of convictions on religious and ethical issues
• visits, where possible, to places of major religious significance, locally, nationally and
even internationally
• opportunities in ICT to enhance understanding of religious and non-religious spiritual
insights, beliefs and practices
• contexts in which to discuss, question and evaluate important issues in religion and
philosophy, including ultimate questions and ethical issues
• time to reflect on and carefully evaluate their own beliefs and values and those of
others in response to their learning in Religious Education, using reasoned and balanced
arguments
• situations in which to use a range of forms of expression, (such as art and design, dance,
drama, ICT, music and writing) to communicate their ideas and responses creatively and
thoughtfully
• chances to explore the connections between Religious Education and other subject areas,
such as the arts, humanities, literature and science.
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KEY STAGE 3
Hierachy of Concept Development
This diagram illustrates how concepts can be applied within the key stages.
More complex
Key
Stage 4
Key
Stage 3
Key
Stage 2
Concepts
specific to
some
religious or
belief
worldviews
Concepts common to
some religious and belief
worldviews and used in the
study of them
Concept
Type C
simpler
More complex
Concept
Type B
simpler
More complex
Key
Stage 1
Foundation
Stage
Concepts within the experience of
most children irrespective of any
religious or belief affiliation
Concept
Type A
simpler
Concepts that are within childrens’ own
experiences and are the basis of concept
development in key stages 1 to 4
At Key Stage 3 units of work may require students to examine a number of different
concepts. They will examine concepts common to the experience of most people
irrespective of any religious or philosophical affiliation (Concept type A), for example,
justice, love, compassion and evil. They will investigate concepts that are used in the study
of religion and non-religious worldviews (Concept type B), for example, God, salvation
and free will and, through their study of religions and non-religious worldviews, they will
examine concepts particular to specific religions and non-religious worldviews (Concept
type C), for example, jihad, resurrection, atheism and darshan.
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KEY STAGE 3
A model for sequencing enquiry and skills in the programme of study at
Key Stage 3
Communicate
and justify their
own
opinion, in
START HERE
response to the
concepts of religious
and non-religious
worldviews
Apply their own response
to each concept to situations
in their own lives, in society
and the wider world
Pupils
or START HERE
Enquire into human and
religious experience through
the study of key concepts
Evaluate
each concept
Contextualise
each concept within
the diversity of
religious and nonreligious worldviews and
identify issues that arise
This diagram explains the process of learning which will enable the pupil to understand,
interpret and respond to the concepts in focus.
Each of the five elements will be addressed for each concept included within a unit of work.
Teachers should become familiar with the five elements within the process and apply them
within lessons and across all units of work. There are two obvious starting points, Enquire
and Communicate to complete the circuit of enquiry. It is expected that the full circuit of
enquiry will be completed with each concept studied.
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KEY STAGE 3
Knowledge, skills and understanding
1. Enquiry and skills
Pupils should be taught how to:
a) enquire into religion and human experience through the study of key concepts
(for example, justice, love, compassion, evil – God, salvation, free will – guru, jihad,
resurrection, atheism, darshan)
b) contextualise each concept within religious and non-religious diversity, and identify
issues that arise (for example, ways in which love is expressed in the teaching of Jesus
and compassion in the teachings of the Buddha – ways in which Christians express their
experience of God’s presence, and Humanists achieve meaning, purpose and value in a
world without God – the importance of darshan in Hindu devotion)
c) evaluate each concept (for example, compare and contrast Jesus’ teaching on love and
the Buddha’s teaching on compassion, comment on their usefulness – comment on
how evil and suffering can be explained, if God is experienced as present in the world –
comment on the significance and value of darshan in Hindu devotion and what issues
are raised by it)
d) communicate and justify their own opinion, in response to religious and non-religious
concepts, beliefs and practices (for example, how do pupils interpret the ideas of love
and compassion? How do pupils respond to the idea that God can be present in the
world? Do pupils think they can be seen by God? How, and by whom, do they think
their thoughts and actions can be seen?)
e) apply their own response to each concept to situations in their own lives, in society
and in the wider world (for example, who do pupils think is deserving of love and
compassion and who do they think they could love and be compassionate to? In pupils’
own experiences and those of others, in what ways could evidence of God’s presence be
claimed or contested? How do pupils interpret the idea of being seen in their own life,
and in society, does it matter and affect people’s actions?).
2. Knowledge and understanding of concepts within the experience of most
pupils irrespective of any religious or philosophical affiliation
This is the application of enquiry and skills to Concept type A
Pupils should be taught how to give a detailed explanation of:
a) significant concepts used within religious and non-religious experience (for example,
compassion, wisdom, love, sacrifice, good, evil, belief, faith, trust, authority, guidance,
justice, inspiration)
b) how a concept is expressed in specific religious teachings and practices, identifying
relevant situations (for example, justice in the context of Jews putting God on trial in a
concentration camp during the Holocaust)
c) their own evaluation of a concept and how the concept has been interpreted (for
example, pupils give an informed opinion on whether Jews were right to put God on
trial), their own interpretation of a concept (for example, pupils communicate their own
response to the idea of justice)
d) how they apply their interpretation of a concept within their own lives and within society
(for example, pupils identify in what situations they have experienced or witnessed justice
and injustice, and where they identify justice and injustice in society and the world).
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KEY STAGE 3
3. Knowledge and understanding of concepts common to some religions and
non-religious worldviews and also used in the study of them
This is the application of enquiry and skills to Concept type B
Pupils should be taught how to give a detailed explanation of:
a) concepts common to many religions and used in the study of religion (for example, the
sacred/sacredness, transcendence, immanence, salvation, God, creation, free will and
predestination, divine judgement, the afterlife)
b) the way in which a concept is used to interpret and respond to specific events and
situations in the world (for example, salvation as understood by Christians in the third
world, as depicted in the Haitian hunger cloth, in relation to wealth and poverty,
Christian and Hindu understandings of creation and suffering, in relation to natural
disasters and human conflict)
c) their own evaluation of a concept and how a concept has been interpreted (for example,
pupils give an informed opinion on whether the Haitian hunger cloth gives a valuable
interpretation of salvation, or how plausible they find Christian and Hindu explanations
of creation and suffering)
d) their own response to a concept (for example, pupils communicate their own response
to the idea of salvation, creation, or causes of suffering)
e) how their response to a concept is applied in their own lives and can be applied within
society (for example, pupils identify whether they have been in situations where they or
others needed to be helped or saved, and whether salvation is an important concept for
the world today using specific examples. Pupils explain how their response to the idea of
creation or human suffering can make sense using specific examples).
4. Knowledge and understanding of concepts specific to particular religions or
non-religious worldviews
Pupils should be taught how to give a detailed explanation of:
a) concepts within a particular religion and its belief system, and the way they are
expressed in its teachings and practices (for example, guru and khalsa in Sikhism,
jihad and umma in Islam, Torah and Zion in Judaism, dukkha and anatta in Buddhism,
incarnation and resurrection in Christianity, darshan and maya in Hinduism)
b) the way in which these concepts are used to interpret and respond to specific events
and situations in the world (for example, jihad in the context of Muslim responses to
secularisation and materialism)
c) their own evaluation of the worth and purpose of these concepts, and how these
concepts are interpreted (for example, pupils give an informed opinion on different ways
in which Muslims pursue jihad in western society)
d) their own response to these concepts (for example, pupils communicate their own
response to the idea of jihad, self-striving and opposing corruption)
e) how their response to these concepts is applied in their own lives/can be applied within
society (for example, pupils identify ways in which they and others strive to live a better
life and oppose corruption, how they do that, and ways in which they do not).
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5. Breadth of study
The breadth of study at key stage 3 will ensure that pupils are introduced to religions that
they have not studied at key stage 2, where possible
During the key stage pupils will be taught knowledge, skills and understanding through enquiry
into units of work on Christianity, Buddhism, Hinduism, Islam, Judaism, Sikhism,
Humanism and Baha’i, and the other religious and non-religious worldviews,
focusing on key concepts within them. In order to achieve this pupils will be taught about:
• the beliefs
• the practices
• the symbolism
• significant events, people and changes.
Supplementary units of work, focusing on all three types of concept (A, B and C),
which will be drawn from the following areas:
• symbol, myth and ritual
• the concept of the sacred
• inspirational individuals
• religion and community
• religion and change.
Teachers should construct a specific unit of work under each of the headings that they
decide is best suited to include in their scheme of work at Key Stage 3, and complements
the study of the religions identified in section 5a, above. Supplementary units of work (5b)
are intended to provide further breadth, depth, coherence and progression within the
overall scheme of work for Key Stage 3.
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Units of work
Suggested units of work on religions and
non-religious worldviews
Potential concepts to develop
Christianity
Christian identity
Christ/Church/sin/salvation/ sacrament/
incarnation/creation/forgiveness/obedience/
authority/diversity
The vision of Jesus
The law/love/forgiveness/obedience/God /judgement/the Kingdom of God
What do Christians believe?
Trinity/sin/salvation/incarnation/obedience/
repentance/forgiveness/sacred/creation
How do Christian beliefs affect peoples’ lives?Agape (love)/forgiveness/sacrament/ judgement/justice and injustice/salvation
Buddhism
Buddhist identityAnatta/dukkha/tanha/dharma/Buddha/
Nirvana/sangha/community/meditation/
selflessness/compassion
The vision of the BuddhaDukkha/karuna(compassion)/anatta/Nirvana/
dharma/sangha/wisdom/discipline/liberation
Buddhism todayBodhisattva/authority/guidance/ sangha/
diversity/ritual/symbol
Hinduism
Hindu identity Karma/yoga/dharma/darshan/guna/atman/
Brahman/devotion/duty/conduct
How well do we know the rules of the game of life?
Moksha/puja/Brahman/atman/ samsara/
karma/yoga/salvation/ devotion/service
Islam
Muslim identityTawheed/shirk/jihad/umma/iman/submission/
authority/community/striving
How can we make sense of Islam?Risalah/akhirat/yawmuddin/Allah/Qur’an/
tawheed/belief/sacred
Judaism
Jewish identityCovenant/redemption/mitzvot/mashiach/
Torah/shekhinah/Israel/kiddush/authority/
obedience/responsibility/hope
Jewish responses to the HolocaustShekhinah/covenant/redemption/evil/
anti-semitism/genocide/suffering/denial
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Sikhism
Sikh identityKhalsa/guru/sewa/panth/langar/niguna/jot/
service/devotion/equality/ selflessness
Why are symbols important in Sikhism?Ik Onkar/khalsa/amrit/Guru Granth Sahib/
symbol/ritual/identity
Humanism
Humanist IdentityAtheism/agnosticism/rationality/free thought/
Humanist ethics and morality/meaning and
purpose
Why do people become Humanists?Scientific method/evidence/disillusionment
with religion/making sense of the world in
empirical terms
Creating an inclusive & fair societyShared values/social justice/universal basic
rights/equality
SecularismFreedom of and freedom from religion
requiring a secular state constitution and
secular institutions
The Bahá’í Faith
Bahá’í identityThe oneness of religion (progressive
revelation)/”The world is one country and
humankind are its citizens”/the equal status
of men and women/science and religion are
complementary
What can we learn about the Bahá’í faith A Bahá’í is a citizen of the world.
from its teachings about marriage and burial? Marriage unifies families, not just individuals
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Units of work
Suggested supplementary units of work
Potential concepts to develop
Inspirational figures
For example:
Gandhi
Equality/ahimsa/authority/justice/ conviction
Che Guevara
violence
Liberation/justice/authority/conviction/
Martin Luther King
Equality/love/conviction
Bob Geldolf
Justice/equality/greed
Charles Darwin
Evidence/faith/authority/reason
Corrie ten Boom
Faith/justice/conviction
Helen Prejean
Faith/commitment/justice/death
Sojourner Truth
Prejudice/equality/faith
Aung San Suu Kyi
rights
Freedom/conviction/justice/peace/human
Symbol, myth and ritual
For example:
Symbol and myth in Hinduism and Christianity(with reference to Shiva and Adam and Eve)
Trimurti/Shiva Nataraj/Ganga/maya/fire/
water/reality/interpretation/symbol/myth/sin/
authority/obedience
Religious and non-religious ritualShrine/sacred/pilgrimage/memorial/identity/
hajj/umma/jihad/faith/ sacrament
The concept of the sacred
For example:
What is sacred?Holy/God/sacred/transcendence/ presence/
power/fear/awe
Sacredness in ChristianityCreation/God incarnate/Holy Spirit/ logos/
sacrament
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Religion and community
For example:
Jewish responses to the HolocaustShekhinah/covenant/redemption/evil/antisemitism/genocide/suffering/denial/justice
Indigenous people:
of Australia
Totem/dreamtime/ritual/timelines/ancestors/
sacred/symbol/myth/environment
of North America
Ritual/symbol/myth/sacred/earth/spirit/
authority/environment
Buddhist communitySangha/dharma/Buddha/sila/bhavana/
meditation/identify/authority/ritual/diversity/
monasticism/activism/gender
Religion and change
Is religion changing and will it survive?
God/belief/faith/conviction/ incarnation/
secularisation/peace/conflict/evidence/reason
Islam in western societyIman/jihad/tawheed/shirk/umma/ akhlaq/
ritual/identity/conflict/ cohesion/unity/
difference/harmony/ negotiation
Buddhism todayBodhisattva/authority/guidance/ sangha/
diversity/ritual/symbol
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Content for Key Stage 3 The religious and-non-religious traditions
The following pages identify recommendations about the material that would be
appropriate to include at Key Stage 3, remembering that material should be selected in
order to engage students with the identified concepts.
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Christianity
Christianity – Beliefs, values and teachings
Pupils should explore aspects of:
Belief of God
The nature of God as the Holy Trinity, e.g.:
• God as Father
• God as the incarnate Son as shown in the incarnation and resurrection
• God as the Holy Spirit guiding, comforting and giving understanding and insight.
Christian belief about where evidence for God can be seen, e.g.:
• in scripture, personal experience and reason.
Beliefs about God and humanity, e.g.:
• the pattern of creation and humanity made in God’s image
• the fall and sin
• God’s relationship with Israel
• salvation through Christ.
Jesus
Jesus is an historical figure as shown in the evidence in contemporary and other
writings, e.g.:
•Josephus.
Key Gospel stories about the life of Jesus, e.g.:
• how different writers express their ideas about Jesus’ identity
• selected passages pointing to Jesus’ humanity and divinity: birth, baptism, temptations,
• transfiguration, miracles, rejection, suffering, death, resurrection, ascension
• Jesus’ fulfilment of Old Testament prophecies.
The Bible
The nature, importance and significance of the Bible for Christians, e.g.:
• as the revealed Word of God
• as a source of authority
• containing a variety of types of literature including: history, poetry, story, law, prophecy.
How Christians interpret the Bible in different ways, e.g.:
• some see it as literally true
• others see sections as allegorical and symbolic
• that the Bible was written for different audiences in a variety of styles, for different
purposes.
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Christian values
How personal and collective Christian values are a response to Jesus’ teaching,
e.g.:
• love, forgiveness and repentance.
How Christians believe their lives are transformed by being in Christ, e.g.:
• as expressed through the sharing of bread and wine
• through conversion.
Christianity – Expressions of faith
Pupils should explore aspects of:
Worship and celebrations
How different Christians express their beliefs and values through diverse forms
of worship and celebration, e.g.:
• two contrasting denominations, or two contrasting traditions within the Church of
England, in terms of their styles of worship, celebration of major festivals and rites of
passage
• the meaning and use made of ritual, artefacts, music, preaching, prayer, dance, etc, in
Christian worship and celebration.
Expressions of belief
How Christian beliefs and values are expressed in different ways, e.g.:
• the use of symbolism in art, architecture and music, for example, hunger cloths, icons,
church buildings, contemporary Christian music
• the distinctive character of the expression of faith in particular communities, for example,
Taize, the Corrymeela community, lona.
How the Bible is used, e.g.:
• in public worship
• for private study and devotion
• as a guide in decision making.
How Christian values are reflected in, e.g.:
• personal relationships, for example, individual responsibility, roles in the family, love of
neighbour
• social action and global issues, for example, crime, the environment, poverty, injustice
• individuals, groups and organisations motivated by Christian values
• the work of the Church.
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Buddhism
Buddhism – Beliefs, values and teachings
Pupils should explore aspects of:
The Buddha
Stories from his life, e.g.:
• his discovery of how to overcome suffering and unhappiness
• his renunciation
• his enlightenment
• his compassion and wisdom
• A supreme example to his followers, with reference to episodes in his life
Buddhist teaching
Key Buddhist teachings, e.g.:
• the three universal truths
• wisdom and compassion in Buddhist teaching
• the four noble truths which include the noble eightfold path
• the purpose of meditation
• kamma/karma (the law of cause and effect) – for every intentional good or bad thought,
word or deed, there is an effect
• nibbana/Nirvana – the state of secure perfect peace.
Buddhism – Expressions of faith
Pupils should explore aspects of:
The Buddhist community
Buddhists try to, e.g.:
• learn and practise the dhamma/dharma
• become free from greed, hatred and ignorance
• develop loving kindness and compassion
• support the monastic sangha and temple
• accumulate merit
• practise ethical living.
In addition, the ordained will, e.g.:
• practise bhavana (meditation and mental development)
• obey the rules of their order, the Vinaya
• study texts, teach and counsel
• conduct services and the daily office.
The importance of the Three Jewels: Buddha, Dhamma and Sangha.
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Buddhists try to help alleviate suffering by, e.g.:
• giving hospitality
• being sympathetic
• giving generously
• teaching by example.
Buddhist practices and symbols
The meaning and significance of important practices and symbols, e.g.:
• festivals and daily ceremonies
• meditation – the purpose of meditation
• the diversity of different images of the Buddha and their significance
• symbols which express Buddhist teaching, such as the wheel of becoming and the lotus
flower.
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Hinduism
Hinduism – Beliefs, values and teachings
Pupils should explore aspects of:
Key beliefs
The central beliefs of Hinduism, e.g.:
• Brahman as the impersonal, formless, absolute and supreme being
• God is worshipped in diverse forms and/or is believed to be formless
• the concept of avatar, especially the incarnations of Vishnu
• key concepts including: atman, seva, karma, dharma, samsara, moksha.
Scriptures
Some texts from scriptures illustrating key beliefs and how they are used by
adherents, e.g.:
• the Vedas
• the Upanishads
• the Bhagavad Gita
• the Ramayana
• the Puranas.
Key values
The importance of righteous conduct as expressed within the family and
community, e.g.:
• the importance of seva (service)
• ahimsa (non-violence) and its implications, e.g.: vegetarianism
• self-discipline: vows, yoga, fasting.
Hinduism – Expressions of faith
Pupils should explore aspects of:
Worship
Worship in the home and in the Mandir (temple), e.g.:
• the Arti ceremony, bhajan and kirtan (singing), havan (sacred fire)
• visiting holy people from India
• the nature and function of the mandir in India and Great Britain
• puja in the home.
Pilgrimage in India, e.g.:
• Varanasi (Banares), Vrindavan.
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The Hindu way of life
Roles within the family, e.g.:
• defined by gender and age
• the duties within the extended family
• the importance of women in the family and in the transmission of traditions.
Hindu society, e.g.:
varna, the traditional four-fold classification of society
• jati (caste) as a kinship system and support group
• Hinduism exemplified in significant figures such as Mahatma Gandhi
• the diversity which exists within Hinduism.
Journey of life, e.g.:
• ashramas: four different stages of life and their associated duties
• samskars: ceremonies associated with initiation (sacred thread), death (funeral and
cremation),
• birth, marriage.
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Islam
Islam – Beliefs, values and teachings
Pupils should explore aspects of:
Muslim ideas
The concept of Islam, e.g.:
• peace through willing obedience and submission to the will of Allah.
Allah is the one true God, e.g.:
• has no partners, and nothing is comparable to Him
• as the Creator, signs of His creation
• provides all things
• gives guidance through messengers and books.
Akhirah – life after death; e.g.:
• this life is a trial and preparation for the hereafter
• all deeds are recorded by the angels
• human accountability to Allah for all actions
• day of judgement and the rewards of paradise/punishments of hell.
Qur’an and guidance
Sources of guidance, e.g.:
• the Qur’an, the revealed book treated with respect
• the Prophet Muhammad – his key role as the final Prophet and recipient of the final
revelation
• stories from Sunnah, Hadith and Sirah (biographical writings on Muhammad)
• messengers of Allah as exemplars
• key events in the life of Muhammad.
Islamic conduct
Islamic conduct is based on, e.g.:
• obedience to Allah and the idea of khalifah (being custodians)
• Islamic culture: respect for people of other faiths, lives of influential Muslims, and how
they are motivated by Islamic beliefs and values
• jihad: personal struggle to achieve self-improvement in the way of Allah.
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Islam – Expressions of faith
Pupils should explore aspects of:
The Five Pillars
Pattern, symbolism, significance and meaning associated with the Five Pillars of
Faith, e.g.:
•shahadah
• salat and wudu
• sawm and Eid-ul-Fitr
• zakat and khums
• hajj and Eid-ul-Adha.
Muslim way of life
The importance of the Jumu’ah and the mosque, e.g.:
• attendance at Friday congregational prayers
• the role and importance of the mosque in the community
• du’a – prayers of supplication.
Activities and relationships, e.g.:
• family life: distinctive features of the home, and the conduct of family members,
including hygiene, diet, modesty and sexual relations
• social life: the role of the mosque, the importance of honesty and good manners, the
Islamic concept of umma, social justice and equity.
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Judaism
Judaism – Beliefs, values and teachings
Pupils should explore aspects of:
Ideas of God
Jewish beliefs about God, e.g.:
• ideas about God expressed through the Shema, psalms, songs, stories and the Covenant
• judgement and forgiveness
• God’s attributes and names
• shekhinah (God’s presence) and God’s action in history.
Torah and Tenakh
The importance of the Torah and Tenakh, e.g.:
• the Sefer Torah, its symbolism and the work of the scribe
• contents of the Torah
• the importance of the Torah seen through worship, shavuot and the study of the Torah
• laws and rules (613 mitzvot) which set out how people should live
• the contents of the Tenakh, with examples
• the Hebrew text – its use in Orthodox and Progressive traditions.
Jewish values
The importance of key values, e.g.:
• tefillah (self-judgement or prayer)
•repentance
• tzedaka (social justice).
Judaism – Expressions of faith
Pupils should explore aspects of:
Jewish family and tradition
The central importance of the family and tradition, e.g.:
• kashrut and the Jewish kitchen
• Brit Milah, Bar/Bat Mitzvah, weddings, funerals, mourning
• the symbols and significance of Shabbat and the Friday night meal
• festivals: Pesach, Shavuot and Sukkot
• the importance of Jerusalem
• symbols such as the Magen David, menorah, mezuzah.
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Jewish worship
The pattern and meaning of Jewish worship, e.g.:
• place of the Ark, temple and synagogue in Jewish tradition
• the role of the synagogue and the rabbi
• the Sabbath service and the symbolism and importance of synagogue worship.
Jewish identity
The importance of the sense of identity in the Jewish tradition, e.g.:
• Jewish vision for the future – the Messianic Age and the rebuilding of the Temple
• Israel today
• religious diversity, past and present
• responses to anti-semitism – The desolation of the Holocaust (Shoah).
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Sikhism
Sikhism – Beliefs, values and teachings
Pupils should explore aspects of:
Sikh ideas
Concepts of God, e.g.:
• One, Truth, Creator, without form or enmity, beyond time, not incarnated, selfexistent
• descriptions of God in the Mool Mantra.
