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Beyond Stereotypes: Teaching Sikhi Through Powerful Women’s Stories

jenny-kaur | 08 March, 2026

“That’s not my Sikh faith” Amy Ark [Sikh panellist] said during the recent National Association of Teachers of Religious Education (NATRE) Strictly RE conference. Amy was discussing her own experience at school, where Sikhi was only covered for one week and in this short time she found the curriculum had resonated little with her lived experience; Amy is not alone, there are many Sikhs who also feel the same. I find the common phrase “She’s not Sikh her hair is cut” circling in many discussions in groups in 11-14 RE.

I’m sure I am not alone. I’m sure we have all found ourselves in the lesson where we combat generalisation and stereotypes in the classroom. I have found it best to provide examples of modern and historical Sikhs who have a story to disrupt the ‘typical Sikh look’ for students. What does it mean to look or act like a Sikh currently?

In Professor Jasjit Singh’s excellent ‘Teaching Sikhi in RE: Engaging communities with Teaching Religion’ research we learned it was clear there is insufficient community and ‘Lived Experience’ integration. There is an explicit finding of weak engagement with Sikh communities in curriculum development and delivery. This perpetuates a textbook-only approach, ignoring the richness of contemporary British Sikhi. I had also read this from Dr Phra Nicholas Thanissaros “Teaching Buddhism in Britain’s schools: redefining the insider role” here we learn the “dissonance apparent between home and school presentation of Buddhism is compared to similar findings for the Hindu and Sikh communities in Britain.” One of his suggestions to bridge this gap is to enrich the conversation between “insider” (the community’s living faith) and “outsider” (the teacher’s academic presentation) perspectives. In a further report from Insight UK it is posited that the lack of accurate, quality representation is linked to an “inferiority complex” amongst South Asian children, failing the duty of RE to support identity development.

As a result of my own experience and these reports I have chosen to explore modern and historical examples of Sikhs, allowing students to see the modern ways women are shaping their fields from psychology to art. These women are all united with a shared conviction – not in a general archaic sense of Sikh identity. I would have enjoyed hearing of these voices whilst at school and teaching at a single sex girl’s school I have found providing the students with female voices resonates with them [and me]. I have also underneath each biography suggested how they can be used in different contexts from creative tasks or discussions on equality in practice with many connections to GCSE units’ such as relationships for roles of men and women and intergenerational living. I have listed them below and given a little detail about them but they are available in more detail with biographies and teaching suggestions on the RE:Online website as PDF’s to use in the classroom.

I hope you find them useful and interesting as I did!

  1. Dr Manpreet Dhuffar Pottiwal : Sikh Psychologist

Dr Manpreet Dhuffar Pottiwal is a Sikh psychologist and activist whose work focuses on intergenerational trauma within South Asian communities. Through her TEDx talk, she uses the metaphor of family trees to show how inherited burdens and strengths shape identity, encouraging healing through understanding roots, culture, and community.

  1. Mai Bhago: Female Sikh warrior

Mai Bhago was a fearless Sikh warrior who challenged forty men for abandoning their faith and led them back into battle against a vastly larger Mughal army. Though badly injured, she survived and later became Guru Gobind Singh Ji’s bodyguard, standing as a powerful example of equality and courage in Sikh history.

  1. Amrita Sher Gill: Hungarian Sikh Artist

Amrita Sher-Gil was a Hungarian Sikh artist whose paintings explored the emotional lives of women constrained by tradition. By blending Indian and European styles, she gave voice to women’s quiet struggles, resilience, and unspoken strength, especially in works like Three Girls.

  1. Neelam Kaur Gill: British Sikh model

Neelam Gill is a British Sikh model who turned experiences of bullying and racism into a mission for representation in fashion. As a trailblazer for major global brands, she speaks openly about discrimination and uses her visibility to challenge stereotypes of modern Sikh identity. 

  1. The Singh Twins: British Sikh miniature artists

Amrit Singh and Rabindra Kaur Singh, the Singh Twins, are British Sikh artists who have revived Indian miniature painting to explore modern social, political, and religious themes. Their highly detailed, vibrant work challenges Eurocentric ideas of fine art while proudly expressing Sikh history and worldview

  1. Mata Khivi: The only woman mentioned in the Guru Granth Sahib

Mata Khivi is the only woman named in the Guru Granth Sahib and is honoured for her compassion, equality, and service. She played a central role in establishing the langar system, ensuring food and care for all, and remains a lasting symbol of Sikh values in action

  1. Sophie DuLeep Singh: Suffragette

Princess Sophia Duleep Singh, daughter of the last Sikh Maharaja, was a key figure in the British suffragette movement. She used her royal status to fight for women’s rights, support Indian independence, and amplify South Asian voices in Britain.

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From Picturebooks to Principles: Teaching Freedom of Religion or Belief Through Storytelling

lindsay-swift | 05 March, 2026

Stories and story-telling are at the heart of the curriculum for 3-5 year olds therefore when I was asked to design a series of lessons to introduce some of the principles of freedom of religion or belief (FoRB) to my pupils, I knew that I needed to find the right story. It was so important to find an age-appropriate story that had a powerful plot and one that introduced them to characters that they would have an emotional connection to. I also wanted to use a story that introduced our children to characters who have different religious beliefs to themselves. The story needed to provide our youngest children with the opportunities to talk, ask questions and be able to participate in role play.

The Proudest Blue

The story of ‘The Proudest Blue’ by Ibtihaj Muhammad was the first story I used, with the children entering the room to a large piece of glittery blue material draped across the floor with little white boats ‘floating’ across it. This story was so powerful and provoked lots of discussion, particularly when the main characters were laughed at because they had worn their hijabs for the first time. My class were able to express why this is not acceptable and that we should be respectful of other people’s religion and beliefs.

