Global terms: Subject Knowledge

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.

About

See all posts by jenny-kaur

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

About

See all posts by andy-lewis

What is Millenarian Thinking and Why is it Important for RE Teachers?

Dr Alastair Lockhart | 07 February, 2023

CenSAMM stands for the “Centre for the Critical Study of Apocalyptic and Millenarian Movements”. It works to promote research into apocalyptic and millenarian movements, and to support public understanding of this area of life and thought.

One of our major projects is CDAMM, the “Critical Dictionary of Apocalyptic and Millenarian Movements”, which is an encyclopaedia with entries written by leading academics and aimed at a wide readership – including teachers. The term ‘millenarian’ derives from the Latin for “thousand” (think, ‘millennium’) and historically links to the idea of a thousand-year reign of Christ at the end of history. An article explaining ‘millenarianism’ is one of the resources given below.

The term millennialism is often used to refer to the idea of a long period of idyllic civilization or a “Golden Age” when all injustice will be put right. It is connected to the idea of ‘Apocalypse’ – which is probably a more familiar term to many – which comes from the Greek word for “revelation” (hence, the final book of the New Testament is known as the book of Revelation). Nowadays, thinking around apocalypse is often associated with ideas about global cataclysm or the collapse of a civilization. An article about apocalypse is given as a resource below.

The most prominent form of Christian millenarianism is those who believe Jesus will return and instigate a thousand years of divine rule, followed by the judgement of sinners and restoration of earthly perfection. A group who accept this belief are the Plymouth Brethren Church. Another Christian millenarian view is the expectation of a thousand years of peace, arising from the efforts of living Christians, after which Jesus will return and judgement will occur; an example of this is Christian Reconstructionism – a movement within conservative evangelicalism in the USA. A third form of Christian millenarianism is more figurative and symbolic: that there will not necessarily be a literal period of divine earthly rule.

Millenarianism is not limited to Christian or religious movements. A third resource given below is about the expectation that technology will bring in an era of perfection and elevation of human civilization.

There is no clear explanation for why millenarian thinking occurs; it can be understood as an expression of the basic human need to strive for and imagine a better world. We encounter that in all areas of human thinking, religious and non-religious. As an approach, it can lead to creative political and social thinking about the kind of society we should work for, it can inspire people to think about what things are of real fundamental importance, and it can help to articulate challenges to injustice. However, of course, not everyone agrees about what the real problems or the right solutions are, and some millenarian movements are highly politicised, and their views can be regarded as controversial.

Maybe, one of the really valuable things about the study of millenarianism is the way it helps us understand that ideas are ambiguous and overlap with other beliefs. Millennial thinking challenges our established categories. In addition to the importance of millenarianism in many influential worldviews, such as religious movements, millennial thinking is present in political and popular culture. This suggests that this area of study should have more attention. However, we are beginning to see increasing interest in trying to understand these ideas in a more critical and analytic way – across mainstream culture and in education and academia.

Have a look at the Dictionary and main website here:

CenSAMM:
CDAMM
Go to Resource of the Month to access articles about apocalyptic and millenarian thinking.

About

Alastair is Director of Studies for Theology, Religion, and Philosophy of Religion at the University of Cambridge, and an Academic Director at the Centre for the Critical Study of Apocalyptic and Millenarian Movements in Bedford.

See all posts by Dr Alastair Lockhart

How I… promote religious literacy about the Jewish worldview tradition through my curriculum

Ria Searle | 05 January, 2021

Over the last year, I have had the opportunity to build my department from essentially scratch, shaping our Key Stage 3 (KS3) curriculum in line with my vision for RE. After exhausting the Locally Agreed Syllabus, I went about ascertaining ‘priority’ topics for our pupils. Prior to the re-sequencing a student could complete secondary education spending only one one hour studying Judaism. Exploring Judaism was then my priority. However, I was stuck as to how to do justice to this extremely rich and diverse religion and tradition. Luckily, a PGCE peer came to my aid and allowed me to borrow her Scheme of Work (SOW), from which I drew much inspiration, adapting it to suit our school and pupils.

To promote religious literacy, we begin examining the notion of identity, particularly diverse identities within the Jewish tradition. The ‘Do Now’ starter task invites pupils to note what makes them, them; exploring their own identities. It is really important to start the SOW exploring the multiplicity of identities within the Jewish tradition, because if pupils’ have any knowledge of Judaism prior to the unit, it is overwhelmingly based on overgeneralized, single-lensed stereotypes, often images of Haredi Jews. Many are simply unaware that there are varied identities within Judaism and believe they do not know anyone who is Jewish, which isn’t true; they just didn’t know any Haredi Jews as they believe all Jewish people to be like.