• Principles for living
• kirat karma (earning one’s living by one’s own honest effort)
• vand chhakna (sharing one’s time, talents and earnings)
• sewa (service).
The Gurus
Outline of the lives and teachings (gurbani) of the ten Gurus and their
significance
The nature and significance of the Guru Granth Sahib, e.g.:
• the revelation of God’s message
• how it is respected and treated in the Gurdwara
• Akhand Path (the continuous reading of the Granth)
• the manji (platform), chanani (canopy) and chauri (fan) used to show the importance of
the Granth
• living in obedience to the words of the Granth.
Sikh values
The importance of key values, e.g.:
•equality
• religious tolerance and acceptance of all religions
• service to the sick
• human rights
• concern for the environment
• that Sikhs reject the caste system.
Kurahit (prohibitions), e.g.:
• that Sikhs should never use tobacco, alcohol or harmful drugs, commit adultery or eat
meat that has been ritually slaughtered.
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Sikhism – Expressions of faith
Pupils should explore aspects of:
Worship and ceremonies
The pattern and significance of worship, e.g.:
• the main Sikh morning and evening prayers
• Nam Simran (contemplation on the divine name)
• the special status given to the Japji Sahib (opening hymn of the Guru Granth Sahib)
• prayers can be said at the home or at the Gurdwara, and are led by either men or
women
• worshippers remove their shoes and cover their heads, participate in singing, playing
musical
• instruments and praying, listening to hymns from the Guru Granth Sahib.
The pattern of key rites of passage, e.g.:
• birth and naming ceremonies
• initiation ceremonies and the use of amrit
• marriage in the presence of the Guru Granth Sahib, its vows and obligations, the
importance of the
• linking of families
• death – the teachings on attitudes towards death.
Gurdwara and the Sikh community
The significance of the Gurdwara in the life of the Sikh community, e.g.:
• the origin, meaning and significance of the Five Ks
• Nishan Sahib (the flag flown at Gurdwaras)
• the place that houses the Guru Granth Sahib, and where Sikhs worship God and share
langar (the common meal)
• a focus for life within the Khalsa (the Sikh community)
• the importance of the Golden Temple in Amritsar.
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Humanism
Humanism – Beliefs, values and teachings
Pupils should explore aspects of:
A naturalistic worldview (Naturalism) e.g.:
• acceptance that all life has evolved naturally over millions of years
• rejection, or at least scepticism, of the existence of a supernatural realm
• dependence on information from the senses to determine reality
• experience and reason are the best means to reliable knowledge.
A rational approach to knowledge and understanding (Rationalism) e.g.:
• concepts of reality based on verifiable evidence and scientific method
• in the absence of transcendent beings or forces, the need to create meaning and
purpose for oneself
• solutions to problems are enhanced, broadened and deepened through creative
imagination and rationally justified ideas
• conviction that some ideas based on religious beliefs can be harmful (e.g. some
traditional practices).
An ethical attitude to personal and social life e.g.:
• the importance of shared human values and active cooperation
• rationally determined social principles are central to civilised living for both individuals,
groups and societies
• the establishment of universal human rights and the importance of international
agreements and declarations
• responsible living; self reliance, independence of thought and freedom of expression
• care for the environment, now and for the future
• respect for the inheritance of human achievement – intellectual, philosophical, artistic,
technological and scientific.
Separation of religion and state (Secularism) e.g.:
• government impartiality towards, and equality between, individuals and groups with a
range of different religious and non-religious worldviews
• need for mutual understanding and fundamental human rights in a diverse society
• opposition to extremes of belief which seek to impose their own creeds on others and
thereby deny basic rights and freedoms.
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The Humanist symbol (Happy Human) e.g.:
• in order to enhance their own happiness and the happiness of others Humanists are
frequently found working in a range of charitable and human rights based organisations.
The work of many Humanists in the community e.g.:
• supporting causes that promote the well-being of humanity
• supporting animal welfare causes, including humane slaughtering
• campaigning against laws and institutions that are based on religious beliefs or
prejudices
• campaigning for the right to a dignified death (voluntary euthanasia); placing quality of
life above length of life
• equal rights for women and gay and lesbian people
• supporting and promoting education, including the study of evolution
• involvement in the arts and other creative and aesthetic pursuits
• campaigned against capital punishment
• campaigned for a woman’s right of choice over abortion.
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The Bahá’í Faith
The Bahá’í Faith – Beliefs, values and teachings
Pupils should explore aspects of:
Bahá’í belief in God
• There is only one God, known by different names in different languages and in different
faiths
• God is infinite and God’s essence cannot be known
• God is the source of all the great faiths.
‘Manifestations of God’ & ‘progressive revelation’
• God’s attributes and the will of God are known to us through ‘Manifestations of God’
– divine teachers, prophets or ‘divine physicians’ who are the founders of the great
religions of the world and healers of the world
• God has guided humankind progressively throughout history by sending Manifestations
of God, such as Moses, Jesus, Muhammad, the Báb and, for the present time,
Bahá’u’lláh.
The oneness of humankind
• Central teaching of the Bahá’í Faith and a reality that Bahá’ís work for throughout the
world
• Building a new global civilization based on a unity, justice, equality – the most important
vision and aspiration for the whole of humanity to achieve in the coming centuries.
Central figures of the Bahá’í faith
The Báb
• The meaning of His title – ‘the Gate’
• His life from birth in 1819 to martyrdom in 1850
• The significance of His mission as a Manifestation of God preparing the way for the
coming of Bahá’u’lláh.
Bahá’u’lláh
• His life and exiles, from birth in Tehran in 1817 to death in Akká (then Ottoman
Palestine, now part of Israel) in 1892
• The story and significance of His mission as the Manifestation of God, Founder of the
Bahá’í Faith
• His letters to the monarchs and rulers of His time – including to Queen Victoria – calling
for peace and collective security.
‘Abdu’l-Bahá
• Stories from His life from 1844 to 1921, including His extensive visits to the West
• Bahá’u’lláh’s eldest son, appointed in Bahá’u’lláh’s Will and Testament to be the Centre of
the Covenant, the authorised interpreter of Bahá’u’lláh’s writings and the Head of the Faith.
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KEY STAGE 3 (This is optional)
• Stories of visits to ‘Abdu’l-Bahá by early pilgrims from the West.
• The true example of how to live as a Bahá’í.
The Bahá’í holy writings
• The writings of the Báb and Bahá’u’lláh.
• Many volumes – not just a single book like the Bible or the Qur’án.
• Major scriptures by Bahá’u’lláh:
• The Kitáb-i-Íqán – The Book of Certitude – explains the nature of religion and of
progressive revelation.
• The Kitáb-i-Aqdas – The Most Holy Book – contains laws and guidance for the lives of
Bahá’ís.
Bahá’í values
• Human oneness and solidarity.
•Justice.
• Elimination of prejudice and discrimination on grounds of race, religion, sex, etc.
• Equality of women and men.
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KEY STAGE 3 (This is optional)
The Bahá’í Faith – expressions of faith
Pupils should explore aspects of:
The pattern of individual Bahá’í life
• Daily prayer and study of scripture.
• Annual fast.
• Observance of Bahá’í laws.
• Chastity, marriage, family.
• Involvement in ‘core activities’ of community.
• Voluntary donations to Bahá’í funds.
• Contributions to Huqúqu’lláh – the Right of God.
• Work in spirit of service equivalent to worship.
The pattern of Bahá’í community life
• Nineteen Day Feast – the regular local Bahá’í community meeting for worship,
consultation and socializing.
• Nine Bahá’í Holy Days on which work is suspended.
• Four ‘core activities’ open to all – devotional gatherings, study circles (following courses
of the Ruhi Institute), spiritual/moral classes for children, empowerment and moral
education of 11-15 year olds.
Bahá’í administration
• No priests, pastors or prayer leaders in Bahá’í community.
• Administration has two ‘arms’.
• Community elects 9-member local, national and international governing councils – Local
Spiritual Assemblies, National Spiritual Assemblies, the Universal House of Justice.
• Assemblies have sacred functions in the community.
• ‘Bahá’í consultation’ – process of consensus-building decision-making in which the ‘clash
of differing opinions’ leads to truth.
• Other ‘arm’ consists of individuals appointed as Counsellors and Auxiliary Board
members to advise and encourage the Assemblies and the community.
Bahá’í buildings
• Shrines of the Báb, Bahá’u’lláh and ‘Abdu’l-Bahá at the Bahá’í World Centre in and near
Haifa, Israel.
• Other Bahá’í buildings at the Bahá’í World Centre on Mount Carmel in Haifa, Israel: Seat
of the Universal House of Justice, International Teaching Centre, Centre for the Study of
the Sacred Texts, the International Bahá’í Archives.
• Bahá’í Houses of Worship (‘Temples’) in Australia, Germany, India, Panama, Samoa,
Uganda, USA.
• Bahá’í Centres in many parts of the world.
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KEY STAGE 4
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KEY STAGE 4
Introduction
Throughout Key Stage 4, pupils analyse and interpret a wide range of religious, nonreligious, philosophical and ethical concepts in increasing depth. They investigate issues
of diversity within and between religious and non – religious worldviews and the ways in
which religion and spirituality are expressed in the arts, ethics, philosophy and science.
They expand and reflect upon their evaluations of the impact of religious and non-religious
belief systems on individuals, communities and societies, locally, nationally and globally.
They understand the importance of dialogues between and among different religious and
non-religious beliefs. They gain a greater understanding of how religious and non-religious
beliefs contribute to community spirit, recognising the various perceptions people have
regarding the roles of different systems in today’s world.
Experiences and Opportunities
During Key Stage 4, Religious Education should offer pupils opportunities to:
• investigate, study and interpret ethical, philosophical and religious and non-religious
issues, including the study of religious and non-religious spiritual experience, in light of
their own sense of identity
• think rigorously and present coherent, detailed and widely informed arguments about
beliefs, ethics, issues and values, drawing well substantiated conclusions
• develop their own understanding of the principal methods by which religious and nonreligious spiritual insights, beliefs and practices are studied
• draw upon, interpret and evaluate the rich and varied forms of creative expression in
religious and non-religious life
• use specialist vocabulary to evaluate critically both the power and limitations of religious
language
• reflect upon, express and justify their own opinions in light of their learning about
religious and non-religious beliefs and their study of religious and non-religious
philosophical, moral and spiritual questions
• relate their learning in Religious Education to the wider world, gaining a sense of
autonomy in preparation for adult life
• develop skills that are useful in a wide range of careers and in adult life generally,
particularly those intrinsic to creative problem-solving, critical enquiry and
communication in a variety of media.
At Key Stage 4, Religious Education must be taught to all pupils in every year group, unless
they have been withdrawn from these lessons by their parents or guardians.
This syllabus requires all secondary schools, individually or collectively, to deliver officially
accredited courses in Religious Studies. Officially accredited courses for Religious Education
at Key Stage 4 can be delivered through different models of curriculum organisation.
Those pupils not following officially accredited examination courses must also receive
Religious Education in both year groups and the programme planned for them should meet
the same criteria as listed above.
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KEY STAGE 4
Hierarchy of concept development
This diagram illustrates how concepts can be applied within the key stages.
More complex
Key
Stage 4
Key
Stage 3
Key
Stage 2
Concepts
specific to
some
religious or
belief
worldviews
Concepts common to
some religious and belief
worldviews and used in the
study of them
Concept
Type C
simpler
More complex
Concept
Type B
simpler
More complex
Key
Stage 1
Foundation
Stage
Concepts within the experience of
most children irrespective of any
religious or belief affiliation
Concept
Type A
simpler
Concepts that are within childrens’ own
experiences and are the basis of concept
development in key stages 1 to 4
At Key Stage 4 units of work relating to GCSE specification will require students to
examine the inter-relationship between a range of concepts. These will be drawn from
concepts common to the experience of most people irrespective of any religious or
philosophical affiliation (Concept type A), for example, peace and justice, poverty and
wealth, prejudice and equality. They will also be drawn from concepts common to some
religious and non-religious worldviews and also in the study of them (Concept type B),
for example, God, sacredness and transcendence, and they will be drawn from concepts
particular to specific religions and philosophical traditions (Concept type C), for example,
Messiah, incarnation, karma and moksha.
Students will be expected to compare and contrast the meanings of these concepts and
distinctive interpretations of them, for example, how different religions interpret the
concepts of God, justice and equality and poverty. It is important for students to recognise
that common conceptual language is interpreted in particular distinctive ways by different
religious and philosophical traditions and within specific religions and non-religious
worldviews.
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KEY STAGE 4
A model for sequencing enquiry and skills in the programme of study at
Key Stage 4
START HERE
Apply their informed
personal opinions of concepts
to other situations in life,
society and the wider world
Communicate
their own views
about concepts with
supportive evidence
and argument
Pupils
or START HERE
Enquire into human and
religious experience through
the study of key concepts
Evaluate
a range of views
about concepts
Contextualise
concepts within diverse
religious and secular
settings and identify
issues that arise
This diagram explains the process of learning which will enable the pupils to further develop
their skills and capacity for enquiry at Key Stage 4. This will operate in the context of the
course specification followed. Teachers should become familiar with the five elements
within the process and apply them within lessons and across all units of work.
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KEY STAGE 4
Knowledge, skills and understanding
1 Enquiry and skills
Pupils should be taught how to:
enquire into religious and non-religious human experience through the study of key concepts
(for example, peace and justice, poverty and wealth, prejudice and equality, death and the
afterlife, the nature of God, sacred writings, Jesus as Messiah, karma and moksha)
contextualise each concept within religious and secular settings and examine issues that arise
(for example, put Christian understanding of a just war, pacifism and violent and nonviolent protest into different situations and contexts, apply Hindu teachings on karma and
reincarnation to the way people live in modern society)
evaluate a range of views about each concept
(for example, evaluate different interpretations of Biblical teachings and texts on violence,
war and peace applied to specific situations and events, evaluate the likely effects on a
Hindu of her beliefs in karma and reincarnation)
communicate their own views about each concept with supportive evidence and argument
(for example, what are pupils’ opinions about different Christian interpretations of Biblical
teachings and texts on violence, war and peace, what are pupils’ opinions about the idea of
a person’s past deeds governing how they should be reborn)
apply their informed, personal opinions of each concept to other situations in life, society
and the wider world
(for example, do pupils think it is ever right to be violent or go to war? Do pupils think that
their deeds have an effect on their destiny?).
Knowledge and understanding, and breadth of study, will be identified according
to the GCSE syllabus or a certificated course offered by each school.
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KEY
POST
STAGE
16 4
POST 16
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POST 16
Introduction
It is a requirement that all 16 to 19 year-old pupils in maintained schools should study
Religious Education as part of the curriculum. Wherever possible, schools should seek to
offer all such pupils the opportunity to take an A/S or A-Level or GCSE course in Religious
Studies. In addition, there is the option of offering a GCSE short course in Religious
Education.
The Agreed Syllabus applies to all registered pupils in school sixth forms. The aim of
Religious Education post-16 remains the same as that for Key Stages 1 to 4 and should
follow a model for conceptual enquiry similar to that presented earlier in the Agreed
Syllabus. However, no specific attainment targets, end of key stage descriptions or
prescribed programmes of study are identified.
Religious Education post-16 provides an opportunity for pupils to develop and extend work
from earlier key stages. At this point in their education, many pupils develop a positive
interest in religious and non-religious philosophical ideas. They should have the opportunity
to recognise and reflect on their own beliefs and values in the context of exploring a
diversity of ideas and issues. Religious Education can make a significant contribution to
the pupils’ spiritual, moral, social and cultural development as they prepare for life beyond
school. Pupils may select from a structured programme which allows for the flexibility to
respond to personal, local or global issues that arise from their enquiry.
There is no prescribed or recommended time allocation for Religious Education post-16,
but a sufficiently coherent and identifiable programme should be offered in order to ensure
that pupils receive a worthwhile curriculum experience.
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POST 16
Suggested material for a post-16 curriculum
The following suggestions of topics to include at post-16 are not prescriptive but offer an
indication of material which might be incorporated:
• contemporary belief systems
•meditation
• liberation theology
• gender and religion
• medical ethics
• religion and philosophy
• religion in the contemporary world
• religion and alternative lifestyles
•spirituality
•secularisation
• religion and science
• religion and the media
• theological questions
• religion and art
• religion and politics
• religion and sexuality.
There are a number of ways of incorporating Religious Education within the post-16
curriculum:
• A-Level, A/S-Level and GCSE courses in religious studies or Religious Education
• Religious Education as a component of other 16 to 19 initiatives, including technical and
vocational courses
• modules within a general studies course either to examination level or as a core course
• Religious Education days based on a theme incorporating a variety of speakers,
workshops, films and practical activities
• residential Religious Education courses
• a general Religious Education course, possibly leading to an internally awarded certificate
• a project-based flexible learning approach which gives pupils time to develop particular
interests.
• There may be constructive opportunities to integrate projects with other courses
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Lists of Concepts – Concept type A
Examples of concepts within the experience of most people irrespective of
any religious or philosophical affiliation
CelebrationSuffering
BirthLoyalty
TeachingBelief
StorytellingIdentity
Change
Good and evil
Changing emotions
Fire
Symbol of new life
Devotion
WelcomingCommunity
SpecialnessSacrifice
Symbol of light
Submission
RememberingFreedom
Looking forward
Wisdom
Family
Cycle of life
BelongingCommunication
PowerPurpose
JourneyDeath
CreativityImagery
ThankingForgiveness
Life giving
Justice
PeaceLove
InterpretationHope
AuthorityPrejudice
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Lists of Concepts – Concept type B
Examples of concepts common to some religions and non-religious
worldviews and also used in the study of them
•God
•Worship
•Symbol
•Angels
•Ritual
•Creation
•Prophethood
•Sacred
•Holy
•Myth
•Ceremony
•Initiation
• Rites of passage
•Prophecy
•Pilgrimage
•Martyrdom
•Discipleship
•Stewardship
•Faith
•Tradition
•Conversion
•Salvation
•Covenant
•Leadership
•Supernatural
•Enlightenment
•Autonomy
•Rationalism
•Reason
•Responsibility
•Respect
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Lists of Concepts – Concept type C
Examples of concepts that are particular to specific religions or
non-religious worldviews
Key concepts particular to specific major religions and Humanism are set out on the
following pages.
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Christianity
Trinity
The doctrine of the three-fold nature of God
as Father, Son and Holy Spirit. Three persons
(or forms) in one God
Incarnation
The doctrine that God took human form in
Jesus Christ and the belief that God in Christ
is active in the Church and the world through
the Holy Spirit
Church
The whole community of Christians in the
world throughout time. Also a particular
congregation or denomination of Christianity.
Also, the congregation of a particular church
or worshipping community
Salvation
The belief that all believers will be saved and
live in God’s presence
Atonement
Reconciliation between God and humanity
through Christ, restoring a relationship
broken by sin
Sin
Act or acts of rebellion against the known
will of God. An understanding of the
human condition as being severed from
its relationship with God because of
disobedience
Resurrection
The rising from the dead of Jesus Christ,
leading to the rising from the dead of all
believers at the Last Day, and the belief in the
new, or risen, life of Christians
Redemption
The effect of the deed of Jesus Christ in
setting people free from sin through his
death on the cross
Repentance
The acceptance of our unworthiness before
God and recognition of the need to be saved
from sin by his love
Reconciliation
The uniting of believers with God through
the sacrifice of Jesus Christ. The process of
reconciling Christians with one another
Grace
The freely given and unmerited favour of
God’s love for humanity. The means to
salvation through faith in Jesus Christ
Logos
The Word. The pre-existent Word of God
incarnate as Jesus Christ
Agape
The love of God for humanity, which
Christians should seek to emulate
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KEY STAGE 4
Sacrament
An outward sign of a blessing given by God
(Protestant) or the actual presence of God
(Catholic). In the Roman Catholic Church
these represent a means to salvation
A unit of work on Christianity, or one including the Christian tradition, would be expected
to draw on some of these key concepts.
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KEY STAGE 4
Buddhism
Dukkha
Suffering or disease. The unsatisfactoriness of
worldly existence
Tanha
Thirst or craving. Attachment to desiring
Anicca
Change, the continual changing nature of
worldly existence
Anatta
The lack of a substantial and unchanging self,
soul or identity
Nirvana (nibbana)Enlightenment. The extinguishing of
ignorance and attachment that binds one to
worldly existence
Karma (kamma)The state of rebirth through one’s attachment
to the world and the self
Buddha
Enlightened or awakened one. One who sees
things as they really are
Sangha
The Buddhist community. Sometimes used
specifically about the monastic community
Dhamma (Dharma)Teachings of the Buddha. Also, the Truth
about the way things are
Bhavana
Mental culture or mental development/
discipline. Also, meditation/formal training.
The seventh and eighth steps on the eightfold
path, or middle way, taught by the historical
Buddha
Karuna
Compassion, one of the two (inter-related)
aspects of enlightenment
Prajna
Wisdom. The second of the aspects of
enlightenment. The first three steps on the
eightfold path, or middle way, taught by the
historical Buddha
Sila
Ethical conduct. The fourth, fifth and sixth
steps on the eightfold path, or middle way,
taught by the historical Buddha
Upaya
Skilfulness/skill in means. An attribute of
the Buddha. Also, the ability to adapt the
teachings to an audience, and one’s actions
and advice to individuals and situations
A unit of work on Buddhism, or one including the Buddhist tradition, would be expected
to draw on some of these core concepts. Further beliefs and practices included should be
related back to the key concepts.
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KEY STAGE 4
Hinduism
Brahman
Ultimate reality, the formless understanding
of God
Avatar
An incarnation (or descent) of God. For
example, followers of Vishnu believe he was
incarnated in 10 different forms, of which
the most famous are Rama, Krishna and the
Buddha
Atman
The presence of ultimate formless reality in a
person or living being
Brahmin
The highest caste entrusted with the
knowledge of the Vedas
Brahma
The Hindu God responsible for creation
and creative power. One of the trimurti (the
three deities who control the gunas: the
three functions of creation, preservation and
destruction)
Vishnu
The Hindu God responsible for the
preservation of creation. One of the trimurti
Shiva
The Hindu God responsible for the destructive
aspect of creation. One of the trimurti
Murti
The manifestation of God in a particular form
and with a particular function
Darshan
Literally seeing. Refers to being seen by God,
and thus blessed. Hindus refer to going for
darshan when going to the mandir (temple)
for worship
Samsara
The created world, ultimately temporal and
limited – even illusory. It consists of namarupa (name and form). It is the cycle of life,
death and rebirth
Maya
The form and nature of the created world,
ultimately illusory or masking the true reality
Guna
Rope or quality. Specifically refers to the three
qualities that make up and influence matter:
sattva (goodness), rajas (passion) and tamas
(ignorance)
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Moksha
Liberation or release from samsara
Yoga
The paths (marg) to moksha
Bhakti yoga
The yoga of loving devotion
Jnana yoga
The path of knowledge
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KEY STAGE 4
Karma yoga
The path of ethical works or actions
Karma
The law by which one’s actions result in a
higher or lower rebirth according to whether
one’s actions have good or bad effects
Vedas
The ancient scriptures that contain the
revealed knowledge of reality
Dharma
Religious duty, according to one’s status or
place in society (see jati). It also refers to the
intrinsic quality of the self (see karma)
Varna
Colour. This refers to the four vedic subdivisions in Hindu society. These are Brahmins
(priests), Kshatriyas (ruling or warrior class),
Vaishyas (merchant class), and Shudras
(labouring class)
Jati
Usually translated as caste. This refers to the
occupational kinship group to which one
belongs in Indian society. It is a form of social
regulation and hierarchy derived from that of
varna
Ahimsa
Non-violence
A unit of work on Hinduism, or one including the Hindu tradition, would be expected
to draw on some of these key concepts. Further beliefs and practices included should be
related back to the key concepts.
