Global terms: Blog Categories

A Subject for our Time: Socio-Emotional Learning in Dialogic RE

Emily Shortland | 13 March, 2025

The NEU’s Daniel Kebede’s call for philosophy to be embedded in the school curriculum to help pupils engage with difficult topics such as the war in Gaza advocates a dialogic approach. Literature on how to teach challenging material posits discursive pedagogy (Hand & Levinson, 2012; Rudduck, 1986; Solomon, 1990) in which the teacher is a true collaborator and co-convenor, not a status symbol with privileged knowledge. Certainly, RE is conducive to the dialogic approach (Vrikki et al., 2019) that is much addressed at the University of Cambridge; for example, the ‘exploratory talk’ of Mercer and Littleton (2007) and the co-construction of the essential ‘dialogic gap’ (Wegerif, 2011).

In RE, we ignore the socio-emotional dimension of dialogic pedagogy at the peril of our ‘dialogically safe’ (Ucan et al., 2023) classrooms. I suggest a cardinal feature of the pedagogical complexity in addressing conflicting views is the teacher’s navigation of the moral emotion aroused in the room. This requires of its teachers a willingness – and perhaps a professional courage – to receive, acknowledge and make sense of the inevitable emotional biproducts of dialogue on difficult and sometimes controversial topics. The function of the RE teacher here is reflective of Bion’s concept of ‘container-contained’ (1961/1989), that may be understood as a metaphor for the receiving, thinking about and returning in a ‘desaturated’ (Vermote, 2019) or digested state the emotional information we are handed. We see this being applied to the teacher-pupil relationship (Bibby, 2011; Garrett, 2020; Price, 2002; Salzberger-Wittenburg, 1983/2018; Youell, 2006/2018) and it has particular potency for socio-emotional development in a dialogic RE classroom.

The ‘safe spaces’ of RE classrooms will never be devoid of emotion, nor should they be. With our RS PGCE Students, we explore this containing function that allows for thoughts to be turned into thinking (Bion, 1961/1989) and for the group to learn to mirror this function for its members. This is contributive to the learners’ development, allowing exploration of the deeper questions of identity (Waddell, 2018) which are part of the day-to-day of RE teaching and learning. The teacher acts as a container for the moral emotion and hands it back to the pupil in a thought-about state, the process often needing repeating several times. This might be, for example, an emotionally laden statement in an ethics lesson, or perhaps a visceral silence or reluctance to dialogue due to fearfulness, anxiety or even moral certitude.

RE teachers are in a prime position to address the lack of confidence Kebede refers to among teachers addressing difficult topics. Our pedagogy can provide a containing space, attentive to the emotional biproducts of dialogic work: sometimes fearfulness or anger at social injustice that need making sense of, and sometimes compassion, hope and desire for action that need harnessing. This is fertile ground for the deeper learning the subject must require of our pupils.

References

Bion, W. (1989). Experiences in Groups. East Sussex: Routledge. (Original work published 1961)
Hand, M. & Levinson, R. (2012). Discussing Controversial issues in the Classroom. Education Philosophy and Theory, Vol. 44, No. 6, pp.614-629
Mercer, N. & Littleton, K. (2007). Dialogue and the Development of Children’s Thinking: A Sociocultural approach. Routledge.
Solomon, J. (1990). Discussion of Social issues in the Science Classroom. Studies in Science Education, Vol. 18 (1), p.105-126
Ucan, S., Kılıç Özme.n Z., & Taşkın Serbest, M. (2023). Understanding the cognitive and socio-emotional dimensions of dialogic teaching and learning approach. International Journal of Curriculum and Instructional Studies, 13(1), 158-175. https://doi.org/10.31704/ijocis.2023.007
Vermote, R. (2019) Reading Bion. Routledge
Vrikki et al. (2019). Exploring dialogic space: a case study of a religious education classroom. Language and education, 2019-09, Vol. 33 (5), p.469-485
Waddell, M. (2018). On Adolescence. Routledge
Weale, S. (2024). Philosophy could help pupils discuss hard topics such as Gaza war, says NEU. The Guardian.
Wegerif, R. (2011). Towards a dialogic theory of how children learn to think. Thinking skills and creativity, 2011-2012 Vol 6 (3), p.179-190

About

Emily Shortland is a Subject Lecturer on the RS PGCE at the Faculty of Education, University of Cambridge, a Farmington scholar and an RE and Philosophy teacher and mentor who has held a number of academic and pastoral positions in secondary schools. She also supervises on the Transforming Practice MEd at Cambridge. Her particular interests include initial teacher education, psychoanalytic thinking for the RE classroom and group theory among school and HE learners.

