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Today I start as the new Chief Executive of Culham St Gabriel’s Trust (CSTG). It is a huge privilege to take up this role. CSTG is a leading agent for change for RE and my vision as the new CEO is to strive tirelessly for the rejuvenation and reimagination of the subject at all levels from the political sphere to classroom practice. Teachers, children and young people lie at the heart of my passion and ambition for the subject.

Culham St Gabriel’s has had a significant impact on my career as a RE Teacher and as an adviser and consultant. My journey has been inspired and supported by engagement with the Trust (and formally as two Trusts) over the last 20 years.

Networking and partnerships
If my memory serves correctly, I attended a St Gabriel’s Weekend Conference in 1998 as a new Head of RE. I took along with me an NQT from my department. We had a great time! One thing we learned was that you could apply for grants to support teachers. So, we applied!! We submitted an application to set up teacher networks including meetings and newsletters in East London. We were awarded the grant and networking began. As a result I was asked to join the local SACRÉ and coordinated a local celebration of RE bringing together schools and faith communities. In my experience, teacher networking and conferences are of vital importance. For many isolated teachers of RE they provide opportunities to learn from others, sharing effective practice. For this reason, I am proud that CSTG has strategic partnerships with the RE Council of England and Wales and NATRE. I am also delighted that CSTG is supporting the National and Regional Ambassadors programme. These partnerships and programmes are designed to support the individual teacher in the classroom.

Teacher engagement with research
Two years later, I attended a St Gabriel’s conference again, but this time it was to present my Farmington Research http://www.farmington.ac.uk In recent years I have presented my own PhD research as well as findings from the Shared Space project https://www.natre.org.uk/about-natre/projects/the-shared-space-project/ and developments related to multi-disciplinary approaches to RE https://balancedre.org.uk. CSTG has often provided financial support for these conferences and events. Engagement with research is essential if we are to equip teachers with the knowledge, skills and expertise to transform the lives of young people, but also to nurture a love of the subject and love of education more generally. The CSTG research strategy is a vital workstream, and I am delighted that one of my first jobs as CEO is to discuss progress on what are known as the ‘Research 7’ at the AULRE conference next week.

Resourcing subject knowledge and expertise
In the late 1990s I also had my first contact with a CSTG (then Culham) consultant, Dick Powell. Dick was overseeing a project to promote centres of excellence for RE, I suppose it was a bit of a precursor for the RE Quality Mark www.reqm.org My school applied and became a designated centre. A couple of years later as I began work as an adviser in East London Dick contacted me to ask if I would work with a local school on a project with the BBC on Teaching Christianity with Key Stage 1. Providing resources and professional learning experiences related to subject knowledge, expertise and pedagogy are an essential element of CSTG strategy through for example RE:ONLINE, the Teach:RE courses and grant making.

Policy Change
Finally, teacher recruitment has always been on the CSTG agenda. In around 2002, Dick asked me to be involved with a project related to recruitment. The aim at the time was to create case studies showcasing teacher stories about what they loved about RE teaching. For the last few years I have run the Teach:RE courses for CSTG and increasingly used my role to lobby for Subject Knowledge Enhancement bursaries with NATRE and the RE Council, helping to bring about policy change. Working for continued policy change and taking forward the recommendations of the Commission on RE report are at the heart of CSTG objectives.

CSTG has impacted significantly on my career. As CEO I hope over the coming years that teachers across the country will be able to tell me how the Trust has made a difference to them too whether it be through networking, research, resourcing or policy change. I am looking forward to working with such a committed and dedicated RE community to transform our subject for this and future generations.

 

From 1st May my contact details are: ceo@cstg.org.uk

Ancient milestone on a packhorse road outside Sheffield
 

The CORE report and the Big Ideas project are milestones in curriculum development in RE, but are they on the same road? The final CORE report doesn’t mention Big Ideas, nor does the 2017 Big Ideas for Religious Education e-book mention CORE, though the publications were only about a year apart and two people were members of both groups.[i] Elsewhere, there was a suggestion that Big Ideas would complement CORE by providing a curriculum pattern for its recommendations as they emerged. [ii]

The overlap between the two initiatives is clearly not just one of timing or personnel. To give just one instance of curricular continuity, point 5 of the CORE national entitlement is that ‘pupils must be taught about the role of religious and non-religious ritual and practices, foundational texts, and of the arts, in both the formation and communication of experience, beliefs, values, identities and commitments’. There is a close connection here to Big Idea 2, Words and Beyond: ‘Many people find it difficult to express their deepest beliefs, feelings, emotions and religious experiences using everyday language. Instead, they may use a variety of different approaches including figurative language and a range of literary genres. In addition, people use non-verbal forms of communication such as art, music, drama and dance that seek to explain or illustrate religious or non-religious ideas or experiences. There are different ways of interpreting both verbal and non-verbal forms of expression, often depending on a person’s view of the origin or inspiration behind them. The use of some non-verbal forms of communication is highly controversial within some religious groups, particularly their use in worship or ritual.’ [iii]

May’s Research of the Month is an article by Rob Freathy and Helen John. [iv] It’s a powerful intervention, whose novel contribution is to add four Big Ideas about the Study of Religions and Worldviews to the set of six Big Ideas for RE. The argument is that Big Ideas are also required to reflect on how we study religions and worldviews. Pupils should learn to recognise the contested nature of religions and worldviews, including the very concepts of religion and worldview; that who we are ourselves affects or determines how we study religions and worldviews; how different methods and disciplines are used in the study of religions and worldviews; and how the study of religions and worldviews is a vital tool in understanding the world around us.