 

This was a written response to this story and was written by a 5-year-old in EYFS. Many of the children were shocked by other children laughing at Asiya because of her hijab.

The most important learning point at this stage in the project was that the use of one story alone would not fulfill the aims of this project. This story had such an impact on the children and enabled me to meet some of the FoRB outcomes that we had devised as part of the project, however we needed to explore some concepts further. In true Early Years Foundation Stage (EYFS ) style I wanted to further the children’s learning through their own interests and the children had shown a real interest in why hijabs are worn and are they worn in other religions?

Not now Noor

This led us to the story of ‘Not now Noor’ by Farhana Islam. Again, this story has strong characters in that the children could understand and allowed them to explore the characters experiences of wearing a hijab. A key moment in this story was when I asked the children “should they have to apologise for wearing a hijab and can you explain your answer?” The children felt strongly that we only say sorry when we have done something wrong and that they should never have to apologise for their hijab. This story was really enjoyed by the children and allowed me, as the practitioner, to introduce new vocabulary to the children.

Hats of Faith

To end this unit of learning we still needed to explore the meaning of the words faith and freedom. We introduced the book ‘Hats of Faith’ by Medeia Cohan which allowed the children to learn about other religions and beliefs. We also talked about whether our characters, throughout each story, had been free to express their religious beliefs and what the meaning of the word freedom means.

Freedom of Religion or Belief

In summary, the use of stories and story-telling were so impactful in this FoRB project as it allowed the children to enter the world of the different characters and their communities. The careful selection of the right high-quality text is vital and enables the teacher to carefully weave challenging and thought-provoking questions through the learning. Our youngest children were able to access some complex principles through the compelling story-telling and characters that they were introduced to. The children’s’ thoughts and the sheer frustration that the children felt when the characters expression of their religious beliefs were not respected was so powerful. Stories are definitely one of the greatest tools that can be used by a teacher in their EYFS classroom to unlock new communities of different religions, faiths and beliefs.

You can find about more about the  Freedom of religion or belief project and complete a short, free e-learning module.

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Saint Carlo Acutis: A Modern Story of Faith in the Digital Age

andy-lewis | 03 March, 2026

When students ask whether faith has anything to say to modern life, the Catholic saints can sometimes feel like the wrong place to start. Too often, they appear distant – they are shaped by another century, another culture, another set of assumptions.

Carlo Acutis changes that conversation.

A teenager who loved coding, gaming, and football, Saint Carlo shows what Catholic belief can look like when it is lived seriously in the contemporary world – not as nostalgia, but as conviction.

Carlo was born in London in 1991 to Italian parents before his family returned to Milan. His upbringing was not conventionally “religious” in the way we might expect of a future saint. His parents were not regular Mass-goers, and there was no intense devotional culture at home. Yet from an early age, Carlo displayed a quiet attentiveness to faith. He asked questions, noticed details, and chose practices that slowly, but deliberately, shaped his life.

After receiving his First Holy Communion at the age of seven, Carlo chose to attend Mass daily. He developed a deep love for the rosary, reading Scripture, and acts of charity – particularly towards the poor, migrants, and those sleeping rough around Milan. These were not dramatic gestures, but steady habits. His faith was rooted in Catholic tradition, disciplined rather than showy, ordinary rather than performative.

A child of his generation

At the same time, Carlo was unmistakably a child of his generation. He loved football, video games, and technology. Like many young people of the 1990s and early 2000s, he taught himself coding, web design, and programming, becoming skilled enough to help others build websites. This is what makes him a genuinely millennial saint. Carlo did not reject modern life in order to be holy; he inhabited it fully and learned how to live faithfully within it.

At the centre of everything was Carlo’s devotion to the Eucharist. He famously described it as his “motorway to heaven” – a phrase that is often quoted because it is both ordinary and profound. For Carlo, the Eucharist was not background scenery to his faith, but the place where Christ was encountered most fully. This conviction shaped how he used his time, his talents, and his energy.

Cataloguing miracles on the web

His best-known project was a digital exhibition cataloguing Eucharistic miracles from around the world. As a teenager, Carlo researched historical accounts, visited sites, gathered sources, and presented them online with clarity and care. His aim was not to sensationalise, but to show that belief in the Real Presence was not an abstract claim – it was something the Church had taken seriously, consistently, and globally.

One example Carlo researched was the Eucharistic miracle of Lanciano. In the eighth century, a priest struggling with doubt is said to have witnessed the consecrated host and wine transform into flesh and blood during Mass. In the 1970s, independent scientific analysis identified the flesh as human heart tissue and the blood as real human blood, preserved without additives. Carlo did not use such accounts to “prove” belief to sceptics, but to point back to what Catholics already claim happens every single time Mass is celebrated.

A life cut short

Carlo’s life was tragically short. In 2006, he was diagnosed with an aggressive form of leukaemia and died within days, aged just fifteen. Even during his illness, accounts describe a calm acceptance and a concern for others rather than himself. He was beatified in 2020 and is often described as a “patron saint of the internet” – a label students immediately connect to. He was formally declared a saint on 7 September 2025.

As one young Catholic from London in Rome reflected, “The fact that you can think of a Saint doing the same things as you – wearing jeans, playing video games – it feels so much closer than other saints have in the past.”

For RE teachers, Saint Carlo’s biography does important work. He helps bridge the gap students often feel between holiness and normality, faith and technology, tradition and modern life. He offers a contemporary reference point for Catholic belief without diluting its depth or demands.

Saint Carlo Acutis offers something rare: a life close enough to feel recognisable, yet deep enough to stretch our understanding. His story does not demand instant or forced belief in the Eucharist – but it does invite serious attention to what Catholics claim is at the heart of their faith.

His website remains online here: https://www.miracolieucaristici.org/en/liste/list.html

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A Level Religious Studies: The case for curricular revolution?

emma-hellyer | 01 March, 2026

The conceptual position of the recent Curriculum and Assessment Review (CAR) was to favour long-term, incremental improvements over dramatic changes.  A Levels were framed as unproblematic, and pragmatically one can see the case for leaving alone ‘what works.’

