Global terms: Teaching

Primary pupils can! A richer encounter with parables

Research Spotlight: Primary pupils can! A richer encounter with parables

A research spotlight for Primary Focus Week 

 

In this short film Dr Ryan Parker, RE Adviser and previously a teacher of primary age pupils, explores whether 9 and 10 year olds can engage with deep questions about meaning and interpretation of parables. He used a series of practical strategies in his sample lessons, all the resources he used in his lessons, based on the parable of the Good Samaritan are available to download at the bottom of this piece. I was struck by his initial questions for pupils after reading the parables:

  • What stands out for me in this parable?
  • Are there any parts that don’t add up or make sense? Why not?
  • What information might help us to understand this text more?

Ryan’s work will be of interest to all but certainly builds on the work in this area by Pett et al. In ‘Understanding Christianity’.

As you watch and read consider;

  • Are too many encounters with texts in RE too narrow and predetermined? How can we enable reflective, knowledge-rich encounters with sacred texts?
  • How can we help primary pupils reason through why different people, including themselves, read a text the way they do?
  • What do you think is the value of more open pedagogies, which enable pupils to use their volition and voice as interpreters, in enriching pupils’ religious literacy?

 

An emerging question from the chalkface

As a primary practitioner, I was – and still am – struck by how often curriculum resources on the parables do not invite pupils to reflect upon diverse interpretations. Too often, students are directed to a single, incontestable meaning. ‘Success’ in these lessons is determined upon whether or not they can parrot back that particular meaning on the lesson plan. With pupils essentially told how to read these texts, opportunities for them the share their own ideas and questions are stymied. This sits uneasily with me. As parables stimulate different readings, surely pupils should encounter and reason across/through diverse interpretations in religious education (RE)? Furthermore, wouldn’t pupils’ religious literacy be enriched if they also engaged with deeper questions around why different people (including themselves) interpret a parable differently? Sadly, there remains a view in RE (entrenched since the 1960s) that primary-aged pupils are not cognitively ready to engage meaningfully with the parables of Jesus; better to communicate one meaning or simply present as stories to enjoy until the secondary phase.

I wished to challenge this assumption. Through part-time doctoral research (University of Birmingham), I designed and trialled two lessons with pupils aged 9-11 to develop their hermeneutical awareness and construct informed responses to the enquiry question, ‘Why do different people interpret a parable differently?’. The parable used was The Parable of the Good Samaritan (Luke 10: 25-37). Such an enquiry was designed to contribute meaningfully to pupils’ substantive, disciplinary and personal knowledge (Ofsted, 2021).

Aspects underpinning the lessons

Three key aspects emerged from my engagement with literature which informed the envisioning, exemplification and evaluation of these lessons: pupil agency, dialogic learning and reception history of the parables.

Pupil agency. Pupils are not passive recipients of content; they are agentive hermeneutics who construct meaning and pursue lines of enquiry through engaging with subject matter and others. Through the lessons, I employed a slow, open pedagogy to provide a range of opportunities for pupils to use their volition and voice to reason through different aspects linked to the enquiry question.

Dialogic learning. According to Gadamer (2004) and Ricoeur (1992), it is through encountering views which are new to, of differ from one’s own, that we understand others and ourselves better. I therefore provided numerous opportunities for pupils to encounter diverse views within a shared enquiry, both presented within the subject matter and emerging from students themselves. This included reasoning through a range of interpretations and hermeneutical issues constellating around the parable to help them more efficaciously understand why different people, including themselves, interpret a parable differently.

Reception history. The hermeneutical issues mentioned above were sourced from parabolic scholarship. Such scholarship includes a vast array of views on the parables, with various ideas about the original context within which the parable was first spoken and read, as well as questions around the positionality of readers in encountering these texts.

Also valuable was the field of reception history (e.g. Lyons, 2010; Beal, 2011). I considered it purposeful to enable pupils to engage with a range of authentic interpretations and their interpreters, from different times and places. This would, I hoped, help pupils recognise that interpretation of texts is often a dynamic, ongoing, contextual conversation, one which they are also contributors.

Conclusions

‘It’s quite interesting to see how [other interpreters] think…It just made me really think about the different times, the different cultures, the different backgrounds and experiences that lead up to similarities, differences…and unique people thinking different things’ (Pupil CA)

This research demonstrated compellingly that primary-aged pupils are able to reason meaningfully through why different people interpret a parable differently; this has not been revealed before in formal research. Some key conclusions are:

  • With appropriate support, space, pedagogies and resources, pupils aged 9-11 can ably engage in rich reasoning pertaining to why a parable is interpreted differently by different people. In considering a range of questions taken from parabolic scholarship, pupils’ substantive, disciplinary and personal knowledge developed;
  • In encountering a range of ideas and interpretations (from their peers and interpreters across different times and places), pupils stood self-consciously in front of a parable. In other words, they recognised that their own positionality informed how they engaged with this text. They were also able to appreciate how others arrived at the interpretations they did; and
  • this deep thinking empowered pupils to express their views, questions and developing thinking within an open enquiry. They used their volition and voice to explore interpretive issues. This was valued by pupils – they and their perspectives were ‘heard’ (Pupil BD) in a way not always granted in textual enquiry.

The full thesis and all lesson plans and resources can be found here.

Dr Ryan Parker, RE and Christian Ethos Adviser, Diocese of St Albans

Reference List

Beal, T. (2011) ‘Reception History and Beyond: Toward the Cultural History of Scriptures’, Biblical Interpretation, 19 (4): 357-372.

Gadamer, H-G. (2004) Truth and Method. London: Continuum.