My April blog, with its emphasis on the need to use textbooks critically, reflected other research on the contested nature of religions and worldviews. [v] What I’d like to pick up this month is the need for reflexivity, also referred to by Rob Freathy and Helen John as positionality. They explain this by saying that pupils should pause to consider their own identity, formed by different aspects such as nationality, ethnicity, gender and sexuality; and how it affects their experience of the world, how they study religions and worldviews and the results of their studies. Thus, the pupils should develop understanding of themselves as well as religions and worldviews. [vi]

Whenever I remark that I am 95% positive about the CORE report, I am (understandably) asked about the missing 5%. One commissioner was surprised by my view that CORE needed to say more about pupils’ self-awareness, but having checked again, I would still suggest that the report could be more balanced in this respect.  The nine elements of the national entitlement read as if pupils are looking outwards on religion and worldviews from no viewpoint and the need for self-reflection is not included. [vii] It is suggested later that ‘pupils reflect on their own personal responses to the fundamental human questions to which worldviews respond and learn to articulate these responses clearly and cogently while respecting the right of others to differ’; but this appears in a slightly isolated way, right at the end of the report.[viii]

By reminding us of reflexivity in learning, Rob Freathy and Helen John move the discussion on a way which is necessary. They don’t themselves make connections between CORE and Big Ideas, but there’s a sense that they could, to useful effect. There are prospective gains through looking again at CORE in the light of their Big Ideas about the Study of Religions and Worldviews.

A sequel to Big Ideas for Religious Education has appeared, Putting Big Ideas into Practice in Religious Education. [ix] This latest publication does set out to take account of CORE (see page 2), allies the Big Ideas approach with that of CORE (see page 6, on reflecting the complex, diverse and plural nature of worldviews; or footnote 23 on page 79, where different Big Ideas and CORE national entitlement items are linked together with different academic disciplines); and includes some recognition of pupil self-reflection (e.g. on page 10, regarding pupils’ personal search for meaning in the context of the study of religion and worldviews, or pages 47-48, where it is suggested that they might grasp the meaning of ‘sacred’ through conversation about their own precious objects). However, reflexive self-awareness is absent from the identification of what good RE students can do at different stages (see pages 76-78). Perhaps the writers will consider it when they turn to methodological questions, left open for now (see page 81).

On page 26 of Putting Big Ideas into Practice in Religious Education, in an outline key stage 1 topic plan, the following transferable question is included: is it possible to know the mind of God? I don’t know. Do send in thoughts from your younger pupils. Meanwhile, these are interesting times for curriculum development in RE.

[i] The final report of the Commission on Religious Education (CORE)  can be found at https://www.commissiononre.org.uk/wp-content/uploads/2018/09/Final-Report-of-the-Commission-on-RE.pdf. The report on Big Ideas for Religious Education can be found at https://socialsciences.exeter.ac.uk/media/universityofexeter/collegeofsocialsciencesandinternationalstudies/education/research/groupsandnetworks/reandspiritualitynetwork/Big_Ideas_for_RE_E-Book.pdf .

[ii] Barbara Wintersgill, Big Ideas for Religious Education, unpublished paper, p.8.

[iii] CORE report p.12, Big Ideas for Religious Education report p.15.

[iv] See Introducing ‘Big Ideas’ to UK Religious Education. During March, this was our most read research report.

[v] https://www.rehttps://www.reonline.org.uk/blog/textbook-violence/online.org.uk/blog/kevins-blog-textbook-violence/

[vi] Rob Freathy & Helen C. John (2019) Religious Education, Big Ideas and the study of religion(s) and worldview(s), British Journal of Religious Education, 41:1, 35.

[vii] CORE report pp.12-13.

[viii] CORE report p. 77.

[ix] This e-book, which shows how the Big Ideas approach can be applied in practice and has been authored by Barbara Wintersgill with Denise Cush and Dave Francis, can be found at https://www.reonline.org.uk/wp-content/uploads/2019/08/Big-ideas-for-religious-education.pdf

Our KS3 curriculum, save a few new topics I’ve introduced, looks pretty much the same since I started here three years ago. It’s always worked well, students are engaged and since changing to an option subject, we’ve had good uptake at GCSE, but we seem to be doing the same old thing, without much thought about why we are doing it that way.

I’ve talked about the changes we’ve been making, but often these are about the content, rather than the underlying pedagogy. Now ‘knowledge rich’ and ‘retrieval practice’ do seem to be the buzzwords of the moment and it doesn’t take much scrolling through my twitter timeline before I’ve spotted it at least half a dozen times, ‘retrieval practice’ appears a little less often, but

What do we mean by ‘knowledge rich’?

Ofsted have defined it as the ‘invaluable knowledge [teachers] want their pupils to know’. Now, you might take issue with this, after all it seems to imply that we’ve just been teaching students any old thing, without proper consideration of why.

Whilst I disagree with this interpretation, I would say that it is true that we haven’t always been explicit enough with what we want students to know. The more explicit we are, the more it will help students and the more it will help us as a department in ensuring that absolutely everything that we need to cover, has been covered.