However, the obvious problem is that Religious Studies and Philosophy specifications at A Level contain very little on the lives and works of women.

Women’s works are excluded even where their contributions to the disciplines are obvious.  In some specifications, for example, students may learn about abortion from exclusively male perspectives.  Sometimes women’s ideas are included but unreferenced, and sometimes there are simply missed opportunities to include an accurate history of ideas from around the globe, e.g. on human rights, the environment, ethics of care, bioethics or immigration.  In 1979, Adrienne Rich commented on the ‘relentless excision of the female[1]’, which necessitates a kind of ‘revolution in permanence’.  It seems remarkable that this should still be the case in 2026.

Others have of course drawn attention to the issue, such as the End Sexism In Schools charity, and a student-led petition in 2015. Awarding bodies have started to signpost supplementary resources, and these are welcome. Meanwhile, teachers across the country create their own more equitable resources, ensuring representation of diverse voices.

However, as long as there is no or little requirement to study women in ‘official’ curricular, the message to students is clear: women’s works are not worthy of study. I see this as an urgent, inescapable moral problem – an example of a profound, overlooked curricular injustice that may cause harm.  Collective efforts to address harmful attitudes to women and girls nationally are undermined if they are effectively silenced in the curriculum.  Likewise for Sustainable Development Goal 4.7 (ensuring acquisition of knowledge to promote gender equality and cultural diversity).

To help counter some of these concerns in my last school, we co-created a weekly book club with students in KS4-5, with a view to diversifying the reading materials on offer.  This was light-touch but allowed for meaningful discussion and debate.  A few texts that have worked well and can be adapted for different settings include:

Kristin Shrader Frechette – Environmental Justice: Creating Equality, Reclaiming Democracy (2002).  This book offers an accessible application of the philosophy of science, containing case studies such as the decision to dump chemical waste in locations most affecting already disenfranchised minority groups.  Highlighting the extent of human suffering may help students to engage intellectually and emotionally with the subject matter, and provide interesting stimulus for group discussions.

Mary Midgely – What is Philosophy For? (2018).  In her final work, Midgely reminded us of her definition of philosophy – not as the solving of one fixed set of puzzles, but instead finding ‘many particular ways of thinking’ to help us ask fresh questions and navigate new challenges.  Midgely offers her stance on the mind/body problem, verificationism, religious worldviews in a digital age and, of course, our treatment of animals.

Dan McQuillan – Resisting AI (2022). This book draws on the work of several female philosophers to raise ethical objections to generative AI, including Hannah Arendt on institutional thoughtlessness, Gayatri Chakravorty Spivak on epistemic violence, and Judith Butler on performativity.  This could provide a good level of stretch and challenge for students thinking of studying ethics related courses at university.

Whilst I have been encouraged by high levels of student engagement with these ideas, it must be said that adding more diverse thinkers to old specifications is not enough. More radical reform will require careful, detailed scholarship on the extent and implications of omissions. Pupils deserve access to a range of religious and philosophical responses – both contemporary and historical – to existential questions.

[1] ‘What does a woman need to know?’

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From Vision to Reality: Reflections on Building a Trust-Wide RE Curriculum for Every Secondary School

Natalie Parkin | 29 January, 2026

When I first began designing a new Religious Studies curriculum across our 28 secondary schools, I knew it would be ambitious but I most certainly didn’t realise how much I would learn along the way. As Trust Strategic Lead for Religious Studies (RS) and Personal Development, I work with schools where RS is often taught by non-specialists and where, historically, it hasn’t always been a curriculum priority.

Where it all began

Until this academic year, RS was taught alongside Citizenship and PSHE under the banner of ‘Life’. The model was well-intentioned but often disjointed, rushed and poorly implemented. Then came a turning point: as part of an extension to the school day, we were given something we had wanted for what seems like forever…Dedicated Curriculum Time.

From September this academic year, every Key Stage 3 student in 20 of our schools is receiving one hour a week of RS, with the remaining 8 receiving this in either January 2026 or September 2026. This was a golden opportunity, but also a challenge: we needed a coherent, high-quality curriculum that could be delivered effectively across very different school contexts, mostly by non-specialists, and it needed to be developed at a significant pace.

Stage one: building the foundations

I began by reviewing the locally agreed syllabuses from our 13 local authorities. I wanted to identify the common ground; the shared themes, aims, and approaches that could underpin our Trust curriculum. It quickly became apparent how much consistency already existed. Many syllabuses had been written or influenced by the same experts and organisations, meaning we were, in effect, edging towards a national curriculum for RE by default. Although our schools didn’t have the curriculum time to follow these, it was useful to see what the intended model was for each Local Authority.

Using these common threads, I drafted a Trust-wide curriculum specification; a document setting out what our students should study, understand, and be able to do by the end of Key Stage 3. This draft was shared with a small group of RS teachers across the Trust, who were asked to outline a three-year plan which would fulfil its demands.

Out of curiosity (and practicality), I also ran the same specification through a generative artificial intelligence tool, asking it to generate a range of possible units that would meet our aims. There were far too many to use — but that was the point. When the teachers later did the same exercise using the AI-generated unit ideas, their models were remarkably similar to both their original plans and my own initial proposal. That gave me confidence that the foundation was sound.

Stage two: defining the core

From there, I identified our core concepts and curriculum aims, drawing heavily on:

  • The Ofsted Research Review and its distinction between substantive, disciplinary, and personal knowledge
  • The REC Handbook for Religion and Worldviews

Initially, I wanted to offer schools plenty of flexibility. Each unit would contain core lessons that every student would complete, alongside optional lessons that teachers could select based on their school’s needs, interests, or specialisms. The idea was that all students would receive a common “diet” of RS knowledge, while teachers retained some autonomy.