Lyons, W. J. (2010) ‘Hope for a Troubled Discipline? Contributions to New Testament Studies from Reception History’, Journal for the Study of the New Testament, 33 (2): 207-220.

Ofsted. (2021) Research review series: religious education. Available at: https://www.gov.uk/government/publications/research-review-series-religious- education/research-review-series-religious-education

Pett et al (2016) ‘Understanding Christianity: Text Impact Connections’ Birmingham: RE Today.
Ricoeur, P. (1992) Oneself as Another. Chicago, IL: The University of Chicago Press.

Primary Practitioners Research

Research Spotlight: Primary Practitioners Research

July/August 2023

During July and August, we are featuring the research of primary practitioners from the 2022-23 Culham St Gabriel’s master’s community of practice. See their presentations below:

Ian Coles looks at the impact that using worldview community visitors in the Primary RE curriculum has

Nadia Nadeem on creating a series of sequential and progressive lessons and resources on Christian ethics and farmed animal welfare

Killian Barrett on our mission to the poor: rhetoric or reality within a Catholic Primary School

See also their In Conversation event

Using the voices of worldview community members in the classroom

Ian Coles

Some questions to consider:

  1. Do you use the voices of worldview community members effectively in your classroom?
  2. Are your pupils brave enough to satisfy their curiosity by asking important questions?
  3. Are they brave enough to engage with the answers in a way that might change their own beliefs?

My research aims to discover the impact that using worldview community visitors in the Primary RE curriculum has. I am looking at this from four angles: the academic impact; the impact on pupils’ prejudices; the vicarious impact that this might have on parents; and the impact that these events have on the worldview community members themselves. Next year, as part of my MA, I will be conducting a small scale, practitioner research project at my own school, however I will be backing this up with research drawn from a wide variety of sources.

I have been particularly interested in the use of worldview community visitors for a number of years now. The schools in which I have worked have been populated overwhelmingly by White British staff and pupils. In my twelve years and three schools, I have never worked with a teacher or teaching assistant who was not either Christian or non-religious. I have wondered whether this has contributed to a lack of awareness, knowledge and understanding of peoples from non-Christian religions amongst the pupils, and I have always felt that worldview community members could be a significant resource in addressing these issues.

In regards to the academic impact that such visitors can have, they can of course be effective in overcoming a number of obstacles to teaching RE in the classroom. Insight’s 2021 report on the state of Hinduism in RE, which analysed data from Hindu parents of primary school children, stated that ‘76% of primary school parents are unhappy about RE teachers’ knowledge of Hinduism’ (INSIGHT UK, 2021[1]). Given that many teachers get little to no RE input in their training, it is worthwhile to assume that this lack of subject knowledge extends to other worldviews as well. This issue, which is particularly acute for primary school teachers who are required to be experts on a seemingly unending number of topics, is something that can be addressed by bringing in an expert. It also resolves the worry that many teachers have of misrepresenting a religion when trying to teach it themselves. Most importantly, worldview community members provide pupils with an example of lived religion. Real lives and real authenticity can have a real impact on pupils.

Using ‘live contact’ as opposed to videos also enables pupils to partake in, what I have noticed to be the most effective part of any faith visit, the Q&A session. Studies have shown that pupils ask considerably more questions of a visitor than they do of their teacher (Jackson, 2014[2]; Riegel and Kindermann, 2015[3]). In these situations, pupils are able to satisfy their curiosity in not just a safe space, but a ‘brave space’. A space where people are empowered to articulate their own understanding, but also willing to be vulnerable and allow their beliefs to evolve. This is effective for our children but is also a useful experience for worldview community members themselves.

Research has been done into the benefits of vicarious contact (Mazziotta, Mummendey and Wright, 2011[4]), and it will be interesting to see if any weakening of the pupils’ prejudices can be transferred to their parents. Prejudice may often arise from a lack of understanding, and a lot of research has been done into contact theory and using peer to peer contact experiences to break down prejudicial barriers (Peacock, 2020[5]; Peacock, 2023[6]; Allport, 1979[7]). However, in situations like the one I and many other teachers face it is incredibly difficult to create these experiences for our children. My hope is that my research will provide further insights into the issue of whether worldview community members can be effective in recreating the effects of peer-to-peer contact in reducing religious prejudice amongst pupils.

[1] INSIGHT UK (2021) A report on the state of Hinduism in Religious Education in UK schools. Available at https://insightuk.org/wp-content/uploads/2021/01/Hinduism-in-RE_Project-report.pdf (Accessed 12 June 2023)

[2] Jackson, R. (2014) Signposts – Policy and practice for teaching about religions and non-religious world views in intercultural education, Strasbourg: Council of Europe Publishing.

[3] Riegel, U. and Kindermann, K. (2015) ‘Why leave the classroom? How field trips to the church affect cognitive learning outcomes’, Learning and Instruction, 41(2016), pp. 106-114.

[4] Mazziotta, A., Mummendey, A. and Wright, S. (2011) ‘Vicarious intergroup contact effects: Applying social-cognitive theory to intergroup contact research’, Group Processes and Intergroup Relations, 14(2), pp. 255-274.

[5] Peacock, L. (2020) Contact in the classroom: School linking: A research evaluation report. Faith & Belief Forum and the Centre for Trust, Peace and Social Relations, Coventry University. Available at https://faithbeliefforum.org/wp-content/uploads/2020/12/Contact_in_the_Classroom.pdf (Accessed 26 January 2023)

[6] Peacock, L. (2023) ‘Contact-based interfaith programmes in schools and changing religious education landscape: negotiating a worldviews curriculum’, Journal of Beliefs and Values, 44(1), pp. 1-15.