This isn’t a move towards the robotic delivery of information, it is up to each individual teacher how they deliver the information, but we can be sure that at the end of a lesson or sequence of lessons, that regardless of the teacher, the students will have been taught and should know the same things. This means that there is no risk or worry that some groups haven’t been taught certain material.

I don’t see a knowledge rich curriculum as being a million miles away from how we plan lessons and schemes of work currently. It’s just that the detail we use is far greater. It has also been a fantastic part of CPD and subject knowledge development as we really get to grips with the material that we are wanting to teach.

And retrieval practice?

Retrieval practice is all about the process of forgetting, then forcing yourself to remember. It’s how we are making sure that the information sticks and one of the processes that I believe has led to our improving GCSE results.

When I first heard about retrieval practice, it was sold to me as a sort of revision activity, but it really isn’t. It is something that is interwoven throughout the learning process, rather than something tacked on to the end of a unit of study.

The main premise of retrieval practice is that by recalling memories we are then changing that memory by making it more lasting. This has been shown in studies and has most noticeable application for the learning of facts and whilst many outsiders may have the perception that RE is one of those subjects where there is no right or wrong, us on the inside know that simply isn’t true. We do need students to know factual information.

So, it’s basically revision, right?

Wrong. I’ve many objections to what is traditionally conceived of as revision which includes, but is not limited to the following:

  • It discourages learning the information properly the first time around – a sort of “don’t worry if you don’t get it now – we’ll revise it later” mentality.
  • It encourages cramming – as a result it undermines a deep understanding of a topic/subject.
  • It often puts the emphasis on the production of revision resources, rather than the effective use of them.
  • They just don’t make the difference that we think they’re making (i.e. they make us feel better, rather than making a student’s learning more secure).

Retrieval practice by contrast discourages short-term learning and focuses instead on developing and maintaining long-term retention of knowledge as well as the ability to better apply the knowledge to new and unfamiliar topics.

So, what does it look like in the classroom?

Having a knowledge rich curriculum has been a hugely positive experience, without a huge workload. By being explicit with what needs to be learned it has meant a greater ability for teachers and students to reflect on progress that is being made.

The greater clarity around what is being taught and what needs to be learned has also meant that teachers have thought much more carefully about what needs to be learned and how it is being delivered, ultimately meaning more purposeful task setting.

For example, in the past we have studied the life of Jesus – previously our SoW would have listed something as superficial as birth, life, death and resurrection. We used to think that was more than enough detail, I mean surely that is enough detailed for a well-trained teacher of RE. Well, we found that it wasn’t, it gives no sense of priority, what if one teacher gives lots of attention to the miraculous nature of Jesus’ birth, but another teacher gives lots of attention to Jesus’ Sermon on the Mount and a third gives their priority to the story of Palm Sunday. We wouldn’t have a cohesive curriculum.

The knowledge we require is now set out far more comprehensively, if looking at Jesus’ birth my SoW would be detailed enough to say, for example:

  • Gospel of Luke
  • Gospel of Matthew
  • Importance of prophecy
  • Born in Bethlehem
  • Birth of divine intervention, to fulfil the will of God to save the world from sin

It could go into much more detail to look at the flight to Egypt, the visit of the Magi, etc. I could also state that comparisons between the Gospels of Luke and Matthew are to be made and to highlight what those key differences are. The SoW that we follow doesn’t spell out which activities need to be done – the way it is taught is down to the individual teacher, but the content that needs to be covered is clear.

The only real visual different is the introduction of knowledge organisers – something that I’m sure most of us are familiar with at this stage. Whilst seemingly straight-forward, I would argue that there is much more skill and nuance to an effective knowledge organiser. It is an area that I am still learning and growing in, but I have been heavily influenced by the work of Oli Caviglioli and the Learning Scientists – the idea is that the practice of dual-coding will be built into the resources over time.

I feel like I’ve forgotten something here…

The more noticeable change is with retrieval practice – these can take many, many forms – from mind-mapping information, writing a list of key points for a topic, to low-stakes testing. The key is that they are active in the process of remembering (or retrieving) the information. One of the biggest annoyances in my life is when a student is asked to create a mind-map, they sit there with their books and notes open making it look really nice, lots of different colours with parts highlighted and huge paragraphs copied out. Then at the end, they fold it in half and put it in the back of their book to forget about until they have a test, in the belief that making the mind-map is the revision itself.

Yes, my students will have made mind-maps by reading and reducing their notes, but I impress on them the importance of not just reading over it again and again. If they’re using mind-maps, then what they have to do is read over it, then recreate from memory. Once they’ve remembered all they can, then they check against the original to see what they’ve missed. Then they repeat from memory again.

This is always supplemented by low-stakes testing, pupils start each lesson with five quick questions (5QQ) which is used to test them on older material, especially that which they have struggled with before, and to encourage them to retrieve knowledge which they will need to use and apply to the lesson they are in – for example in a lesson focusing on different Christian attitudes on divorce, I might ask a recall question on different Christian denominations, or the Reformation.

Structurally my lessons are different – but not so different – from how they were before. Retrieval forms a key part of everything that we do, but it isn’t just about retrieving any old information, I want it to be specific and focused to reinforce the learning of old material and to support new learning.