However, this model quickly proved unsustainable. Some units contained up to 15 lessons, which simply wasn’t realistic to plan and would lead to too many variables when implemented. Another challenge was that, because our new timetable allowed RS to be taught across all of Key Stage 3 simultaneously, teachers would be teaching the new Year 7–9 units at once; without students having completed the prior knowledge the curriculum assumed. And in conjunction with this, we have been planning all 3 year groups simultaneously.

In response, I scaled the plan back. Every unit now has a maximum of eight lessons; enough to explore depth and variety, but manageable for planning and teaching. Optional elements remain, but within realistic limits.

We also had to make pragmatic decisions about our Dharmic faith units. Ideally, schools would have a choice between Hindu, Buddhist, or Sikh traditions for 2 units — but this would triple the planning load. For this first implementation, we’ve chosen to focus on Hindu for the first unit and Buddhist traditions for the second, with an aspiration to broaden in the future.

Lessons learned along the way

1. Start with purpose, not content

It’s easy to begin curriculum writing with lists of topics, and in all honesty – the things you find most interesting, but the most valuable question is: What should students understand about religion and worldviews and what skills should they develop by the end?

Defining purpose first gives every later decision direction. It helps filter what truly matters from what merely fills space.

2. Less really is more

This phrase has become something of a mantra. Overloading the curriculum helps no one…not students, not teachers, and not long-term understanding. Keeping the number of lessons tight has allowed us to focus on quality over quantity.

You will face resistance, especially from those who equate breadth with rigour, those who want to teach the things they have always taught, those who want to go back to learning a list of facts by rote. Stick to your vision and moral purpose. A deep understanding of fewer ideas is more powerful than a shallow tour of everything.

3. Write for non-specialists

This was one aspect I have been almost militant about. In a Trust where many RS teachers are non-specialists, every detail has to be clear, purposeful, and accessible.

Lesson plans are simple and direct: “Do this, then that.” But each includes a knowledge box outlining exactly what students must know by the end of the lesson. There are teacher guides with key knowledge, extra reading, misconceptions, and context for where each lesson fits within the wider scheme.

Resources also come with tiered reading materials, usually at four levels (e.g., reading ages 10, 12, 14, and 16). This isn’t to match each text to individual students, but to allow teachers to choose what’s most appropriate for their group.

Finally, every resource is as inclusive as possible to support our most vulnerable students: pastel backgrounds, minimal icons, clear dual coding, and accessible fonts. These are simple changes but that are, “harmful to no one, essential for a few.”

4. Listen to feedback but know which feedback matters

Feedback is invaluable, but not all of it is meaningful. Learning to tell the difference is crucial. Comments like “I’m not sure when to hand out the worksheet” aren’t the same as “The pitch of Year 9 feels too high.”

Equally, some colleagues will always resist perceived “top-down” curriculum models. Respond politely and professionally, but don’t let negativity derail progress. If the plan is pedagogically sound, it deserves the chance to prove itself.

5. Keep refining

Curriculum design is never “finished.” I’m continually reviewing lessons using a RAG system (red, amber, green) to track where further development is needed. Once this first academic year is complete and the resources are in place, I will begin the process of refining materials, tightening clarity, and responding to meaningful feedback.

Being open to iteration keeps the curriculum alive — and builds trust with those who teach it.

What’s changed and what’s next

It’s early days, but the impact is already clear. Many Heads of Department who once felt disheartened are now re-energised. Some are actively lobbying for GCSE RS to return as an option in Year 9 not because they suddenly found spare time, but because they finally have the tools and confidence to deliver their subject properly.

That, to me, is the most rewarding outcome of all. Curriculum isn’t just about documents and sequencing; it’s about giving teachers and students back their subject.

Next year, I’ll continue to gather staff and student feedback, refining as we go. But for now, I’m proud of what we’ve built…a curriculum that’s inclusive, practical, and purposeful; one that balances flexibility with consistency, and ambition with realism.

If I’ve learned anything from this process, it’s to stay humble, listen wisely, and accept that you’ll never please everyone. Curriculum design invites strong opinions and that’s no bad thing. It means people care. What matters most is keeping sight of the purpose: giving every student the chance to make sense of religion and worldviews in a way that’s meaningful, challenging, and fair.

About

Natalie Parkin is the Strategic Lead for Religious Studies and Personal Development at a large Multi-Academy Trust in the North of England. She supports 28 secondary schools in curriculum development, alongside teaching A Level Religious Studies, and has a passion for ensuring every student receives high-quality RE, regardless of postcode or staffing. Currently Natalie is coming to the end of her second year of the Culham St Gabriel's Leadership Scholarship Programme

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Holocaust Memorial Day 2026: Building Bridges of Memory and Hope

Dr Kathryn Wright | 12 January, 2026

On 27 January, we stop and remember. We remember the six million Jewish people murdered during the Holocaust, and all those who suffered under Nazi persecution. We remember the victims of later genocides-in Cambodia, Rwanda, Bosnia and Darfur. Holocaust Memorial Day is not just about history; it is about humanity. It asks us to look honestly at the past and commit ourselves to a better future. I shall never forget walking through the Memorial to the Murdered Jews of Europe in December 2024, you may want to read my previous blog reflecting on this.

This year’s theme, “Bridging Generations,” speaks deeply to me. My own dad died last year, and he was the last person in our family to have lived through the second world war. He was not a Holocaust survivor, but even his stories of being a child evacuee in England, what it was like to be in hospital during war time or hide from air raids will stay with me. So as Holocaust survivors grow fewer, the responsibility to carry their stories forward rests with us. It is a call to action: to listen, to learn, and to ensure that the lessons of the Holocaust are never lost. Memory must not fade-it must inspire.