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Islam
Islam
Submission to the will of Allah, leading to
peace
Muslim
One who submits
Tawheed
The oneness of God and His creation
Risalah
Prophethood, the messengers of Allah
Akhirah
Life after death, the hereafter
Yawmuddin
The day of judgement
Jihad
Individual striving toward Allah (greater
jihad), preventing the corruption of Allah’s
creation (lesser jihad)
Shirk
Forgetfulness of Allah, putting someone or
something as being equal to or above Allah
Umma
The community of Muslims worldwide
Iman
Faith
Ibadah
Worship
Akhlaq
Ethics governing conduct, character and
attitudes
A unit of work on Islam, or one including the Muslim tradition, would be expected to draw
on some of these key concepts. Further beliefs and practices included should be related
back to the key concepts.
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Judaism
Mitzvah mitzvot (pl)
Commandment in Torah
Torah
Law, teaching. The five books of Moses
Shekhinah
The presence of God
Zion
Expression of perfection in the Messianic Age
Mashiach
Messiah, the anointed one to deliver the
world into the Messianic Age
Israel
One who struggles with God. This refers to
the world-wide Jewish community; the land
of Israel and the modern state of Israel
Rabbi
Ordained teacher of Torah (the Law). Often
the religious leader of a Jewish community
Kedusha
Holiness – You should be holy, for I, the Lord
your God, am holy
Tzelem Elokim
In the image of God
Covenant
The agreement made between God and
the Jewish people involving promise and
obligation
Redemption
God’s promise, in the Covenant, to release
the world from its fallen, sinful state
A unit of work on Judaism, or one including the Jewish tradition, would be expected to
draw on some of these key concepts. Further beliefs and practices included should be
related back to the key concepts.
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Sikhism
Niguna
Concept of God as One and formless,
without attributes
Ik Onkar
The symbol representing God as One
Bani/shabad
The word of revelation
Nam simran
Personal meditation
Haumai
The human condition of self-reliance
Manmukh
Self-centredness
Gurmukh
God-centredness
Sewa
Service as an essential response to gurmukh
Langar
The community meal expressing unity and
equality of humankind, not just Sikhs
Guru
God manifest, as in Guru Granth Sahib
Nadar
The grace of the Guru
Panth
The Sikh community
Khalsa
Fellowship of those who have taken amrit
(both men and women)
Amrit
The Sikh rite of initiation into the Khalsa. Also
the sanctified sugar and water liquid (nectar)
used in the initiation ceremony
Jot
The divine light indwelling everyone
Mukti
Liberation from the world and union with
God
Maya
The illusion that the world has an essential
reality instead of being temporary. The
implication being that the soul has no true
dwelling in the world
A unit of work on Sikhism, or one including the Sikh tradition, would be expected to draw
on some of these key concepts. Further beliefs and practices included should be related
back to the key concepts.
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Humanism
Humanism is not a religion. Rather, the noun ‘Humanism’ has come to be applied to a set
of beliefs and attitudes by which people who are not religious but who have certain other
values and ethics view the world and life. Together, these beliefs and attitudes constitute a
view of the world which offers answers to the questions in life to which religion also offers
answers
Materialism
The conviction that physical matter is the only
reality
Naturalism
The conviction that all phenomena can be
explained in terms of natural causes
Rationalism
The conviction that true explanations of
natural and human phenomena are the
result of the application of human reason
to verifiable evidence through the scientific
method
Atheism
The belief, in light of materialism, naturalism
and rationalism, that there is no valid
evidence today for ‘the supernatural’,
including God or gods
Mortality
The belief, in light of materialism, naturalism
and rationalism, that human beings have only
one life, and no existence after death
Value of lifeSeeking to make the best of the one life
people have by adopting worthwhile goals to
create meaning and purpose
Evolution
Acceptance that human beings are the
product of millions of years of biological
evolution, as are all other forms of life on
earth
Freedom
Belief that humans can only live fulfilled lives
if free of restraint and coercion and they have
independence of thought
Morality
Derived solely from human knowledge
and experience and central to living in
communities and societies. Directed towards
human fulfilment and welfare. Commitment
to the concept of human rights as a
guarantee of this
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Human co-operationCommitment to social action and support for
voluntary organisations which seek to help
people (e.g. Amnesty International, Oxfam,
Citizens Advice Bureaux). Importance of
international agreements such as on Human
Rights, Children’s Rights and Protection of
the Environment Relationships
Relationships
The quality of society in general and social
interactions in particular is enhanced by
feelings of empathy, respect and concern for
the equal rights and personal well-being of all
Creativity
Creative imagination is a natural human
characteristic which motivates, stimulates and
enriches all aspects of life, especially through
the arts, literature and the sciences
The Human HeritageBenefiting from the intellectual,
philosophical, artistic, technological and
scientific advances achieved by previous
generations
Environmental EthicsRecognition that human beings are one
species among many; part of nature and
totally dependent on it. Acceptance of the
interconnectedness and interrelationship of
all forms of life. Responsibility for human
actions which have a negative impact on
natural systems, including the habitats of
other species. Commitment to conserving
and protecting the natural environment
Secularism
Commitment to a model of society where
individuals and groups with different religious
or non-religious beliefs are treated impartially
in public life and no one religion or belief
receives official endorsement
A unit of work on Humanism, or one including the Humanist tradition, would be expected
to draw on some of these key concepts. Further beliefs and practices included should be
related back to the key concepts.
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The Bahá’í Faith
Oneness of GodThe Bahá’í belief in one God means that the
universe and all creatures and forces within
it have been created by a single supernatural
Being. Such designations as God, Allah,
Yahweh, and Brahma all refer to the One
Divine Being, Whose nature is unknowable
and inaccessible to humankind. We learn
about God through His Messengers, who
teach and guide humanity
Manifestation of GodThe title given to the beings chosen
by God through whom God’s will is
revealed to humanity. If God is like the
sun, the Manifestations (or Messengers)
are like mirrors that reflect the sun. The
Manifestations are at once human and
divine, but they are not identical with God.
For Bahá’ís the founding figures of all of the
great religions were Manifestations of God.
Bahá’u’lláh, the founder of the Bahá’í Faith is
the Manifestation of God for the current age
Oneness of ReligionBahá’ís believe all of the great religious
Founders – the Manifestation – have come
from God, and that all of the religious
systems established by Them are part of a
single divine plan directed by God
Progressive RevelationBahá’ís believe God has revealed Himself
through a succession of Divine Messengers,
Whose purpose is to guide and educate
mankind. They are expressions of a single
unfolding Divine purpose, “the changeless
Faith of God, eternal in the past, eternal in
the future.” Bahá’ís do not believe that all the
creeds and organizations are the same
The Oneness of HumanityThe Bahá’í teachings emphasize that all
of us, as creations of one God, are part of
one human family. Bahá’u’lláh said, “The
tabernacle of unity hath been raised; regard
ye not one another as strangers. Ye are the
fruits of one tree, and the leaves of one
branch”
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Independent Investigation of RealityOne of the main sources of conflict in the
world today is the fact that many people
blindly and uncritically follow various
traditions, movements, and opinions.
Bahá’u’lláh emphasizes the fundamental
obligation of human beings to acquire
knowledge with their “own eyes and not
through the eyes of others”
Abolition of prejudiceBahá’u’lláh gave special attention to the
problem of prejudice, calling for mutual
understanding and fellowship among
nations, cultures, and peoples. There is only
one human race. Prejudice – whether based
on race, ethnicity, nationality, religion, or
social background – must be overcome if
humanity is to create a peaceful and just
global society
World PeaceWhether peace is to be reached only after
unimaginable horrors precipitated by
humanity’s stubborn clinging to old patterns
of behaviour, or is to be embraced now by an
act of consultative will, is the choice before
all who inhabit the earth
World GovernmentBahá’ís the world over are dedicated to
creating a new and peaceful world civilization
based on principles of justice, prosperity, and
continuing advancement. Bahá’ís believe that
the new civilization will have a democratically
elected and authoritative system of
government
Equal status of men and womenFull equality and a firm sense of partnership
between women and men are essential to
human progress and the transformation of
society. ‘Women and men have been and will
always be equal in the sight of God,’ said
Bahá’u’lláh
Harmony of science and religionThe Bahá’í teachings emphasize the
fundamental harmony of science and
religion. Bahá’ís consider that it is the same
unique God who is both the Author of
revelation and the Creator of the reality which
science investigates. Science and religion
are seen as essential and complementary
knowledge systems
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Family as foundation of societyBahá’ís understand that the family is the basic
unit of society and unless this all-important
building block is healthy and unified, society
itself cannot be healthy and unified. Bahá’í
writings say, “If love and agreement are
manifest in a single family, that family will
advance, become illumined and spiritual”
Abolition of extremes of wealth
Bahá’u’lláh is unity based on justice. One
and povertyof the most striking examples of injustice
in the world today is the grave imbalance
in economic and material conditions. A
satisfactory solution to the world’s present
economic crisis lies in a profound change
of heart and mind which only religion can
produce
Consultation as a principle of decision A mechanism promoting the ability to think
making
and decide collectively is an important
attribute of an evolving world civilization.
A mode of decision-making both inclusive
and cooperative and that avoids adversarial
posturing and partisanship while still
democratic in spirit and method now exists in
the Bahá’í community
A unit of work on the Bahá’í Faith, or one including the Bahá’í tradition, would be expected
to draw on some of these key concepts. Further beliefs and practices included should be
related back to the key concepts.
Hammersmith & Fulham Agreed Syllabus adopted September 2014
129
Examples of ways of constructing units of work on
Christianity
Enquire
A unit of work on Christianity should identify some of the key Christian concepts on which
Christian beliefs are based, such as:
•incarnation
•resurrection
•salvation
•atonement
•sin
•repentance
•faith
•Church.
It should identify how these are expressed through important teachings and practices, such
as:
• worship: communion, eucharist or mass
•prayer
•love
•forgiveness
•fellowship
• service to the poor and underprivileged
•pilgrimage.
Contextualise
Situations should be identified within which the key concepts affecting Christian belief and
practice are contextualised, in order to raise issues and promote discussion, such as:
• Christian diversity of belief and practice
Examples might include, according to the age and ability of pupils:
• Christian symbolism – such as the empty cross and the crucifix
• authority, conscience and differing forms of worship
• differing ways in which Christian organisations and individuals respond to poverty and
injustice
• Christians living in secularised and non-Christian societies
Examples might include, according to the age and ability of pupils:
• missionary movements
• the house church movement, the Alpha movement and charismatic Christianity
• the social gospel
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• lndividuals and events in Christian history
Examples might include, according to the age and ability of pupils:
• Jesus, his teachings and acts, and Christian beliefs about him
• Martin Luther and the reformation
• John-Paul the second, Martin Luther King, Oscar Romero and Camillo Torres, Corrie ten
Boom, Billy Graham.
Evaluate
Pupils should be provided with opportunities to evaluate Christian concepts, as expressed in
beliefs, values and practices, within specific situations, in an informed way.
Examples of evaluative questions might include, according to the age and ability of pupils:
• should Christians seek to form one Church or is diversity of belief and action inevitable/
•appropriate?
• is Christian mission appropriate today and should Christians seek to influence social
values?
• have important Christian figures helped the way we live in modern society?
Communicate a response
In evaluating Christian concepts, as expressed in Christian beliefs, values and practices,
pupils should be challenged to respond to Christian concepts by expressing their own
beliefs and values.
In order to elicit responses from pupils’ own beliefs and values, the following issues could
be discussed:
• that the Christian Church gains from its diversity, or that its authority is weakened, or
that the Christian Church is out of touch with modern society
• that Christian mission has both a civilising effect and promotes moral values, or that it
seeks to impose values upon a diverse world
• that Christian teachers, and Christ himself, have promoted important beliefs and values,
or that they have prevented society from progressing.
Apply
In order to justify their response, pupils should be required to link their judgements to
specific examples within their own experience or within Christianity.
Examples might include, according to the age and ability of pupils:
• how the Christian Church has gained from its diversity or been weakened, how it
promotes or is out
• of touch with values today
• how Christian mission helps to affirm values, or how it imposes values on others
• how Christian teachers, including Jesus, have presented important alternative values, or
how they represent a traditional view that we can no longer accept.
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131
Examples of ways of constructing units of work on
Buddhism
Enquire
A unit of work on Buddhism should identify some of the key Buddhist concepts on which
Buddhist beliefs are based, such as:
•dukkha
•anatta
•anicca
•Buddha
•dharma
•sangha
•karuna
•prajna
•bhavana
•Nirvana
It should identify how these are expressed through important teachings and practices, such
as:
• the four noble truths
• the eightfold path
• the three jewels
• going for refuge
•meditation
•mindfulness
•generosity.
Contextualise
Situations should be identified within which the key concepts affecting Buddhist belief and
practice are contextualised, in order to raise issues and promote discussion, such as:
• Buddhists living in non-Buddhist societies
Examples might include, according to the age and ability of pupils:
• monastic and non-monastic ways of living
• ethical employment
• compassion and harmonious living applied to animals, the environment and criminals
• mindfulness and the five precepts applied to everyday life
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• Ways in which Buddhist beliefs and practices differ from one another
Examples might include, according to the age and ability of pupils:
• differences between bodhisattvas and arahants in Mahayana and Theravada Buddhism
• differences in the practice of puja and meditation based on calming, watching the mind,
loving devotion
• differences in Buddhist communities according to culture and tradition, for example,
monastic and non-violent activism
• Important individuals and events in Buddhist history
Examples might include, according to the age and ability of pupils:
• aspects of the life and teachings of the Buddha Sakyamuni
• Buddhist social reformers and emissaries, for example, Asoka in India and the present
Dalai Lama in exile from Tibet
• important contemporary Buddhist figures, for example, Thich Nhat Hahn, and converts
to Buddhism, for example, Richard Gere.
Evaluate
Pupils should be provided with opportunities to evaluate Buddhist concepts, as expressed in
beliefs, values and practices within specific situations, in an informed way.
Examples of evaluative questions might include, according to the age and ability of pupils:
• what has Buddhism to offer to modern secular society?
• are monastic Buddhist communities simply outdated in today’s world?
• can we take anything from the Buddhist way of life to improve our society?
• are the Buddha’s teachings a practical help in daily life?
Communicate a response
In evaluating Buddhist concepts, as expressed in Buddhist beliefs, values and practices,
pupils should be challenged to respond to Buddhist concepts by communicating their own
beliefs and values.
In order to elicit responses from pupils’ own beliefs and values, the following issues could
be discussed:
• that Buddhist values should be introduced into western society and that valuing our
relationship with other creatures is important, or identifying ways in which accepting
Buddhist values may not be compatible with our ideas of happiness and progress
• that monasticism provides an example for us to live up to, or that monasticism is an
outdated way of living that can contribute nothing to our way of life now
• that key Buddhist ideals and practices can improve the way we live, or ways in which
Buddhist ideals are impractical and cannot improve our way of life
• that the Buddha’s teachings can help us with how we manage our life, or ways in which
our lives are too complex to act on the Buddha’s teachings.
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133
Apply
In order to justify their response, pupils should be required to link their judgements to
specific examples within their own experience or within Buddhism.
Examples might include, according to the age and ability of pupils:
• how certain Buddhist concepts and values can be applied to our relationship with
animals, for example, the battery farming of chickens, to improve their quality of life, or
arguing that chickens are simply a food source for humans, who would not benefit if the
process was less efficient
• how Buddhist monasticism provides us with an ideal that we can benefit from having
contact with in living our own lives, or arguing that it is so remote from the concerns of
our lives that we cannot benefit from trying to follow monks and nuns
• how Buddhist concepts and practices can inform how we live, or giving examples of how
they prevent us living life fully
• how the Buddha’s teachings can change our everyday actions and feelings, or ways in
which they would inhibit our desires and pleasures.
134
Hammersmith & Fulham Agreed Syllabus adopted September 2014
Examples of ways of constructing units of work on Hinduism
Enquire
A unit of work on Hinduism should identify some of the key Hindu concepts on which
Hindu beliefs are based, such as:
•ahimsa
•atman
•avatar
•Brahman
•darshan
•samsara
•maya
•guna
•trimurti
•karma
•dharma.
It should identify how these are expressed through important teachings and practices, such
as:
•puja
•yoga
•arti
• the Bhagavad-Gita
• the Ramayana
•Divali
•Holi
•caste
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135
Contextualise
Situations should be identified within which the key concepts affecting Hindu belief and
practice are contextualised, in order to raise issues and promote discussion, such as:
• Hindus living in non-Hindu societies
Examples might include, according to the age and ability of pupils:
• practising ahimsa through vegetarianism and compassion in western societies
• arranged marriages, caste and maintaining community
• Hindu devotional movements and conversion, for example, the International Society for
Krishna Consciousness (ISKCON)
• karma and reincarnation as an alternative to western understandings
• Ways in which Hindu beliefs and practices differ from one another
Examples might include, according to the age and ability of pupils:
• differences in worship and representation of God
• differences in forms of religious practice, for example, different types of yoga
• differences in status and devotion related to caste and karma
• differences in symbolism, for example, in representations of Shiva, Krishna and Kali.
• Important individuals and events in Hindu teachings and Hindu history
Examples might include, according to the age and ability of pupils:
• aspects of the life and teachings of Gandhi
• the teachings of Krishna to Arjuna in the Bhagavad-Gita
• the story of Rama in the Ramayana
• Hindu understandings of creation and liberation, for example, the yugas, the gunas,
samsara, maya and moksha.
Evaluate
Pupils should be provided with opportunities to evaluate Hindu concepts, as expressed in
beliefs, values and practices within specific situations, in an informed way.
Examples of evaluative questions might include, according to the age and ability of pupils:
• is it possible to practice ahimsa in modern secular society?
• do Hindu representations of God make belief in God more understandable or less so?
• do Hindu teachings, such as those on karma, reincarnation and moksha, make more
sense of our life or are they just unscientific?
• could following Gandhi’s teachings improve our society or are they unrealistic?
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Communicate a response
In evaluating Hindu concepts, as expressed in Hindu beliefs, values and practices, pupils
should be challenged to respond to Hindu concepts by communicating their own beliefs
and values.
In order to elicit responses from pupils’ own beliefs and values, the following issues could
be discussed:
• that it is important to be more compassionate and not harm living things, or that it is
necessary to kill other creatures for food and scientific advance
• that Hindu understandings of God make God more real, or that Hindu understandings of
God might be appealing, or unappealing, but they do not provide evidence for God
• that teachings such as karma and reincarnation make sense because they explain why
things happen to us as they do, or that they are unfair judgements on people with
misfortune, or that they go against our scientific knowledge
• that Gandhi provides a model for us to follow with his teaching on non-violent protest,
or that, in many cases, it is violence that has been used to create change.
Apply
In order to justify their response, pupils should be required to link their judgements to
specific examples within their own experience or within Hinduism.
Examples might include, according to the age and ability of pupils:
• how it is possible to practice ahimsa and still live healthily, or ways in which humans
were intended to, and need to, kill other creatures as part of nature
• how Hindu understandings of God make sense in relation to our lives, or ways in which
Hindu ideas cannot match with modern understandings of our world
• how the Hindu concepts of karma and reincarnation can explain what happens to us, or
ways in which other explanations can be just as possible and less simplistic
• how Gandhi’s teachings are, or can be, used in relation to protest today and are, or can
be, effective, or give examples of how and why other forms of protest are, or can be,
more effective.
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137
Examples of ways of constructing units of work on Islam
Enquire
A unit of work on Islam should identify some of the key Islamic concepts on which Muslim
beliefs are based, such as:
Islam
•tawheed
•iman
•jihad
•shirk
•risalah
•umma.
It should identify how these are expressed through important teachings and practices, such as:
• the shahadah
•sawm
•salat
•zakat
•hajj
• halal and haram
•hijab.
Contextualise
Situations should be identified within which the key concepts affecting Muslim belief and
practice are contextualised, in order to raise issues and promote discussion, such as:
• Muslims living in non-Muslim societies
Examples might include, according to the age and ability of pupils:
• provision of halal food
• places for prayer at work and in school
• fasting during the month of Ramadan
• Muslim rights and controversy over hijab, for example in France.
• Ways in which Muslim societies differ from non-Muslim societies
Examples might include, according to the age and ability of pupils:
• law (sharia)
• customs (dress, eating, drinking)
• diversity of practice in Muslim societies.
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• Important individuals and events in Islamic history
Examples might include, according to the age and ability of pupils:
• aspects of the life and teachings of the Prophet Muhammad (pbuh)
• Islamic achievements in science and architecture
• important contemporary Muslim figures, e.g.: Muhammad Ali.
Evaluate
Pupils should be provided with opportunities to evaluate Islamic concepts, as expressed in
beliefs, values and practices within specific situations, in an informed way.
Examples of evaluative questions might include, according to the age and ability of pupils:
• should non-Muslim societies adapt to having Muslim citizens?
• is wearing hijab demeaning to Muslim women?
• should Islamic law (sharia) be adapted to the modern world?
• has the example of the Prophet Muhammad something to offer to modern non-Muslim
society?
Communicate a response
In evaluating Islamic concepts, as expressed in Muslim beliefs, values and practices, pupils
should be challenged to respond to Muslim concepts by communicating their own beliefs
and values.
• In order to elicit responses from pupils’ own beliefs and values, the following issues
could be discussed:
• the importance of respecting difference in non-Muslim societies and valuing diversity, or
identifying
• that accepting Muslim values may fragment society
• identifying the importance of women being allowed to wear hijab if they wish, or
arguing that hijab is not compatible with western values
• respecting that Islamic countries should have the right to their own laws, or arguing that
sharia law is not a humane form of justice
• identifying how the Prophet Muhammad offers a better model for leadership, or arguing
that modern society cannot accept religious leadership.
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139
Apply
In order to justify their response, pupils should be required to link their judgements to
specific examples within their own experience or within Islam.
Examples might include, according to the age and ability of pupils:
• how Muslims have contributed to positive changes in society, or ways in which Muslims
have caused, or may cause, disagreements and division in society
• how Muslim women have justified the wearing of hijab, or how they have spoken out
against it
• how sharia law has been a unifying force in Muslim societies, or ways in which it has
caused harm/abuse of human rights
• ways in which the Prophet Muhammad’s example is superior to that of contemporary
• leaders, or ways in which his type of leadership could not work for non-Muslims today.
140
Hammersmith & Fulham Agreed Syllabus adopted September 2014
Examples of ways of constructing units of work on Judaism
Enquire
A unit of work on Judaism should identify some of the key Jewish concepts on which Jewish
beliefs are based, such as:
•covenant
•Torah
•mitzvah
•shekhinah
•redemption
•Israel
•kedusha
•meshiach.
It should identify how these are expressed through important teachings and practices, such
as:
• the commandments
•Shabbat
•Pesach
•kashrut
• Brit Milah
• Bar Mitzvah
• Yom Kippur.
Contextualise
Situations should be identified within which the key concepts affecting Jewish belief and
practice are contextualised, in order to raise issues and promote discussion, such as:
• Jewish diversity of belief and practice
• Examples might include, according to the age and ability of pupils:
• different expressions of Jewish identity and belonging, for example, within Orthodox,
Haredi and Progressive Judaism, and within the family and the home
• differing understandings of the Messianic Age and Jews as a chosen people
• different festivals and rituals that exemplify the distinctiveness of Judaism, for example,
Shabbat, Pesach, Yom Kippur.