[7] Allport, G. (1979) The Nature of Prejudice. 25th Anniversary Edition. New York: Perseus Books Publishing.

Christian Ethics and Farmed Animal Welfare

Nadia Nadeem

Questions for consideration:

  1. Why should pupils discuss controversial issues in lessons?
  2. How can we help pupils to learn deeply?
  3. How can we help them to consider their future roles as adults?

I initially learnt about the Christian Ethics and Farmed Animal Welfare project (CEFAW) when I was completing stage 1 of the Culham St Gabriel’s Leadership Programme. I was fascinated to discover the harsh realities of the treatment of farmed animals in the UK. Subsequently, I completed a MA module on Research for Teaching at the University of Chester, as a Culham St Gabriel’s scholarship student.

As part of the project, I collaborated with 2 other primary school teachers to create a series of sequential and progressive lessons and resources that built on prior learning and included links for future learning.

I created lessons that were discursive in nature because from previous research experience (British Religion in Numbers in the classroom), I learnt that RE lessons are much more effective when they are discursive as they allow deeper thinking to take place.

Using discursive strategies enables pupils to apply their learning and understanding outside the classroom and potentially in later life. Using statistics to facilitate a discussion makes the experience real, purposeful and provides context with the possibility of having real impact.

Giving pupils statistics on farmed animal welfare raised many questions including: how does poor treatment hinder the animal’s ability to flourish? Here pupils had to consider what flourishing is. How is flourishing established/reduced? How can limitations on flourishing impact the quality of the animal’s life? Can they result in stress hormones being present in the animal’s meat? How does this meat impact humans after it is consumed? Would it be better to become vegan rather than put an animal through suffering – especially if it is a result of trying to meet supply and demand needs?

Moreover, I wanted pupils to think about the ethical aspect of the treatment of farmed animals and the key concepts of flourishing, stewardship, and dominion in relation to CEFAW but also other facets of life. Can they take responsibility for the flourishing of others around them? How important is flourishing for development and wellbeing?

In my opinion, R&W curriculum needs to teach ethics. In this modern era of social media where pupils have access to surplus information which they are not always mature enough to interpret or fully understand the implications of, it is pertinent for pupils to have ethical values that enable them to develop characters with moral compasses. Teaching ethics supports character building, character education and is learning that can be applied in later life.

After trialling my lessons, I felt they could be adapted further. For example, take the children to a farm, allow them to interview farmers on their practice. This would provide a concrete experience and allow pupils to think deeper and reflect on why certain practices are followed and what changes may be put in place to make a difference.

My message to other teachers is:

  • Use discursive/controversial lessons even if it seems daunting to begin with; they enable pupils to think in depth and breadth – use discussions regularly.
  • Controversial questions are great for unpicking pupils’ opinions and thinking. They help to stretch and extend pupils understanding of a particular concept/idea and how it can connect to other learning and aspects of life. Encourage pupils to analyse what they have learnt and what they are going to take away.
  • Lastly, use statistics because when you provide real a snapshot of society and how it really thinks and works: it compels pupils to consider the type of society they want to live in and what they need to do as the next generations of adults.

Our Mission to the Poor: rhetoric or reality within a Catholic Primary School

Killian Barrett

Questions to consider:

  1. Where does our language of ‘the poor’ come from? How might we reflect on and critique our language of ‘the poor’?
  2. How might we critique images and appeals we encounter through our studies that influence our attitudes to ‘the poor’?
  3. How might we challenge neo-colonial stereotypes through this theme in RE?

The aim of my dissertation project is to explore and examine if the traditional view of duty and service to the poor and disadvantaged is evident in contemporary Catholic education today.

The research and study of literature included biblical, historical and contemporary perspectives of the poor and disadvantaged in relation to the Catholic Church’s Mission, together with a examination of challenges and opportunities related to leadership in fulfilling this mission in a meaningful and practical way today. The dissertation focused on research evidence and example through the examination of a case study school. This case study school is located in Lurgan, Co. Armagh, Northern Ireland and caters for children 4 – 11 years of age.

I was keen to examine how schools can practically improve their care and support to children who may be experiencing poverty. I was interested in investigating our school curriculum (RE programme), Personal Development and Mutual Understanding Program (PDMU), World Views on Poverty, and various other initiatives and outside agencies who visit our school to explore if these subjects and programmes in the school, alongside the pastoral care, are actively and adequately helping to fulfil our mission in helping to serve ‘the poor’.

I undertook research through the mediums of face to face interviews with our current Principal, Vice Principal and one other member of our School’s Senior Leadership Team. These interviews were followed by questionnaires for all of our permanent and temporary full-time teaching staff as well as our SEN and general classroom assistants. These forms of research involved quantitative and qualitative methods of gathering data.

After analysing the data collected it was clear to see that there was a strong agreement from all members of it staff towards supporting the poor in our society. They believed that our school was contributing to this mission by supporting various charities throughout the year, quietly helping families in need and teaching children this moral issue through our curriculum. It was interesting to note that all admin staff believed our curriculum was sufficient in helping teach children about our true Catholic mission towards helping the poor.

Furthermore, a challenge faced by schools in upholding this Mission towards the poor was the negative influence from parents and lack of support from the local parish. Through the data collected, it was clear to see that staff believe there is not enough support from families or the parish community in helping support schools in this mission and instead there is too much of a focus on academic results.

Through the use of findings in the literature reviewed and the subsequent qualitative and quantitative research methods it is recommended that teachers and staff continue to support and build upon the work already done in fulfilling our Catholic mission of helping the poor, no matter what extrinsic challenges they may face. These findings are not just for schools that are solely Catholic but can also be linked to schools of various faith denominations as it is everyones moral duty, regardless of religion, to help those in need.