Education is the bridge between remembrance and hope. At Culham St Gabriel’s Trust, we believe that Religion and Worldviews Education is vital in this work. It helps young people understand diversity, wrestle with ethical questions, and develop empathy. These are not optional skills;they are the foundations of a society that rejects hatred and prejudice.

Holocaust education is not about dates and facts alone. It is about human stories-stories of courage, resilience and warning. When children and young people hear testimonies, they connect with real lives, and that connection shapes their values. It gives them the strength to challenge denial and distortion, which sadly still exist and are worryingly on the increase today.

So how do we build these bridges? I believe this is through dialogue and conversation. Through creating spaces where young people, indeed all of us, can ask questions, share feelings, and explore what remembrance means to each of us. Through intergenerational conversations -between children and grandparents, between communities and schools. And through creative use of digital tools to keep these stories alive and accessible.

So on this Holocaust Memorial Day, I invite you to:

  • Pause and reflect: Join the national “Light the Darkness” moment at 8pm by lighting a candle and placing it in your window.
  • Use the resources: The Holocaust Memorial Day Trust offers excellent materials for schools and communities – make use of them.
  • Champion dialogue: Encourage conversations that build understanding and resilience against prejudice.

Remembrance is active. It is a choice to learn, to speak out, and to stand for justice. Together, we can ensure that the memory of the Holocaust shapes a future rooted in empathy and peace.

Dr Kathryn Wright
Chief Executive Officer
Culham St Gabriel’s Trust

About

Dr Kathryn Wright is CEO of Culham St Gabriel's Trust

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Carpe Diem: Why Consensus in RE Matters Now More Than Ever

Ben Wood | 07 January, 2026

Gather ye rosebuds while ye may

Old time is still a flying

And this same flower that smiles today

Tomorrow will be dying.

“To the Virgins, to Make Much of Time” by Robert Herrick.

 

For those old enough to remember Robin Williams’ performance in Dead Poets’ Society, the memory will no doubt recall Williams’ Mr Keating urging his pupils to “Seize the Day”, using Herrick’s poem to press upon his class the importance of the maxim, “Carpe Diem”.

 

Dead Poets’ Society was released in the same year that the first National Curriculum began to be taught in primary schools, but Religious Education was not included in the new National Curriculum. The reasons for this decision remain relevant to this day. Whatever our views on the wisdom of that decision, I would argue there have been negative consequences, including variable quality, weak accountability and the marginalisation of the subject.

 

However, 2026 brings new hope. As a consequence of the government’s response to the Curriculum and Assessment Review1, we are presented with what I think is a once-in-a-lifetime opportunity to ‘gather rosebuds’: inclusion in the National Curriculum. But this possibility comes with a condition. The government, aware of the continuing relevance of the reasons for non-inclusion in 1988, requires consensus from the subject community “on an RE curriculum that could be deliverable within all schools1“.

 

So, it’s time for us to “seize the day”.

If we are serious about seizing this moment, we need to change how we work together. What follows are four principles I believe must shape our response.

  • Start with Humility

The government requires that consensus should include “faith, non-faith and wider school stakeholders1“, and this means that compromise will be essential, rooted in humility. While I have lots of experience as a teacher, curriculum planner, and leader, I must acknowledge I don’t have all the answers, and there will be elements of any resultant draft curriculum statement I won’t fully agree with, or even not like. This is the moment to remind myself that compromise is part of the democratic process, and the only way to reach consensus.

  • Lower the Volume

As with any diverse community, there are some loud voices, voices that can be used to speak over others and command attention from outside the sector. But now is the time for ‘indoor voices’; we don’t need to draw attention to our differences, particularly when we have been tasked with reaching “a clear shared position1“. My experience of working with the wider community means I’m privileged to have a voice, but I will keep reminding myself to speak softly.

  • Think Long-Term

Inclusion in the National Curriculum will not immediately solve the problems our subject faces, and much will remain to be done even after potential inclusion. We need to approach this first piece of work with an eye on the long-term. I would regard the curriculum in my school as innovative. However, it is unlikely that such an approach could be implemented immediately across all schools, so we need to think of a draft curriculum that is manageable for the current teaching workforce in the short to medium term but is also ready to be developed in the longer term.

  • Prioritise Progression

One of the key benefits of any National Curriculum is that we as a subject community can put more emphasis on the long-term progression in children’s learning. Rather than be preoccupied with how much of the curriculum is learning about worldview X or worldview Y, we can put our energy into “a well-sequenced and structured national curriculum . . . that could be deliverable within all schools1“, that is, we can devote ourselves to the challenge of pupils’ learning in religion and worldviews from Foundation Stage, through primary school and onto secondary school.

Let’s work together, across our differences, to gather rosebuds; this is a prize worth winning.

  1. https://www.gov.uk/government/publications/curriculum-and-assessment-review-final-report-government-response

About

Ben Wood has been teaching since 2002 and is Subject Leader for Religious Studies at Haslingden High School, a large, comprehensive school in Lancashire. He was Chair of NATRE 2018-2021. As a boy, he won a school competition to find the pupil with the loudest shout.

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12 Days of a Culham St Gabriel’s Christmas!

| 22 December, 2025

As the year draws to a close, we’ve been taking a moment to look back on what has been a very full and rewarding year at Culham St Gabriel’s. Over the past twelve months, we’ve welcomed new colleagues, supported research and professional development, funded innovative projects, and created spaces for conversation, collaboration and learning across our community. Our 12 Days of Christmas is a way of sharing some of those highlights and of saying thank you to the many people, partners and communities who have made this work possible. It’s been a busy year, a challenging one at times, and a genuinely positive one to reflect on.

Day 1 of a Culham St Gabriel’s Christmas: One new team member

In August, we were delighted to welcome Jack Barton as our new Digital Operations Manager. Since joining us, Jack has brought energy, proactivity and a calm, thoughtful approach to all things digital. He’s already making a real difference behind the scenes, helping us strengthen our systems and think creatively about how we work and connect. It’s been brilliant to have Jack with us, and we’re very excited to see what the future holds!