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A Human Education for an Artificial World…the power of Oracy

Rachel Higginson | 08 March, 2025

We are in extraordinary times. For the first time we have a ‘being’ on our planet more intelligent than us. AI in all its marvellous and intimidating beauty is unleashed and evolving rapidly. As Klaus Schwab, Founder of the World Economic Forum warned, “We must develop a comprehensive and globally shared view of how technology is affecting our lives and reshaping our economic, social, cultural, and human environments. There has never been a time of greater promise, or greater peril.”

How does education need to respond?

Schwab felt that to thrive in this new era, we need to be more human than ever before. We need humans able to problem solve, act with self-awareness and with deep empathy and be able collaborate creatively with purpose. We need a curriculum that is more intentionally human than ever before.

A Human Curriculum

Cognitive Science research related to memory has driven significant positive changes in curriculum design and pedagogy. However, we must be cautious that we are not honouring ‘remembering’ at the expense of giving time for ‘understanding’ and making the all-important deeper connections to our world. Herein lies the power of Oracy.

Authentic Oracy

At Finding My Voice we translate Oracy as an opportunity for Young People to find their authentic voice by amongst other elements learning to;
  • grow in self-awareness
  • know their value and grow their values
  • listen deeply and grow in empathy
  • build and grow a conversation
  • experience and understand the benefits of, ‘interthinking’ as Neil Mercer so beautifully puts it

Whole School Approach

For any dialogic approach to thrive it is vital that school communities consider what ‘Oracy’ means for their community and how is this translated into a whole school culture. It is also vital to make explicit the link between oracy and thought. Speaking isn’t a purely vocal act but an act of cognition.

Subject Specific Beauty

When I speak like a philosopher, I think like a philosopher. Every subject offers unique power. Capturing this power, codifying and translating into an oracy rich classroom is fire. The study of Religion and Worldviews is dripping with rich contributions for a human curriculum. Here’s 5 steps to translating purpose into power; 1 Capture the core
  • What are the key human benefits to this curriculum?
  • Consider the core purpose, translate into one paragraph which articulates the heart of how this subject changes lives.
2 Create the conditions
  • What are the social norms which create the culture we need for this power to thrive? e.g. we are curious, we ask questions, we seek to understand, we value all voices
3 A curriculum of words
  • Ensure that vocabulary (thinking) is mapped throughout the curriculum so that children evolve the technical and conceptual language on which to hang their thoughts.
  • Words need to be deeply embedded and modelled in the narrative of the lesson, not stand alone.
4 Inciting curiosity
  • Considering the most compelling and informative resource is key. Stunning texts with illustrations provide powerful context for vocabulary and artefacts and visits, unforgettable experiences, and films an opportunity to step into someone’s story.
5 Quality Dialogic Questions
  • With the stage set our young people can interact with learning.
  • Questioning is key.
  • Generally, we want to ensure that we offer open questions in which our young people can apply and extend their learning and experience disciplinary power…
6 Powerful Oracy
  • Think-pair-share is a great way to teach collaborative talk. Don’t forget time to think! Once this is embedded it is possible to move into a more exploratory space, where the teacher hangs back, and the human curriculum takes on a life of its own…
In a world of polarisation and conflict education holds more power than ever before. We need to boldly lean into the beauty of our profession and sing more loudly than ever before.

About

Rachel Higginson is an Education Thinker, Curriculum Specialist, Oracy strand expert lead on the Chartered College Re-thinking Curriculum project, Collaborator on Myatt and Co and founder of Finding My Voice.

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AI – Friend, Foe or Frenemy?

Paul Hopkins | 27 February, 2025

Background

It’s hard to believe that Chat-GPT3 only arrived only four years ago in November 2020. This introduction to the general public of Generative Artificial Intelligence (G-AI) has been called the most important technological development since electricity. The use of Large Language Models (LLMs) to produce materials has exploded across all domains, including education, raising important technological, ethical, workload and curriculum questions.

Potential

The potential for G-AI is exciting, offering a reduction in workload, the removal of tedious or receptive tasks, the development of materials and exciting tools for research. When thinking about using G-AI the first question to ask is, “what can the technology do?”. The DfE (2025) suggests several possible uses: creating equational resources, lessons and curriculum planning, feedback and revision activities, administrative tasks, supporting personalised learning. As you consider your own workload in this area the next question should be, “what would I like the technology do to?”. It might be time-consuming administrative tasks; it might be the construction of multiple-choice questions for formative assessment; it might be summarising documents or research papers for easier assess or one of the many other possibilities. These will only increase over the next few years.