Throughout a lesson we will be learning new information – the forgetting period (in my opinion at least) has not been significant enough at this stage, so I would ask/design retrieval activities for pupils to draw upon information they have learned before which would reinforce what they are currently learning now.

We finish lesson retrieving information learned that lesson, the past few lessons and across the course – this is done in the form of low-stakes testing. We take time to discuss the answers afterwards to address misconceptions. I take particular note of which ideas students are struggling with. We either go through them in more depth or if it would be something I would require them to retrieve more frequently include them in activities like the 5QQ.

And outside the classroom?

Away from the classroom I still want pupils to perform retrieval practice – I therefore set activities to assist in this. I cannot be certain that pupils are not just copying from what they already have in their notes, therefore I supplement these activities with the low-stakes testing in lessons. Activities I would set to encourage retrieval practice are (though not limited to):

Concept mapping – sometimes they take their folders with them, other times I get them to leave their notes and folders with me. They then have to go home and concept map everything they can remember about a topic. I keep this as focused as possible, instead of everything they know about the Relationships and Families topic, I would request them to concept map divorce and I would give them guidance on the things to include, e.g. Christian attitudes. In the lesson it is due we then have the opportunity to compare to the original notes, in a different colour adding in what is missing. Then, once all is updated, it needs to be put away and the concept map is redone – all from memory.

Online quizzing – there are a variety of platforms for this. I set generous time-limits for each question to be answered in, not because I am trying to penalize those who take longer to retrieve the information, but I want to reduce the temptation to try and look up the answer in the notes. It also allows me to see which ideas or concepts pupils may be struggling with.

Look, cover, write, check – I used to have to do this for spelling practice when I was in primary. It always struck me as a useful way of forcing yourself to remember, we use this for key words and definitions as well as religious teachings.

Religious teaching matching – It’s no use students remembering religious teachings if they can’t apply them to new situations/scenarios. Students will be given a sheet with concepts listed, these could be from the same topic, or across topics. They then need to remember and correctly apply the teaching to the correct concept. The twist being that the sheet does not mention the teachings that they need to use.

How do we know that it works?

Being more knowledge-focused has definitely helped our professional discussions and student voice interviews have highlighted how pupils really like the clarity of what they are learning, especially when it comes to definitions. It has also made teacher- and self-assessment much more purposeful, as both are really clear on where a student is, and progress is much clearer to see.

Retrieval practice has had more noticeable advantages, the first exam class I tried it with performed amazingly well and several far exceeded expectations. Speaking to many of them afterwards they explained how the way we worked and the fact that we were always quizzing on the material really helped them when it came to knowing the information that they needed.

This is the beginning of a journey and needs to become more fully embedded in our practice as a department, but I believe that it sets solid foundations for which to build high-quality Religious Education on top of.

Shia Muslims have a big emphasis on celebrating the birthdays of their revered personalities, in particular the Ahl-ul-Bayt (the family of Prophet Muhammad). Such occasions are seen as days of blessings and happiness. It is common for Shia Muslims to dress well, go to the mosque and celebrate the birth of such personalities, through poetry and taking lessons from their lives. One of the 10 obligatory acts, or branches of religion (Furu ad-Deen), that Shia Muslims practice is Tawalla. This is to show association, love and devotion towards the Ahl-ul-Bayt. Celebrating their birthdays and mourning deaths is an expression of Tawalla.

However, the birth of Hussain ibn Ali has a slightly different feel. Imam Hussain is the 3rd Imam according to Shia Muslims and is the grandson of Prophet Muhammad. He is most famous for the Day of Ashura where he was brutally yet heroically martyred in the Battle of Karbala in 680 AD. This is arguably the most important day for Shia Muslims in the year, particularly for their identity.

Reconciling the happy occasion of the birth of Imam Hussain with his impending tragedy is a challenge. When a baby is born, it is one of the happiest moments in one’s life. However, according to reports, when Imam Hussain was born, there was sadness too. Gabriel descended to Prophet Muhammad to congratulate him on the birth of his grandson. This was then followed by consolation as they informed the Messenger of how Hussain’s life would end, which caused the whole family to weep.

For Shia Muslims today, his birth will always have an undercurrent of grief as we know what was to become. On the birthdays of the Ahl-ul-Bayt, we do not feel sad at all and it is a reason to smile. On the birthday of Imam Hussain, we are still very happy that such a monumental figure in the history of humankind was born. However, a tear in the eye cannot be stopped because we know in 5 months’ time when the month of Muharram arrives, we will be crying in grief over his tragic death. Shia Muslims do not shy away from showing emotion in expression of their beliefs and sometimes these emotions can conflict.

The birthday of Imam Hussain is a paradoxical day as my face smiles but my heart aches.

This is why the great grandson of Prophet Muhammad, Imam Jafar Sadiq, the 6th Shia Imam (of the Twelver Shia branch), says:
“Never has a mother been so reluctant to give birth than the birth of Hussain.”

How should RE teachers deal with the relationship between religion and violence? It’s not an easy question. April’s Research of the Month addresses it excellently, if without making it any easier.

The research at hand is about textbooks. It’s a book, Textbook Violence, edited by James R. Lewis, Bengt-Ove Andreassen and Suzanne Anett Thobro.[i] Eight of its chapters deal with school textbooks, three with university or teacher education level textbooks. It shows how school textbooks tend to avoid the subject of religion and violence. They present religion as good and a source for reflection. University textbooks usually also avoid the subject through approaching a religious tradition by describing the founder, texts, rituals, etc.