• Jews living in secularised and non-Jewish societies
Examples might include, according to the age and ability of pupils:
• the diaspora
• treatment of Jews and attitudes towards their beliefs and practices in different countries
• the ways in which Jews have retained or adapted their beliefs and practices to different
societies at different times.
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141
• Individuals and events in Jewish history
Examples might include, according to the age and ability of pupils:
• Abraham and Moses, and their place in Jewish history and belief
• the pogroms and the Shoah, and their effect on Jewish identity and faith
• the founding of the state of Israel and the Zionist movement.
Evaluate
Pupils should be provided with opportunities to evaluate Jewish concepts, as expressed in
beliefs, values and practices, within specific situations, in an informed way.
Examples of evaluative questions might include, according to the age and ability of pupils:
• does Judaism offer a good model for how to live as one people?
• what causes anti-semitism and how can Jews and others best help to prevent it?
• does the founding of the state of Israel indicate the coming of the Messianic Age?
Communicate a response
In evaluating Jewish concepts, as expressed in Jewish beliefs, values and practices, pupils
should be challenged to respond to Jewish concepts by expressing their own beliefs and
values.
In order to elicit responses from pupils’ own beliefs and values, the following issues could
be discussed:
• that Judaism offers a model for belonging and believing that the modern world could
benefit from, or that it is too exclusive and restricting for the modern world
• that anti-semitism is a result of unacceptable discrimination that needs to be controlled
by legislation, or that discrimination will be overcome by integrating more and
emphasising what we have in common rather than stressing our differences
• that the state of Israel offers hope for a coming Messianic Age, or that the idea of a
Messianic Age is no longer possible in modern society.
Apply
In order to justify their response, pupils should be required to link their judgements to
specific examples within their own experience or within Judaism.
Examples might include, according to the age and ability of pupils:
• how Judaism has ensured that a people have retained their identity over time and what
we can learn from that, or in what ways the Jewish model is itself breaking down and
what needs to replace it
• how we can legislate against discrimination and enforce that, or ways in which
integration is possible without losing our distinct identities
• how it is possible to still believe in a Messianic Age and how the state of Israel
contributes toward the coming of that age, or ways in which this hope of a Messianic
Age is no longer credible.
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Examples of ways of constructing units of work on Sikhism
Enquire
A unit of work on Sikhism should identify some of the key Sikh concepts on which Sikh
beliefs are based, such as:
•panth
•Guru
•gurbani
•jot
•Khalsa
•sewa
•manmukh
•gurmukh.
It should identify how these are expressed through important teachings and practices, such
as:
• the Guru Granth Sahib
• the panje kakke
•Waheguru
• the harmandir
•shabad
•Gurdwara
•langar
•bhakti
•granthi.
Contextualise
Situations should be identified within which the key concepts affecting Sikh belief and
practice are contextualised, in order to raise issues and promote discussion, such as:
• Sikhs living in non-Sikh societies
Examples might include, according to the age and ability of pupils:
• challenges for young Sikhs over the language used in worship (punjabi)
• arranged marriage and the question of caste
• employment and Sikh tradition
• conflict between Sikh values and western values.
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143
• Ways in which the Sikh idea of community is distinctive
Examples might include, according to the age and ability of pupils:
• the panth as the ideal of community
• the importance of service and equality.
• the importance of Sikh dress and appearance.
• Important individuals and events in Sikh history
Examples might include, according to the age and ability of pupils:
• aspects of the life and teachings of Guru Nanak
• Guru Gobind Singh, the founding of the Khalsa and martyrdom in the Sikh tradition
• important contemporary Sikh movements, individuals and events. For example, Sikh
mission and conversion to Sikhism, Harbahajan Singh Puri, Sikh conflict with India at the
Harmandir (Golden Temple).
Evaluate
Pupils should be provided with opportunities to evaluate Sikh concepts, as expressed in
beliefs, values and practices, within specific situations, in an informed way.
Examples of evaluative questions might include, according to the age and ability of pupils:
• should Sikhism adapt itself to non-Sikh societies?
• in what ways can non-Sikhs learn from Sikh values, beliefs and practices?
• should Sikhism reform itself in order to follow Guru Nanak’s teachings?
• should modern society reform itself by following Guru Nanak’s teachings?
Communicate a response
In evaluating Sikh concepts, as expressed in Sikh beliefs, values and practices, pupils should
be challenged to respond to Sikh concepts by communicating their own beliefs and values.
In order to elicit responses from pupils’ own beliefs and values, the following issues could
be discussed:
• that it is important for Sikhs to retain their original language in order to worship, or that
it is necessary to change tradition in order for Sikhism to survive
• that Sikh values, such as equality and service, are the right values for western society to
promote, or
• that western values, such as competition and wealth creation, rule out equality and
service
• that Sikhism is now a corruption of Guru Nanak’s vision, or that Sikhism has followed
Guru Nanak’s teachings, and those of other gurus after him, as faithfully as it could
• that Guru Nanak’s teachings would improve modern society, or that his teachings could
only work in the society of his time, and perhaps not even then.
144
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Apply
In order to justify their response, pupils should be required to link their judgements to
specific examples within their own experience or within Sikhism.
Examples might include, according to the age and ability of pupils:
• how adaptation would contribute positively to Sikh continuity and worship, or ways in
which it would negatively affect Sikhism
• how Sikh values could positively improve society, or ways in which society would operate
less effectively
• how Sikhism has introduced practices that go against Guru Nanak’s teachings, or ways
in which Sikhism is practised in accordance with his and other gurus’ teachings
• how Guru Nanak’s example would improve society, or ways in which his teachings could
not be followed today by non Sikhs.
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145
Examples of ways of constructing units of work on
Humanism
Enquire
A unit of work on Humanism should identify some of the key concepts which characterise a
Humanist worldview, such as:
•Materialism
•Naturalism
•Rationalism
• Value of life
•Morality
•Freedom
•Responsibility
• The human spirit
• The human heritage
• Human co-operation
•Secularism
• The ‘open society’.
It should identify how these have been and are expressed by Humanists in the past and
today, through their writings, work or ways of living e.g.:
• Pursuit of science to know the world
• Social action and philanthropy
• Encouragement of humanist ethics and morality
• Work to promote ‘human rights’.
Contextualise
Situations should be identified within which the key concepts characterising a Humanist
worldview and examples of how they have been or are expressed are contextualised, in
order to raise issues and promote discussion, such as:
• Seeking to understand the world through the scientific method
Examples might include, according to the age and ability of the pupils:
• Human beings as the products of evolution (Hume, Darwin, Dawkins, Attenborough)
• Death the end of end of life (Epicurus, Lucretius, Seneca, contemporary biology)
• The provisional nature of answers provided by enquiry and the consequent impossibility
of answering some questions today.
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• Humanists making meaning and purpose for themselves
Examples might include, according to the age and ability of the pupils:
• Finding fulfilment through social action (e.g. Peter Ritchie Calder – UN Famine
Conference, Oxfam, Shri Goparaju Ramachandra Rao (aka ‘Gora’) – social reform in
India, John Boyd Orr – World Health Organisation, Sir Julian Huxley – UNESCO.)
• Living the ‘good life’ (e.g. Cicero – ‘On the Good Life’, Bertrand Russell – ‘The Conquest
of Happiness’, A C Grayling – ‘What is Good?’)
• Humanist ethics directed towards human fulfilment and welfare (e.g. crime and
punishment, euthanasia, bioethics, sexual morals).
• Individuals and events in the Humanist tradition
Examples might include, according to the age and ability of the pupils:
• Ancient world: Aesop, Democritus, Epicurus, Epictetus, Seneca.
• Enlightenment: Hume, Voltaire, D’Holbach, Wollstonecraft.
• 19th century: Bentham, the Curies, Darwin, Shelley, Ingersoll, Mill
• 20th century: Margaret Knight, Gene Roddenberry, E M Forster, Peter Ritchie Calder,
‘Gora’, Nehru, Bertrand Russell, Dawkins.
Evaluate
Pupils should be provided with opportunities to evaluate concepts characterising a
Humanist worldview, as expressed in beliefs, values and practices in an informed way.
Examples of evaluative questions might include, according to the age and ability of the
pupils:
• Are the assumptions of naturalism and materialism valid and is rational enquiry and the
scientific method the best way to establish truth?
• Is it plausible that the only meaning and purpose in our own lives is what we create for
ourselves?
• Have figures in the Humanist tradition helped the way we live in society today?
Communicate a response
• In evaluating concepts characterising a Humanist worldview, as expressed in Humanist
beliefs, values and practices, pupils should be challenged to respond to Humanist
concepts by expressing their own beliefs and values.
In order to elicit responses from pupils’ own beliefs and values, the following issues could
be discussed:
• That the only reliable explanations for the way the world is are those which we can
observe, test and verify, or that this approach to discovering truth about reality ignores
other possibilities
• That the creation of meaning and purpose in their own lives means that people live
better, happier and more fulfilled lives, or that it can lead to people leading lives that are
too individualistic
• That figures in the humanist tradition have played a role in improving societies by
promoting greater human freedom, rights and equality as against accepted traditions, or
that they have promoted the discarding of important traditions and values.
Hammersmith & Fulham Agreed Syllabus adopted September 2014
147
Apply
In order to justify their response, pupils should be required to link their judgements to
specific examples within their own experience or within Humanism.
Examples might include, according to the age and ability of pupils:
• How we are assisted in understanding the world by the assumptions of materialism and
naturalism and by scientific method or how this method might omit other sources of
truth that are important to us
• How the creation of meaning and purpose for ourselves helps us to be fulfilled, or how it
can leave us without guidance
• How humanists have provided us with important values that are useful to live by in our
lives today, or how they are not relevant to our lives.
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Examples of ways of constructing units of work on the
Bahá’í Faith
Enquire
A unit of work on the Bahá’í Faith should identify some of the key Bahá’í concepts on which
Bahá’í beliefs are based, such as:
• The Oneness of God
• Manifestation of God
• Oneness of religion
• Progressive revelation
• Oneness of humanity
• World peace and world government
• Independent investigation of reality
• Abolition of prejudice
• Equal status of men and women
• Harmony of science and religion
• Abolition of extremes of wealth and poverty
• Consultation as a principle of decision making.
It should identify how these are expressed through important teachings and practices, such as:
• Individual daily prayer, study and reflection
• The annual Bahá’í fast
• Contributing to the Bahá’í funds
• Sharing the Bahá’í teachings with others
• Bahá’í communities working together with others to build a new civilization through:
• local meetings for systematic study of the Bahá’í sacred texts in small groups to build
capacity for service
• tending to the needs of children and offering them lessons that develop their spiritual
faculties and laying the foundations of a noble and upright character
• helping young people form a strong moral identity in their early adolescent years and
empowering them to contribute to the well-being of their communities
• Participating in the Nineteen Day Feast and in Bahá’í holy day meetings
• Adult Bahá’ís exercising their vote in Bahá’í elections and taking part in the work of the
Bahá’í administrative institutions
• Engagement in inter-faith work and building good relations with people of all faiths and none
• Participating in social action
• Contributing to the discourses of society
• Observance of Bahá’í laws on marriage, chastity, avoidance of alcohol and mind-altering
drugs, burial, etc
• Striving for excellence in one’s life and work.
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Contextualise
Situations should be identified within which the key concepts affecting Bahá’í belief and
practice are contextualised, in order to raise issues and promote discussion, such as:
• Being part of a smaller, relatively new and lesser known community
• What is the experience of being a member of a small and relatively thinly spread
community?
• What is it like continually having to explain the Bahá’í faith is and what it means to be a
Bahá’í?
• How does it feel to have to justify the inclusion of the Bahá’í community in inter faith
and other activities?
• What does it mean to be part of a religion that does not have some of the usual religious
institutional arrangements – such as priests, prayer leaders or ministers; traditions, sacred
customs and objects?
• How can Bahá’ís explain the history of their community in a way that is easily understood
by those who aren’t Bahá’ís?
• Is the Bahá’í Faith a sect of Islam?
• Being part of a community that sees itself as forward-looking and advancing
civilization
• What is the experience of being part of a community that places considerable emphasis
on being active in ones faith?
• How can one show that relatively simple local activities contribute to the building of a
new civilization?
• How do Bahá’ís explain their core beliefs such that others understand that the Bahá’í
Faith is a genuine religion?
• What is the relationship of the Bahá’í Faith to other religions?
• Important events and individuals in Bahá’í history
• What were the origins of the Bahá’í Faith?
• Who are the Báb, Bahá’u’lláh and ‘Abdu’l-Bahá and when did they live?
• Is the Bahá’í Faith an Iranian religion?
• What links does the history of the Bahá’í Faith have to Britain and the British Monarchy
and government?
• What is the experience of being part of a community that has been severely persecuted
throughout its history and into the present day in Iran?
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Evaluate
Pupils should be provided with opportunities to evaluate Bahá’í concepts, as expressed in
beliefs, values and practices, within specific situations, in an informed way.
Examples of evaluative questions might include, according to the age and ability of pupils:
• What has the Bahá’í Faith to offer to modern secular society?
• Can a small community such as the Bahá’ís make a difference in the world?
• Can we take anything from the Bahá’í teachings and the life of the Bahá’í community to
improve our society?
• Are Bahá’u’lláh’s teachings a practical help in daily life?
Communicate a response
In evaluating Bahá’í concepts, as expressed in Bahá’í beliefs, values and practices, pupils
should be challenged to respond to Bahá’í concepts by communicating their own beliefs
and values.
In order to elicit responses from pupils’ own beliefs and values, the following issues could
be discussed:
• that the Bahá’í teachings of the oneness of religion and progressive revelation is the best
way of honouring the uniqueness and diversity of the world’s religions;
• that the foundation of any solutions to the challenges facing the world is the oneness
of humankind and our recognition of our responsibility for the well-being of our fellow
human beings;
• that humanity (including men) cannot achieve its full potential unless women achieve
theirs;
• that religion has to be understood in new ways in the 21st century; we may have to
abandon traditions to which we have clung in the past.
Apply
In order to justify their response, pupils should be required to link their judgements
to specific examples within their own experience or within the Examples of ways of
constructing units of work on the Bahá’í Faith
Examples might include, according to the age and ability of pupils:
• contrasting diversity of religious doctrine and practice with the unity of the underlying
themes and values to be found in all the great religions;
• showing how people who work together and share a common vision are more likely to
achieve something significant and sustained than those who are disunited;
• giving examples from different countries that show the impact the advancement of
women and the education of girl children have on the capacity of a neighbourhood or
village to improve its own life.
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Learning across the curriculum:
the contribution of Religious
Education
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Promoting spiritual, moral, social and cultural (SMSC)
development through Religious Education
RE provides opportunities to promote:
spiritual development through:
• discussing and reflecting upon key questions of meaning and truth such as the origins of
the universe, life after death, good and evil, the being of God, and values such as justice,
honesty and truth
• learning about, and reflecting upon, important concepts, experiences and beliefs which
are at the heart of the traditions and practices of religious believers and those following
non-religious philosophies and lifestyles
• considering how beliefs and concepts in religion may be expressed through the creative
and expressive arts and related to the human and natural sciences, thereby contributing
to personal and communal identity
• considering how religions and non-religious worldviews perceive the value of human
beings, and their relationships with one another, with the natural world, and with God.
moral development through:
• enhancing the values identified within the National Curriculum, particularly valuing
diversity and engaging in issues of truth, justice and trust
• exploring the influence on moral choices of family, friends and media, and how society
is influenced by beliefs, teachings, sacred texts and guidance from both religious and
secular leaders
• considering what is of ultimate value to pupils and believers through studying the key
beliefs and teachings from religious and non-religious philosophies on values and ethical
codes of practice
• studying a range of moral issues, including those that focus on justice, to promote racial
and religious respect and the importance of personal integrity.
social development through:
• considering how both religious beliefs and non-religious worldviews lead to particular
actions and concerns
• investigating social issues from both religious and secular perspectives, recognising
diversity of viewpoint within and between both religious and non-religious worldviews.
cultural development through:
• promoting cultural understanding from both religious and non-religious perspectives
through encounters with people, literature, the creative and expressive arts, and
resources from differing cultures
• considering the relationship between religion and cultures and how religious beliefs
contribute to cultural identity and practices
• promoting racial harmony and respect for all, combating prejudice and discrimination.
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Promoting citizenship through Religious Education
Religious Education plays a significant part in promoting citizenship through, for example:
• developing pupils’ knowledge and understanding regarding the diversity of
national, regional, religious and ethnic identities in the United Kingdom and the need for
mutual respect and understanding
• enabling pupils to think about topical spiritual, moral, social and cultural issues,
including the importance of resolving conflict fairly
• exploring the nature of civic obligation and national loyalty, and the basis for
wider international obligations
• enabling pupils to justify and defend orally, and in writing, personal opinions about
such issues, problems and events.
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Promoting personal, social and health education through
Religious Education
Religious Education plays a significant part in promoting personal, social and health
education through, for example:
• developing confidence and responsibility and making the most of their
abilities by being taught what is fair and unfair, right and wrong, and being
encouraged to share their opinions
• developing a healthy, safer lifestyle by being taught religious and philosophical
beliefs and teachings on drug use and misuse, food and drink, leisure, relationships
and human sexuality, the purpose and value of both religious and humanist beliefs and
sensitivities in relation to sex education, and enabling pupils to consider and express their
own views
• developing good relationships and respecting the differences between people
by being taught about the diversity of different ethnic groups and the destructive power
of prejudice, challenging racism, discrimination, offending behaviour and bullying, being
able to talk about relationships and feelings, considering issues of marriage and family
life, and meeting and encountering people with beliefs, views and lifestyles that are
different from their own.
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Promoting key skills through Religious Education
For example, Religious Education provides opportunities for pupils to develop the key skills of:
• communication through:
• developing a broad and accurate religious and philosophical vocabulary
• reading and responding to a range of written and spoken language, including sacred
texts, stories,
• poetry, prayers, liturgy and worship
• communicating ideas using the creative and expressive arts
• talking and writing with understanding and insight about religious and other beliefs and
values, reflecting critically on ultimate questions of life, using reasoned arguments
• application of number through calendrical reckoning, collecting, recording, presenting
and interpreting data, involving graphs, charts and statistical analysis
• ICT through using CD-ROMs and the Internet selectively, researching information about
religious and non-religious beliefs, teaching and practices, using e-mail to communicate and
analyse information with people of differing beliefs and cultures, and using spreadsheets and
databases to handle and present data relevant to the study of Religious Education
• working with others through sharing ideas, discussing beliefs, values and practices,
collaborating with each other and developing respect and sensitivity
• improving own learning and performance through setting targets as part of
Religious Education development, reviewing their achievements, and identifying ways to
improve their own work
• problem solving through recognising key issues to do with religious belief, practice
and expression, interpreting and explaining findings and making personal decisions on
religious issues (for example, considering their own and a range of both religious and
secular ideas on good and evil), moral dilemmas and priorities in life.
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Promoting other aspects of the curriculum
For example, Religious Education provides opportunities to promote:
• thinking skills through helping pupils to research, select, interpret and analyse
information from religious and philosophical traditions, reflect and question their own
views and ideas and those of others, and communicate their ideas in a variety of ways
• financial capability through considering the responsible use of money, the importance
of giving, and the ethics of wealth, debt, poverty, gambling, business and investment
• creativity and culture through considering the scope of human nature, sources of
inspiration and discovery, connections between beliefs, values and forms of artistic
expression, appreciating the value of cultural distinctiveness, and reflecting upon beauty,
goodness and truth in creative and expressive arts
• education for racial equality and community cohesion through studying the
damaging effects of xenophobia and racial stereotyping, the impact of conflict in religion
and religion in conflict, and the promotion of respect and understanding through
interfaith dialogue
• effective contributions to scientific, medical and health issues through teaching a
Religious Education curriculum which links to the exploration of science
• links to employment, vocations and work-related learning through a focus
on individual sense of purpose and aspiration in life, and through considering the
appropriateness and relevance of Religious Education to a wide range of employment
opportunities, and the development of spiritual and ethical issues linked to the world of work
• effective inclusion through teaching a lively, stimulating Religious Education
curriculum which meets all pupils’ learning needs, including those with special
educational needs, pupils from religious communities, gifted and talented pupils, boys
(whose attainment at Key Stage 4 and post-16 has been significantly below girls) and
girls, and pupils from a wide range of ethnic groups and diverse family backgrounds
• education for sustainable development through helping pupils consider the origins
and value of life, the importance of looking after the environment, and studying the
ways in which religious and non-religious beliefs and teachings have influenced attitudes
to the environment and other species.
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Inclusion: providing effective learning opportunities for all
pupils
Schools have a responsibility to provide a broad and balanced curriculum for all pupils. The
National Curriculum and the Agreed Syllabus are the starting point for planning a school
curriculum that meets the specific needs of individuals and groups of pupils. This statutory
inclusion statement on providing effective learning opportunities for all pupils outlines
how teachers can modify, as necessary, the National Curriculum and Agreed Syllabus for
RE programmes of study to provide all pupils with relevant and appropriately challenging
work at each key stage. It sets out three principles that are essential to developing a more
inclusive curriculum:
A. setting suitable learning challenges
B. responding to pupils’ diverse learning needs
C. overcoming potential barriers to learning and assessment for individuals and
groups of pupils.
Applying these principles should keep to a minimum the need for aspects of the National
Curriculum and the Agreed Syllabus to be disapplied for a pupil. Schools are able to
provide other curricular opportunities outside the National Curriculum to meet the needs of
individuals or groups of pupils such as speech and language therapy and mobility training.
Three principles for inclusion
In planning and teaching the National Curriculum and Religious Education, teachers are
required to have due regard to the following principles.
A. Setting suitable learning challenges
1. Teachers should aim to give every pupil the opportunity to experience success in learning
and to achieve as high a standard as possible. The National Curriculum and the Agreed
Syllabus programmes of study set out what most pupils should be taught at each key
stage – but teachers should teach the knowledge, skills and understanding in ways that
suit their pupils’ abilities. This may mean choosing knowledge, skills and understanding
from earlier or later key stages so that individual pupils can make progress and show
what they can achieve. Where it is appropriate for pupils to make extensive use of
content from an earlier key stage, there may not be time to teach all aspects of the
age-related programmes of study. A similarly flexible approach will be needed to take
account of any gaps in pupils’ learning resulting from missed or interrupted schooling
(for example, that may be experienced by travellers, refugees, those in care or those with
long-term medical conditions, including pupils with neurological problems, such as head
injuries, and those with degenerative conditions).
2. For pupils whose attainments fall significantly below the expected levels at a particular
key stage, a much greater degree of differentiation will be necessary. In these
circumstances, teachers may need to use the content of the programmes of study as
a resource or to provide a context in planning learning appropriate to the age and
requirements of their pupils.
3. For pupils whose attainments significantly exceed the expected level of attainment
within one or more subjects during a particular key stage, teachers will need to plan
suitably challenging work. As well as drawing on materials from later key stages or
higher levels of study, teachers may plan further differentiation by extending the breadth
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and depth of study within individual subjects or by planning work which draws on the
content of different subjects.
B. Responding to pupils’ diverse learning needs
1. When planning, teachers should set high expectations and provide opportunities for all
pupils to achieve, including boys and girls, pupils with special educational needs, pupils
with disabilities, pupils from all social and cultural backgrounds, pupils of different
ethnic groups including travellers, refugees and asylum seekers, and those from diverse
linguistic backgrounds. Teachers need to be aware that pupils bring to school different
experiences, interests and strengths which will influence the way in which they learn.
Teachers should plan their approaches to teaching and learning so that all pupils can
take part in lessons fully and effectively.
2. To ensure that they meet the full range of pupils’ needs, teachers should be aware of
the requirements of the equal opportunities legislation that covers race, gender and
disability.