Pitfalls

However, whilst there may be considerable benefits in education, and the wider world, in the use of AI, G-AI and even AGI (Artificial General Intelligence)* there are pitfalls. If the technology replaces even a percentage of existing jobs, then this will cause problems unless this is addressed in other ways. The use of G-AI does challenge the role of the teacher. Also, there are a growing number of lawsuits over the scraping of data to build LLMs and the issues this raises over copyright and intellectual property rights (IPR). Added to this is the question of truth and veracity that ‘deepfake’ AI is already causing and is likely to be hijacked for nefarious purposes. In education there is significant concern in the use of G-AI by pupils to cheat or sidestep the process of assignment production whilst current plagiarism tools are struggling to identify work produced in this way.

Is there a special place for RE?

The technology is moving very quickly, in only the first two months of 2025 we have DeepSeek (China) and le Chat (France). However, there are ‘big questions’ that need to be considered. Larry Page, founder of Google, has called for stronger regulation of AI even potentially building in a kill switch. Religious Education has always been the subject in school that welcomes engagement with controversial issues and ‘big questions’ and the ethical and human questions thrown up by G-AI are ones where RE might have a unique place in the school curriculum to explore. In a survey in 2024 (Green et al.) 24% of teens and young adults were concerned about cheating or stealing and 22% about privacy – important ethical and human areas to explore.

Conclusion

We are only at the beginning of this process, but the technology is not going away – there is great potential and some serious concerns and questions but I do believe that the technology can be used to make teacher lives better and reduce working and also that RE is places to ‘reach the parts others disciples cannot’ For more on this area and some exemplars and application ideas, an implantation model and model policies see here. Also on this page is a link to a survey for RE teachers – it would be great if you could complete this. *Note: AGI is idea of a machine that can learn and understand any intellectual task a human can. References Green, A; Trench A and Weinstein (2024) Teens and young adult perspectives on generative-AI: Patterns of use, excitements and concerns. Common Sense Media. Bellwether. DfE (2025) Generative-AI in education. HMSO. London.

About

Paul Hopkins has been working and researching in RE and Technology for 30 years and can be contacted at admin@mmiweb.org.uk.

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Are you keeping to your resolutions?

Neil Duncalf | 11 February, 2025

Read these resolution thoughts from Neil Duncalf. Are you one of the 20%? Or perhaps now is the ideal time to make a resolution.

I recently observed a school assembly, delivered by our head, which focused on New Year Resolutions. Following the assembly I began to think about my own intentions for 2025. I came across a statistic which stated that in the UK 80% of New Year resolutions fail and most of the failures happen during the first month. So, with that low success rate, do New Year Resolutions serve a purpose or are they an old fashioned and out-of-date tradition?

The Ancient Babylonians around 2,000 BC began to hold a twelve-day festival which marked the start of a new year. For them, it was the start of the farming year when crops could be planted, and they promised to return borrowed farm equipment and pay any debts they had. The Roman Empire adopted the Babylonian festival and eventually moved it to the beginning of January. The Roman month of January was dedicated to the god Janus. Janus was said to have two faces and could look backwards as well as forwards. The Romans began to make promises to the god Janus throughout January.

I suspect that one of the reasons people break their resolutions is because they have been made as part of a yearly tradition. If we have good intents for religion and worldviews education in our schools and beyond then why make those intentions and resolutions at the start of the school year or term? Why not resolve to make the changes whenever they are relevant?

Too many subject development plans get written and then filed away unseen and unreviewed until someone from the school leadership team reminds us that a deadline is fast approaching or even worse told that your plan is out of date. A much better approach is the idea that a religion and worldviews subject development plan becomes a working document, which is reviewed and amended regularly. An uncomplicated way to review it could be to rag rate each outcome red, amber, or green. I am not suggesting that it needs to be done weekly but reading the development plan and updating it half termly will surely help to ensure that our intentions for the development of our subject come to fruition.

If you are still wondering what intent to adopt, how about an intention to freshen up your pedagogy. There are lots of opportunities to develop your religion and worldviews education skills and teaching practice. Some of the best CPD I have recently done has been through Culham St Gabriels Trust. There are lots of opportunities available through their websites from short elearning courses to 2-year programmes. Why not commit to applying for a place on the Leadership Scholarship Programme and take on board the opportunities for development and outstanding support the programme offers.

About

Neil Duncalf is on Year 1 of the CSTG Leadership Scholarship programme. He teaches and leads RE and Humanities in an 11-18 special school in Cheshire. He also leads the Pathways RE Hub in the Cheshire West & Chester area.