So, for example, Satoko Fujiwara writes about her experiences of preparing a school social studies textbook in Japan, where textbooks must be authorised by the state.  Insisting that religion is, by definition, free of violence, the examiners suggested that two pages on 9/11 and contemporary Islam be removed, and the publisher agreed.  Torjer A. Olsen analyses textbook versions of the colonisation and Christianisation of the Sámi people of Norway, showing that the resulting conflicts are not treated thoroughly.

As indicated above, the chapters are varied. I found most direct value for RE teaching in that of Michael H. Romanowski, though it is a critique of history textbooks. He analyses the language they use, what they leave out, the stories they tell and from whose point of view, and the ethical issues they sidestep, for example, the plight of Palestinian refugees. I placed a report on Research for RE that focuses on the professional practice strategies he recommends to teachers. [ii] I’ll also list those here:

  • Don’t assume that pupils have prior knowledge of terminology. Take time to discuss the important words used, their possible meanings and the perspectives behind their use.
  • Teach pupils how a textbook’s version of an event is limited and one of many. Get them to ask questions about why an event is covered, whose viewpoint is given, whose left out, whose interests are served, whether the account is believable and backed up by other sources.
  • Draw on the ‘six facets of understanding’ of Wiggins and McTigue, asking students to explain (why is that so?), interpret (what does it mean?), apply (where else can I use this knowledge?); develop perspective (whose point of view is this?), empathy (do I understand it?) and self-knowledge (how does who I am shape my views?). [iii]

At the top of this piece I said that the research covered addressed the issue of religion and violence excellently, without making it easier for teachers to deal with. Michael H. Romanowski’s professional practice strategies show just what I meant. They represent rigorous critical teaching. They could be adapted to teach about various features of religion, not just its relation to violence. Nevertheless, controversies will build when the approach is applied in the RE classroom, and teachers will need to be skilled managers – Romanowski’s work should be combined with research on safe space. [iv] But he and the other writers in the collection are specifically concerned with textbooks, and even though none use the term, they convey an image of religious literacy: a chain, in which teacher educators teach teachers to use materials on religion critically, so the teachers can enable pupils to do so, as part of their educational entitlement. [v]

[i] James R. Lewis, Bengt-Ove Andreassen and Suzanne Anett Thobro (eds.), Textbook Violence, Sheffield (Equinox): 2017.

[ii] See Using textbooks critically and helping pupils to do the same

[iii] E.g. Robert Jackson, Signposts: Policy and Practice for Teaching about Religions and Non-Religious Worldviews in Intercultural Education, Strasbourg (Council of Europe Publishing): 2014. Chapter 5 of Signposts presents research on how to ensure civil, well-ordered classroom interaction when dealing with controversy.

[iv] Grant Wiggins and Jay McTigue, Understanding by Design, Alexandria, Virginia (Association for Supervision and Curriculum Development): 2005.

[v] Commission on Religious Education Final Report: Religion and Worldviews, The Way Forward. A National Plan for RE, London (Religious Education Council of England and Wales): 2018,13 (b).

The report of the Commission on Religious Education puts forward ‘a new vision for religious education in England’ (CoRE 2018) which feels long overdue. It is heartening that it is described as being ‘for students of all backgrounds and beliefs’. This certainly reflects two of the core recommendations of our earlier report, REforREal (Dinham and Shaw 2016), which helped set the scene for reform. In our research, we discovered an appetite for change which would take account of a real religious landscape in which tradition sits alongside identity, the formal alongside the informal, and in which stretchy understandings of a spectrum of religion, belief and non-belief are all taken seriously as rich for exploration. To reflect this, the Commission proposes a change of name, from ‘RE’ to ‘Religion and Worldviews’. This feels like an important step in this age of branding. But it is about so much more than the shop-front. The change of name first of all acknowledges that the old name – RE – comes with baggage. Students we spoke to think of it as the soft option, out on the margins, colonised by things which aren’t even religion or belief, though often with overlaps, like disability and abortion. It is all-too often taught by non-specialists who themselves lack confidence in the subject. It is caught up in a muddled legislative framework whereby it remains compulsory, but need not be examined, and in which it is confused with a mandatory but often-ignored daily act of collective worship, in the Christian mode. To complicate matters further, there is a right to withdraw from RE altogether. What other subjects are mixed up in so much confusion, ensuring a sense of low status which is reflected in minimal budgets and allocations of time?

The Commission is wise to seek to rebalance and consolidate the field through a new national entitlement, providing a common vision and framework for schools to develop their own approach to reflect the communities in which they work. This balancing of national baselines with local determination promises much in the way of setting the subject in a newly confident, supported context, capable of engaging with the global diversity and complexity of religions and worldviews as they are lived locally, while fostering a common bottom line. Crucially it also broadens out the lenses through which religion and worldviews can be understood, to include theology and religious studies, of course, but also sociology and politics, and a host of settings from media to retail in which religion and worldviews play out. This will satisfy the students in our study who wanted to study more about H&M’s models in hijabs and YouTube channels discussing environmentalism and tree homage.