We look at Orthodox, Liberal, and Secular identities and expression in daily and yearly life. I try to stress that Liberal and Orthodox Jews are no less ‘devoted’ or believe any less, but simply express faith differently. This provides a sustained reference point throughout the SOW. While exploring Kosher, Shabbat and Passover we refer back these and how expressions are varied in divergent Jewish tradition communities. For example, with observance of Shabbat, we suggest Orthodox Communities may avoid all work: light switches, cars, and mobile phones. Whereas some Liberal or Reform Jews may observe in adapted, often more modern ways, such as using cars to drive to Synagogue, allowing some electrical appliances (ovens, kettles) or, as one student offered from her own life observing when with Grandparents and using her phone (Instagram!) throughout.

Most effective for religious literacy is drawing on those with personal experience. I was fortunate to have Jewish pupils who offered their worldviews and traditions. This enabled students to connect ideas to varied interpretations and individuals they knew, bringing their learning to life and allowing them to interact positively with various worldviews. In addition, we invited in our local Liberal Rabbi to speak to the whole cohort about her faith, worldview and traditions. This was an incredible experience! It shocked the pupils to learn that, as part of her Liberal Jewish identity, she did not ‘keep kosher’ – for she could not then eat and celebrate with non-Jewish neigbours, and that she had had a scientific career in the traditionally male-dominated field of Chemistry prior to becoming a Rabbi, another traditionally male-dominated vocation. They were full of questions about her experience as a female faith leader: the reaction of Orthodox Jews to her position as Rabbi, her favourite parts of Shabbat – community worship, foods, time to pause and reflect on life, the week, and faith – and her experiences of Anti-Semitism. In particular, her family’s connection to the Holocaust and the inspiring journey of her Grandmother across Europe during the War, including liberation at Mauthausen in 1945 and her return to Prague, where she had fled 6 years prior. These personal experiences held the key to unlocking my pupils’ religious literacy about the multiplicity of Jewish traditions and worldviews, how lived faith was so different to the strict, traditional and ‘textbook’ religion many had expected from a Rabbi and leader in their local Jewish community – shamefully, far greater than I could achieve teaching in the classroom.

I understand this is not possible for all schools in all areas, my hometown wouldn’t have such a luxury of a nearby Liberal Rabbi however there are many websites and services online that would willingly engage in a dialogue, whether it be a prerecorded Q&A session, or even a live virtual meet, as we have all become accustomed to since the start of the pandemic! However, with certainty I say it was by far the best way of promoting religious literacy around the multiplicity of lived Judaism and real-life Jewish worldviews. I would advise starting with the basics – bust the myths, dispel stereotypes and open eyes to the diverse identities within the Jewish tradition, this will allow for more effective personal dialogue further into their learning.

About

Ria is Curriculum coordinator of RE and PSHCE in the London Borough of Hillingdon.

See all posts by Ria Searle

How I… teach about the Bahá’i Faith without an artefact box

Debbie Tibbey | 16 March, 2020

Bahá’i visitors to schools are often asked if they have artefacts which can be used in RE lessons about the Bahá’i Faith. There are not many things which could be put into a conventional artefact box: there is no specific Bahá’i item of clothing, no Bahá’i statues or icons, and no rituals which are linked to certain objects.

Some Bahá’is use prayer beads for their daily invocation, ninety-five utterances of “Alláh’u’ Abhá!” – “God is Most Glorious”- but although the verse is a requisite, the beads are not.

A photograph of Bahá’u’lláh – Founder of the Faith – exists but is viewed only on pilgrimage to the Bahá’i Holy places in Haifa, Israel. Most Bahá’is will have a picture of ‘Abdu’l-Bahá (Bahá’u’lláh’s son, regarded as a ‘Perfect Example’) but again, this is not compulsory.

One of few items of specific significance is the Bahá’i burial ring – a simple ring bearing the inscription, “I came forth from God and return unto Him, detached from all save Him, holding fast to His name, the Merciful, the Compassionate.” Just how appropriate it would be to show to a Reception class would have to be the teacher’s decision!