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Things fall apart; the centre cannot hold

Dr Richard Kueh | 31 January, 2025

Reflections on religious education, the Francis review and the national curriculum in England, with a little help from W.B. Yeats’ ‘Second Coming’ (1919).
Things fall apart; the centre cannot hold; Mere anarchy is loosed upon the world… The best lack all conviction, while the worst Are full of passionate intensity. Surely some revelation is at hand; Surely the Second Coming is at hand… And what rough beast, its hour come round at last, Slouches towards Bethlehem to be born? Yeats’ poetic thought-world is thrilling. His poetry imagines chapters of history turning: one epoch making way for another. Might we be on the verge of an educational chapter in England wherein religious education (RE) occupies a strengthened position in the school curriculum? If so, might the fortunes of the subject be much improved?

Surely some revelation is at hand.

Before we think about the next educational epoch or chapter, let’s look back. Let’s contrast our current educational epoch – one in which the Francis Curriculum and Assessment review is being conducted – with one that came before: the era of the legislation which underpins RE’s current status. It’s clear that the kind of educational assumptions sitting behind the 1988 legislation, and reflected within it, do not reflect the realities of schools today:
  • school structures have evolved: not all state-funded schools are maintained by local authorities (40:1(1)a,b,c);
  • assessment has moved on: practices are not shaped by end of key stage attainment targets (40:2(2)a);
  • historical duties are not enacted: it is simply not that case that “all pupils in attendance at a maintained school… on each school day take part in an act of collective worship.” (40:6(1))
In this legislation, RE sits as part of the “basic curriculum”. The basic curriculum for state-funded schools was imagined to include the national curriculum and RE. Yet, today, leaders and governors appear to have collective memory loss of this fact. But even the language of the “basic curriculum” has largely been lost in the annals of time. The kind of educational epoch which placed RE within a “basic curriculum” is quite different from the current one. Indeed, today, if any “curriculum” is perceived to be “basic” at all, it’s the national curriculum. What once obtained, no longer suffices. Clearly, the status of RE has not benefitted from this historical distinction, however worthy or defensible the reasons for it were at the time. It would be very hard indeed to argue that the subject is thriving, with pupils across the country equitably enjoying high-quality religious education in schools. In my final RE subject report at Ofsted, I reflected on a sad state of affairs for RE in many schools within the research sample. I (and my colleague Hazel Henson, HMI) found:
  • RE that didn’t help pupils prepare for living in a complex world
  • RE that gave pupils at best a superficial grasp of religious and non-religious traditions
  • RE that didn’t help pupils interrogate claims and statements about religion and non-religion
  • Worryingly unreliable assessment practices in RE
  • An absence of professional development in RE for teachers, mirrored by pupils being left with profound misconceptions
It would be hard to argue that the status of RE outside the national curriculum has served pupils in England’s schools well.

The best lack all conviction, while the worst are full of passionate intensity

Yeats uses the line “the best lack all conviction” from Shakespeare’s Hamlet to refer to the aristocracy. But these words also helpfully illuminate the current dilemma of RE: it is those with the greatest potential who may struggle with doubt and uncertainty about change the most. When it comes to RE being included within the national curriculum, rather than sitting awkwardly adjacent to it, there is much enthusiasm from RE stakeholders (by which I mean RE leaders, teachers, practitioners, advisers and professionals). There are also some who have expressed displeasure with the idea. Why might they object? Some religious communities who run state-funded VA schools (and ex-VA academies) can determine ‘denominational RE’. This kind of RE is outside the remit of Ofsted to inspect. Others like existing arrangements that RE content in maintained schools can be decided at local authority level. Though they positively advance and prioritise RE, these individuals and institutions prefer the current arrangements. Question: is it worth giving up control? Yet I can see policy positions that can offer resolution. Mitigations could still be built into any post-Francis-review national curriculum. The current national curriculum for history, for instance, already includes flexibilities on studying local history. In the case of schools with a religious character, it is more likely the case that these schools offer more RE curriculum time than their non-religious character counterparts. There should be nothing to prevent them from teaching beyond a minimum entitlement (a position that reflects the current Secretary of State’s approach to teacher pay, which might have a ‘floor’, but no ‘ceiling’).