The broadening out envisaged will depend upon the will and engagement of a wide range of interests, creating a space which is owned by us all, regardless of our own religion and worldview. Such a space is important because nobody starts from nowhere, and the ability to recognise our own starting points and to handle those of others is a critical life skill, not a nice-to-have indulgence. The proposed programmes of study that sit alongside the national entitlement may be used and adapted as locally determined, but they stand as a resource, rather than a prescription, for what could be taught and imagined. This contrasts starkly with the current system of locally agreed syllabi, in the hands of Standing Advisory Committees on Religious Education (SACREs). While laudable for the attempts they reflect at broadening out from the Christian landscape over the years since the 1944 settlement, in the end SACREs nevertheless preserve confessional perspectives at the heart of RE. Their removal from the determination of curricula will free the study of religion and worldviews from claims of vested interests and evangelical agendas. The promise is of a new space in which religion and worldviews are taken seriously for their social, individual and political efficacy, whatever one’s own perspective. This surely models a world in which simple binaries of society as secular or sacred, and religion as private or public, no longer hold, if they ever really did, and in which religion and worldviews are facts of life for everyone – prevalent, complex and diverse.

The Commission on RE proposes that the subject change its name to Religion and Worldviews. Fine. Does the name matter? Plenty of schools already call the subject something else. What’s in a name? The subject could be called ‘Super Awesome Stuff’ but if nothing else changes, it will still describe a subject that is losing touch, losing relevance and its place in the curriculum.

Recommendation 1 calls for a change of name; however, things get interesting with Recommendation 2, which describes the real identity change; the upcycling of the RE curriculum to reveal cleaner lines, a single purpose for learning and a wider disciplinary framing of subject content.

Recommendation 10 acknowledges that even extensive development within the subject community will require wider support in policy, to enable parity of status and resource with other Humanities subjects. The Report states that ‘…evidence is clear that the exclusion of Religious Studies GCSE from the English Baccalaureate (Ebacc) has been extremely detrimental to RE in many Secondary schools..’ (59), hence parts a and b of Recommendation 10:

a. The DfE should consider the impact of school performance measures on the provision and quality of Religion and Worldviews, including the impact of excluding Religious Studies GCSE from the Ebacc and of excluding GCSE Short Courses from school performance measures.
b. In the light of the evidence, the DfE should make amendments to school performance measures to ensure that the study of Religion and Worldviews is not neglected or disadvantaged.
(Recommendation 10, parts a and b)

The report details the ways RE’s exclusion from the Ebacc seems to be having a detrimental impact on the subject at Secondary phase, such as the allocation of less curriculum time than other GCSEs, a declining uptake of RE in favour of EBAcc subjects at GCSE, an increase of schools offering no RE at KS4, less value placed on the subject by parents and pupils, and subject specialists leaving schools and not being replaced.

Furthermore, evidence suggests a widespread non-compliance with the statutory requirement to provide Religious Education, partly enabled by Ofsted’s apparent lack of interest in enforcing this requirement. It was the statutory nature of the subject that justified its omission from the Ebacc originally, yet this is clearly no protection.

Therefore it seems essential to request support for a newly upcycled subject from wider systems, and for the DfE to be aware of the negative and unintended impact of its own policy. Damian Hinds’ response, about as negative as it could be without being an outright ‘no’, suggests in the short term at least the RE community can expect no support from policy. How much will RE’s upcycling depend on the wider support from policy and how much from within, as it looks as if we brothers and sisters will be doing it for ourselves?

Could it be that the subject has gradually been downgraded and overlooked because it is simply not as academically rigorous, or educationally valuable, as the other Humanities subjects? Could the decline in RE have started inside the subject, and external pressures which seem to cause its decline merely highlight it? Consider the third part of Recommendation 10:

c. The Russell Group universities should review the list of facilitating subjects and consider whether, given their stated comments on the academic rigour and value of Religious Studies A-level, it should be included.

The Report notes that in fact, while A’ Level RS is often accepted as a facilitating subject, it is not mentioned because A’ Level and GCSE RS are rarely entrance requirements for theology degrees. Is this in itself something the RE community would like to see changed? Would we prefer the study of RS at GCSE and A’ Level to be relevant to undergraduate study of theology?

The DfE’s unenthusiastic response to the Commission’s Report puts the RE community in a tricky position. How can we galvanize ourselves to upcycle RE, a laborious and unsure enterprise, with no guarantee of the status and resource we need to develop and thrive?

In fact change is already happening in the current system, in spite of the current system. RE teachers, academics and advisers are currently talking about multidisciplinary RE; a wider framing of familiar content to widen and deepen understanding. Other small but key mutations have occurred in the last decade, such as the removal of Attainment Target 2 from the most recent national guidance (RE Review) and the decision to focus on depth rather than breadth, even though it meant jettisoning or reducing some religions to be studied. All these changes have their detractors, but are the result of the RE community’s own conversations, in conjunction with what is going on in the world of education and the wider world. The Commission itself is an example of home-grown development.

The merit, and promise, of multidisciplinary RE seems to be that it allows conceptual frameworks to be built not just for pupils but for teachers as well. If teachers don’t have wider conceptual structures in their own heads to frame knowledge about religion and worldviews, how can they communicate it to pupils? It feels as if we are as a community questioning the detached and abstracted detail that has appeared in countless Agreed Syllabuses for the last two decades and asking questions like: why should pupils learn this? We as teachers want to understand religion and worldviews as categories, as phenomena with histories, diversity, dissent and variation, as forms of power, as subject to economic and political pressure, and so on. And then we want to help our pupils build up this knowledge.