References:

Byron, W. J. (2015) “What Catholic Schools Can Do About World Hunger.” International Studies in Catholic Education 7 (2): 201–209.

Grace, G. (2002) ‘Mission Integrity: Contemporary Challenges for Catholic School Leaders.’ In K. Leithwood and P. Hallinger (Eds) Second International Handbook of Catholic Educational Leadership and Administration, Dordrecht. Kluwer Academic Press.

Groome, T. (2014) ‘Catholic education: from and for faith’, International Studies in Catholic Education, 6:2, 113-127.

Lydon, John. (2011) The Contemporary Catholic Teacher, Saarbrucken, Germany: Lambert Academic Publishing.

McKinney, S.J (2018) ‘The roots of the preferential option for the poor in Catholic schools in Luke’s Gospel,’ International Studies in Catholic Education, 10:2, 220-232.

O’Malley, D. SBD (2007) Christian Leadership, Bolton: Don Bosco Publications.

The Congregation for Catholic Education (2007) The Catholic School on the Threshold of the Third Millennium’.

Joseph Rowntree Foundation (2011) The influence of parents, places and poverty on educational attitudes and aspirations

Marking: what works?

Research Summary: Marking: what works?

Marking, though a vital part of teachers’ work, is a key driver of large workload. The purpose of the research was to find evidence that would inform teachers’ decision-making about marking. Time available for marking is limited, so what is the best way to spend it? The review found a striking disparity between the enormous amount of effort invested in marking books, and the very small number of robust studies that have been completed to date. While the evidence contains useful findings, it is not possible to provide answers to all the questions teachers are asking. The review therefore summarises what we can conclude from the evidence – and clarifies where we simply do not yet know enough.

Researchers

Victoria Elliott, et al

Research Institution

Oxford University / Educational Endowment Foundation

What is this about?

  • The research is about marking.
  • Marking is an oft-discussed aspect of teachers’ work, given that good feedback to pupils seems vital but marking demands generate large workloads.
  • Teachers expend much time and effort on marking but the number of rigorous studies on its effectiveness is low.
  • Some evidence can be offered, but several unknowns remain.

What was done?

  • 1,382 practising teachers from 1,012 schools in the maintained sector in England completed a survey on their marking practices.
  • A literature search was undertaken that included randomised controlled trials from other contexts such as higher education, small studies by classroom practitioners, intervention studies and doctoral theses.

Main findings and outputs

  • 72% of teachers reported writing targets for improvement on all or most pieces of work they mark, the most common strategy of all ten practices asked about.
  • The more traditional approach to marking (identifying and correcting errors) is also taken by over 50% of respondents, on all or most pieces of work.
  • The different approaches taken have not yet been largely evidence-based.
  • Evidence emerging from the review is as follows – “Careless mistakes should be marked differently to errors resulting from misunderstanding. The latter may be best addressed by providing hints or questions which lead pupils to underlying principles; the former by simply marking the mistake as incorrect, without giving the right answer.
  • Awarding grades for every piece of work may reduce the impact of marking, particularly if pupils become preoccupied with grades at the expense of a consideration of teachers’ formative comments.
  • The use of targets to make marking as specific and actionable as possible is likely to increase pupil progress.
  • Pupils are unlikely to benefit unless some time is set aside to enable them to consider and respond to marking.
  • Some forms of marking, including acknowledgement marking, are unlikely to enhance pupil progress.
  • Schools should mark less in terms of the number of pieces of work marked, but mark better.
  • More studies are needed, on issues such as – what is the best use of class time to enable pupils to consider and respond to marking? What is the impact of rare-grade, formative-comment rich marking?

Relevance to RE

Marking is as relevant an issue to RE teachers as it is to teachers in general; or perhaps even more so, given that an individual RE teacher may well have relatively large numbers of pupils. RE teachers or departments might consider the evidence given above, together with the advice given below, when developing their own effective marking policies and practices.

Generalisability and potential limitations

The researchers say that because the range of studies to date is small, their survey could not be as systematic or detailed as might be wished, and that the findings are therefore tentative. However, this makes it essential for schools to monitor the impact of their decisions about marking, and evaluate and refine their approaches.

Find out more

The report is freely downloadable from https://educationendowmentfoundation.org.uk/evidence-summaries/evidence-reviews/written-marking/

How should we talk about our beliefs?

Research Spotlight: How should we talk about our beliefs?

May 2023

Stephen Pihlaja

This month’s research looks at talking about religious faith. Stephen introduces a model for talking about beliefs that you can use in a classroom to help pupils talk about their faith.

 

For most people, talking about your religious faith, or why you don’t have a religious faith, can be difficult in any context, but particularly in places where people might not believe the same things you believe. People tend to just avoid it, or get out of it as quickly as possible. As Religious Education teachers, we know how difficult it can be sometimes for our pupils to have honest conversations about what they think, particularly when they’re put on the spot in front of others. How do you start a conversation about what you believe in a way that doesn’t make other people uncomfortable, and that encourages others to open up about what they believe as well?

For the last couple of years, I’ve been working on a project to look specifically at how people talk about their faith in superdiverse contexts, as a part of an AHRC-funded project called ‘Language and Religion in the Superdiverse City.’ (www.superdivercity.com; @superdivercity) I did over 50 site visits and had conversations with leaders and community members about religious identity. I then had interviews with about 25 participants to ask them to tell me about how they understand their own religious identity, who they see as part of their religious community and what institutions support that community, and how they see themselves and their own religious community in this superdiverse city.