Jack Barton wearing glasses and a red shirt
Jack, our new Digital Operations Manager.

Find out more about Jack, and the rest of our team, here.

Day 2 of a Culham St Gabriel’s Christmas: Two Curriculum and Assessment Review updates

The publication of the interim and final reports of the Curriculum and Assessment Review represents an important and hopeful moment for Religious Education in England. The final report’s recommendation to embed RE within a new national curriculum signals a clear commitment to greater coherence, equity and educational quality. Culham St Gabriel’s welcomed this.
A national framework offers a constructive way forward. It creates the conditions for shared standards, stronger provision and a curriculum grounded in a contemporary religion and worldviews approach. Building on the National Content Standard for RE, this moment offers a real opportunity to strengthen RE so that every young person can access high-quality, meaningful learning.
At a time when our society is increasingly complex, Religious Education is more important than ever. It helps young people understand the religious and non-religious worldviews that shape public life, relationships and global events, and equips them to navigate difference with knowledge, care and critical insight. Find out more.

Day 3 of a Culham St Gabriel’s Christmas: Three Community of Practice meetings

This year, our Masters Scholarship Programme cohort has met three times as a virtual community of practice, creating space to share research, reflect on learning and explore how masters-level study is shaping professional practice. These meetings offer an important opportunity for thoughtful discussion, peer support and the sharing of ideas.

The Culham St Gabriel’s Masters Scholarship Programme supports teachers and others working in RE, RVE and RME to undertake relevant masters-level study with financial support. Looking for funding for your studies? Applications for the next cohort open in the new year, with a deadline of 23 January 2026. Find out more.

Day 4 of a Culham St Gabriel’s Christmas: Four podcast guest appearances

Over the past year, members of the Culham St Gabriel’s team have been invited as guests on a range of podcasts, sharing ideas, research and practical insight with wider education and RE audiences. Fiona Moss, our Education and Programmes Manager, and Josh Cass, our Lead Consultant for Advocacy, both appeared on the RE Podcast. Fiona explored barriers to engaging in research and reflected on the Culham St Gabriel’s Leadership Scholarship Programme, while Josh discussed Freedom of Religion or Belief and its significance within education and public life.

Fiona also joined the What Even is RME? podcast to unpack what a religion and worldviews approach looks like in real classrooms, sharing practical ideas for primary and secondary practice and highlighting how scholarship funding can support professional development.

Kathryn Wright, our CEO, will be appearing on the Flourishing Together podcast, hosted by the Diocese of St Albans Schools Team, continuing conversations about education, values and flourishing.

 

Day 5 of a Culham St Gabriel’s Christmas: Five Focus Weeks

Throughout the year, our Focus Weeks have provided space to explore key themes in the world of RE. Each week brought together short films, blogs, research and classroom resources, alongside In Conversation events that invited dialogue and reflection.

Our Curriculum and Assessment Review Focus Week examined the government’s review of the school curriculum in England, asking what it might mean for Religious Education and whether RE should become part of a new national curriculum. In our second Focus Week, we explored the role of oracy in RE, RVE and RME, considering how structured talk supports learning, understanding and engagement.

A Primary RE Focus Week, delivered in partnership with NATRE, asked how primary RE can provide a meaningful window on the world for pupils. Our Grants Focus Week, From Communities to Classrooms, highlighted learning from grant-funded projects and their impact in practice.

In November, we held Inter Faith Focus Week: Connecting Through Dialogue, which ran alongside Inter Faith Week. This focus week explored how dialogue across difference can deepen understanding and strengthen community connections.

 

Theos Beyond the Classroom Report

Informal Religion and Worldviews Education in the UK. Shared as part of Inter Faith Focus Week

Day 6 of a Culham St Gabriel’s Christmas: Six In Conversation events 

Over the course of the year, we hosted six In Conversation events, creating spaces for thoughtful discussion and shared learning across the RE, RVE and RME community. Four of these events took place as part of our Focus Weeks, offering opportunities to explore key themes in more depth and to hear a range of perspectives from across the field.
Alongside these, we hosted an In Conversation event with Hazel Henson HMI, reflecting one year on from the publication of the Deep and Meaningful report. This conversation explored what Ofsted is currently focusing on and what schools and educators need to be aware of as inspection frameworks continue to develop.

Our most recent event, On the Road with the CaAR – Uniting Around a National RE Journey, revisited the themes of our Curriculum and Assessment Review Focus Week in light of the final report’s publication. With strong panel contributions and wide participation, it offered a timely space for the community to come together and reflect on the next steps for RE.

Unpacking the CaAR

Day 7 of a Culham St Gabriel’s Christmas: Seven Religion & Worldviews Home Educators’ Fund community panel members 

This year, we were grateful to work with seven community panel members as part of the Religion & Worldviews Home Educators’ Fund. The fund followed a participatory grant-making model, meaning that members of the home-educating community played a central role in shaping decisions about how funding was allocated.

The community panel brought insight, care and thoughtful judgement to the process, helping to ensure that funded projects genuinely responded to the needs and priorities of home educators working with religion and worldviews. Some of the panel come together in person at the Religion & Worldviews Home Educators’ Fund celebration event. The day provided a chance to celebrate the creativity, commitment and impact of the funded projects, and to recognise the shared effort that made them possible.

Day 8 of a Culham St Gabriel’s Christmas: Eight partnership grant awards 

This year, we made eight partnership grant awards. These grants are about supporting shared priorities and long-term relationships, as well as helping important work to happen and grow.

This year, our partnership grant awards included funding for NATRE’s Leadership Fund, which helps strengthen teacher voice in campaigning and advocacy for religion and worldviews education. We were also pleased to support the Faith & Belief Forum, helping to fund the schools and education category of the London Dangoor Awards 2025. 

