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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 6 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 8 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. 10 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. 16 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. 36 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?). 58 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?). Hammersmith & Fulham Agreed Syllabus adopted September 2014 59 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. 60 Hammersmith & Fulham Agreed Syllabus adopted September 2014 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 Hammersmith & Fulham Agreed Syllabus adopted September 2014 61 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 62 Hammersmith & Fulham Agreed Syllabus adopted September 2014 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 Hammersmith & Fulham Agreed Syllabus adopted September 2014 63 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. 64 Hammersmith & Fulham Agreed Syllabus adopted September 2014 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. Hammersmith & Fulham Agreed Syllabus adopted September 2014 65 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. 66 Hammersmith & Fulham Agreed Syllabus adopted September 2014 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. Hammersmith & Fulham Agreed Syllabus adopted September 2014 67 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. 68 Hammersmith & Fulham Agreed Syllabus adopted September 2014 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. Hammersmith & Fulham Agreed Syllabus adopted September 2014 69 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). 70 Hammersmith & Fulham Agreed Syllabus adopted September 2014 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. Hammersmith & Fulham Agreed Syllabus adopted September 2014 71 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. 72 Hammersmith & Fulham Agreed Syllabus adopted September 2014 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. Hammersmith & Fulham Agreed Syllabus adopted September 2014 73 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. 74 Hammersmith & Fulham Agreed Syllabus adopted September 2014 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). Hammersmith & Fulham Agreed Syllabus adopted September 2014 75 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. 76 Hammersmith & Fulham Agreed Syllabus adopted September 2014 KEY STAGE 3 Hammersmith & Fulham Agreed Syllabus adopted September 2014 77 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. 78 Hammersmith & Fulham Agreed Syllabus adopted September 2014 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. Hammersmith & Fulham Agreed Syllabus adopted September 2014 79 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. 80 Hammersmith & Fulham Agreed Syllabus adopted September 2014 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). Hammersmith & Fulham Agreed Syllabus adopted September 2014 81 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). 82 Hammersmith & Fulham Agreed Syllabus adopted September 2014 KEY STAGE 3 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. Hammersmith & Fulham Agreed Syllabus adopted September 2014 83 KEY STAGE 3 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 84 Hammersmith & Fulham Agreed Syllabus adopted September 2014 KEY STAGE 3 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 Hammersmith & Fulham Agreed Syllabus adopted September 2014 85 KEY STAGE 3 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 86 Hammersmith & Fulham Agreed Syllabus adopted September 2014 KEY STAGE 3 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 Hammersmith & Fulham Agreed Syllabus adopted September 2014 87 KEY STAGE 3 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. 88 Hammersmith & Fulham Agreed Syllabus adopted September 2014 KEY STAGE 3 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. Hammersmith & Fulham Agreed Syllabus adopted September 2014 89 KEY STAGE 3 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. 90 Hammersmith & Fulham Agreed Syllabus adopted September 2014 KEY STAGE 3 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. Hammersmith & Fulham Agreed Syllabus adopted September 2014 91 KEY STAGE 3 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. 92 Hammersmith & Fulham Agreed Syllabus adopted September 2014 KEY STAGE 3 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. Hammersmith & Fulham Agreed Syllabus adopted September 2014 93 KEY STAGE 3 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. 94 Hammersmith & Fulham Agreed Syllabus adopted September 2014 KEY STAGE 3 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. Hammersmith & Fulham Agreed Syllabus adopted September 2014 95 KEY STAGE 3 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. 96 Hammersmith & Fulham Agreed Syllabus adopted September 2014 KEY STAGE 3 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. Hammersmith & Fulham Agreed Syllabus adopted September 2014 97 KEY STAGE 3 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). 98 Hammersmith & Fulham Agreed Syllabus adopted September 2014 KEY STAGE 3 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. Hammersmith & Fulham Agreed Syllabus adopted September 2014 99 KEY STAGE 3 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. 100 Hammersmith & Fulham Agreed Syllabus adopted September 2014 KEY STAGE 3 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. Hammersmith & Fulham Agreed Syllabus adopted September 2014 101 KEY STAGE 3 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. 102 Hammersmith & Fulham Agreed Syllabus adopted September 2014 KEY STAGE 3 (This is optional) 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. Hammersmith & Fulham Agreed Syllabus adopted September 2014 103 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. 104 Hammersmith & Fulham Agreed Syllabus adopted September 2014 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. Hammersmith & Fulham Agreed Syllabus adopted September 2014 105 KEY STAGE 4 106 Hammersmith & Fulham Agreed Syllabus adopted September 2014 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. Hammersmith & Fulham Agreed Syllabus adopted September 2014 107 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. 108 Hammersmith & Fulham Agreed Syllabus adopted September 2014 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. Hammersmith & Fulham Agreed Syllabus adopted September 2014 109 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. 110 Hammersmith & Fulham Agreed Syllabus adopted September 2014 KEY POST STAGE 16 4 POST 16 Hammersmith & Fulham Agreed Syllabus adopted September 2014 111 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. 112 Hammersmith & Fulham Agreed Syllabus adopted September 2014 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 Hammersmith & Fulham Agreed Syllabus adopted September 2014 113 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 114 Hammersmith & Fulham Agreed Syllabus adopted September 2014 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 Hammersmith & Fulham Agreed Syllabus adopted September 2014 115 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. 