The main takeaways from the research were:

  • The first was that people’s identities are very much tied to the stories that they tell about themselves. Rather than talking about their religious identity as a list of beliefs that made them who they were, people quite often talked about how their families and community and their own experiences and how those things were important for them in terms of understanding their own religious beliefs.
  • Second, in talking about how different communities work together, particularly people of different faiths, recognising shared values was a common theme in good relationships. Even if people didn’t believe exactly the same thing about a sacred text or about the same God, it was quite often the case that people talked about what they had in common with those of different faiths and that those commonalities allowed them to work together.
  • Lastly, it was clear that hard conversations were a lot easier when people didn’t think about the other person only in terms of their religious category, but worked to understand how they came to believe the things that they believed. When people were able to listen to and understand the experiences of others, it was much easier to talk about differences.

On the basis of this research, I produced an infographic using some of the findings from the project. The idea was to make a model for talking about beliefs that you can use in a classroom to help pupils talk about their faith. You can download the infographic here and use it freely with attribution and without modification for not-for-profit purposes.

  • The first step of the model is to relax. For many people talking about what they believe and about what other people believe can be quite a stressful thing. It’s important at the beginning of a conversation to recognise that you don’t need to be an expert about your beliefs and that everybody has their own experiences and those experiences are valid.
  • The second step is to tell your story. What you think and believe comes from your own experience and you don’t have to be afraid of talking about yourself. In fact, when you talk about your beliefs as coming from your own experiences, it’s much easier for people to relate to you and what you believe.
  • Third, you need to be curious about those around you. In the same way that your story is unique the stories of others and their beliefs are also unique. When we can see people around us as having their own unique stories and backgrounds and experiences we can begin to treat them less like categories and more like people like us.
  • Fourth, we need to look for shared values and common ground. It’s OK to disagree. But in the disagreement it’s also important to recognise the places where you and those around you value the same things and want the same things for your own community.
  • And then of course it’s OK to change your mind. Listening to what other people say about themselves and about their communities will often open doors for new ways of thinking about other beliefs and other people in your world. We need to be open to those changes.

If you’d like to know more about the project, please do visit the website! You can also have a read of a research paper I published based on this project which is available to download here.

Good luck facilitating conversations with your students, pupils, family, and friends! Please be in contact if you have any feedback or questions or would like to discuss more about the model or the project.

Knowing Better in Religious Education

Research Spotlight: Knowing Better in Religious Education

November 2022

Dr Jo Fraser-Pearce and Alexis Stones

Religious Education (RE) is by nature interdisciplinary and therefore has a distinctive contribution to make to the development of epistemic literacy in students. We define ‘epistemic literacy’ as:

Competency and proficiency in the identification, interpretation, understanding, questioning, navigation, application and communication of knowledge.

Our shorthand is “knowing well”.

In the first audio PowerPoint we introduce our research with an overview of a previous project that led us to explore the role of knowledge in RE. The idea of epistemic literacy emerged as a response to our observation of students’ confusion around the different types of knowledge in the RE curriculum. When opinion was confused with knowing something, a culture of respect inhibited challenge and criticality, resulting in the epistemic ‘haves’ and ‘have nots’.

 

Pearce, J., Stones, A., Reiss, M. J., & Mujtaba, T. (2021). ‘Science is purely about the truth so I don’t think you could compare it to non-truth versus the truth.’ Students’ perceptions of religion and science, and the relationship(s) between them: religious education and the need for epistemic literacy. British Journal of Religious Education. doi:10.1080/01416200.2019.1635434

Stones, A., & Fraser-Pearce, J. (2021). Some pupils should know better (because there is better knowledge than opinion). Interim findings from an empirical study of pupils’ and teachers’ understandings of knowledge and big questions in Religious Education. Journal of Religious Education, 69 (3), 353-366. doi:10.1007/s40839-021-00155-5

Scroll down for lessons and resources from the RE and Science lessons. Free to access and download with no need for sign up. Please use and adapt!
“The New Biology: Implications for Philosophy, Theology and Education”
https://www.issr.org.uk/projects/the-new-biology/

In the second audio PowerPoint, we focus on what it looks like to do wrong to students in their capacities as knowers (Fricker 2007), and on how teacher talk can either hinder or support the development of epistemic literacy.

Stones, A., & Fraser-Pearce, J. (forthcoming). Is there a place for Bildung in preparing Religious Education teachers to support and promote epistemic justice in their classrooms? Journal of Religious Education

Drawing on notions of powerful knowledge (Young and Muller 2010; Young 2014), German and Nordic traditions of Bildung informed didatik and Klafki’s (1995) categorial Bildung, we present the case for epistemic literacy as a conceptual framework for teachers and students to develop a more nuanced understanding of the nature of knowledge than epistemology provides. The genesis of epistemic literacy is the result of an empirical study, while its rationale is theoretical. In the final audio PowerPoint we present the theoretical underpinnings that teachers might want to consider.

Questions for consideration:

  • Is enabling young people to know well a matter of justice?
  • Does RE have a distinctive part to play?
  • If the answer is yes, then what is the RE teacher’s role? 

Klafki, W. (1995), ‘Didactic Analysis as the Core of Preparation of Instruction (Didaktische Analyse als Kern der Unterrichtsvorbereitung)’, Journal of Curriculum Studies, 27 (1): 13–30.

Stones, A. and Fraser-Pearce, J. (2022). Epistemic Literacy as an Aim for Religious Education and Implications for Teacher Education. In B. Hudson, N. Gericke, C. Olin-Scheller and M. Stolare (Eds.) International Perspectives on Knowledge and Quality: Implications for Innovation in Teacher Education Policy and Practice. London: Bloomsbury Academic.