Slouching towards Bethlehem, ready to be born

On the 8th January 2025, the second reading of the Children’s Wellbeing and Schools Bill in the House of Commons included a discussion of the Francis review. In it, the former Secretary of State Damian Hinds discussed his perception of the dangers of an over-specified, overly-prescribed National Curriculum: “…in sensitive subjects like history, like English literature, like RE, we’ve always in this country, since the start of the National Curriculum, taken an approach of not specifying what kids will learn… it’s not a list of things you will learn in schools… it’s a broad framework that helps guard against the… over-politicisation of education.” Whether or not you agree with Hinds, his wording suggests that RE is already part of the National Curriculum! Misconceptions are rife. RE – and those responsible for leading and teaching it – deserve some clarity at the very least. RE’s journey to the present hasn’t been the smoothest of paths. The inclusion of RE in the next chapter of the National Curriculum is evidently one way to obtain clarity and more-secure footing. Slouching towards Bethlehem is certainly apt, if it is indeed to happen at all.

About

Richard is Head of Primary Curriculum & Teacher Development, Inspiration Trust. Writing in a personal capacity

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Why Religious Education (RE) should be a part of the National Curriculum

Charlotte Newman | 30 January, 2025

RE plays a vital role in helping students make sense of the multicultural society we live in. Yet, its provision across schools remains a postcode lottery, often undervalued and an afterthought, as Ofsted identified in its 2023 annual report [1]. While I was initially sceptical of calls to include RE in the National Curriculum, I am now convinced that it is the only way to ensure equitable, high quality RE for all.

As a Trust Lead for RE, I see firsthand the disparities between schools, even within a MAT that values the subject. A lack of specialist teachers is a persistent challenge, with only 51% of secondary lessons taught by specialists due to insufficient government funding for teacher training. Although teacher bursaries have recently been reinstated, years without them has left a significant gap. Teachers with other specialisms lack the confidence to deliver RE effectively, leading to superficial teaching and a deficit of religious literacy [2]. This carries societal risks.

We have seen an obvious rise in divisive narratives and political extremist ideology, amplified by propaganda on platforms like Tik Tok, which is having a profound effect on our young people, perpetuating stereotypes and exacerbating ignorance. High quality RE equips children with critical thinking and ethical awareness that enables them to navigate an increasingly diverse society. As Chine McDonald aptly states, ‘[studying] theology and religious studies [is the superpower needed] to open our eyes up to the variety of different beliefs and worldviews that exist in our world’. [3]

Another key reason for my advocation is the absence of an agreed body of learning for RE. Local Agreed Syllabi (LAS), created by over a hundred Standing Advisory Councils on Religious Education (SACREs) working in isolation, vary significantly in depth and quality. Many are underfunded and are unable to fulfil their statutory duties. Some LAS are outdated and religious representation on SACREs can sometimes lead to vested interests undermining a balanced view. Ofsted’s ‘Deep and Meaningful?’ report highlighted this inconsistency and the need for clearer guidance [4].

With a National Curriculum in place, schools can focus on supporting teachers with specialist training to implement and adapt it to reflect their local context, using centralised resources. SACREs, freed from the burden of creating LAS, could provide schools with guidance on local case studies and resources to complement the national framework [5], preserving their valuable community specific insight.

The National Content Standard for RE, developed by the Religious Education Council [6], is a strong starting point, eliminating many of the issues that face the subject by ensuring every child is entitled to robust, academically rigorous RE, while holding schools accountable to a clear benchmark.

However, embedding RE into the National Curriculum is not without challenges. A key concern for me is who will determine its content. Historically, governments have provided limited support for RE and there is a risk that political agendas could skew its focus. To avoid this, while input from faith communities, academics and policy makers is important, the voice of teachers at the coalface must be central. Practitioners are uniquely positioned to translate curriculum frameworks into meaningful lessons. They understand better than anyone the realities of the classroom – what engages students, addresses misconceptions and meets diverse needs. Teachers must at the heart of decision making to ensure the curriculum is effective, practical and objective.

To conclude, the structural issues facing RE leave little alternative but to include it in the National Curriculum. This would raise standards and ensure they every child has access to the RE they deserve. By addressing the challenges head on and empowering teachers, we can unlock RE’s transformative potential: inspiring young people to engage meaningfully with the complex, pluralistic world around them.

[1] The annual report of His Majesty’s Chief Inspector of Education, Children’s Services and Skills 2023/24 – GOV.UK

[2] Why RE matters – Theos Think Tank – Understanding faith. Enriching society.