The focus, then, becomes the teachings and scriptures themselves rather than artefacts. Bahá’u’lláh wrote thousands of passages on spiritual and social matters, and ‘Abdu’l-Bahá wrote many more. Copies of Bahá’i prayer books, illustrated and suitable for young children, make a tangible resource.

What else could be used to give a visual representation of the spiritual teachings? Though not artefacts in the usual sense, certain objects can help to illustrate some key Bahá’i concepts:

Gemstones

“Regard man as a mine rich in jewels of inestimable value. Education can, alone, cause it to reveal its splendours.”

According to the Bahá’i teachings, every one of us has talents and faculties innate within us which must be drawn out by identifying, recognising and practising ‘virtues’ – qualities such as kindness, honesty and compassion. For one lesson, I covered a large many-faceted glass gemstone with mud. After discussing virtues and the need to practice them with the children, we polished the gemstone until it shone, drawing parallels with the soul, potential, and treasures within.

Flowers

“Ye are all fruits of one tree, the leaves of one branch, the flowers of one garden.”

One of the key teachings in the Bahá’i Faith is that of the unity of mankind, and specifically, unity in diversity. The metaphor of flowers of many colours, shapes and forms is found in many Bahá’i passages.

“Consider the flowers of the rose garden. Although they are of different kinds, various colours and diverse forms and appearances, yet as they drink from one water, are swayed by one breeze and grow by the warmth and light of one sun, this variation and this difference cause each to enhance the beauty and splendour of the others.” – ‘Abdu’l-Bahá

A well-known children’s song amongst Bahá’is is “We are Drops of One Ocean”, an easy one to share, and which teaches this principle of the oneness of humankind: https://www.youtube.com/watch?v=qsDHH5T5B5M

Lamp

Light is a central image in most religions. One of the simplest Bahá’i prayers for children says, “O God! Guide me, protect me, make of me a shining lamp and a brilliant star. Thou art the Mighty and the Powerful.” (‘Abdu’l-Bahá)

There are many layers of meaning to be explored with the use of light: light is used to refer to the Almighty, and the Divine Educators are likened to perfect mirrors. It is used as a metaphor for the soul, for goodness, for love.

The sun is the life-giver to the physical bodies of all creatures upon earth; without its warmth their growth would be stunted, their development would be arrested, they would decay and die. Even so do the souls of men need the Sun of Truth to shed its rays upon their souls, to develop them, to educate and encourage them. As the sun is to the body of a man so is the Sun of Truth to his soul. (– ‘Abdu’l-Bahá, Paris Talks)

Glass lanterns can illustrate the ‘light within’ with young children: talk about the need to keep the glass clean to allow the light to shine out; sit in near-darkness, save for the light of the lamp, and reflect on the feelings evoked by having a light to reassure, guide and comfort us.

These are just a few examples of themes in the Bahá’i faith which can be easily included in RE lessons and made accessible to even the youngest children.

About

Debbie Tibbey is a tutor and learning mentor for young people with extra needs on a care farm in rural Dorset.

See all posts by Debbie Tibbey

How can sacred texts inspire action and what does it mean to work without reward? Gandhi and the Gita