Young, M. (2014), Knowledge and the Future School, London: Bloomsbury.

Young, M. and Muller, J. (2010), ‘Three Educational Scenarios for the Future: Lessons from the Sociology of Knowledge’, European Journal of Education, 45 (1): 2010, Part I

Dr Jo Fraser-Pearce is Head of Postgraduate Taught Provision at UCL Institute of Education. Jo taught RE for ten years and ITE for a further ten years which has contributed to her wide-ranging practical and theoretical understanding of RE. Her doctoral research was in spiritual education in Steiner schools. Her research interests extend to religious and spiritual education more generally.

Alexis Stones is subject lead for the PGCE Religious Education at UCL Institute of Education. She has worked for many years as an RE teacher with research activities in knowledge and subject specialisms, religion and science, sacred art and peace education. She is also a museum educator and lecturer for ITE at the National Gallery, London.

Innovative Teaching and Learning of Religion & Worldviews in schools

Research Summary: Innovative Teaching and Learning of Religion & Worldviews in schools

This project presents 5 case studies exploring how RE is being re-imagined in schools. It is a showcase of classroom practice which goes some way towards meeting the learning proposed in the new National Entitlement for Religion & Worldviews.
The project builds on the recommendations of the Faiths Unit’s 2015 report RE for Real – The Future of Teaching and Learning about Religion & Belief by providing examples of an emerging shift in RE towards understanding religion and worldviews as dynamic, lived, and interpretable phenomena and concepts.

Researchers

Dr Martha Shaw & Prof Adam Dinham

Research Institution

London South Bank University & Goldsmiths, University of London

What is this about?

This project is based on the premise that there is much brilliant, innovative RE going on all around the country but that it is patchy and could be extended. This project highlights some key examples of innovative practice, which speaks to the new direction proposed for Religion & Worldviews. It is intended to complement debates about change in policy and practice, with evidence of existing new practices from which others can learn.

What was done?

The project has worked with 5 schools to explore examples in practice of aspects of the new National Entitlement. We invited submissions of interest to participate then undertook a series of visits to the schools, in close collaboration with teachers:

Visit 1: Summer Term 2019 (May-June), to discuss the national plan and how the school is already or might respond to it. We worked together during and following this visit to consolidate the potential connections to at least one element of the national entitlement, then to devise a piece of concrete classroom practice in advance of our return visit.

Visit 2: Autumn Term 2019 and Spring term 2020 (September-February), to observe and reflect on the example of teaching and learning which has been identified and developed. The example was developed into a ‘case study’ including a short video and PDF providing a narrative.

Main findings and outputs

The five case studies explore ways of teaching and learning about religion and worldviews as fluid, lived and interpretable phenomena. The focus of each case study is different and relate to:
– Dealing with Controversy
– Multiple interpretations of lived religion
– Whole school lived religion as meaning making
– Encountering worldviews as lived and fluid
– RE Trail as discovery for children and their parents
The case studies can be found here.

Relevance to RE

The case studies are offered as resource for teachers to explore new ways of approaching the study of religion and worldviews in the classroom. Teachers might use these as inspiration to try something new. Teacher educators might also use these as examples of ways to embrace the teaching of religion and worldviews as dynamic, lived and interpretable phenomena and concepts. These examples showcase ways of promoting religion & worldview literacy in the classroom.

Generalisability and potential limitations

These examples are not representative of all the creative and innovative practice that goes on. Neither do they embody the totality of the vision outlined by CORE. Rather, they are intended as examples of some of the exciting ways in which teachers are interpreting innovation in the Religion & Worldviews classroom.

Find out more

Shaw, M (2019) Towards a Religiously Literate curriculum – Religion and Worldview Literacy as an Educational Model, Journal of Beliefs & Values, Journal of Beliefs & Values. Online: Sept. 2019.

https://www.gold.ac.uk/faithsunit/current-projects/reforreal/case-studies

How does decolonisation within schools impact on the teaching of RE?

Research Summary: How does decolonisation within schools impact on the teaching of RE?

Simon Cardy with Sian Brockway and Almaz Messenger

Decolonisation, we felt, offers multiple contexts and a variety of perspectives that not only provide a mandate for further inclusion of alternative narratives but also legitimise one’s own experience as a contribution to learning within RE. For us, decolonisation is the process of identifying colonial influences that have become accepted orthodoxy. We don’t aim here to articulate detailed concepts or suggest definitive ways forward. Rather, we aim to suggest possible ways for further dialogue and research into decolonisation within both wider school contexts and more the more explicit context of RE.

As a group we are presenting deliberately from three, well established emphases used within RE teaching; hermeneutics, sense of self/identity and visual arts and representation.  Collectively, we work within numerous contexts including primary and secondary sectors, inner city, suburban, and different areas of England. It is hoped that this offers a nuanced range of reflections, based on a variety of epistemic sources that will enable further exploration by the reader.

Hermeneutic Reflection

Colonialism impacted the way Christianity developed throughout history globally. Given the restrictions of this paper, we have restricted consideration to a few scholarly perspectives.  Christian missionaries would travel across the world, converting communities to Christianity. At times, indigenous traditions were assimilated, and generalisations are difficult; yet a Western, androcentric understanding still prevails, even where it is not fit for purpose. For example, the image of God as a powerful male is un-relatable for Latin American poor (see Gerbara, 1999; Guadiola-Saenz, 2002).