[3] Chine McDonald: Superpower to see other viewpoints

[4] Deep and meaningful? The religious education subject report – GOV.UK

[5] A National RE Curriculum with a Local Touch – RE with Mrs McGee

[6] National content standard for Religious education in England

About

Charlotte is a Trust Lead for Religious Studies for Archway Learning Trust. She is on the Steering Group for the National Association for Teachers of RE (NATRE) and the Oak Academy Expert Group for RE. She is also a member of Cambridgeshire SACRE and has until recently led an RE local group, only stopping due to a geographical job move. She has delivered much CPD on RE nationally.

See all posts by Charlotte Newman

Should RE be included in the National Curriculum? It’s the Standard, not the Stuff!

Emeritus Professor Trevor Cooling | 29 January, 2025

Does RE need a government national plan of support? Absolutely. Should RE be compulsory for all schools? No question. Should that requirement be enforced more effectively? Of course. Should RE be included in the National Curriculum (NC)? Hmmm – I’m not so sure about that.

There’s no doubt that the situation around the provision of RE is not good. But let’s not forget what we have achieved in RE in the UK. This was brought home to me last summer when I worked in Australia for three months. RE in government schools is weak, often non-existent. Let me introduce you to someone that I met.

Herbert is a social entrepreneur from Melbourne. There is no RE in government schools of his State of Victoria. He’s the CEO of Faith Values, a start-up, charitable company seeking to bring RE back into the curriculums of both Victorian schools and ultimately into the other States and Territories. Faith Values is seeking to model our REC by drawing together faith communities and Education professionals. Herbert is working in partnership with the State Curriculum Authority. It has chosen to integrate a Religion and Worldviews approach into their curriculum because they recognize the quality educational experience it offers pupils.

How is this case study relevant to the NC debate? I take you back to the genius recommendation of the Commission on RE, namely the proposal of a National Statement of Entitlement (NSE) not a call for RE to be a NC subject. This is important because the focus of the NSE is to define a vision and a standard, not curriculum content. This has two very important consequences.

First, it focuses attention on what teaching RE is seeking to achieve, not just on enforcing its presence in the curriculum. This stimulates discussion about the educational benefits of RE rather than just securing a slot in the timetable. A mindset of innovation rather than conformity is promoted. The value of the NSE approach is indicated by the Australians turning to the UK when they want to introduce quality RE into their schools.

Second, it avoids stimulating a political bun fight between warring parties who want to secure control of the NC. Of course, the RE community won’t sink to such squabbles (note irony!), but there would be nothing to stop a Schools Minister deciding that they knew best (there is past form).

The REC has published a National Content Standard for RE using the NSE, which models the NC documents of other subjects. However, it’s not a curriculum, but a standard for benchmarking different curriculums. This means that professional discussion about different approaches in different contexts can flourish without someone imposing a straightjacket curriculum on every school.

Is being part of the NC a good idea for RE? Possibly as it should compel schools to timetable the subject. The danger is that the huge benefits of the NSE with its emphasis on vision, contextual innovation and standards gets lost in conformity to an imposed NC. That would be a significant loss.

About

Trevor Cooling is Emeritus Professor at Canterbury Christ Church University. He was Chair of the REC from 2015 to 2021.

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Three possible outcomes for RE…a choice to be made

The Rt Hon Charles Clarke | 28 January, 2025

Religious Education was the first subject to be required by law to be taught in the school curriculum. RA Butler’s 1944 Education Act represented a compromise between the Churches and the State both of which had for centuries provided school education for communities throughout the country.

The current, nationally mandated, National Curriculum was established 44 years later. The 1988 Education Act requires all public schools to teach all children the main subjects. RE was excluded from this national curriculum quite deliberately – apparently because of concerns about extending parents’ right to withdraw pupils from the RE curriculum to the whole national curriculum. Whether this fear was well founded or not, the exclusion of RE from the national curriculum had serious consequences.

RE found itself in the anomalous position of being required by law to be taught in all schools but not as part of the national curriculum. It was a half-way house which, particularly in community schools, led many teachers, parents and pupils to downgrade the study and understanding of religion and other beliefs. Efforts became increasingly focused upon strong academic performances in the national curriculum subjects, so not including RE.

Despite the interest of many pupils in the study of religion and the related subjects of beliefs, morals, ethics and philosophy it became increasingly difficult to timetable RE in the school week (except in faith schools); the general quality of RE teaching and assessment has fallen, and recruitment of RE teachers became increasingly difficult. In very many schools the basic legal requirement to teach RE is not being fulfilled.

The time has come to re-establish the importance of RE in the school curriculum.

The opportunity arises with the establishment of the curriculum and assessment review. This will report on an interim basis early this year and then finally in the autumn. This will be the most thoroughgoing review of the school curriculum for decades. Issues which are not addressed in this review are unlikely to be tackled seriously in coming decades. It is an important point of decision.