3. Teachers should take specific action to respond to pupils’ diverse needs by:
a. creating effective learning environments
b. securing their motivation and concentration providing equality of opportunity through
teaching approaches
c. using appropriate assessment approaches
d. setting targets for learning.
Examples for B 3a – creating effective learning environments
Teachers create effective learning environments in which:
• the contribution of all pupils is valued
• all pupils can feel secure and are able to contribute appropriately
• stereotypical views are challenged and pupils learn to appreciate and view positively
differences in
• others, whether arising from race, gender, ability or disability
• pupils learn to take responsibility for their actions and behaviours, both in school and in
the wider
•community
• all forms of bullying and harassment, including racial harassment, are challenged
• pupils are enabled to participate safely in clothing appropriate to their religious beliefs,
particularly in subjects such as science, design and technology, and physical education.
Examples for B 3b – securing motivation and concentration
Teachers secure pupils’ motivation and concentration by:
• using teaching approaches appropriate to different learning styles
• using, where appropriate, a range of organisational approaches, such as setting,
grouping or individual work, to ensure that learning needs are properly addressed
• varying subject content and presentation so that this matches their learning needs
• planning work which builds on their interests and cultural experiences
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• planning appropriately challenging work for those whose ability and understanding are
in advance of their language skills
• using materials which reflect social and cultural diversity and provide positive images of
race, gender and disability
• planning and monitoring the pace of work so that they all have a chance to learn
effectively and achieve success
• taking action to maintain interest and continuity of learning for pupils who may be
absent for extended periods of time.
Examples for B 3c – providing equality of opportunity
Teaching approaches that provide equality of opportunity include:
• ensuring that boys and girls are able to participate in the same curriculum, particularly in
science, design and technology, and physical education
• taking account of the interests and concerns of boys and girls by using a range of
activities and contexts for work and allowing a variety of interpretations and outcomes,
particularly in English, science, design and technology, ICT, art and design, music,
physical education and RE
• avoiding gender stereotyping when organising pupils into groups, assigning them
to activities or arranging access to equipment, particularly in science, design and
technology, ICT, music and physical education
• taking account of pupils’ specific religious or cultural beliefs relating to the
representation of ideas or experiences or to the use of particular types of equipment,
particularly in science, design and
• technology, ICT and art and design
• enabling the fullest possible participation of pupils with disabilities or particular medical
needs in all subjects, offering positive role models and making provision, where
necessary, to facilitate access to activities with appropriate support, aids or adaptations.
(See C – Overcoming potential barriers to learning and assessment for individuals and
groups of pupils below.)
Examples for B 3d – using appropriate assessment approaches
Teachers use appropriate assessment approaches that:
• allow for different learning styles and ensure that pupils are given the chance and
encouragement to demonstrate their competence and attainment through appropriate
means
• are familiar to the pupils and for which they have been adequately prepared
• use materials which are free from discrimination and stereotyping in any form
• provide clear and unambiguous feedback to pupils to aid further learning.
Examples for B 3e – setting targets for learning
Teachers set targets for learning that:
• build on pupils’ knowledge, experiences, interests and strengths to improve areas of
weakness and demonstrate progression over time
• are attainable and yet challenging, and help pupils to develop their self-esteem and
confidence in their ability to learn.
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C. Overcoming potential barriers to learning and assessment for individuals and
groups of pupils
1. A minority of pupils will have particular learning and assessment requirements which go
beyond the provisions described in sections A and B and, if not addressed, could create
barriers to learning. These requirements are likely to arise as a consequence of a pupil
having a special educational need or disability or may be linked to a pupil’s progress in
learning English as an additional language.
2. Teachers must take account of these requirements and make provision, where necessary,
to support individuals or groups of pupils to enable them to participate effectively in the
curriculum and assessment activities.
Pupils with special educational needs
3. Curriculum planning and assessment for pupils with special educational needs must take
account of the type and extent of the difficulty experienced by the pupil. Teachers will
encounter a wide range of pupils with special educational needs, some of whom will
also have disabilities (see paragraphs C 4 and C 5). In many cases, the action necessary
to respond to an individual’s requirements for curriculum access will be met through
greater differentiation of tasks and materials, consistent with school-based intervention
as set out in the SEN Code of Practice. A smaller number of pupils may need access to
specialist equipment and approaches or to alternative or adapted activities, consistent
with school-based intervention, augmented by advice and support from external
specialists as described in the SEN Code of Practice, or, in exceptional circumstances,
with a statement of special educational need. Teachers should, where appropriate, work
closely with representatives of other agencies who may be supporting the pupil.
Teachers should take specific action to provide access to learning for pupils with special
educational needs by:
a. providing for pupils who need help with communication, language and literacy
b.planning, where necessary, to develop pupils’ understanding through the use of all
available senses and experiences
c. planning for pupils’ full participation in learning and in physical and practical activities
d.helping pupils to manage their behaviour, to take part in learning effectively and safely,
and, at Key Stage 4, to prepare for work
e. helping individuals to manage their emotions, particularly trauma or stress, and to take
part in learning.
Examples for C 3a – helping with communication, language and literacy
Teachers provide for pupils who need help with communication, language and literacy
through:
• using texts that pupils can read and understand
• using visual and written materials in different formats, including large print, symbol text
and Braille
• using ICT, other technological aids and taped materials
• using alternative and augmentative communication, including signs and symbols
• using translators, communicators and amanuenses.
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Examples for C 3b – developing understanding
Teachers develop pupils’ understanding through the use of all available senses and
experiences, by:
• using materials and resources that pupils can access through sight, touch, sound, taste
or smell
• using word descriptions and other stimuli to make up for a lack of first-hand experiences
• using ICT, visual and other materials to increase pupils’ knowledge of the wider world
• encouraging pupils to take part in everyday activities such as play, drama, class visits and
exploring the environment.
Examples for C 3c – planning for full participation
Teachers plan for pupils’ full participation in learning and in physical and practical activities
through:
• using specialist aids and equipment
• providing support from adults or peers when needed
• adapting tasks or environments
• providing alternative activities, where necessary.
Examples for C 3d – managing behaviour
Teachers help pupils to manage their behaviour, take part in learning effectively and safely,
and, at Key Stage 4, prepare for work by:
• setting realistic demands and stating them explicitly
• using positive behaviour management, including a clear structure of rewards and
sanctions
• giving pupils every chance and encouragement to develop the skills they need to work
well with a partner or a group
• teaching pupils to value and respect the contribution of others
• encouraging and teaching independent working skills
• teaching essential safety rules.
Examples for C 3e – managing emotions
Teachers help individuals manage their emotions and take part in learning through:
• identifying aspects of learning in which the pupil will engage and plan short-term, easily
achievable goals in selected activities
• providing positive feedback to reinforce and encourage learning and build self-esteem
• selecting tasks and materials sensitively to avoid unnecessary stress for the pupil
• creating a supportive learning environment in which the pupil feels safe and is able to
engage with learning
• allowing time for the pupil to engage with learning and gradually increasing the range
of activities and demands.
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Pupils with disabilities
4. Not all pupils with disabilities will necessarily have special educational needs. Many
pupils with disabilities learn alongside their peers with little need for additional resources
beyond the aids which they use as part of their daily life, such as a wheelchair, a hearing
aid or equipment to aid vision. Teachers must take action, however, in their planning
to ensure that these pupils are enabled to participate as fully and effectively as possible
within the National Curriculum and the statutory assessment arrangements and
Religious Education. Potential areas of difficulty should be identified and addressed at
the outset of work, without recourse to the formal provisions for disapplication.
5. Teachers should take specific action to enable the effective participation of pupils with
disabilities by:
a. planning appropriate amounts of time to allow for the satisfactory completion of tasks
b. planning opportunities, where necessary, for the development of skills in practical
aspects of the curriculum
c. identifying aspects of programmes of study and attainment targets that may present
specific difficulties for individuals.
Examples for C 5a – planning to complete tasks
Teachers plan appropriate amounts of time to allow pupils to complete tasks satisfactorily
through:
• taking account of the very slow pace at which some pupils will be able to record work,
either manually or with specialist equipment, and of the physical effort required
• being aware of the high levels of concentration necessary for some pupils when
following or interpreting text or graphics, particularly when using vision aids or tactile
methods, and of the tiredness which may result
• allocating sufficient time, opportunity and access to equipment for pupils to gain
information through experimental work and detailed observation, including the use of
microscopes
• being aware of the effort required by some pupils to follow oral work, whether
through use of residual hearing, lip reading or a signer, and of the tiredness or loss of
concentration which may occur.
Examples for C 5b – developing skills in practical aspects
Teachers create opportunities for the development of skills in practical aspects of the
curriculum through:
• providing adapted, modified or alternative activities or approaches to learning in physical
education and ensuring that these have integrity and equivalence to the National
Curriculum and enable pupils to make appropriate progress
• providing alternative or adapted activities in science, art and design, and design and
technology for pupils who are unable to manipulate tools, equipment or materials or
who may be allergic to certain types of materials
• ensuring that all pupils can be included and participate safely in geography fieldwork,
local studies and visits to museums, historic buildings and sites, and places of worship.
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Examples for C 5c – overcoming specific difficulties
Teachers overcome specific difficulties for individuals presented by aspects of the
programmes of study and attainment targets through:
• using approaches to enable hearing impaired pupils to learn about sound in science and
music
• helping visually impaired pupils to learn about light in science, to access maps and visual
resources in geography and to evaluate different products in design and technology and
images in art and design
• providing opportunities for pupils to develop strength in depth where they cannot meet
the particular requirements of a subject, such as the visual requirements in art and
design and the singing requirements in music
• discounting these aspects in appropriate individual cases when required to make a
judgement against level descriptions.
Pupils who are learning English as an additional language
6. Pupils for whom English is an additional language have diverse needs in terms of
support necessary in English language learning. Planning should take account of
such factors as the pupil’s age, length of time in this country, previous educational
experience, and skills in other languages. Careful monitoring of each pupil’s progress in
the acquisition of English language skills and of subject knowledge and understanding
will be necessary to confirm that no learning difficulties are present.
7. The ability of pupils for whom English is an additional language to take part in the
National Curriculum may be ahead of their communication skills in English. Teachers
should plan learning opportunities to help pupils develop their English and should aim
to provide the support pupils need to take part in all subject areas.
8. Teachers should take specific action to help pupils who are learning English as an
additional language by:
a. developing their spoken and written English
b. ensuring access to the curriculum and to assessment.
Examples for C 8a – developing spoken and written English
Teachers develop pupils’ spoken and written English through:
• ensuring that vocabulary work covers both the technical and everyday meaning of key
words, metaphors and idioms
• explaining clearly how speaking and writing in English are structured to achieve different
purposes, across a range of subjects
• providing a variety of reading material (for example, pupils’ own work, the media, ICT,
literature, reference books) that highlight the different ways English is used, especially
those that help pupils to understand society and culture
• ensuring that there are effective opportunities for talk and that talk is used to support
writing in all subjects
• where appropriate, encouraging pupils to transfer their knowledge, skills and
understanding of one language to another, pointing out similarities and differences
between languages
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• building on pupils’ experiences of language at home and in the wider community, so
that their developing uses of English and other languages support one another.
Examples for C 8b – ensuring access
Teachers make sure pupils have access to the curriculum and to assessment through: using
accessible texts and materials that suit pupils’ ages and levels of learning
• providing support by using ICT, video or audio materials, dictionaries and translators,
readers and amanuenses
• using home or first language, where appropriate.
Additional information for Religious Education
Teachers may find the following additional information helpful when implementing the
statutory inclusion statement: Providing effective learning opportunities for all pupils.
Teachers need to consider the full requirements of the inclusion statement when planning
for individuals or groups of pupils.
To overcome any potential barriers to learning in Religious Education, some pupils may
require:
• support to access text, such as through prepared tapes, particularly when working with
significant quantities of written materials or at speed
• help in tasks that require extended writing to communicate their detailed ideas through
alternative communication methods, such as the use of ICT or speech, to allow pupils to
demonstrate their understanding and to maintain their concentration and motivation
• non-visual means to access sources of information when undertaking research in aspects
of Religious Education.
Religious Education has a significant contribution to make to inclusion issues, particularly in
its focus on promoting respect and tackling issues of race, challenging stereotypical views
and appreciating positively differences in others (B 3a). Pupils are also entitled to participate
safely in clothing appropriate to their religious beliefs (B 3a) and to consider the impact of
people’s beliefs on their actions and lifestyle. Religious Education highlights the importance
of pupils’ specific religious or philosophical beliefs (B 3c) and how Religious Education can
develop pupils’ self-esteem (B 3e).
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Use of language across the curriculum
Pupils should be taught in all subjects including Religious Education to express themselves
correctly and appropriately and to read accurately and with understanding. Since standard
English, spoken and written, is the predominant language in which knowledge and skills
are taught and learned, pupils should be taught to recognise and use standard English
Writing
• In writing, pupils should be taught to use correct spelling and punctuation and follow
grammatical conventions. They should also be taught to organise their writing in logical
and coherent forms.
Speaking
• In speaking, pupils should be taught to use language precisely and cogently.
Listening
• Pupils should be taught to listen to others, and to respond and build on their ideas and
views constructively.
Reading
• In reading, pupils should be taught strategies to help them read with understanding,
to locate and use information, to follow a process or argument and summarise, and to
synthesise and adapt what they learn from their reading
• Pupils should be taught the technical and specialist vocabulary of subjects and how
to use and spell these words. They should also be taught to use the patterns of
language vital to understanding and expression in different subjects. These include
the construction of sentences, paragraphs and texts that are often used in a subject
(for example, language to express causality, chronology, logic, exploration, hypothesis,
comparison, and how to ask questions and develop arguments).
The contribution of Religious Education
Religious Education makes a vital contribution to pupils’ use of language. The emphasis
in the Agreed Syllabus is on pupils acquiring and developing a specialist vocabulary,
communicating their ideas with depth and precision, and recognising the views and
ideas of others, including people from religious traditions. Religious Education seeks to
enthuse pupils about the power and beauty of language, recognising its limitations. Pupils
are encouraged to develop their speaking and listening skills when considering religious
and non-religious concepts, beliefs and ideas and articulating their responses. Reading,
particularly from sacred texts, is an important element of the subject. Pupils are also given
opportunities in Religious Education to write in different styles such as poetry, diaries,
extended writing and the synthesis of differing views, beliefs and ideas. The ability to
evaluate clearly and rationally, using a range of reasoned, balanced arguments underpins
the knowledge, skills and understanding contained in the Agreed Syllabus.
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Use of information and communication technology across
the curriculum
Pupils should be given opportunities to apply and develop their ICT capability through
the use of ICT tools to support their learning in all subjects. (At Key Stage 1, there are no
statutory requirements to teach the use of ICT in the programmes of study for the non-core
foundation subjects. Teachers should use their judgement to decide where it is appropriate
to teach the use of ICT across these subjects at Key Stage 1. At other key stages, there are
statutory requirements to use ICT in all subjects, except physical education.)
Pupils should be given opportunities to support their work by being taught to:
• find things out from a variety of sources, selecting and synthesising the information to
meet their needs and developing an ability to question its accuracy, bias and plausibility
• develop their ideas using ICT tools to amend and refine their work and enhance its
quality and accuracy
• exchange and share information, both directly and through electronic media
• review, modify and evaluate their work, reflecting critically on its quality, as it progresses.
In the context of Religious Education pupils can enhance their ICT skills by:
• making use of the Internet to explore religious and philosophical beliefs and practices,
ultimate questions and ethical issues
• using e-mail to correspond with members of faith and secular communities and spiritual
traditions across the world
• using ICT to search and analyse data on religious and non-religious concepts, beliefs and
activity at local, regional and global level, drafting, editing and presenting their work in
Religious Education
• using other audio visual resources, such as cameras and video, to enhance their
understanding of religious and non-religious concepts, beliefs and practices, questions of
meaning and ethical issues.
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GLOSSARY OF RE TERMS
Published by the Qualifications and Curriculum Authority (QCA) The glossary has been
devised to:
give guidance to teachers on key words and their meanings within each religious tradition
which appears within the model syllabuses and within GCSE and A Level syllabuses; try to
reach some form of consensus on spellings.
It is important for pupils to build up a working knowledge of key words and technical terms
which are used within each religion, and which are therefore central to religious education.
Words printed in red are themselves main entries and can be cross-referenced within this
glossary. Literal translations into English are printed in italics.
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GLOSSARY OF RE TERMS
Buddhism glossary
Buddhism glossary
Pali
Sanskrit
Explanation
Abhidhamma
Abhidharma
F urther or higher teaching. The
philosophy and psychology of Buddhism
in abstract, systematic form.
Abhidhamma Pitaka
Abhidharma Pitaka
This is the third of the three principal
sections of the canon of basic scripture.
It is a systematic, philosophical and
psychological treatment of the teachings
given in the Sutta Pitaka.
•
Amitabha Amitayus
Anapanasati
Anapanasmrti
Anatta
Anatman
Anicca
Anitya
Arahat, Arahant
Arhat
Asoka
Atta
Bhikkhu
Bhikkhuni
Ashoka
Atman
Bhikshu
Bhikshuni
Bodhi Tree
•
Bodhisatta
•
•
Bodhisattva
Also, Amida (Japanese). Buddhas having
unlimited light and life respectively.
Mindfulness of the breath. The practice
most usually associated with the
development of concentration and calm,
but also used in the training of Vipassana
(insight).
No self; no soul. Insubstantiality; denial
of a real or permanent self.
Impermanence; transience. Instability of
all things,including the self.
Enlightened disciple. The fourth and
highest stage of Realisation recognised
by the Theravada tradition. One whose
mind is free from all greed, hatred and
ignorance.
Emperor of India in the 3rd century BCE.
Self; soul.
Fully ordained Buddhist monk.
Fully ordained Buddhist nun.
The tree (ficus religiosa) under which
the Buddha realised Enlightenment. It is
known as the Tree of Wisdom.
A Wisdom Being. One intent on
becoming, or destined to become,
a Buddha. Gotama, before his
Enlightenment as the historical Buddha.
A being destined for Enlightenment,
who postpones final attainment of
Buddhahood in order to help living
beings (see Mahayana).
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GLOSSARY OF RE TERMS
Buddhism glossary
Pali
Sanskrit
Brahma Viharas
•
Buddha
Buddha
Dalai Lama (Tibetan)
•
Dana
Dana
Dhamma
Dharma
Dhammapada
Dharmapada
Dukkha
Duhkha
Gompa (Tibetan)
Gotama
•
Gautama
Jataka
•
Jhana
Dhyana
Kamma
Karma
Karuna
Karuna
Kesa (Japanese)
•
Khandha
Skandha
Khanti
Kshanti
Kilesa
Klesa
Koan (Japanese)
170
•
Hammersmith & Fulham Agreed Syllabus adopted September 2014
Explanation
The four sublime states: loving kindness,
compassion, sympathetic joy, and
evenness of mind.
Awakened or Enlightened One.
Great Ocean. Spiritual and temporal
leader of the Tibetan people.
Generosity; giving; gift.
Universal law; ultimate truth. The
teachings of the Buddha. A key Buddhist
term.
Famous scripture of 423 verses.
Suffering; ill; unsatisfactoriness;
imperfection. The nature of existence
according to the first Noble Truth.
Monastery; place of meditation.
Family name of the Buddha.
Birth story. Accounts of the previous lives
of the Buddha.
Also Ch’an (Chinese) and Zen (Japanese).
Advanced meditation.
Action. Intentional actions that affect
one’s circumstances in this and future
lives. The Buddha’s insistence that
the effect depends on volition marks
the Buddhist treatment of Kamma as
different from the Hindu understanding
of Karma.
Compassion.
The robe of a Buddhist monk, nun, or
priest.
Heap; aggregate. The Five Khandhas
together make up the ‘person’ (form,
feeling, perception, mental formation
and consciousness).
Patience; forbearance.
Mental defilement or fire, such as greed,
hatred or ignorance.
A technical term used in Zen Buddhism
referring to enigmatic or paradoxical
questions used to develop intuition. Also
refers to religious problems encountered
in daily life.
GLOSSARY OF RE TERMS
Buddhism glossary
Pali
Sanskrit
Kwan-yin (Chinese)
•
Lama (Tibetan)
•
•
Lotus Sutra
Magga
Marga
•
Mahayana
Mala
•
Metta
Maitri
Metta Sutta
•
Metteya
Maitreya
Mudda
Mudra
Mudita
Mudita
Nibbana
Nirvana
Nirodha
Nirodha
Panna
Prajna
Parami
Paramita
Explanation
Also, Kannon (Japanese). Bodhisattva
of Compassion, depicted in female
form. Identified with Bodhisattva
Avalokitesvara.
Teacher, or one who is revered.
A scripture of major importance to
various schools within the Mahayana
tradition. It describes the virtues of the
Bodhisattva, and emphasises that all
sentient beings possess Buddha-nature
and can attain Enlightenment (Nirvana).
Path, leading to cessation of suffering.
The fourth Noble Truth.
Great Way or Vehicle. Teachings that
spread from India into Tibet, parts of Asia
and the Far East, characterised by the
Bodhisattva Ideal and the prominence
given to the development of both
compassion and wisdom.
Also, Juzu (Japanese). String of 108
beads used in Buddhist practice (like a
rosary).
Loving kindness. A pure love which is
neither grasping nor possessive.
Buddhist scripture which describes the
nature of loving kindness.
One who has the nature of loving
kindness. Name of the future Buddha.
Ritual gesture, as illustrated by the hands
of Buddha images.
Sympathetic joy. Welcoming the good
fortune of others.
Blowing out of the fires of greed,
hatred and ignorance, and the state of
secure perfect peace that follows. A key
Buddhist term.
Cessation (of suffering). The third Noble
Truth.
Wisdom. Understanding the true nature
of things.
A perfection or virtue. One of the six
or ten perfections necessary for the
attainment of Buddhahood.
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GLOSSARY OF RE TERMS
172
Buddhism glossary
Pali
Sanskrit
Parinibbana
Parinirvana
Patimokkha
Pratimoksha
Pitaka
•
Rupa
Rupa
Sakyamuni
Shakyamuni
Samadhi
Samadhi
Samatha
Samatha
Samsara
Samsara
Samudaya
Samudaya
Sangha
Sangha
Sankhara
Samskara
Sanna
Samjna
Satori (Japanese)
•
Siddattha
Siddhartha
Sila
Sutta
Sila
Sutra
Sutta Pitaka
Sutra Pitaka
Tanha
Trishna
Tathagata
Tathagata
Hammersmith & Fulham Agreed Syllabus adopted September 2014
Explanation
Final and complete Nirvana reached at
the passing away of a Buddha.
The training rules of a monk or nun –
227 in the case of a Theravada monk.
Basket. Collection of scriptures (see
Tipitaka).
Form. Used of an image of the Buddha;
also, the first of the Five Khandhas.
Sage of the Shakyas (the tribe of the
Buddha). Title of the historical Buddha.
Meditative absorption. A state of deep
meditation.
A state of concentrated calmness;
meditation (see Vipassana).
Everyday life. The continual round of
birth, sickness, old age and death which
can be transcended by following the
Eightfold Path and Buddhist teaching.
Arising; origin (of suffering). The second
Noble Truth.
Community; assembly. Often used for
the order of Bhikkhus and Bhikkunis in
Theravadin countries. In the Mahayana
countries, the Sangha includes lay
devotees and priests, e.g. in Japan.
Mental/karmic formation. The fourth of
the five Khandhas.
Perception. Third of the five Khandhas.
Awakening. A term used in Zen
Buddhism.