Lim (2017) argues that colonialism meant that a male, westernised interpretation of scripture became widely regarded as objective. He refers to this as ‘reading from nowhere’, as though these biblical interpreters have no bias, no viewpoint from which they write. This is a sign of their own privileged position. Lim recognises that for different Christians, the margins appear in different places, rooted in their own culture and experiences which he refers to as ‘reading from here’. In order to have a better understanding of scripture, Lim argues we should ‘read from elsewhere’; in dialogue with others, listening to voices which have gone unheard for centuries.

Susan Docherty writes that recent developments in biblical studies have not yet filtered into RE, in particular the wider input from voices from the margins and global perspectives including the voices of women, people of colour, LGBTQ and those from the non-western world. Colonialism in the RE curriculum has only allowed the male, white, western interpretation be heard. Perhaps it is time to compare feminist or queer interpretations of texts with traditional views; rather than the standard Roman Catholic and Church of England comparisons which have become typical. Doherty writes “By drawing in voices which have been unheard in the past… current biblical scholarship can thus aid teachers in leading students to a better understanding of what the bible is, and of how it actually functions within believing communities today.” (Doherty, 2018, p306)

An Identity Orientated Reflection

‘Education… should be the passing on of knowledge and of knowing how to be.’ (Ramadan, 2004: 127 emphasis added).  This, we propose, is a fundamental part of both the aims and praxis of education. The DfE statutory aims for education lead with a need to address spiritual wellbeing (DfE: 2014: 2). The government acknowledged in 2010 that children experience ‘globalisation and an increasingly interdependent world. Religion and belief for many people forms a crucial part of their culture and identity’ (DCSF, 2010: 3).  As such, the role of personhood and an awareness of place within the world (both presently and historically) are critical elements that need to be embedded in pedagogical response to decolonisation within RE and beyond. A narrative that allows for exploration of identity is key, I argue, for the positioning of one’s identity. This position though is not static. Hall argues that we need to reflect upon the routes as well as roots (Hall & Schwarz 2017, Hall 2019) that form identity – especially as we aim to reframe RE.

Diversity, difference and the dialogue we ought to facilitate within RE through decolonisation can draw much from the philosophical approaches of those such as Barnes (2012, 2015).  The work of Barnes places the pupil in a position of observation of, engagement with, and moral reflection upon identity. Our identity is rooted partly in the experience of others (Barnes, 2015: 19, Malik, 2019: 6, Hall & Schwarz, 2017: 63 & Eco, 1986: 133). Pupils will need a structured environment through which to navigate and respond to their various experiences within an RE curriculum. Pearce advocates that the primary function of Religious Education as one that prepares pupils for spirituality is particularly apt here. Pearce proposes that RE is ‘education about spirituality and preparation for spirituality’ (Pearce, 2010: 1). This knowing is contextualised with the need for pupils to be ‘furnished with an awareness of the socio-cultural reality that shapes their lives (or the capacity to transform it)’ (Thanissaro, 2012: 196). That is why a decolonisation process routed and rooted in the experience of the learner is essential for meaningful and productive praxis.

A Reflection through Art and Images

As well as focusing on what students hear from us as teachers, we might also consider what they see and how this can either reinforce colonial influences in religion or dismantle them. Christianity (as an example, but not alone) has been used to manipulate and control by Western colonisers worldwide not only through writing (the Slave Bible in pre-civil war USA, for example) but through its images. Jesus, a Middle Eastern Jew, is often depicted as a Northern European white man. His mother, Mary, is also depicted in the same way. Of course, there are images of Jesus from every ethnic background often used by those of that background – but these are not the dominant images used even in minority communities here in the UK. What students see has a direct impact on them and tacitly reinforces themes of white supremacy and dominance. In a secondary setting, many of the students in Year 10 were shocked to find Jesus was not a Northern European ‘white’ man when shown a historian’s projection of what it is thought Jesus would have looked like. A student’s response was ‘he looks like a criminal!’ A KS3 student, when asked why the ‘angels were white’ in an image by another student replied ‘because the artist wants to show them as pure and holy’. Interestingly, all these students were from non-white backgrounds. It is clear, if only from this, that representation in the RE classroom really matters, in what students are shown as well as what they are told. By being exposed to and creating images of Jesus and other holy figures such as his mother and Mary Magdalene which subvert the dominant narrative, we contribute to deconstructing and challenging the colonial influences Christianity has suffered. By critically analysing the images we show students and/or changing the images we use whilst teaching and we can introduce and explore alternative theologies and show students an alternative to Western hegemony. An artist who does subvert the dominant Western depiction of biblical figures is Harmonia Rosales. An example of her work, ‘The Birth of Jesus’ (Click for image link), Mary and Jesus being depicted of Sub-Saharan African descent. She says ‘Since global history was documented, religion and power go hand in hand. Sometimes that power can be abused for greed, such as how American colonist used the religion of Christianity to manipulate and control. By creating positive works of art using black women, the complete opposite from which we were used to seeing, we can begin to deconstruct our power structure.’ What students see in the classroom matters.

Conclusion

There is a plethora of issues and a myriad of responses requiring introspection and articulation when engaged with the process of decolonisation of education and its impact on the teaching of RE. Should this process be managed by a select group speaking on behalf of others’ experience?  Rather, one way forward is through a community of practitioners engaged in dialogic learning that speaks into and shapes the practice of each teacher. When identity is resisted, we need to create ‘inclusive, messy and magnificent community’ (France Williams, 2020: 14). Ours is the privilege and responsibility to be agents for change.