This means that all those concerned to establish a balanced place for religion in our national life and in our schools face a choice between 3 possible outcomes.

First some will argue that religion has no place whatsoever in our schools. They will cite countries like France and the United States which, on the basis of their histories, prevent publicly funded schools from teaching about religion. I believe this view to be profoundly wrong, whatever your individual religious beliefs. The plain fact is that religion is an inescapably important aspect of our modern world. Even those who hoped that social and scientific progress would lead to the decline of any form of religious belief concede the continuing significance of religion. The most cursory examination of the world today demonstrates the importance of religion and belief in the affairs of the world. Moreover, high quality religious education promotes community cohesion.

Second is the course of inaction, making no change to the current arrangements. This will commend itself to those who hope to steer clear of thinking about the problems of the status quo and to avoid stirring up hornets’ nests. However, procrastination will not make the issues disappear. It would be dangerous to allow RE to continue in its current anomalous position – outside the mainstream school curriculum, ignored by many and declining – as described by Ofsted – in many respects.

Neglect simply allows unbalanced, even propagandistic, pictures of religious beliefs to be fostered in ways which can stimulate dangerous conflict. High quality religious education in schools is the best weapon to tackle that. The reformed curriculum should promote this.

The third option, which should now be seized, is to put RE into our national curriculum and give it the status it deserves as an essential part of a child’s education about the world in which we live.

This is not straightforward. There are important issues about the name of the subject itself (I favour ‘Religion and Worldviews’), about who should determine the content of the RE curriculum, and about the new role, if any, of the local Standing Advisory Councils on Religious Education (SACREs) However these are subsidiary questions.

The fundamental choice, which I hope that the curriculum and assessment review body will recommend, is to include RE in our new national curriculum to equip children as they address the challenges of our modern world.

About

The Rt Hon Charles Clarke was the Secretary of State for Education, 2002-2004

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Holocaust Memorial Day 27 January 2025- ‘For a better future’

Zainab Aswat | 13 January, 2025

We asked Zainab Aswat, a history teacher at Eden Girls School, a secondary school for Muslim girls in London, to tell us about how they commemorate Holocaust Memorial Day. Over the last 5 years she and her colleagues have used Holocaust Memorial Day Trust (HMDT) materials which have helped them facilitate and support lessons and lead challenging discussions which teach their pupils valuable lessons about identity persecution, giving context relating to both historical events and current issues.
Zainab explains, ‘These programmes and activities have enabled our staff, students, their families and the wider community to develop a deeper understanding of the causes and effects of the Holocaust and recent genocides. At a time when many are feeling that the world is a dark place, HMDT helps us to bring light and hope through the power of education.’
Read below about how they plan to mark Holocaust Memorial Day 2025. How are you planning to mark the day? How will you embrace the theme and support your school community to take action for a better future…?

At Eden Girls School, we will commemorate Holocaust Memorial Day 2025 with a variety of meaningful activities that honour the victims of the Holocaust and reflect on the powerful theme of “For a better future.” By combining education, remembrance, reflection, and charitable action, we aim to engage students in an experience that fosters understanding and encourages them to consider how they can contribute to a better, more compassionate world.

One of the central aspects of our commemoration will be a series of assemblies that will provide an opportunity for the whole school community to come together and reflect. During these assemblies, students will learn about the significance of Holocaust Memorial Day, the impact of the Holocaust on individuals and communities, and how we can prevent such atrocities from happening again. We will invite guest speakers, including Holocaust survivors, who will share their personal stories and experiences. This direct testimony from survivors will offer an invaluable opportunity for students to hear first-hand accounts of the horrors of the Holocaust and reflect on the importance of human rights, tolerance, and mutual respect. These survivors’ stories will help students connect with the historical events on a personal level, making the lessons more relatable and impactful.

In addition to the assemblies, we will collaborate with the Modern Foreign Languages (MFL) team to organise a trip to the British Film Institute (BFI). There, students will have the chance to watch films related to the Holocaust. These films not only provide a visual representation of the events of the Holocaust, but they also serve as a medium for students to reflect on themes such as resilience, survival, and the consequences of prejudice. Through these films, we hope to create an environment where students can better grasp the emotional and historical significance of the Holocaust and its lessons for humanity.

Another key element of our Holocaust Memorial Day commemoration will be the use of the incredible resources provided by the Holocaust Memorial Day Trust (HMDT). These accessible and educational resources are designed to support schools in teaching students about the Holocaust and other genocides. We will use these materials to create classroom discussions, projects, and activities that help students engage with the topic in a thoughtful and respectful manner. These resources will be invaluable tools for deepening students’ understanding of the history of the Holocaust, as well as encouraging empathy and compassion for those who suffered during that time.