We also supported the Maternity Paternity Project, contributing to a coaching programme for RE teachers during and after parental leave. Together, these partnerships reflect our commitment to collaboration, care for the workforce, and recognising high-quality work across the sector. Find out more about our partnership grant awards, and the other organisations we funded here. 

Day 9 of a Culham St Gabriel’s Christmas: Nine new doctoral scholars 

This year, we welcomed nine new doctoral scholars to Culham St Gabriel’s Doctoral Scholarship Programme. The programme supports teachers and others working in RE, RVE and RME to undertake doctoral study at reduced cost, while exploring how research can inform and strengthen practice in schools and other educational settings. Our doctoral scholars are researching a wide range of questions that matter deeply to the field, helping to build knowledge, insight and long-term capacity in religion and worldviews education.

Applications for the next round of doctoral scholarships open in the new year, with a deadline of 23 January 2026. We encourage those interested to get in touch and find out more about the programme. Find out more about the programme and our current scholars here. 

Day 10 of a Culham St Gabriel’s Christmas: Ten trustee meetings 

This year, our trustees met ten times to guide and support our work at Culham St Gabriel’s. These meetings are an important part of how we ensure strong governance, thoughtful decision-making and accountability across all that we do. Our trustees bring a wide range of experience, insight and care to their role, giving their time generously and engaging deeply with the opportunities and challenges facing our field and community. We are very grateful for their commitment, wisdom and encouragement throughout the year, and for the fantastic support they provide to the staff team and to our shared mission. Find out more about our trustees here. 

Day 11 of a Culham St Gabriel’s Christmas: Eleven new Leadership Scholarship Programme scholars 

This year, we welcomed eleven new scholars to the first year of the Culham St Gabriel’s Leadership Scholarship Programme. The programme supports emerging leaders in RE, RVE and RME to deepen their thinking about subject leadership through mentoring, research insight, structured challenges and opportunities to connect with others across the field. This year saw a record number of applications, making selection a real challenge for the steering group. The new cohort brings a huge variety of experience, representing primary, secondary and specialist settings from Cornwall to County Durham.

Applications for the next Leadership Scholarship Programme (2026–2028) will open on 16 January 2026, and we encourage those interested to find out more and consider applying. Find out more here. 

Day 12 of a Culham St Gabriel’s Christmas: Twelve project grants

This year, we awarded twelve project grants to support new, innovative and impactful work in religion and worldviews education. Our project grants range from small seed-funded ideas to larger initiatives, all aligned with Culham St Gabriel’s vision and strategic objectives. Through three grant rounds each year, we aim to support work that strengthens understanding of religion and worldviews, influences policy, empowers teachers and leaders, and encourages collaboration across the sector.

Our 2025–26 focus areas include SEND, the use of artificial intelligence, supporting teachers who teach religion and worldviews alongside other specialisms, and increasing support for educators from under-represented backgrounds. Find out about applying here. 

This year’s grants were awarded to a range of organisations, including Bangor University, the Kuumba Imani Millennium Centre and the Religion and Media Centre. Together, these projects contribute to a richer, more inclusive and forward-looking religion and worldviews education landscape. Find out more about grant-funded projects here. 

About

Empowered RE in the Scottish Primary Classroom

Rachel Greig | 02 December, 2025

“Oh…I didn’t realise you don’t have to actually be religious to teach religious education”

This comment from a learner during a Religious and Moral Education (RME) lesson stopped me in my tracks. It revealed a common misconception: that teaching RME requires personal religious belief. It also highlighted how learners often have fixed ideas about what RME is and who teaches it.

As a primary teacher, I don’t fit the stereotype. And I’m glad. It means I can challenge assumptions and help learners explore religion in ways that are meaningful to them. I want them to discover not just facts about belief systems, but also their own values, ideologies, and sense of self.

We have “a unique platform for developing well rounded, thoughtful and respectful adults ready to embrace the ever-changing world” 1 But how do we make RME relevant to all learners? How do we move beyond textbook teaching to something more transformative?

Letting Learners Lead

A storytelling workshop I attended was a turning point. It encouraged learners to take the lead in their learning and sparked an idea. Could I step away from familiar strategies and instead create space for learners to explore religion on their own terms, with me as a facilitator rather than a gatekeeper?

One memorable lesson on the Hajj began with a surprise. Learners returned from break to find tubs of dirt, water, a cube, black cloth, and stones on the tables. I simply said, “Tell me a story using these items.” The creativity flowed-superhero cubes flying over waterfalls and sandy mountains-but then I overheard a boy explaining the significance of each item in the context of Hajj. His group was captivated. He later shared his insights with the whole class, and they learned more from him than they might have from me.

This moment reinforced the value of drawing on the lived experiences and knowledge of learners from diverse religious and non-religious worldviews. Their voices matter.

Creating space for reflection

Working with Sue Thomson from The Bible Society 2 introduced our school to prayer spaces. These are interactive, reflective environments where learners can explore spiritual practices, whether religious or not. These spaces encouraged learners to think deeply about their own beliefs and those of others.

Sue and I also collaborated on resources for first and second level learners, including a Christmas lesson for P5-7 (8-12 year olds) that focused on the individuals in the nativity story and their relevance today. It moved beyond the usual retelling and invited learners to connect the story to modern life and its relevance to Christians today. This kind of partnership with local and national organisations can enrich RME and make it more engaging. Many are open to school visits or willing to lead sessions in classrooms.

Asking Big Questions

In a Primary 7 lesson (11-12 year olds) on the origins of the universe, I used music, media clips, and learner voices to explore different beliefs. Learners began to see that questioning is not only allowed but that it is essential. RME provides a safe space to ask big questions, wrestle with ideas, and understand both themselves and others.