Wish-fulfilled. The personal name of the
historical Buddha.
Morality.
Text. The word of the Buddha.
The second of the three collections –
principally of teachings – that comprise
the canon of basic scripture.
Thirst; craving; desire (rooted in
ignorance). Desire as the cause of
suffering. The second Noble Truth.
Another epithet for the Buddha.
GLOSSARY OF RE TERMS
Buddhism glossary
Pali
Sanskrit
Theravada
Sthaviravada
Thupa/Cetiya
Stupa
Tipitaka
Tripitaka
Tiratana
Triratna
Tulku (Tibetan)
•
Upaya
•
Upekkha
Upeksa
•
Vajrayana
Vedana
Vihara
Vinaya
•
•
•
Vinaya Pitaka
•
Vinnana
Vijnana
Vipassana
Vipashyana
Viriya
Virya
Wesak, or Vesak
(Sinhalese)
Wesak
Zazen (Japanese)
•
Zen (Japanese)
•
Explanation
Way of the elders. A principal school of
Buddhism, established in Sri Lanka and
South East Asia. Also found in the West.
Reliquary (including pagodas).
Three baskets. A threefold collection of
texts (Vinaya, Sutta, Abhidamma).
The triple refuge. Buddha, the Dharmma
and the Sangha. Another way of
referring to the three jewels.
Reincarnated Lama.
Any skilful means, e.g meditation on
loving kindness to overcome anger.
Equanimity; evenness of mind.
Thunderbolt; Diamond Way. Teachings
promulgated later, mainly in India and
Tibet. Another term for esoteric Buddhism.
Feeling. The second of the Five Khandhas.
Dwelling place; monastery.
The rules of discipline of monastic life.
The first of the three collections of the
canon of basic scripture, containing
mostly the discipline for monks and nuns,
with many stories and some teachings.
Consciousness. The fifth of the Five
Khandhas.
Insight into the true nature of things.
A particular form of meditation (see
Samatha).
Energy; exertion.
Buddha Day. Name of a festival and a
month. On the full moon of Wesak (in
May or June), the birth, Enlightenment
and passing away of the Buddha took
place, although some schools celebrate
only the birth at this time, e.g. Zen.
Meditation while seated, as in Zen
Buddhism.
Meditation. Derived from the Sanskrit
‘dhyana’. A school of Mahayana
Buddhism that developed in China and
Japan.
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GLOSSARY OF RE TERMS
Christian glossary
174
Christian glossary
Preferred form
Main variants
Absolution
•
AD
Anno Domini
Advent
•
Agape
•
Altar
Communion Table
Anglican
Holy Table
Apocalyptic
•
Apocrypha
•
Apocryphal New
Testament
•
Apostle
•
Ascension
•
Hammersmith & Fulham Agreed Syllabus adopted September 2014
Explanation
The pronouncement by a priest of the
forgiveness of sins.
In the Year of our Lord. The Christian
calendar dates from the estimated date
of the birth of Jesus Christ.
Coming. The period beginning on the
fourth Sunday before Christmas (40 days
before Christmas in the Eastern Orthodox
tradition). A time of spiritual preparation
for Christmas.
The love of God. New Testament word
used for the common meal of Christians;
a Love Feast.
Table used for Eucharist, Mass, Lord’s
Supper. Some denominations refer to it
as Holy Table or Communion Table.
Churches in full communion with the See
of Canterbury. Their origins and traditions
are linked to the Church of England, and
are part of the Anglican Communion.
(i) Revelatory, of God’s present purposes
and of the end of the world.
(ii) Used of a literary genre, e.g. the Book
of Revelation.
Books of the Old Testament that are in
the Greek but not the Hebrew Canon.
Some Churches recognise the Apocrypha
as part of the Old Testament Canon.
A modern title for various early Christian
books which are non-canonical.
One who was sent out by Jesus Christ to
preach the Gospel.
The event, 40 days after the Resurrection,
when Jesus ‘ascended into heaven’ (see
Luke 24 and Acts 1).
GLOSSARY OF RE TERMS
Christian glossary
Preferred form
Main variants
Ash Wednesday
•
Atonement
•
Baptism
•
Baptist
•
Baptistry
•
BC
•
Believer’s Baptism
•
Benediction (usually
in the Roman Catholic •
Church).
Blessed Sacrament
•
Canon
Scripture
Catholic
•
Charismatic
•
Explanation
The first day of Lent. In some Churches,
penitents receive the sign of the cross in
ashes on their foreheads.
Reconciliation between God and
humanity; restoring a relationship broken
by sin.
Rite of initiation involving immersion in,
or sprinkling or pouring of, water.
(i) A member of the Baptist Church,
which grew out of the Anabaptist
movement during the 16th century
Reformation. (ii) A Christian who
practices Believer’s Baptism.
(i) Building or pool used for baptism,
particularly by immersion. (ii) Part of a
Church, where baptism takes place.
Before Christ. Period of history before the
estimated birth of Jesus Christ.
The baptism of people who are old
enough to understand the meaning of
the rite.
Blessing at the end of worship. Also, late
afternoon or evening service including
the blessing of the congregation with
the consecrated host (usually in a Roman
Catholic context).
Bread and wine which have been
consecrated and set aside for future use
(usually in the Roman Catholic Church).
The accepted books of the Bible. The list
varies between denominations.
(i) Universal. (ii) Often used as an
abbreviation for Roman Catholic.
A modern movement within the Church,
emphasising spiritual gifts, such as
healing or speaking with tongues.
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GLOSSARY OF RE TERMS
Christian glossary
Preferred form
Main variants
Chrismation
176
Christ
Messiah
Christmas
•
Church
•
Confession
•
Congregationalist
•
Consubstantiation
•
Creed
•
Crucifixion
•
Hammersmith & Fulham Agreed Syllabus adopted September 2014
Explanation
(i) The Orthodox second Sacrament of
initiation by anointing with chrism (a
special oil). Performed at the same time
as Baptism. (ii) Anointing with oil, e.g
healing or coronation.
The anointed one. Messiah is used
in the Jewish tradition to refer to the
expected leader sent by God, who will
bring salvation to God’s people. Jesus’
followers applied this title to him, and its
Greek equivalent, Christ, is the source of
the words Christian and Christianity.
Festival commemorating the birth of
Jesus Christ (25 December, in most
Churches).
(i) The whole community of Christians. (ii)
The building in which Christians worship.
(iii) A particular denomination.
Contrition; penance. (i) One of seven
Sacraments observed by some Churches
whose priest confidentially hears a
person’s confession. (ii) An admission,
by a Christian, of wrong-doing. (iii)
A particular official statement (or
profession) of faith
Member of a Christian body which
believes that each local Church is
independent and self-governing under
the authority of Christ.
Doctrine of the Eucharist associated
with Luther, which holds that after
consecration, the substances of the Body
and Blood of Jesus Christ and of the
bread and wine co-exist in union with
each other.
Summary statement of religious beliefs,
often recited in worship, especially the
Apostles’ and Nicene Creeds.
Roman method of executing criminals
and traitors by fastening them to a cross
until they died of asphyxiation; used in
the case of Jesus Christ and many who
opposed the Romans.
GLOSSARY OF RE TERMS
Christian glossary
Preferred form
Main variants
Easter
•
Ecumenism
Oikoumene
Episcopacy
•
Epistle
Letter
Eucharist
•
Evangelical
•
Evangelist
•
Font
•
Free Churches
•
Good Friday
Evangel
Gospel
•
Grace
•
Heaven
•
Hell
•
Explanation
Central Christian festival which celebrates
the resurrection of Jesus Christ from the
dead.
Movement within the Church towards
co-operation and eventual unity.
System of Church government by
bishops.
From the Greek word for letter. Several
such letters or epistles, from Christian
leaders to Christian Churches or
individuals, are included in the New
Testament.
Thanksgiving. A service celebrating the
sacrificial death and resurrection of Jesus
Christ, using elements of bread and wine
(see Holy Communion).
Group, or Church, placing particular
emphasis on the Gospel and the
scriptures as the sole authority in all
matters of faith and conduct.
A writer of one of the four New
Testament Gospels; a preacher of the
Gospel.
Receptacle to hold water used in
Baptism.
Non-conformist denominations, free
from state control.
The Friday in Holy Week. Commemorates
the day Jesus died on the cross.
(i) Good News (of salvation in Jesus
Christ). (ii) An account of Jesus’ life and
work.
(i) The freely given and unmerited favour
of God’s love for humanity. (ii) Blessing.
(iii) Prayer of thanks before or after
meals.
The place, or state, in which souls will be
united with God after death.
The place, or state, in which souls will be
separated from God after death.
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GLOSSARY OF RE TERMS
178
Christian glossary
Preferred form
Main variants
Holy Communion
•
Holy Spirit
•
Holy Week
•
Icon/Ikon
•
Iconostasis
•
Incarnation
•
Jesus Christ
•
Justification by Faith
•
Kerygma
•
Kyrie (Greek)
•
Lectern
•
Lectionary
•
Lent
•
Hammersmith & Fulham Agreed Syllabus adopted September 2014
Explanation
Central liturgical service observed by most
Churches (see Eucharist, Mass, Lord’s
Supper, Liturgy). Recalls the last meal of
Jesus, and celebrates his sacrificial and
saving death.
The third person of the Holy Trinity.
Active as divine presence and power in
the world, and in dwelling in believers
to make them like Christ and empower
them to do God’s will.
The week before Easter, when Christians
recall the last week of Jesus’ life on Earth.
Painting or mosaic of Jesus Christ, the
Virgin Mary, a saint, or a Church feast.
Used as an aid to devotion, usually in the
Orthodox tradition.
Screen, covered with Icons, used in
Eastern Orthodox churches to separate
the sanctuary from the nave.
The doctrine that God took human form
in Jesus Christ. It is also the belief that
God in Christ is active in the Church and
in the world.
The central figure of Christian history
and devotion. The second person of the
Trinity.
The doctrine that God forgives (‘treats
as just’) those who repent and believe in
Jesus Christ.
The central message about Jesus
proclaimed by the early Christians.
O Lord. Addressed to Jesus, as in ‘Kyrie
eleison’ (Lord have mercy).
Stand supporting the Bible, often in the
shape of an eagle.
List of scriptural passages for systematic
reading throughout the year.
Penitential season. The 40 days leading
up to Easter.
GLOSSARY OF RE TERMS
Christian glossary
Preferred form
Main variants
Liturgy
•
Logos
•
Lord
•
Lord’s Supper
•
Lutheran
•
Mass
•
Maundy Thursday
•
Methodist
•
Missal
•
Mother of God
•
New Testament
•
Non-conformist
•
Explanation
(i) Service of worship according to a
prescribed ritual such as Evensong or
Eucharist. (ii) Term used in the Orthodox
Church for the Eucharist.
Word. Pre-existent Word of God
incarnate as Jesus Christ.
Title used for Jesus to express his divine
lordship over people, time and space.
Alternative term for Eucharist in
some Churches (predominantly Nonconformist).
A major Protestant Church that receives
its name from the 16th century German
reformer, Martin Luther.
Term for the Eucharist, used by the
Roman Catholic and other Churches.
The Thursday in Holy Week.
Commemorates the Last Supper.
A Christian who belongs to the
Methodist Church which came into
existence through the work of John
Wesley in the 18th century.
Book containing words and ceremonial
directions for saying Mass.
The title given to the Virgin Mary, mainly
in the Orthodox and Roman Catholic
Churches, to underline the Trinitarian
belief that Jesus was truly God (in this
context, God refers to God incarnate as
seen in Jesus Christ).
Collection of 27 books forming the
second section of the Canon of Christian
Scriptures.
Protestant Christian bodies which
became separated from the established
Church of England in the 17th century.
Hammersmith & Fulham Agreed Syllabus adopted September 2014
179
GLOSSARY OF RE TERMS
180
Christian glossary
Preferred form
Main variants
Old Testament
•
Ordination
•
Orthodox
•
Palm Sunday
•
Paraclete
Comforter
Parousia
•
Passion
•
Patriarch
•
Pentecost
Whitsun
Pentecostalist
•
Pope
•
Hammersmith & Fulham Agreed Syllabus adopted September 2014
Explanation
That part of the Canon of Christian
Scriptures which the Church shares with
Judaism, comprising 39 books covering
the Hebrew Canon, and in the case of
certain denominations, some books of
the Apocrypha.
In Episcopal Churches, the ‘laying on
of hands’ on priests and deacons by a
bishop. In non-episcopal Churches, the
‘laying on of hands’ on ministers by other
representatives of the Church.
(i) The Eastern Orthodox Church
consisting of national Churches (mainly
Greek or Slav), including the ancient
Eastern Patriarchates. They hold the
common Orthodox faith, and are in
communion with the Patriarchate of
Constantinople. (ii) Conforming to the
creeds sanctioned by the ecumenical
councils, e.g. Nicaea, Chalcedon.
The Sunday before Easter,
commemorating the entry of Jesus into
Jerusalem when he was acknowledged
by crowds waving palm branches.
Advocate. Term used for the Holy Spirit.
Presence. The Second Coming or return
of Jesus Christ.
The sufferings of Jesus Christ, especially
in the time leading up to his crucifixion.
Title for principal Eastern Orthodox
bishops. Also used for early Israelite
leaders such as Abraham, Isaac, Jacob.
The Greek name for the Jewish Festival of
Weeks, or Shavuot, which comes seven
weeks (‘fifty days’) after Passover. On the
day of this feast, the followers of Jesus
received the gift of the Holy Spirit.
A Christian who belongs to a Church
that emphasises certain gifts which were
granted to the first believers on the Day
of Pentecost (such as the power to heal
the sick and speak in tongues).
The Bishop of Rome, head of the Roman
Catholic Church.
GLOSSARY OF RE TERMS
Christian glossary
Preferred form
Main variants
Presbyterian
•
Protestant
•
Pulpit
•
Purgatory
•
Quaker
•
Reconciliation
Confession
Redemption
•
Reformation
•
Resurrection
•
Roman Catholic
•
Sacrament
•
Explanation
A member of a Church that is governed
by elders or ‘presbyters’; the national
Church of Scotland.
That part of the Church which became
distinct from the Roman Catholic and
Orthodox Churches when their members
professed (or ‘protested’ - hence
Protestant) the centrality of the Bible
and other beliefs. Members affirm that
the Bible, under the guidance of the
Holy Spirit, is the ultimate authority for
Christian teaching.
An elevated platform from which
sermons are preached.
In some traditions, a condition or state
in which good souls receive spiritual
cleansing after death, in preparation for
Heaven.
A member of the Religious Society of
Friends, established through the work of
George Fox in the 17th century.
(i) Sacrament of the (Roman) Catholic
Church, consisting of Contrition,
Confession of sins, and Absolution.
(ii) The human process of reconciling
Christians with one another.
Derived from the practice of paying the
price of a slave’s freedom; and so, the
work of Jesus Christ in setting people free
through his death.
A 16th century reform movement that
led to the formation of Protestant
Churches. It emphasized the need to
recover the initial beliefs and practices of
the Church.
(i) The rising from the dead of Jesus
Christ on the third day after the
Crucifixion. (ii) The rising from the dead
of believers at the Last Day. (iii) The new,
or risen, life of Christians.
That part of the Church owing loyalty
to the Bishop of Rome, as distinct from
Orthodox and Protestant Churches.
An outward sign of an inward blessing,
as in Baptism or the Eucharist.
Hammersmith & Fulham Agreed Syllabus adopted September 2014
181
GLOSSARY OF RE TERMS
182
Christian glossary
Preferred form
Main variants
Salvationist
•
Sanctification
•
Sin
•
Synoptic
•
Tabernacle
•
Transubstantiation
•
Trinity
•
Unction
•
United Reformed
Church
•
Hammersmith & Fulham Agreed Syllabus adopted September 2014
Explanation
A member of the Salvation Army
founded by William and Catherine Booth
in the 19th century.
The process by which a believer is made
holy, to become like Jesus Christ.
(i) Act of rebellion or disobedience
against the known will of God.
(ii) An assessment of the human
condition as disordered and in need of
transformation.
Having a common viewpoint. It is applied
to the presentation of Jesus’ life in the
first three Gospels of Matthew, Mark and
Luke in contrast with that given in the
Gospel of John.
(i) A receptacle for the Blessed
Sacrament, not immediately consumed
but set aside or ‘reserved’ (mainly in
Roman Catholic and Eastern Orthodox
Churches). The presence of the
consecrated elements is usually signalled
by a continuously burning light. (ii) Term
used by some denominations of their
building.
Roman Catholic doctrine concerning the
Mass, defined at the Lateran Council
of 1215, and confirmed at the Council
of Trent in 1551. This states that in the
Eucharist, at the words of consecration,
the substance of the bread and wine
becomes the substance of the Body and
Blood of Jesus Christ, and that he is thus
present on the altar.
Three persons in one God; doctrine of
the threefold nature of God - Father, Son
and Holy Spirit.
Sacrament of the Sick. The anointing
with oil of a sick or dying person.
A Church formed by the union of English
Congregationalists with the Presbyterian
Church of England, and subsequently the
Reformed Association of the Churches of
Christ.
GLOSSARY OF RE TERMS
Christian glossary
Preferred form
Main variants
Vatican
•
Virgin Birth
•
Explanation
The residence of the Pope in Rome, and
the administrative centre of the Roman
Catholic Church. The chief building of the
Vatican is St Peter’s Basilica, built on the
traditional site of St Peter’s tomb.
The doctrine of the miraculous
conception of Jesus Christ by the Virgin
Mary through the power of the Holy
Spirit and without the agency of a
human father.
Hammersmith & Fulham Agreed Syllabus adopted September 2014
183
GLOSSARY OF RE TERMS
Hinduism glossary
184
Hinduism glossary
Preferred form
Main variants
Acharya
Acarya
Advaita
Adwaita
Ahimsa
Ahinsa
Artha
•
Arti
Arati
Aryan
•
Ashram
Asram
Ashrama
Asrama
Atharva Veda
•
Atman
Atma
Aum
Om
Avatar
Avatara Avtara
Ayodhya
•
Hammersmith & Fulham Agreed Syllabus adopted September 2014
Explanation
One who teaches by example. Usually
refers to a prominent or exemplary
spiritual teacher
Non-dual. Refers to the impersonalistic
philosophy which unqualifyingly equates
God, the soul and matter.
Not killing. Non-violence; respect for life.
Economic development. The second aim
of life.
Welcoming ceremony in which
auspicious articles such as incense and
lamps are offered to the Deity or to
saintly people.
Noble. Refers to those who know the
spiritual values of life. Scholars say it
refers to the original inhabitants of the
Sindhu region in India.
A place set up for spiritual development.
A stage of life (of which there are
four) adopted according to material
considerations, but ultimately as a means
to spiritual realisation.
The fourth of the Vedas.
Self. Can refer to body, mind or soul,
depending on context. Ultimately, it
refers to the real self, the soul.
The sacred symbol and sound
representing the ultimate; the most
sacred of Hindu words.
One who descends. Refers to the descent
of a Deity, most commonly Vishnu.
Sometimes it is translated as incarnation
which, although inaccurate, may be the
best English word available.
Birthplace of Rama.
GLOSSARY OF RE TERMS
Hinduism glossary
Preferred form
Main variants
Bhagavad Gita
•
Bhajan
Bhajana
Bhakti
•
Bhakti-yoga
•
Brahma
•
Brahmachari
Brahmacharya
Brahmacari
Brahmacharin
Brahmcarin
Brahmacarya
Brahma ch(c)ari
Brahma ch(c)arin
Brahman
•
Brahmin
•
Darshan Shastras
•
Explanation
The Song of the Lord. Spoken by Krishna,
this is the most important scripture for
most Hindus. Tradition dates it back to
3,000 years BCE, though most scholars
attribute it to the first millennium BCE.
Considered an Upanishad.
Devotional hymn or song.
Devotion; love. Devotional form of
Hinduism.
The ultimate reality, or the all-pervading
reality; that from which everything
emanates, in which it rests and into
which it is ultimately dissolved.
A Hindu Deity, considered one of the
Trimurti, and in charge of creative power;
not to be confused with Brahman or
Brahmin.
One in the first stage of life, a celibate
student of Vedic knowledge.
The first ashrama or stage of life.
The ultimate reality, or the all-pervading
reality; that from which everything
emanates, in which it rests and into
which it is ultimately dissolved.
The first of the four Varnas, the principal
social groupings from which priests are
drawn. Some writers, rather confusingly,
use the spelling ‘brahman’, and the
meaning only becomes clear in the
context of a few sentences (see also
Brahman and Brahma).
Six systems of Hindu philosophy- Nyaya,
Vaisheshika, Sankhya, Yoga, Vedanta and
Meemansa.
Hammersmith & Fulham Agreed Syllabus adopted September 2014
185
GLOSSARY OF RE TERMS
Hinduism glossary
Preferred form
Dassehra
Brahmana, Dussehra,
Dassera, Dashara
(Other variants are
also found)
Dharma
•
Dhoti
•
Dhyana
•
Divali
Diwali, Dipavali,
Deepavali
Durga
•
Dvaita
Dwaita
Dwarka
Dvarka Dvaraka
Ganesha
Dwaraka
Gangotri
Gotra
Ganesh Ganupati
Ganapati
•
•
Grihastha
•
Guna
Gristhi Grhastha
Guru
•
Hanuman
•
Ganga
186
Main variants
Hammersmith & Fulham Agreed Syllabus adopted September 2014
Explanation
Ten days. Also called Vijay Dashami.
Celebrates the victory of Rama on the
tenth day of the bright half of the lunar
month of Jyeshtha. As is often the case
with Hindu festivals, followers may
interpret the festival differently, e.g. in
connection with Durga (see Navaratri).
Religion or religious duty is the usual
translation into English, but literally it
means the intrinsic quality of the self or
that which sustains one’ s existence.
A garment made of natural fibre (usually
cotton or silk), worn by males, which
covers the lower body and legs.
Meditation.
Festival of Lights at the end of one year
and beginning of the new year, according
to one Hindu calendar.
Female Deity. A form of the goddess
Parvati; wife of Shiva.
Dual. Refers to the personalistic
philosophy that differentiates between
God, the soul and matter.
Pilgrimage site on the west coast of
India.
A Hindu Deity portrayed with an
elephant’s head - a sign of strength. The
deity who removes obstacles.
The Ganges. Most famous of all sacred
rivers of India.
Source of the river Ganges.
Exogamous group within Jati.
The second stage of Hindu life; one
who belongs to that stage, ie, the
householder (grihasti).
Rope; quality. Specifically refers to the
three qualities of sattva (goodness), rajas
(passion) and tamas (ignorance), which
permeate and control matter.
Spiritual teacher, preceptor or
enlightener.
The monkey warrior who faithfully served
Rama and Sita. Also called Pavansuta
(son of the wind God).
GLOSSARY OF RE TERMS
Hinduism glossary
Preferred form
Main variants
Havan
•
Havan kund
•
Hitopadesh
•
Holi
•
Homa
•
Explanation
Also known as Agnihotra. The basis of
many Hindu rituals used at weddings
and on other ceremonial occasions; the
ceremony or act of worship in which
offerings of ghee and grains are made
into fire.
The container, usually square or pyramidshaped, in which the havan fire is
burned.
Stories with a moral.
The festival of colours, celebrated in
Spring.
Term often used interchangeably with
havan.
The International
Society
for Krishna
•
Consciousness
A religious group of the Vaishnava
tradition.
(ISKCON)
Janeu
Jenoi
Janmashtami
Janmashtmi
Japa
Jap
Jati
•
Jnana
Gyan
Jnana-yoga
Gyan-yoga
Kali
Kaali
Kali yuga
•
Kama
•
Karma
•
Karma-yoga
•
Sacred thread worn by Hindus who study
under a Guru.