116 Hammersmith & Fulham Agreed Syllabus adopted September 2014 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 Hammersmith & Fulham Agreed Syllabus adopted September 2014 117 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. 118 Hammersmith & Fulham Agreed Syllabus adopted September 2014 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. Hammersmith & Fulham Agreed Syllabus adopted September 2014 119 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) 120 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 Hammersmith & Fulham Agreed Syllabus adopted September 2014 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. Hammersmith & Fulham Agreed Syllabus adopted September 2014 121 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. 122 Hammersmith & Fulham Agreed Syllabus adopted September 2014 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. Hammersmith & Fulham Agreed Syllabus adopted September 2014 123 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. 124 Hammersmith & Fulham Agreed Syllabus adopted September 2014 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 Hammersmith & Fulham Agreed Syllabus adopted September 2014 125 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. 126 Hammersmith & Fulham Agreed Syllabus adopted September 2014 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” Hammersmith & Fulham Agreed Syllabus adopted September 2014 127 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 128 Hammersmith & Fulham Agreed Syllabus adopted September 2014 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 130 Hammersmith & Fulham Agreed Syllabus adopted September 2014 • 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. Hammersmith & Fulham Agreed Syllabus adopted September 2014 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 132 Hammersmith & Fulham Agreed Syllabus adopted September 2014 • 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. Hammersmith & Fulham Agreed Syllabus adopted September 2014 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 Hammersmith & Fulham Agreed Syllabus adopted September 2014 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? 136 Hammersmith & Fulham Agreed Syllabus adopted September 2014 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. Hammersmith & Fulham Agreed Syllabus adopted September 2014 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. 138 Hammersmith & Fulham Agreed Syllabus adopted September 2014 • 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. Hammersmith & Fulham Agreed Syllabus adopted September 2014 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. Hammersmith & Fulham Agreed Syllabus adopted September 2014 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. 142 Hammersmith & Fulham Agreed Syllabus adopted September 2014 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. Hammersmith & Fulham Agreed Syllabus adopted September 2014 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 Hammersmith & Fulham Agreed Syllabus adopted September 2014 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. Hammersmith & Fulham Agreed Syllabus adopted September 2014 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. 146 Hammersmith & Fulham Agreed Syllabus adopted September 2014 • 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. 148 Hammersmith & Fulham Agreed Syllabus adopted September 2014 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. Hammersmith & Fulham Agreed Syllabus adopted September 2014 149 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? 150 Hammersmith & Fulham Agreed Syllabus adopted September 2014 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. Hammersmith & Fulham Agreed Syllabus adopted September 2014 151 Learning across the curriculum: the contribution of Religious Education 152 Hammersmith & Fulham Agreed Syllabus adopted September 2014 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. Hammersmith & Fulham Agreed Syllabus adopted September 2014 153 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. 154 Hammersmith & Fulham Agreed Syllabus adopted September 2014 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. Hammersmith & Fulham Agreed Syllabus adopted September 2014 155 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. 156 Hammersmith & Fulham Agreed Syllabus adopted September 2014 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. Hammersmith & Fulham Agreed Syllabus adopted September 2014 157 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 158 Hammersmith & Fulham Agreed Syllabus adopted September 2014 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 Hammersmith & Fulham Agreed Syllabus adopted September 2014 159 • 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. 160 Hammersmith & Fulham Agreed Syllabus adopted September 2014 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. Hammersmith & Fulham Agreed Syllabus adopted September 2014 161 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. 162 Hammersmith & Fulham Agreed Syllabus adopted September 2014 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. Hammersmith & Fulham Agreed Syllabus adopted September 2014 163 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 164 Hammersmith & Fulham Agreed Syllabus adopted September 2014 • 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). Hammersmith & Fulham Agreed Syllabus adopted September 2014 165 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. 166 Hammersmith & Fulham Agreed Syllabus adopted September 2014 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. Hammersmith & Fulham Agreed Syllabus adopted September 2014 167 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. 168 Hammersmith & Fulham Agreed Syllabus adopted September 2014 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). Hammersmith & Fulham Agreed Syllabus adopted September 2014 169 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. Hammersmith & Fulham Agreed Syllabus adopted September 2014 171 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. Hammersmith & Fulham Agreed Syllabus adopted September 2014 173 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. Hammersmith & Fulham Agreed Syllabus adopted September 2014 175 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. Hammersmith & Fulham Agreed Syllabus adopted September 2014 177 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 197 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’. Hammersmith & Fulham Agreed Syllabus adopted September 2014 199 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. Hammersmith & Fulham Agreed Syllabus adopted September 2014 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 Further copies can be obtained from the clerk to the SACRE Contact details via the council website: www.lbhf.gov.uk © Hampshire County Council/Portsmouth City Council/Southampton City Council ISBN: 1-85975-614-X © By:design - September 2014 By:design 020 8753 3926 Ref:107_10na Produced by Hammerprint 020 8753 2235