Dr Kevin O'Grady | 01 March, 2020

Planning to teach about Hinduism, Gandhi, sacred texts and their authority and influence, ethics or British imperial history? Let’s look at some very recent research by Karline McLain of Bucknell University, USA that spans all of these areas. We’re first reminded how the Bhagavad Gita is a scripture in which the god Krishna imparts lessons to the warrior prince Arjuna about sacred duty (dharma) and the path to spiritual liberation (moksha). By the 19th century it had come to be regarded as a core text, even the core text, of Hinduism. Under British rule, it was sometimes interpreted as a call for armed resistance, but Gandhi read a nonviolent message into it. The research then shows how there is more to know about Gandhi and the Gita. Here are some of the main findings.
  • Firstly, it is clear that Gandhi sought to find the meaning of the Gita in practice, and through life in a community.
  • For Gandhi, the battlefield scene of the Gita was an allegory of the duel between good and evil in the heart.
  • For good to win, the heart should be disciplined; people must be prepared to sacrifice themselves for what is true and right.
  • For over 40 years, when Gandhi was not in prisons, he was living on back-to-the-land communities (ashrams) that he founded in South Africa and India. They tried to live out the Gita’s message.
  • In 1906 Gandhi took a vow of celibacy, to practice the Gita’s principle of self-sacrifice; he would lessen his attachments to his possession of a wife and four sons and treat all ashram members as co-equals.
  • On the morning of the Salt March in 1930, Gandhi insisted that only ashram members prepared to be killed, and who had taken vows of celibacy, should join him. They were allowed to take no food or drink, only a copy each of the Gita.
Do read the research (it’s free and very rich; access details are given at the end). You can certainly use it in classroom teaching. Different ways to do so will present themselves, but here are some suggestions. 1.Introduce the Gita to the class. Focus down on some of the most read verses, e.g. 47: “Set thy heart upon thy work, but never on its reward. Work not for a reward, but never cease to do thy work.” (The Bhagavad Gita [trans. Juan Mascaro] Penguin 1962, p.52.) With this verse – arguably the essence of the Gita – organise students in small groups, to come up with examples of people who deliberately work without seeking rewards. When some of these examples are fed back in plenary, discuss why these people do this, whether it can even be possible to do so, why it is held up to be good and whether it is a good rule. 2.Tell the story of the Salt March to the class. The relevant clip from Richard Attenborough’s 1982 film ‘Gandhi’ may help. https://www.youtube.com/watch?v=WW3uk95VGes 3.The film clip adds a visual element to the research, but the research adds depth and detail to the film clip. Draw on it to set up a follow-up role play task. Back in their groups, students act out the meeting on the morning of the Salt March. One plays Gandhi, insisting that only those ready to be killed should join him, only those who have taken vows of celibacy, none are allowed to bring food or drink, and all are required to bring a copy of the Gita. The others play ashram members, asking questions they imagine would have been asked at the time. As the role play is debriefed, students can be asked about how the ashram members would have felt and why they chose the questions they asked in role. Finally, the class as a whole can discuss whether the Salt March case counts as an example of working without reward. 4.Different homework or extension tasks could follow. Students could carry out their own research into life and ethics in Gandhian ashrams, drawing comparisons with communities of which they are members themselves and evaluating how people benefit from different kinds of community membership. This research could be presented at the start of the next lesson. 5.Alternatively, students could follow up the Salt March investigation made in class, by writing a newspaper article for (say) American readers at the time – they could imagine themselves as the American journalist shown in the YouTube clip, accompanying Gandhi on the Salt March. They could use the knowledge and understanding gained through the various classroom activities to report what happened, why it did, how Gandhi prepared the ashram members, the motivations and emotions of all involved and to explain how the events were linked to the Gita’s teaching of work without reward.   The original article is Karline McLain, Living the Bhagavad Gita at Gandhi’s Ashrams, Religions 2019: 10 (11), 619. Religions is a freely available online research journal. The article is available there, open-access at doi:10.3390/rel10110619 We’ve reported the research in RE:ONLINE at Living the Bhagavad Gita at Gandhi’s Ashrams

About

Dr Kevin O'Grady is Lead Consultant for Research at Culham St Gabriel's Trust.

See all posts by Dr Kevin O'Grady

Can a Jain way of life provide a solution to the environmental crisis?