The birthday of Krishna, celebrated on
the eighth day of the waning moon in
the month of Badra.
or silent repetition of a mantra as a
meditative process.
Caste is the usual translation, meaning
occupational kinship group.
Knowledge.
The path of knowledge, that aims at
liberation.
Name given to that power of God which
delivers justice - often represented by the
Goddess Kali (a form of Durga).
fourth of the ages; the iron age or the
age of quarrelling and hypocrisy.
The third of the four aims of life regulated sense of enjoyment
Action. Used of work to refer to the law
of cause and effect.
The path of self-realisation through
dedicating the fruits of one’s work to
God.
Hammersmith & Fulham Agreed Syllabus adopted September 2014
187
GLOSSARY OF RE TERMS
188
Hinduism glossary
Preferred form
Main variants
Kirtan
•
Krishna
•
Kshatriya
Khatri
Lakshmi
Laksmi
Mahabharata
•
Mala
Maala
Mandala
Mandir
Mandal
•
Mantra
•
Manusmriti
•
Marg
•
Mata
•
Mathura
•
Maya
Moksa
Moksha
•
Mundan
Moorti
Hammersmith & Fulham Agreed Syllabus adopted September 2014
Explanation
Songs of praise; corporate devotional
singing, usually accompanied by musical
instruments.
Usually considered an avatar of Vishnu.
One of the most popular of all Hindu
Deities in contemporary Britain. His
teachings are found in the Bhagavad
Gita.
Second of the four Varnas of traditional
Hindu society, the ruling or warrior class.
The goddess of fortune.
The Hindu epic that relates the story of
the five Pandava princes. It includes the
Bhagavad Gita.
Circle of stringed beads of wood or wool
used in meditation.
A circle, area or community/group
Temple.
That which delivers the mind. Refers to a
short sacred text or prayer, often recited
repetitiously.
The laws of Manu. An ancient and
important text on Dharma, including
personal and social laws.
Path (see Jnana yoga, Karma yoga and
Bhakti yoga).
Mother. Often associated with Hindu
goddesses who represent shakti (power).
Holy place connected with Krishna.
Not this. Usually it refers to illusion,
particularly where the permanent soul
identifies itself with temporary matter,
e.g. the body, etc. It can also mean
power.
Ultimate liberation from the process of
transmigration, the continuous cycle of
birth and death.
The head-shaving ceremony. Performed
in the first or third year of life.
GLOSSARY OF RE TERMS
Hinduism glossary
Preferred form
Main variants
Murti
Navaratra
Navaratri
•
Nirvana
•
Panchatantra
•
Parvati
•
Prahlada
Prahalada
Pranayam
Pranayama
Prashad
Prasad Prasada
Prashada
Pravachan
•
Puja
Pooja
Purana
•
Raja Yoga
Raj Yoga
Rajas
•
Rakhi
Raakhi
Raksha Bandhan
•
Rama
•
Explanation
Form. The image or Deity used as a focus
of worship. ‘Idol’ should definitely not
be used, and ‘statue’ may also cause
offence.
The Nine Nights Festival preceding
Dassehra, and held in honour of the
goddess Durga.
The cessation of material existence.
Part of the supplementary Vedic
scriptures, composed of animal stories
with a moral.
The consort of Shiva, also known by
other names such as Durga, Devi, etc.
A great devotee of Vishnu, connected
with the festival of Holi. Regulation of
breath as a means of controlling the
mind.
Regulation of breadth as a means of
controlling the mind.
Sacred or sanctified food.
A lecture or talk, usually based on the
scriptures.
Worship. General term referring to
a variety of practices in the home or
Mandir.
Ancient. Part of the Smriti scriptures.
Contains many of the well-known stories
of Hinduism.
Path of self-control and meditation to
realise God.
Passion or creative potency, one of the
three gunas (qualities of material nature).
A bracelet, usually made out of silk or
cotton, tied to give protection and to
strengthen the bond of mutual love.
The festival when women tie a decorative
bracelet on their brothers’ wrists.
The incarnation of the Lord, and hero of
the Ramayana (avoid using the variant
‘Ram’ for obvious reasons).
Hammersmith & Fulham Agreed Syllabus adopted September 2014
189
GLOSSARY OF RE TERMS
190
Hinduism glossary
Preferred form
Main variants
Ramayana
Ramayan
Ramnavami
Ramnavmi
Rig Veda
Rg or Rc Veda
Rishi
Rsi, risi
Sadhana
Sadhan
Sadhu
Saddhu
Sama Veda
•
Samsara
Sansara
Samskar
Sanskar, Samskara
Sanatan Dharma
•
Sannyasa
•
Sannyasin
Samyasin, Samnyasin
Sanskrit
•
Saraswati
•
Sattva
Sattwa
Hammersmith & Fulham Agreed Syllabus adopted September 2014
Explanation
The Hindu epic that relates the story of
Rama and Sita, composed by the sage
Valmiki thousands of years ago.
The birthday festival of Rama.
The first scripture of Hinduism,
containing spiritual and scientific
knowledge.
A spiritually wise person. More
specifically, one of the seven seers who
received the divine wisdom.
One’s regulated spiritual practices or
discipline.
Holy man, ascetic.
The Veda of chanting; material mainly
from the Rig Veda, arranged for ritual
chanting in worship
The world - the place where
transmigration (the soul’s passage
through a series of lives in different
species) occurs.
Sacraments designed to initiate a new
stage of life. There is usually a total of
sixteen such rites of passage (though
many schools of thought do not practise
them all).
The eternal or imperishable religion;
also known as Vedic Dharma. Adherents
often prefer this term to Hinduism since
it characterises their belief in the revealed
and universal nature of religion.
The state of renunciation, the fourth
stage of life.
A renunciate who, having given up
worldly affairs and attachments, has
entered the fourth stage of life, often as
a mendicant.
Sacred language of the Hindu scriptures.
The power of knowledge, often
represented by the goddess Saraswati,
the goddess of learning.
Goodness, or the potency to sustain and
nourish; one of the three gunas.
GLOSSARY OF RE TERMS
Hinduism glossary
Preferred form
Main variants
Seva
Sewa
Shaivism
Saivism
Shakti
Sakti
Shiva
Siva (many variants –
even Civa - have been
found)
Shivaratri
Sivaratri
Shraddha
Sraddha
Shri
Sri
Smriti
Srti
Sita
Seeta
Shruti
Srti, Sruti
Sutra
Sutta
Swami
Svami
Swastika
Svastika
Tamas
•
Explanation
Service, either to the divine or to
humanity.
The religion of Hindus who are devotees
of Shiva.
Energy or power, especially of a Hindu
feminine deity.
A Hindu God. The name means kindly or
auspicious.
The annual festival celebrated in
February/March in honour of Shiva. Also
called Mahashivaratri.
Ceremony in which sanctified food is
offered to the poor and needy in memory
of departed ancestors.
Illustrious. Used as a title of respect, e.g.,
Shri Krishna. Also a respectful title for
men. The feminine form is Shrimati (Mrs).
That which is remembered. Scriptures
less ancient than the Vedas. Includes the
Ramayana & Mahabharata.
The divine consort of Rama.
That which is heard. A term specifically
applied to the four Vedas, including the
Upanishads.
Short sayings or verses relating to various
rituals, or encapsulating profound
philosophical meaning.
Controller. Sometimes, more specifically,
Goswami (one who can control his/
her senses). An honorific title applied
to a religious teacher or holy person,
particularly the Sannyasi.
From the Sanskrit for well-being; a
mark of good fortune. The four arms
signify the four directions (space), the
four Vedas (knowledge), and the four
stages (time) in the life cycle. Not to be
confused with the Nazi symbol.
Ignorance or destructive potency; the
lowest of the three gunas.
Hammersmith & Fulham Agreed Syllabus adopted September 2014
191
GLOSSARY OF RE TERMS
192
Hinduism glossary
Preferred form
Main variants
Trimurti
•
Upanayana
•
Upanishad
Upanisad
Vaishnavism
Vaisnavism
Vaishya
Vaisya
Vanaprastha
Vanaprastha
Vanaprasthi
Banares, Benares,
Varanasi
Kashi, Kasi
Varna
•
Varnashrama
Varnasrama Dharma
Varsha Pratipada
•
Veda
•
Vijay Dashmi
Vijaya Dashami
Vishnu
Visnu
Vrat
Vratam
Hammersmith & Fulham Agreed Syllabus adopted September 2014
Explanation
The three deities. Refers to Brahma,
Vishnu and Shiva, who personify and
control the three Gunas. They represent
and control the three functions of
creation, preservation and destruction.
‘Trinity’ should be avoided.
Ceremony when the sacred thread is
tied - to mark the start of learning with a
Guru.
To sit down near. A sacred text based on
the teaching of a Guru to a disciple. The
Upanishads explain the teachings of the
Vedas
The religion of Hindus who are devotees
of the God Vishnu.
The third of the four Varnas of Hindu
society, composed of merchants and
farmers.
The third stage of life, typified by
retirement and asceticism.
Forest dweller. One who is in the third
stage of life.
City on the river Ganges, sacred to Shiva.
It is one of the holiest pilgrimage sites
and also an ancient centre of learning.
Colour. The four principal divisions of
Hindu society. It is important to note that
the word ‘caste’ refers strictly to subdivisions within each varna, and not to
varnas themselves.
The system whereby society is divided
into four varnas (divisions) and life into
four ashramas (stages).
The day of Creation, celebrated as New
Year’s Day by many Hindus.
Knowledge. Specifically refers to the four
Vedas, though any teaching which is
consistent with the conclusions of these
scriptures is also accepted as Vedic.
Another name for Dassehra.
A Hindu god. With Brahma and Shiva
forms the Trimurti.
Vow. Often including abstention from
certain foods.
GLOSSARY OF RE TERMS
Hinduism glossary
Preferred form
Vrindavan
Main variants
Brindavan Vrindavana
Brindaban
Yajur Veda
•
Yamuna
Jamuna, Jumna
Yatra
Jatra
Yoga
•
Yuga
•
Explanation
The sacred village connected with
Krishna’s pastimes as a youth.
One of the four Vedas, dealing with the
knowledge of Karma.
Tributary of the river Ganga (Ganges)
considered by many Hindus to be the
most sacred of all holy rivers.
Pilgrimage. Usually to important sacred
places in India.
Communion; union of the soul with the
Supreme, or a process which promotes
that relationship. The English word ‘yoke’
is derived from yoga.
Age, or extended period of time, of
which there are four.
Hammersmith & Fulham Agreed Syllabus adopted September 2014
193
GLOSSARY OF RE TERMS
Islam glossary
Islam glossary
Term
Abd
Explanation
Servant. As in Abdullah, servant of Allah.
The first Khalifah, successor to the leadership of the Muslim
Abu Bakr
community after the death of the Prophet Muhammad*.
Adam (peace be upon him). The first man and first Prophet of
Adam
Allah.
Call to prayer. From the same root, Mu’adhdhin (one who makes
Adhan
the call to prayer).
One of the wives of the Prophet Muhammad*, and daughter
Aishah
of Abu Bakr (Radiya-Llahu ‘an hum – may Allah be pleased with
them).
Akhirah
Everlasting life after death – the hereafter.
Akhlaq
Conduct, character, attitudes and ethics.
The Trustworthy. The name by which Prophet Muhammad* was
al-Amin
generally known, even before the revelation of Islam.
Masjid-ul-Aqsa (The Farthest Mosque) in Jerusalem, located near
al-Aqsa
the Dome of the Rock.
The Opener. Surah 1 of the Qur’an. Recited at least 17 times daily
al-Fatihah
during the five times of salah. Also known as ‘The Essence’ of the
Qur’an.
All praise belongs to Allah. Frequently used as an expression of
al-hamdu-li-Llah
thanks to Allah.
The title of the books of Hadith compiled by Muhammad ibnal-Kafi
Yaqub Koleini, a Shi’ah scholar.
The Rightly Guided Khalifahs. The first four successors to the
leadership role the Prophet Muhammad*. They were Abu Bakr,
al-Khulafa-ur-Rashidun
Umar, Uthman and Ali (Radiya-Llahu ‘an hum – may Allah be
pleased with them).
Madinatu’n Nabi (The City of the Prophet). The name given to
al-Madinah
Yathrib after the Prophet Muhammad* migrated there in 622 CE
and founded the first Islamic state.
Cousin and son-in-law of the Prophet Muhammad*; husband
of Fatimah Zahrah; father of Hassan, Hussein, and Zainab; the
Ali
fourth of ‘al-Khulafa ur-Rashidun’ according to Sunnis, and the
first successor accepted by Shi’ah Islam (Radiya-Llahu ‘an hum –
may Allah be pleased with them).
The Islamic name for God in the Arabic language. Used in
Allah
preference to the word God, this Arabic term is singular, has no
plural, nor is it associated with masculine, feminine characteristics
Allahu Akbar
Allah is most great.
Beings created by Allah from light. They have no free will and are
Angels
completely obedient to Allah.
194
Hammersmith & Fulham Agreed Syllabus adopted September 2014
GLOSSARY OF RE TERMS
Islam glossary
Term
Ansar
Arafat
Asr (Salat-ul-Asr)
As-Salamu-Alaykum
Ayah (sing.)
Barakah
Bilal
Explanation
Supporters. The Muslims of al-Madinah, who welcomed, helped
and supported the Muslims who migrated from Makkah.
A plain, a few kilometres from Makkah, where pilgrims gather
to worship, pray and ask for forgiveness. This takes place on the
ninth day of the Islamic month of Dhul-Hijjah, the day before Idul-Adha.
Mid-afternoon Salah which may be performed from late
afternoon until a short while before sunset.
Peace be upon you. An Islamic greeting.
A unit within a Surah of the Qur’an.
Blessings.
The first Mu’adhin of Islam (see Adhan), a companion of Prophet
Muhammad*, formerly an Abyssinian slave
(Radiya-Llahu ‘an hum – may Allah be pleased with them).
Bismillah
In the name of Allah.
In the name of Allah - All Gracious, All Merciful. The preface to
Bismillah-ir-Rahman-irall Surahs of the Qur’an except the ninth one. It is usually said by
Rahim
Muslims before eating or beginning any action.
House or abode of Islam. Sometimes used to refer to lands ruled
Dar-ul-lslam
by Islamic Shari’ah.
Call. Inviting people to Islam, whether by literal invitation and
Da’wah
preaching, or by the example of good actions.
David (peace be upon him). A Prophet of Allah to whom the
Dawud
Zabur (the Book of Psalms) was given.
Remembrance. Remembrance of Allah in one’s heart or by
Dhikr
reciting His names or sections from the Qur’an
A non-Muslim living freely under the protection of an Islamic
Dhimmi
state.
Dhul-Hijjah
The month of the Hajj, last month of the Islamic year.
Din
Way of life, religion together with its practices.
Din-ul-Fitrah
A description of Islam as the natural way of life.
Du’a
Varying forms of personal prayer and supplication.
Dawn salah which may be performed from dawn until just before
Fajr (Salat-ul-Fajr)
sunrise.
Obligatory duty according to divine law, e.g. offering salah five
Fard
times a day.
Fatihah
See al-Fatihah.
Daughter of the Prophet Muhammad*; wife of Ali; mother of
Fatimah (al-Zahrah)
Hassan, Hussein and Zainab (Radiya-Llahu ‘an hum – may Allah
be pleased with them).
Hammersmith & Fulham Agreed Syllabus adopted September 2014
195
GLOSSARY OF RE TERMS
Islam glossary
Term
Fatwa
Fiqh
Ghusl
Hadith
Hafiz
Hajar
Hajj
Halal
Haram
Haram Sharif
Hijab
Hijrah
Hira
Ibadah
Iblis
Ibrahim
Id
Id Mubarak
196
Explanation
The legal guidance of a pious, just, knowledgeable Muslim
scholar and jurist, based on the Qur’an, Sunnah and Islamic
Shari’ah.
Understanding. Islamic jurisprudence
Greater ablution. Formal washing of the whole body prior to
worship (see Wudu).
Saying; report; account. The sayings of the Prophet Muhammad*,
as recounted by his household, progeny and companions. These
are a major source of Islamic law. Some Hadith are referred
to as Hadith Qudsi (sacred Haddith) having been divinely
communicated to the Prophet Muhammad*.
Someone who knows the whole Qur’an by heart.
Hagar. Wife of the Prophet Ibrahim, and mother of the Prophet
Isma’il (peace be upon them).
Annual pilgrimage to Makkah, which each Muslim must
undertake at least once in a lifetime if he or she has the health
and wealth. A Muslim male who has completed Hajj is called Hajji
and a female is called Hajjah.
Any action or thing is which permitted or lawful.
Anything unlawful or not permitted.
The grand Mosque in Makkah, which encompasses the Ka’bah,
the hills of Safa and Marwah and the well of Zamzam.
Veil. Often used to describe the head scarf or modest dress worn
by women, who are required to cover everything except face and
hands in the sight of anyone other than immediate family.
Departure; exit; emigration. The emigration of the Prophet
Muhammad* from Makkah to Madinah in 622 CE. The Islamic
calendar commences from this event.
The name of a place near Makkah, where the Prophet
Muhammad* went for solitude and worship. It was there that he
received the first revelation of the Qur’an.
All acts of worship. Any permissible action performed with the
intention to obey Allah .
The Jinn who defied Allah by refusing to bow to Adam (peace be
upon him), and later became the tempter of all human beings
(see Shaytan).
Abraham (peace be upon him). A Prophet of Allah to whom the
‘scrolls’ were given.
Recurring happiness. A religious holiday; a feast for thanking
Allah and celebrating a happy occasion.
Id blessings! Greeting exchanged during Islamic celebrations.
Hammersmith & Fulham Agreed Syllabus adopted September 2014
GLOSSARY OF RE TERMS
Islam glossary
Term
Id-ul-Adha
Id-ul-Fitr
Ihram
Ijma
Imam
Imamah
Iman
Injil
Iqamah
Isa
Isha (Salat-ul-lsha)
Islam
Isma’il
Isnad
Jibril
Jihad
Jinn
Jumu’ah
Explanation
Celebration of the sacrifice, commemorating the Prophet
Ibrahim’s willingness to sacrifice his son Isma’il for Allah (peace
be upon them). Also known as Id-ul-Kabir - the Greater Id - and
Qurban Bayram (Turkish) feast of sacrifice.
Celebration of breaking the fast on the day after Ramadan ends,
which is also the first day of Shawal, the tenth Islamic month.
Also known as Id-ul-Saghir - the Lesser Id - and Sheker Bayram
(Turkish) - sugar feast.
The state or condition entered into to perform either Hajj or
Umrah. During this period, many normally permitted actions are
placed out of bounds to Muslims. Also, the name of the two
plain white unsewn cloths worn by male pilgrims to indicate the
brotherhood, equality and purity of the pilgrim. For women, the
dress of Ihram consists of their normal modest clothing.
General consensus of scholars, expressed or tacit, on matters of
law and practice.
Leader. A person who leads the communal prayer, or a founder of
an Islamic school of jurisprudence. In Shi’ah Islam, Imam is also
the title of Ali (Radiya-Llahu ‘an hum – may Allah be pleased with
them) and his successors.
Office and function of an Imam. Religious authority in Shi’ah
Islam; successor to the Prophet Muhammad* as leader of the
Muslim community.
Faith.
Gospel. A book given to Prophet Isa (peace be upon him).
Call to stand up for salah.
Jesus. A Prophet of Allah, born of the virgin Mary (peace be upon
them).
Evening salah which may be performed from just over an hour
after sunset, until midnight.
Peace attained through willing obedience to Allah’s divine
guidance.
Ishmael. A Prophet of Allah. Son of the Prophet Ibrahim and
Hajar (peace be upon them).
Chain of transmission of each Hadith.
Gabriel. The angel who delivered Allah’s messages to His
Prophets.
Personal individual struggle against evil in the way of Allah. It can
also be collective defence of the Muslim community.
Being created by Allah from fire.
The weekly communal salah, and attendance at the khutbah
performed shortly after midday on Fridays.
Hammersmith & Fulham Agreed Syllabus adopted September 2014
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GLOSSARY OF RE TERMS
Islam glossary
Term
Ka’bah
Khadijah
Khalifah
Khilafah
Khums
Khutbah
Laylat-ul-Qadr
Madinah
Maghrib (Salat-ulMaghrib)
Mahdi, al-Muntazar
Makkah
Maryam
Masjid
Mihrab
Mina
Minbar
Miqat
Mi’raj
Mu’adhin
Muhammad
Muharram
Musa
198
Explanation
A cube-shaped structure in the centre of the grand mosque in
Makkah. The first house built for the worship of the One True God.
First wife of the Prophet Muhammad*. Mother of Fatimah Zahrah
(Radiya-Llahu ‘an hum – may Allah be pleased with them).
Successor; inheritor; custodian; vice-regent (see al-Khulafa-urRashidun).
The institution of the Khalifah.
Contribution (additional to zakah) of one fifth of surplus annual
income paid by Shi’ah Muslims. Sunni Muslims only apply Khums
to booty.
Speech. Talk delivered on special occasions such as the Jumu’ah
and Id prayers.
The Night of Power, when the first revelation of the Qur’an was
made to Prophet Muhammad*. It is believed to be one of the last
ten nights of Ramadan.
See al-Madinah.
Sunset salah which is performed after sunset until daylight ends.
The (rightly) guided one who is awaited and will appear towards
the end of time to lead the Ummah and restore justice on Earth.
The one who is promised in the Judaic, Christian and Islamic
traditions.
City where the Prophet Muhammad* was born, and where the
Ka’bah is located.
Mary. The virgin mother of the Prophet Isa (peace be upon them).
Place of prostration. Mosque.
Niche or alcove in a mosque wall, indicating the Qiblah - the
direction of Makkah, towards which all Muslims face to perform
salah.
Place near Makkah, where pilgrims stay on the 10th, 11th and
12th of Dhul-Hijjah and perform some of the activities of the Hajj.
Rostrum; platform; dais. The stand from which the Imam delivers
the khutbah or speech in the mosque or praying ground.
Place appointed, at which pilgrims enter into the state of ihram.
The ascent through the heavens of the Prophet Muhammad*.
Caller to prayer (see Adhan). Known in English as ‘muezzin’.
Praised. Name of the final Prophet*.
First month in the Islamic calendar, which is calculated from the
time the Prophet Muhammad* migrated to Yathrib (Madinah).
Moses (peace be upon him). A Prophet of Allah to whom the
Tawrah (Torah) was given.
Hammersmith & Fulham Agreed Syllabus adopted September 2014
GLOSSARY OF RE TERMS
Islam glossary
Term
Mu’min
Muslim
Muzdalifah
Nabi
Niyyah
Qadar
Qiblah
Qur’an
Rak’ah
Ramadan
Rasul
Sa’y
Sadaqah
Safa & Marwah
Sahih al-Bukhari
Sahih Muslim
Salah
Sawm
Shahadah
Explanation
Faithful. A believer, a practising Muslim who wholeheartedly
yields to Allah’s guiding wisdom and is thus in harmony with His
will and at peace with himself and fellow creatures.
One who claims to have accepted Islam by professing the
Shahadah.
Place where pilgrims on Hajj stop for a time during the night of
the day they spend at Arafat.
Prophet of Allah.
Intention. A legally required statement of intent, made prior to all
acts of devotion such as salah, Hajj or sawm.
Allah’s complete and final control over the fulfilment of events or
destiny.
Direction which Muslims face when performing salah - towards
the Ka’bah (see Mihrab).