The Commission Recommendations describe a new identify for RE that seems to come from the grassroots as well as current educational theory and the wider political context. We are a tight-knit, small and passionate community; surely no other subject community is quite like RE? Are we facing our last chance to earn a place in a 21st century education system? Some think so, some are more relaxed, some have got too much marking to do to worry about such questions. The Commission Report certainly seems to pin down various ideas that have gained ground in recent years: that the purpose of learning in RE should be clear, that religion is multidimensional and must be explored in multiple dimensions, that knowledge should be included in a curriculum if it contributes to an increasingly richer understanding, that we can gain insights from educational research. As a community we have identified the direction we want to go in without input from the DfE. We are a DIY community. We need to roll our sleeves and start building.

Recommendation 9a of the Commission on Religious Education report hopes that ‘Ofsted or Section 48 inspectors must report on whether schools are meeting the National Entitlement’[1].

For Section 48 inspections in Church schools, this is reasonably straightforward. The Church of England broadly welcomed the commission report; and some adaptation of the C of E’s own statement of entitlement would make this happen.

The aspiration that Ofsted would report on the National Entitlement, however, was always an ambitious punt by the commissioners. Ofsted hasn’t reported on individual subjects for years: so the idea that they would spend inspection time checking if a school were meeting a subject statement is unrealistic.

What would meeting the National Entitlement look like anyway? Would inspectors tick off every aspect of each one of the 19 paragraphs? Would they judge if schools were meeting each aspect fully, nearly, or partially? Would this be a best fit judgement? Would all criteria need to be met? Would there be any limiting judgements? Whatever the merits of the National Entitlement generally, its length and constructive vagueness makes it un- inspectable.

But all is not lost. Paragraph 159 of the consultation draft of the Ofsted inspection handbook (no doubt destined to be inscribed onto the heart of every RE teacher in the land) says:

All pupils in maintained schools are expected to study the national curriculum subjects, religious education and age appropriate sex education. Academies are expected to offer all pupils a curriculum similar in breadth and ambition to the national curriculum, including the requirements to teach English, mathematics, science and religious education.[2]

Powerful though this is for subject provision, it is in the school’s curriculum conversations that the National Entitlement may have its greatest impact. Perhaps this is just the opportunity that RE has been waiting for, to finally establish itself as an equal and accepted subject in schools. Ofsted will be looking at the school’s curriculum ‘intent’, that is the knowledge and skills the school argues their pupils need, and at how that curriculum is planned and sequenced. RE coordinators will need a curriculum justification and arrangement that fits with the school’s overall curriculum rationale. Headteachers and senior leaders will need to understand and explain what RE contributes to the school’s curriculum offer. Our subject can no longer be ‘exceptionalised’: with the inspiration of the National Entitlement, Religion and Worldviews could and should be treated in the same way as other subjects.

Ofsted will be not be seeking a specific approach, but clearly an argument based on ‘we do this because the locally agreed syllabus/diocesan syllabus says we must’ won’t cut it. Here the National Entitlement has the potential to be both the benchmark and, dare I say, the backstop of this RE curriculum intent.

It will take some clever footwork from the RE Council. It will take a willingness from the RE community to accept that there are a range of equally valid models of RE curriculum, but if we can all do that then we might just be able to make the aspiration of recommendation 9a closer to reality.

 

1 – Commission on Religious Education, Religion and worldviews: The way forward A national plan for RE, page 17 https://www.commissiononre.org.uk/wp-content/uploads/2018/09/Final-Report-of-the-Commission-on-RE.pdf

2 – Ofsted, School inspection handbook, page 41 https://assets.publishing.service.gov.uk/government/uploads/system/uploads/attachment_data/file/772065/Schools_draft_handbook_180119.pdf

Arguably the least contentious recommendation from the final report of the Commission for RE is on the urgency of developing high-quality teachers. There need to be minimum standards for a significant component of teacher training to be devoted to RE and the subject should be supported with the same kind of incentives and the equal opportunity for subject knowledge development as other subject areas.

In a decade which has seen a shift towards a curriculum design, and at a time where the educational ideologies driving government policy weigh more heavily on knowledge, the question of the preparedness of teachers and their confidence to teach religion and worldviews, points to the elephant in the room. We need a consensus on the limits of the scope of the curriculum and the nature of the grammar of the subject.

When I did my PGCE, almost nothing I did or taught in terms of the curriculum, was relevant for my first year in school employment. Virtually nothing I had studied at university related in any way to what I taught children. I wonder how common that experience remains today?

Whether you call this the discipline and the subject field or something else, if we cannot decide what the rules are for how information is interpreted, what schemes of analysis will be privileged, and what patterns of association are deemed most desirable, it will be hard to prepare a workforce to be consistently able and confident to teach. Time and equal priority are essential, but so is some consistency about the shaping of the subject, which means a connection between the examinations, the degree organisation and the school curriculum that teachers are then prepared for. Think about how often you see a great resource which is not relevant because of the sorts of questions the knowledge leads towards is ‘off topic’.