Finally, we will hold a charity collection for local charities that work to support communities affected by prejudice, injustice, and discrimination. This initiative will provide students with the opportunity to reflect on the 2025 theme, “For a better future,” and think about how they can contribute to building a society that is more inclusive, kind, and fair. The charity collection will be a tangible way for students to take action in support of those who continue to face hardship in our society, allowing them to contribute to positive change and embody the spirit of the Holocaust Memorial Day theme.

Through these activities, we hope to create a meaningful and thought-provoking commemoration of Holocaust Memorial Day at Eden Girls School. By combining learning, reflection, and charitable action, we will honour the memory of the Holocaust victims while inspiring our students to work toward a future of greater tolerance, understanding, and empathy.

About

Zainab Aswat is an experienced history teacher with over 12 years of teaching expertise in inner London schools and is currently working in a school within Star Academies. She currently leads the History and PSHCE departments, where she plays a pivotal role in shaping the curriculum and fostering a dynamic learning environment. Zainab is passionate about engaging students with historical events and helping them develop critical thinking skills.

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Schools Linking: A Tool for Shifting Prejudicial Views

Natalia Olszewska | 07 January, 2025

Following a turbulent summer filled with conflict and disorder fuelled by misunderstandings of the ‘other’, you might be thinking of the best way to shift prejudicial views held by your students. Schools linking is a great educational tool that can be used to address misconceptions, develop respect and tolerance, and lead to community cohesion. It is a programme based on Gordon Allport’s (1954) social contact theory whereby two classes from different schools link three times during the academic year to take part in workshops that explore identity, diversity and community. As part of my Masters study at the University of Birmingham I completed a dissertation titled ‘A critical analysis of the influence of ‘Schools Linking’ on student comprehension of Religious Literacy and the British Values of Tolerance and Respect’, which was kindly part funded by Culham St. Gabriel’s. I surveyed and interviewed a group of Year 8 students who took part in the study and this is what I found:

Overcoming Misconceptions

Schools Linking helps students to understand worldviews on a more personal level than they are able to do in the classroom. The programme gives students a safe space to ask those ‘awkward’ questions that they may shy away from in the classroom, which gives them the opportunity to correct misconceptions about the beliefs and practices of religious adherents.

I found that 82% of students agreed that meeting people of a different faith helped them to understand their faith better, and 87% reported learning something new about the religion of their link school. Misconceptions such as ‘Sikh’s believe that the cow is sacred’, and ‘Sikhs believe in multiple gods’ were resolved through simple conversations with Sikh students during the programme, showing the importance of dialogue between people of different faiths.

However, extra care is needed when facilitating schools linking as students may conflate religion and culture in their minds. After schools linking I found that students believed that Sikhism prohibits the consumption of meat as a result of the link school only serving vegetarian food in the canteen. Students were not aware that Sikhs could make the choice to be vegetarian or not. So, be warned, debriefs are needed to clarify some of the experiences that students may have on the day! That is something I will be doing differently this year, as well as carving out time during the programme for students to discuss religion in particular to reduce the risk of students leaving with further misconceptions.

Attitudinal Shift

Allport (1954) suggested that people are more likely to shift prejudicial views towards each other if they get to know each other on a personal level. In my experience, schools linking helps students to do just that. I found that 92% of students indicated that they had formed a friendship with at least one person from their link school. I suggest giving students extended unstructured time during breaks and lunches to help them form stronger bonds.

Students were more likely to feel good about the programme and to make friends if they felt ‘similar’ to the students from their link school, suggesting that they viewed ‘difference’ as a negative. So, one thing I will be doing differently this year is stressing the positive impact of diversity on our society throughout the programme, not just during the second workshop.

In my case, schools linking proved to be a useful tool in encouraging community cohesion. 77% of students felt more able to communicate with people of different faiths after schools linking, and 84% of students agreed that the programme had made them more tolerant and respectful of others. I highly recommend adding schools linking to your teacher tool kit!

References:

Allport, G. (1954). The Nature of Prejudice, 25th Anniversary Edition. New York: Perseus Books Publishing.

About

Natalia is a teacher of Religious Education and a KS3 Coordinator at a Catholic school in the West Midlands. She has facilitated schools linking for the past 3 years. Natalia was part of the Culham St Gabriel's Masters scholarship programme.

See all posts by Natalia Olszewska