They also learned to use their knowledge of religion to answer each other’s questions and explain why people believe or act in certain ways. This kind of critical thinking is at the heart of empowered RE.

Equipping Teachers to Empower Learners

What makes RE/RME unique is its openness to big questions and its potential for learner-led exploration. If we believe it’s our responsibility to help children engage with their own beliefs and values and learn from those of others then we must ensure teachers are equipped to do so.

That means giving primary educators the confidence and tools to teach RME well, through initial teacher education and ongoing professional development. We need to move beyond stereotypes and embrace the richness that comes from diverse perspectives, reflective practices, and learner-led inquiry.

References

1Comment submitted to me as part of my research for this blog. Author wishes to remain anonymous but is happy for their comment to be used in this blog.

2 For further information about the work they do and for resources created for use in Primary Schools: www.scottishbiblesociety.org/resources/schools (not an ad, just resources I have used before that are tried and tested. Others are available for other world religions.)

About

Rachel is a Primary School Class Teacher from Aberdeen, Scotland. Rachel has worked as a teacher for 18 years. She started her teaching career as an RE Teacher in Yorkshire, progressed to Head of Department and then Key Stage 3 RE Coordinator before moving north to Scotland to retrain as a Primary Teacher, with a passion for RE teaching, where she has been teaching for the last 10 years.

See all posts by Rachel Greig

Beyond the Classroom: The Power of Visiting Real Places of Worship

Deborah Yeomans | 15 November, 2025

Following Inter Faith Week, teachers across Leicester and Leicestershire are continuing the conversation by visiting some of the city’s vibrant places of worship. These visits, organised in partnership with the Leicester Diocese and RE Today, and led by Lat Blaylock and myself, offer rich opportunities for professional learning. They aim to strengthen teachers’ subject knowledge, build confidence in leading pupil visits, and highlight the importance of engaging with authentic voices.

Why visit?

Experiencing religious traditions in context helps teachers bring real-world insights into the classroom, making RE more meaningful. Visiting a mosque, gurdwara, or mandir allows teachers to encounter faith as something living and rooted in community. For example, one gurdwara we visit is housed in a repurposed building, showing how sacred spaces can be adapted to meet community needs. Observing rituals, asking questions, and engaging with faith leaders allows teachers to understand the meaning behind practices, symbols, and daily life in each community, deepening their subject knowledge while challenging assumptions and stereotypes.

These visits also serve a practical purpose: equipping teachers with the skills to plan and manage meaningful, safe pupil visits. By observing good practice and speaking directly with faith hosts, teachers gain insight into effective visit planning-from preparation and risk assessment to respectful engagement. They also hear substantive knowledge from real voices, which they can bring back to the classroom to enrich pupils’ learning.

Reflection sessions during the visits encourage teachers to think about how these experiences can inform lesson planning, classroom conversations, and wider school initiatives. Most importantly, the visits model the values at the heart of good RE: curiosity, respect, and dialogue. Pupils benefit indirectly, gaining richer lessons and the opportunity to encounter difference in a nuanced and empathetic way.

As a former primary RE lead, I know how powerful it is for children to engage with authentic voices. I also understand the challenges teachers face when organising visits-especially in today’s climate, where some schools encounter objections or concerns from parents. I’ve experienced this myself and want to share some practical steps that helped make visits successful.

Overcoming Challenges Around Visits

During my time as RE lead, I organised a visit to a local mosque. Some parents were concerned about aspects of the visit, such as gender separation during prayer. Others were anxious about travelling to a large city, especially following a widely reported attack on a mosque. It was clear that fear and misunderstanding were shaping reactions, even though the visit aimed to build the very understanding that could challenge those fears.

Meeting to Allay Concerns

To address this, we quickly organised a parents’ meeting before worries could spread through informal channels. We created a welcoming space for open, respectful dialogue and prepared clear answers to anticipated questions. We explained what the visit would involve and why it was a valuable learning opportunity. This proactive approach helped build trust and understanding.

Challenging Misconceptions and Stereotypes

The impact of the meeting, and the visit itself, was incredibly positive. Parents and children felt more confident and informed. Pupils returned full of enthusiasm, eager to share what they had learned. The visit replaced misconceptions with curiosity and respect. Only one pupil didn’t attend, and she created a “visiting a mosque” project at school, which she shared with the class upon their return.

Practical Answers to Objections

Over the years, I’ve encountered various objections, but there are practical ways to address them:

  • Funding: Can the PTA help fund transport to reduce costs for families?
  • Combining Trips: Can you combine a visit to a place of worship with a museum or sports venue to create a broader educational experience?
  • In-School Alternatives: Why not host a “faith marketplace” event in school, inviting representatives from different traditions to engage with pupils?

These strategies help make visits more accessible and inclusive.

Looking back, these experiences remind me why visits to places of worship are essential in RE. They deepen knowledge, nurture respect, and foster connection. As educators, we play a vital role in opening these doors-even when challenges arise. With open communication, sensitivity, and collaboration, visits can be transformative moments in pupils’ learning journeys.

The RE Hubs website is a fantastic resource for planning visits. It includes a list of accredited venues trained in best practice for hosting school groups, and a short video offering top tips for successful visits.

Ultimately, visiting places of worship is about more than observing rituals or buildings-it’s about fostering curiosity, understanding lived experiences, and appreciating diverse worldviews. By sharing my experiences, I hope to encourage teachers to embrace these opportunities and bring the richness of real-world religious experience into their classrooms. Every visit is a chance to open minds, challenge assumptions, and inspire meaningful learning.

About

Debbie Yeomans is a National RE Advisor for RE Today and the East Midlands RE Hubs Lead. With experience as a primary RE Lead and senior leader in a church school in Leicestershire, she is passionate about supporting teachers to bring meaningful RE into the classroom and help pupils engage with diverse religious traditions and authentic voices.

See all posts by Deborah Yeomans