The commissioners rightly argued that teacher education is a crucial factor. But once we have been able to incentivise and recruit them, we need a subject that agrees with itself, with enough consistency and manageable levels of diversity. This is an uncomfortable truth as it leans against the flow of “ever more diverse diversity” which some in RE proclaim.

Imagine you give a child a Lego piece, a Stickle Brick and an Octon (Google it if you have forgotten). Then ask them to make something with it. What are they to do? You can construct many different things out of Lego because there is an implicit set of rules around how Lego pieces fit together while still enabling rich diversity of the possible organisation. The skills emerge from the practice of the knowing a certain knowledge (like in the way a high level language speaker starts to think and dream in the language they have learnt – the way they know changes). But expecting someone to fit the differently designed pieces won’t offer the same expressive potential.

We need to decide whether we are playing Lego, or Stickle Bricks, or Octons. In RE we do not agree enough about which we are playing.

You can ask RE questions in ways that require entirely different sets of knowledge to address:
“How can there be a good, great and knowing God, given the evil and suffering in the world?”
“Why is it that so many people have faith despite the suffering they experience?”
Think about the kind of knowledge and sort of answer you might construct, one drawing on philosophical debates and knowledge, the other on spiritual and psychological ones. Which way should we turn? Is one better than the other?

If you structure a curriculum around themes which nod to different bits of religion, then the operating system of a worldview will not be seen inside out. You would never, for example, view a long sacred text for what it is and how it developed and how it is read now. Instead, you would visit it in short quotes as you would only need a few quotes that you can relate to the themes. Indeed, the real knowledge you are teaching rests in the decision to construct a theme in the first place and in the organization that chose to link certain fragments to certain arguments.

This could easily be read as an attack on the current organisation of local curricula. I concede it can be seen that way. But in truth, it is asking a more foundational question than that. It is about the dream that we might one day have a workforce with confidence to build appropriate curricula on an agreed foundation which is based in deep and powerful knowledge.

So what should we educate our future teachers to be able to explore with their students? What kind of knowing (for all subjects offer one or more types of knowing), do we want teachers to know good ways of modelling and exploring with students? For pedagogy is knowledge and knowing sensitive. You cannot separate the pedagogical conversation from the curriculum conversation. Here are some of the options:

– a set of ‘religious studies’ categories, with information from a range of different religion and worldviews traditions to fill each one? – thematic category studies

– the knowing that comes from the knowledge of a religious language, the inner system of concepts, ideas and understandings that shape a worldview? – practical/public/moral theology

– the knowing that comes from the knowledge of the tools and traditions for interpreting religion and worldviews in its principal manifestations and searchings? – hermeneutics

– the knowing that comes from the knowledge of deductive and inductive argumentation? philosophy in the Anglo-American tradition

– the knowing that comes from the knowledge of one or more examples of spiritual practice – participatory religious studies, as it is called in US RS circles

– the knowing that comes from the knowledge of social and moral issues – social sciences and philosophical ethics

And these options do not stand apart, or separate, from the development of religion and worldviews themselves. They are drenched in particular histories and interactions. The social sciences emerged based on alternative theoretical accounts of humanity and the universe to those offered by theological accounts. Deductive and inductive argumentation owes much to the ancient Greek philosophy. The religious studies categories of the 1970s contest with participatory religious studies which also date back to that time.

These disciplinary frameworks are now seen with a contemporary hermeneutical perspective which acknowledges the crucial role of positionality and readerly perspective, in the construction of denoted ‘legitimate questions,’ what constitutes reasonable reason for the processes of analysis, and the values implicit in any system of evaluation. In short, it’s about the worldview you adopt and the interpretative frame it draws for the making or discernment of meaning.

For us to have good and confident teachers, we most certainly need a system of initial teacher education in this subject, but for that to be possible, we also need to agree on what it is we want them to teach.

Dr Bob Bowie
Former Chair of the Association of University Lecturers in Religion and Education

Recommendation 8 of the CORE final report calls for the current legislation regarding Standing Advisory Councils on Religious Education to be amended.

It effectively calls for something I’ve written about before, namely the abolition of Agreed Syllabus Conferences. Local Advisory Networks would be able to create programmes of study, but would not be required to do so.

However, it seems to want to replace them with something resembling a SACRE in all but name. If the current antiquated local model is not working why replace it with one that looks near identical and will likely involve the same people? Currently SACREs are made up of separate committees containing representatives from the Church of England, ‘other’ local faiths, teachers and members of the local education authority or child services.

The CORE report calls for SACREs to be replaced with (rebranded!) a Local Advisory Network for Religion and Worldviews. This body would be required to exist by statute (as SACREs are now) but would be made up of volunteers including representatives from the teaching profession, the local authority and, you guessed it, local religious groups.

I may be missing something here but this does not look like radical change. It looks like replacing one bureaucracy run at a local level with another bureaucracy made up of volunteers run at a local level.

This section of the CORE report does conclude by making clear that statutory funding must be provided for all Local Advisory Networks for Religion and Worldviews, calculated by size of local authority and of a sufficient level to enable the group to carry out its activities effectively. But this is just not going to happen. That money would be better spent going into schools directly, going into training new RE (Religion & Worldviews) teachers directly.

There already exist plenty of local and national opportunities (NATRE local groups, webinars, social media, the newly appointed local ambassadors) for teachers to receive CPD and support from experts in RE. Replacing one antiquated local model with another is not the answer to the problems we as a subject face.