Dr Kevin O'Grady | 23 January, 2020

If you teach about Jainism, the research included in this blog will be useful to you; if you teach about religion and the environment, or environmental ethics in general, it gives a good case study. It’s by Michael Reading of Mt. St. Mary’s University, Los Angeles. The research summarises how Jainism has been pointed to for its eco-friendly example. Jainism proclaims the equality of all life forms, emphasises nonviolent behaviour (ahimsa), and encourages limiting one’s possessions (aparigraha). Within this setting, the research looks at the Jain-inspired Anuvrat Movement, founded in 1949 by Acharya Sri Tulsi. The main findings are these.
  • Jain beliefs and practices, e.g. ahimsa (non-violence to all beings) are highly relevant to ecological problems.
  • A further ideal, aparigraha, refers both to the physical limiting of one’s possessions, as well as one’s achieving a general state of spiritual detachment, also a highly eco-friendly stance.
  • The Anuvrat Movement, launched in 1949 by Acharya Sri Tulsi, revolved around what he perceived to be a moral deterioration within Indian society. To remedy this, he encouraged all people to take a set of vows (not only Jains but also Hindus, Muslims, Christians and Sikhs have participated).
  • The vows are based on traditional Jain and Yoga vows, and also include one (the eleventh) of particular ecological relevance: I will do my best to refrain from such acts as are likely to cause pollution and harm the environment. I will not cut down trees. I will not waste water.
  • There are others of relevance, e.g. the seventh enjoins limiting one’s possessions – and 42% of greenhouse gas emissions is caused by consumer goods production.
The full article is fascinating and freely available (access details are at the end), and you can use it to develop your knowledge of Jainism. As for teaching, it offers useful, challenging discussion questions. You could: 1.Begin by watching the short clip at https://www.youtube.com/watch?v=KWhZN9fiLSM , then asking the class what they noticed most, which is likely to prompt discussion of the gauze face masks and thin white robes worn by the Svetambara monks. This can lead into explanation of ahimsa and aparigraha. 2. You could then introduce a power-point presentation based on the other three key research findings above, checking that students understand and can themselves explain such points as the link between aparigraha, greenhouse gas emissions and consumer goods production. 3.Underline how Tulsi placed emphasis on individual conduct. Ask students to discuss in pairs: to what extent are we responsible for environmental problems? How important or difficult are the lifestyle changes needed? How effective can vows be, and to whom or what might a non-religious person vow? 4.Finally, ask the students to write individual summary statements for brief plenary sharing. The researcher says that Jainism gives a solution to environmental problems. Do you agree or disagree? The task is to write as much as you can with as many reasons as you can in ten minutes.   The original article is Michael Reading, The Anuvrat Movement: A Case Study of Jain-inspired Ethical and Eco-conscious Living, Religions 2019: 10 (11), 636, available open-access at https://doi.org/10.3390/rel10110636 We’ve reported the research on RE:ONLINE at Do Jain teachings solve the ecological crisis?

About

Dr Kevin O'Grady is Lead Consultant for Research at Culham St Gabriel's Trust.

See all posts by Dr Kevin O'Grady

Buddhism in daily life: teaching about Buddhist teenagers in Britain today

Dr Kevin O'Grady | 05 December, 2019

One member of the September 9 REChat on research raised the issue of ‘official’ versions of religions contrasting with how they are lived by individuals in Britain today. Research on religion gives up-to-date detail on the latter. I’ll look at one example of this and draw out some classroom applications. The research looked at the importance of home shrines. [i] It was a survey of 417 Buddhist teenagers of different traditions. The main findings were:
  • 70% of British Buddhist teenagers had a shrine in their homes.
  • Having a home shrine corresponded with heightened religiosity.
  • Those with a shrine at home were significantly more likely to have a daily religious practice (22%) than those without a shrine (7%). Those with a shrine were also significantly more likely to bow to their parents (66%) than those without shrines (36%). Those with a shrine were significantly less likely to attend a temple on a weekly basis (41%) than those without (74%).
  • Home shrines were significantly linked with Buddhist religiosity in female, heritage Buddhists in their late teens.
  • For female, heritage Buddhists in particular, the shrine helped remind them about the Buddha and Buddhist clergy as symbols of their religion. This included feeling that life has a sense of purpose, considering oneself a ‘proper’ Buddhist, and thinking that Buddhist monks do a good job.
  • For male, convert, and early teen Buddhists particularly, the presence of the shrine had more to do with identity than religiosity.
How can these data be used in teaching? Within a topic on Buddhism, you could plan a lesson on home shrines, perhaps following a more traditional one on places of worship. In the first part of the lesson, pupils could use e.g. https://www.thedhammalife.com/how-to-set-up-buddhist-altar-or-shrine-at-home/ to research what is involved in setting up a home shrine and why the different objects (and their placings) are important to Buddhists. Next, as a bridge, different pupils could feed back their findings to the class. In the second part of the lesson, groups or pairs of pupils could be given sets of the research findings, cut into individual strips, and asked to arrange these in order of interest or significance. They may wish to ask about vocabulary such as ‘heritage’, ‘convert’, or ‘religiosity’, developing religious literacy. They should note their reasons and any further questions they want to raise. The plenary would involve different pupils giving their findings and questions to the class, with the teacher also contributing questions for discussion: e.g. why might female and heritage Buddhists relate to home shrines more ‘religiously’? Why might male and convert Buddhists relate to home shrines more in terms of personal identity? Future lessons on gender in different religions might interleave back to this lesson. [i] We have reported it at Does it matter whether Buddhists have home shrines?

About

Dr Kevin O'Grady is Lead Consultant for Research at Culham St Gabriel's Trust.

See all posts by Dr Kevin O'Grady