That which is read or recited. The Divine Book revealed to the
Prophet Muhammad*. Allah’s final revelation to humankind.
A unit of salah, made up of recitation, standing, bowing and two
prostrations.
The ninth month of the Islamic calendar, during which fasting is
required from just before dawn until sunset, as ordered by Allah
in the Qur’an.
Messenger of Allah.
Walking and hastening between Safa and Marwah, as part of
the Hajj, in remembrance of Hajar’s search for water for her son
Isma’il (peace be upon them).
Voluntary payment or good action for charitable purposes.
Two hills in Makkah, near the Ka’bah, now included within the
grand mosque (see Sa’y).
The title of the books of Hadith compiled by Muhammad ibn
Isma’il al-Bukhari, a Sunni scholar. The collection is described as
Sahih (authentic).
The title of the books of Hadith compiled by Abul Husayn Muslim
ibn al-Hajjaj, a Sunni scholar. The collection is described as Sahih
(authentic).
Prescribed communication with, and worship of, Allah, performed
under specific conditions, in the manner taught by the Prophet
Muhammad*, and recited in the Arabic language. The five daily
times of salah are fixed by Allah.
Fasting from just before dawn until sunset. Abstinence is required
from all food and drink (including water) as well as smoking and
conjugal relations.
Declaration of faith, which consists of the statement, ‘There is no
God except Allah, Muhammad is the Messenger of Allah’.
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GLOSSARY OF RE TERMS
Islam glossary
Term
Shari’ah
Shaytan
Shi’ah
Shirk
Shura
Sirah
Subhah
Sunnah
Sunni
Surah
Takbir
Tawaf
Tawhid
Tawrah
Ulama
Umar ibn ul-Khattab
Ummah
Umrah
Uthman
Wudu
Yathrib
Zabur
Zakah
Zakat-ul-Fitr
200
Explanation
Islamic law based upon the Qur’an and Sunnah.
Rebellious; proud. The devil (see Iblis).
Followers. Muslims who believe in the Imamah, successorship of
Ali (Radhi-Allahu-anhu - may Allah be pleased with him) after the
Prophet Muhammad* and 11 of his most pious, knowledgeable
descendants.
Association. Regarding anything as being equal or partner to
Allah. Shirk is forbidden in Islam.
Consultation of the people in the management of religious and
worldly affairs. A duty prescribed in the Qur’an to leaders at all
levels, from family to government.
Biographical writings about the conduct and example of the
Prophet Muhammad*.
String of beads used to count recitations in worship.
Model practices, customs and traditions of the Prophet
Muhammad*. This is found in both Hadith and Sirah.
Muslims who believe in the successorship of Abu Bakr, Umar,
Uthman and Ali (Radiya-Llahu ‘an hum – may Allah be pleased
with them) after the Prophet Muhammad*.
Division of the Qur’an (114 in all).
Saying ‘Allahu Akbar!’ Recited during salah, Id and other
celebratory occasions.
Walking seven times around the Ka’bah in worship of Allah. Also,
a part of Hajj and Umrah.
Belief in the Oneness of Allah - absolute monotheism as practised
in Islam.
The Torah. The book given to the Prophet Musa (Moses) (peace
be upon him).
Scholars of Islamic law and jurisprudence (sing. Alim).
Second Khalifah of Islam.
Community. World-wide community of Muslims; the nation of
Islam
Lesser pilgrimage which can be performed at any time of the year.
The third Khalifah of Islam.
Ablution before salah.
Town to which the Prophet Muhammad* migrated from Makkah
(see al-Madinah).
The Book of Psalms given to Prophet Dawud (David) (peace be
upon him).
Purification of wealth by payment of annual welfare due. An
obligatory act of worship.
Welfare payment at the end of Ramadan.
Hammersmith & Fulham Agreed Syllabus adopted September 2014
GLOSSARY OF RE TERMS
Islam glossary
Term
Zamzam
Zuhr (Salat-ul-Zuhr)
Explanation
Name of the well adjacent to the Ka’bah in Makkah. The water
first sprang in answer to Hajar’s search and prayers (see Hajar and
Sa’y).
Salah which can be performed after midday until afternoon.
* peace be upon him (pbuh)
Hammersmith & Fulham Agreed Syllabus adopted September 2014
201
GLOSSARY OF RE TERMS
Judaism glossary
Judaism glossary
Preferred form
Main variants
Explanation
Afikomen (Greek)
•
Dessert. Portion of a matzah eaten near
the end of the Seder.
Agadah
Aggadah
Aleinu
•
Aliyah
•
To go up. (i) Being called to read the
Sefer Torah in the Synagogue. (ii) The
migration of Jews to Israel.
Amidah
•
Standing. The standing prayer.
Aron Hakodesh
•
Holy Ark. The focal point of the
Synagogue, containing Torah scrolls.
Ashkenazim
•
Jews of Central and Eastern European
origin.
Bar Mitzvah
•
Son of Commandment. A boy’s coming
of age at 13 years old, usually marked
by a Synagogue ceremony and family
celebration.
Bat Mitzvah
Bat Chayil
Daughter of Commandment. As above,
but for girls from 12 years old. May be
marked differently between communities.
Bet ha Knesset
Beit ha Knesset Shul
House of Assembly. Synagogue.
Bimah
•
Dais. Raised platform primarily for
reading the Torah in the Synagogue.
Brit Milah
Berit Milah, Bris
Circumcision.
Challah
Hallah
Enriched bread used particularly on
Shabbat and during festivals.
Chazan
Hazan Cantor
Leader of reading, singing and chanting
in the services of some Synagogues.
Chumash
•
Five. The Torah in book form, used in the
synagogue and the home.
•
Religious rite of Brit Milah, performed
by a qualified mohel on all Jewish boys,
usually on the eighth day after birth.
Circumcision
202
Hammersmith & Fulham Agreed Syllabus adopted September 2014
Telling. Rabbinical teachings on moral
values.
Key prayer at the conclusion of each
service.
GLOSSARY OF RE TERMS
Judaism glossary
Preferred form
Main variants
Gemara
Gemarah
Genizah
•
Haftarah
•
Hagadah
Haggadah
Halakhah
Halacha
Hanukiah
Chanukiah, Menorah
Hanukkah
Chanukah
Hasid
Chasid Hasidim (pl.)
Chasidim
Hasidism
Chasidism
Havdalah
•
Hebrew
Ivrit
Huppah
Chuppah
Israel
•
Kabbalah
Kaddish
Cabala
•
Kashrut
•
Ketubah
Ketubbah
Ketuvim
•
Kibbutz
Kibbutzim (pl.)
Explanation
Commentary on the Mishnah included in
the Talmud.
Storage place for damaged religious
texts.
Completion. Passages from Nevi’im
(Prophets) read in the Synagogue (linked
to weekly Torah and festival readings).
Telling. A book used at Seder.
The Way. The code of conduct
encompassing all aspects of Jewish life.
Nine-branched Hanukkah lamp used at
the festival of Hanukkah.
Dedication. An eight-day festival of lights
to celebrate the re-dedication of the
temple following the Maccabean victory
over the Greeks.
Pious. Member of the Orthodox
movement of Hasidism.
A religious and social movement formed
by Israel Baal Shem Tov (from the 18th
century onwards).
Distinction. Ceremony marking the
conclusion of Shabbat.
Ancient Semitic language; language
of the Tenakh (Hebrew-Scriptures) and
used by Jews for prayer and study. Also,
everyday language in Israel.
Canopy used for a wedding ceremony,
under which the bride and groom stand.
One who struggles with God. The
phrase refers to the world-wide Jewish
community; the land of Israel and the
modern state of Israel.
Jewish mysticism.
Prayer publicly recited by mourners.
Laws relating to keeping a Kosher home
and lifestyle
Document that defines rights and
obligations within Jewish marriage.
Writings. Third section of the Tenakh.
Israeli collective village based on socialist
principles.
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203
GLOSSARY OF RE TERMS
204
Judaism glossary
Preferred form
Main variants
Kiddush
•
Kippah
Yamulkah Capel
Knesset
•
Kol Nidrei
Kol Nidre
Korach
•
Kosher
Kasher
Ladino
•
Magen David
•
Maimonides
•
Mashiach
Moshiach Messiah
Matzah
Matzot (pl.)
Menorah
•
Mezuzah
•
Midrash
•
Mikveh
•
Minyan
•
Mishnah
•
Mishkan
•
Hammersmith & Fulham Agreed Syllabus adopted September 2014
Explanation
Holy. A prayer sanctifying Shabbat and
festival days, usually recited over wine.
Head covering worn during prayers,
Torah study, etc. Some followers wear it
constantly.
Assembly. Israeli parliament.
All vows. Prayer recited on the evening of
Yom Kippur.
Name of the leader who defied Moses in
the wilderness
Fit; proper. Foods permitted by Jewish
dietary laws.
Language used predominately by
Sephardim.
Shield of David, popularly called Star of
David.
Rabbi Moses ben Maimon (1135-1204),
a leading Jewish philosopher, medical
writer and codifier of Jewish law.
The anointed one who will herald in a
new era for Judaism and all humankind.
A flat cracker-like bread which has been
baked before it rises; used at Pesach.
Seven-branched candelabrum which was
lit daily in the Temple.
A scroll placed on doorposts of Jewish
homes, containing a section from the
Torah and often enclosed in a decorative
case.
Collections of various Rabbinic
commentaries on the Tenakh.
Ritual bath used for the immersion of
people and objects.
Quorum of ten men, over Bar Mitzvah
age, required for a service. Progressive
communities may include women but do
not always require a minyan.
First writing down of the Oral Tradition.
An authoritative document forming part
of the Talmud, codified about 200 CE.
Dwelling. The original travelling sanctuary
used prior to the building of the
permanent Temple in Jerusalem.
GLOSSARY OF RE TERMS
Judaism glossary
Preferred form
Main variants
Mitzvah
Mitzvot (pl.)
Mohel
Moshav
•
Moshavim (pl.)
Ner Tamid
•
Nevi’im
•
Noachide Laws
•
Parev
Parveh
Pesach
Passover
Pikei Avot
Pirke Avoth
Pikuakh Nefesh
•
Progrom
•
Purim
•
Rabbi
•
Rashi
•
Rebbe
•
Rosh Hashanah
Rosh Ha-Shanah
Seder
•
Explanation
Commandment. The Torah contains 613
Mitzvot. Commonly used to describe
good deeds.
Person trained to perform Brit Milah.
Collective village or farm in Israel.
Eternal light. The perpetual light above
the Aron Hakodesh.
Prophets. Second section of the Tenakh.
Seven laws given to Noah after the flood,
which are incumbent on all humankind.
These laws form the foundation for a just
society.
Neutral foods, which are neither milk nor
meat, e.g. vegetables, eggs, fish.
Festival commemorating the Exodus from
Egypt. One of the three biblical pilgrim
festivals. Pesach is celebrated in the
spring.
Sayings of the Fathers. Part of the
Mishnah containing ethics of Rabbinical
sages.
Save a soul. The setting aside of certain
laws in order to save a life.
Organised attack on Jews, especially
frequent in 19th and early 20th century
Eastern Europe.
Festival commemorating the rescue of
Persian Jewry as told in the book of
Esther.
My teacher. An ordained Jewish teacher.
Often the religious leader of a Jewish
community.
Rabbi Shlomo ben Yitzhak (1040 -1105).
A French rabbinical scholar and leading
commentator on the Torah and Talmud.
Rabbi. The term used by Hasidim for their
religious leader.
Head of the Year. Jewish New Year.
Order. A home-based ceremonial meal
during Pesach, at which the Exodus from
Egypt is recounted using the Hagadah.
Hammersmith & Fulham Agreed Syllabus adopted September 2014
205
GLOSSARY OF RE TERMS
206
Judaism glossary
Preferred form
Main variants
Sefer Torah
•
Sephardim
Sefardim
Shabbat
Shabbos
Shatnez
Shaatnez
Shavuot
•
Shekhina
•
Shema
•
Shemot
•
Shiva
•
Shoah
•
Shofar
•
Siddur
•
Simchat Torah
•
Sukkah
Sukkot (pl.)
Sukkot
•
Synagogue
Shul, Bet Haknesset
Bet Hamidrash
Tallit
Tallith
Talmud
•
Hammersmith & Fulham Agreed Syllabus adopted September 2014
Explanation
Torah scroll. The five books of Moses
handwritten on parchment and rolled to
form a scroll.
Jews originating from Mediterranean
countries, especially Spain, North Africa
and the Middle East.
Day of spiritual renewal and rest
commencing at sunset on Friday,
terminating at nightfall on Saturday.
Garments containing a forbidden mixture
of wool and linen.
Weeks. One of three pilgrim festivals.
Shavuot is celebrated in the summer,
seven weeks after Pesach.
The divine presence.
Major Jewish prayer affirming belief in
one God. The Shema is found in the
Torah.
Names. Seven holy names of God.
Seven days of intense mourning
following the burial of a close relation.
During this period, all ordinary work is
prohibited.
Desolation. The suffering experienced by
European Jews at the hands of the Nazis,
including the systematic murder of six
million Jews between 1933 and 1945.
Ram’s horn blown at the season of Rosh
Hashanah.
Order. Daily prayer book.
Rejoicing of the law. Festival celebrating
the completion and recommencement of
the cycle of the weekly Torah reading.
Tabernacle; booth. A temporary dwelling
used during Sukkot.
One of three biblical pilgrim festivals,
Sukkot is celebrated in the Autumn.
Building for Jewish public prayer, study
and assembly.
Prayer shawl. Four-cornered garment
with fringes.
Mishnah and Gemara, collected together.
GLOSSARY OF RE TERMS
Judaism glossary
Preferred form
Main variants
Tefillah
Tefila
Tefillin
Tephilin
Phylacteries
T’filin
Tenakh
Tanakh
Teshuva
Tikkun Olam
Torah
Tzedaka
•
Tikun
•
•
Tzizit
Tzittzit
Yad
•
Yahrzeit
•
Yeshiva
•
Yiddish
•
Yishuv
•
Yom Hashoah
•
Yom Kippur
•
Zionism
•
Explanation
Self-judgement. Jewish prayer and
meditation.
Small leather boxes containing passages
from the Torah, strapped on the forehead
and arm for morning prayers on
weekdays.
The collected 24 books of the Jewish
Bible, comprising three sections: Torah,
Nevi’im, and Ketuvim (Te;Na;Kh).
Repentance. Returning to God.
Care for the world and environment.
Law; teaching. The Five Books of Moses.
Righteousness. An act of charity.
Fringes on the corners of the Tallit. Also
commonly refers to the fringed undervest
worn by some Jewish males.
Hand-held pointer used in reading the
Sefer Torah.
Year-time. Anniversary of a death.
College for study of the Torah and
Talmud.
Language used predominantly by
Ashkenazim.
Ingathering. The Jewish community of
Israel.
Day to commemorate the Shoah.
Day of Atonement. Fast day occurring
on the tenth day after Rosh Hashanah; a
solemn day of Tefillah and Teshuva.
Political movement securing the Jewish
return to the land of Israel.
Hammersmith & Fulham Agreed Syllabus adopted September 2014
207
GLOSSARY OF RE TERMS
Sikhism glossary
Sikhism glossary
Preferred form
Main variants
Akal Purakh
•
Akal Takht
Akal Takhat
Akhand Path
•
Amrit
•
Amrit ceremony
Anand karaj
Ardas
Baisakhi
Bangla Sahib
Bhai Khanaya
Bhai Lalo
Chanani
Chauri
Dasam Granth
Giani
Granthi
208
Explanation
The Eternal One. A designation
frequently used of God by Guru Nanak.
Throne of the Eternal; throne of the
Timeless One. Building facing the Golden
Temple in Amritsar, where Sikhs gather
for political purposes.
Continuous reading of the Guru Granth
Sahib from beginning to end.
Nectar. Sanctified liquid made of sugar
and water, used in initiation ceremonies.
Amrit Sanskar
Amrit Pahul
Khande di Pahul
The Sikh rite of initiation into the Khalsa.
Sometimes just ‘Amrit’ ‘Baptism’ should not be used.
or ‘Taking Amrit’
(‘Amrit Chhakna’)
Anand Sanskar
Ceremony of bliss. Wedding ceremony.
Prayer. The formal prayer offered at most
•
religious acts.
A major Sikh festival celebrating the
Vaisakhi
formation of the Khalsa, 1699 CE.
The site of the martyrdom of Guru Har
•
Krishan (Delhi).
A Sikh commended by Guru Gobind
•
Singh for serving water to the enemy
wounded.
A humble carpenter who opened
his house to Guru Nanak. The Guru
•
preferred Bhai Lalo’s simple food to the
offerings of a local rich merchant.
Canopy over the scriptures, used as a
Chandni
mark of respect.
Symbol of the authority of the Guru
Granth Sahib. Fan waved over scriptures,
Chaur
made of yak hairs or nylon. It should not
be called a ‘fly whisk’.
Collection of compositions, some of which
•
are attributed to the tenth Sikh Guru,
compiled some years after his death.
•
A person learned in the Sikh scriptures.
Reader of the Guru Granth Sahib, who
•
officiates at ceremonies.
Hammersmith & Fulham Agreed Syllabus adopted September 2014
GLOSSARY OF RE TERMS
Sikhism glossary
Preferred form
Main variants
Gurbani
Bani, Vani
Gurdwara
Gurudwara
Gurmat
Gurmukh
•
•
Gurmukhi
Gurpurab
Gurpurb
•
Guru
•
Guru Arjan
•
Guru Gobind Singh
Guru Govind Singh
(Original name: Guru
Gobind Rai)
Guru Granth Sahib
Guru Har Gobind
Adi Granth (Granth’
by itself should be
avoided)
Guru Hargobind Guru
Hargovind
Guru Har Krishan
Guru Harkishan
Guru Harkrishan
Guru Nanak
•
Guru Tegh Bahadur
•
Haumai
Hukam
•
•
Hukam
Vak
Ik Onkar
•
Janamsakhi
Janam Sakhi
Explanation
Divine word revealed by the Gurus. The
Shabads contained in the Guru Granth
Sahib.
Sikh place of worship. Literally the
‘doorway to the Guru’.
The Guru’s guidance.
One who lives by the Guru’s teaching.
From the Guru’s mouth. Name given to
the script in which the scriptures and the
Punjabi language are written.
A Guru’s anniversary (birth or death). Also
used for other anniversaries, e.g., of the
installation of the Adi Granth, 1604 CE.
Teacher. In Sikhism, the title of Guru is
reserved for the ten human Gurus and
the Guru Granth Sahib.
The fifth Guru who was the first Sikh
martyr (1563-1606).
Tenth Sikh Guru. It is important to note
that the title ‘Guru’ must be used with
all the Gurus’ names. Sikhs usually use
further terms of respect, e.g., Guru
Gobind Singh Ji or Guru Nanak Dev Ji.
Primal collection of Sikh scriptures,
compiled by Guru Arjan and given its
final form by Guru Gobind Singh.
Sixth Sikh Guru.
Eighth Sikh Guru.
The first Guru and the founder of the
Sikh faith (1469-1539).
The ninth Guru who was martyred for
the principle of religious tolerance (16221675).
Egoism. The major spiritual defect.
God’ s will.
Random reading taken for guidance from
the Guru Granth Sahib.
There is only One God. The first phrase
of the Mool Mantar. It is also used as a
symbol to decorate Sikh objects.
Birth stories. Hagiographic life stories of a
Guru, especially Guru Nanak.
Hammersmith & Fulham Agreed Syllabus adopted September 2014
209
GLOSSARY OF RE TERMS
Sikhism glossary
Preferred form
Main variants
Japji Sahib
•
Jivan Mukt
Jivan Mukht
Kachera
•
Kakka
Kangha
Kara
Karah parshad
Kaur
Kesh
Khalsa
Khanda
Kirat karna
Kirpan
Kirtan
Kirtan Sohila
Kurahit
Langar
Mela
Manji
Manmukh
210
Explanation
A morning prayer, composed by Guru
Nanak, which forms the first chapter of
the Guru Granth Sahib.
Enlightened while in the material body; a
spiritually enlightened person, freed from
worldly bonds.
Traditional underwear/shorts. One of the
five Ks (see panj kakke).
Singular of the Punjabi
See panj kakke.
Ietter K (plural ‘Kakke’)
Comb worn in the hair. One of the five Ks
Kanga
(see panj kakke).
Steel band worn on the right wrist. One
•
of the five Ks (see panj kakke).
Sanctified food distributed at Sikh
Karah Prasad
ceremonies.
Princess. Name given to all Sikh females
•
by Guru Gobind Singh (see Singh).
Uncut hair. One of the five Ks (see panj
Kes
kakke).
The community of the pure. The Sikh
•
community.
Double-edged sword used in the
•
initiation ceremony. Also used as the
emblem on the Sikh flag.
Earning one’s livelihood by one’s own
•
efforts.
Sword. One of the five Ks (see panj
•
kakke). ‘Dagger’ should be avoided.
Devotional singing of the compositions
•
found in the Guru Granth Sahib.
A prayer said before retiring for sleep. It
is also used at the cremation ceremony
•
and when the Guru Granth Sahib is laid
to rest.
•
Prohibitions, e.g. intoxicants.
Guru’s kitchen. The gurdwara dining hall
Guru ka Langar
and the food served in it.
Fair. Used of Sikh festivals which are not
•
gurpurbs.
Small platform on which the scripture is
Manji Sahib
placed.
Munmukh
Self-orientated (as opposed to gurmukh).
Hammersmith & Fulham Agreed Syllabus adopted September 2014
GLOSSARY OF RE TERMS
Sikhism glossary
Preferred form
Main variants
Mool Mantar
Mul Mantar
Nam Simran
Nam Simaran
Naam Simran
Nankana Sahib
•
Nishan Sahib
Nit nem
•
•
Panj kakke
•
Panth
Panj Pyare (other
forms may also be
found)
•
Patases
Patashas
Punjab
Panjab
Ragi
•
Rahit
•
Rahit Maryada
Sadhsangat
Rehat Maryada
Sangat
Sewa
Seva
Shabad
Sabad Shabd
Sikh
•
Singh
•
Sis Ganj Sahib
•
Vak
Vaak
Vand chhakna
•
Waheguru
•
Panj piare
Explanation
Basic teaching; essential teaching. The
basic statement of belief at the beginning
of the Guru Granth Sahib.
Meditation on the divine name, using
passages of scripture.
Birthplace of Guru Nanak. Now in
Pakistan.
Sikh flag flown at gurdwaras.
The recitation of specified daily prayers.
The five Ks. The symbols of Sikhism worn
by Sikhs.
The five beloved ones. Those first
initiated into the Khalsa; those who
perform the rite today.
The Sikh community.
Sugar bubbles or crystals used to prepare
Amrit.
Land of five rivers. The area of India in
which Sikhism originated.
Sikh musician who sings compositions
from the Guru Granth Sahib.
Sikh obligations, e.g., to meditate on
God.
Sikh Code of Discipline.
Congregation or assembly of Sikhs.
Service directed at the sadhsangat and
gurdwara, but also to humanity in general.
Word. Hymn from the Guru Granth
Sahib; the divine word.
Learner; disciple. A person who believes
in the ten Gurus and the Guru Granth
Sahib, and who has no other religion.
Lion. Name adopted by Sikh males (see
Kaur).
The site of the martyrdom of Guru Tegh
Bahadur (Delhi).
A random reading taken for guidance
from the Guru Granth Sahib.
Sharing one’s time, talents and earnings
with the less fortunate.
Wonderful Lord. A Sikh name for God.
Hammersmith & Fulham Agreed Syllabus adopted September 2014
211
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