Bibliography

  1. L. P. Barnes, “Introduction: Entering the Debate,” in L. P. Barnes (ed.) Debates in Religious Education(Abingdon: Routledge, 2020).
  2. L. P. Barnes, “Religious Education: Teaching for Diversity” in J. Mark Halstead (ed.) Religious Education: Educating for Diversity (London: Bloomsbury, 2015).

Department for Children, Schools and Families (DCSF), 2007 Guidance of the Duty to Promote Community Cohesion, Nottingham: DCSF.

Department for Education, “National Curriculum Framework for England,” Online material available at: https://www.gov.uk/government/publications/national-curriculum-in-england-framework-for-key-stages-1-to-4/the-national-curriculum-in-england-framework-for-key-stages-1-to-4

Downloaded on 27th April 2021

Susan Docherty, “A new dialogue between biblical scholarship and Religious Education,” British Journal of Religious Education, DOI:10.1080/01416200.2018.1493272, 40:3, (2018): 298-307

Umberto Eco, Semiotics and the Philosophy of Language, (Bloomington: Indiana University Press, 1986)

Harmonia Rosales, (2018). Interviewed by Lexi Manatakis for Dazed, 5th Sept 2018. Available at: https://www.dazeddigital.com/art-photography/article/41202/1/harmonia-rosales-repaints-classic-artworks-god-is-a-black-woman-rjd-gallery (Accessed: 25 May 2021).

Ivone Gebara, Longing for Running Water: Ecofeminism and Liberation, (Minneapolis: Fortress Press, 2019) Translated from the Portuguese by David Molineaux.  Available from amazon.co.uk/kindlestore (downloaded 7th November 2020)

Leticia A. Guadiola-Saenz, (2002) “Reading From Ourselves: Identity and Hermeneutics among Mexican-American Feminists,” in of Maria Pilar Aquino and Daisy L. Machado, Jeanette Rodriguez (eds.) A Reader in Latina Feminist Theology: Religion and Justice. 2002 (Texas: University of Texas Press)  pp. 80-97.

A.D.A France-Williams, Ghost Ship: Institutional racism and the Church of England (London: SCM Press, 2020)

Stuart Hall & Bill Schwarz, Familiar Stranger: A life between two islands (London: Allen Lane, 2017)

Stuart Hall, Essential Essays Volume 2: Identity and Diaspora (Durham and London: Duke University Press, 2019)

Stephen Chin Ming Lim, “The Impe(/a)rative of Dialogue in Asian Hermeneutics within the Modern/Colonial World System: Renegotiating Biblical Pasts for Planetary Futures”, Biblical Interpretation 25, doi 10.1163/15685152-02545P12 (2017): 663-678

Nesrine Mailk, We Need New Stories: challenging the toxic myths behind our age of discontent (London: Weiden and Nicolson, 2019)

Jo A Pearce, “A comprehensive religious education is one that includes preparation for spirituality,” Paper presented at British Educational Research Association Annual Conference, (University of Warwick, 2010)

Thanissaro, P.N., “Measuring attitude towards R.E.: factoring in pupils experience and home faith background into assessment”, British Journal of Religious Education, 34:2, (2012), pp 192-212.

Tariq Ramadan, Western Muslims and The Future of Islam (Oxford: Oxford University Press, 2004)

How do pupils understand the relationship between religion and science, and how should this affect RE teaching?

Research Summary: How do pupils understand the relationship between religion and science, and how should this affect RE teaching?

There already exists a large knowledge base about teaching and learning related to the origins, diversity and history of life on Earth. We know less about teaching and learning related to wider issues pertinent to both religion and science; so in this research, wider issues of student perceptions of religion and science were investigated. There were many instances where students used language that conveyed a misconception of the different bases of, or epistemic distinctions between, religion and science. The research shows that RE needs to attend to this problem – to help students develop what the researchers call epistemic literacy – so that students avoid misconceptions and develop insights into the specific knowledge forms manifested in religion(s).

Researchers

Jo Pearce, Alexis Stones, Michael J. Reiss & Tamjid Mujtaba

Research Institution

University College London, Institute of Education

What is this about?

  • Teaching and learning about religion and science.
  • ‘Epistemic literacy’ – how can teachers help students to understand that religion(s) and science have different bases for the claims that they make?
  • A series of lessons (6 RE, 6 Science) was developed and taught, with these aims in mind; the research is also about what these lessons contained, what students said when reflecting on them and how their own perspectives changed.

What was done?

  • There was a literature review on different accounts of the religion-science relationship (e.g. conflict, complementary).
  • 40 students in years 9/10 took part in interviews before and after a specially designed series of 6 RE and 6 Science lessons.
  • The interview data were analysed, conclusions drawn and recommendations for school and for RE practice identified.

Main findings and outputs

  • Most students’ views on the religion-science relationship changed; of these 21, 18 moved from a view that religion and science are incompatible to a view that they are compatible.
  • 8 within this group moved to a view that religion and science answer the same question in different ways.
  • 5 referred to what the researchers call ‘coalescence’, i.e. that there can be a ‘cross-section’ between ‘belief and evidence’.
  • 13 students expressed their appreciation of the opportunity to discuss and reflect on the natures of religion and science, and their relationship(s). Some mentioned that they did not usually get this opportunity in RE, and they considered the approach effective.
  • RE teachers already deal with religious difference, so are well placed to ask students to consider questions such as whether or not religion and science are competing for the same explanatory space.
  • In some ways. subject compartmentalisation does not help students to grasp these issues.

Relevance to RE

RE teachers could seek opportunities with science colleagues for cross-curricular collaboration, to follow up the ideas presented through the research. The researchers also recommend that the religion-science questions are addressed in more areas than the origins of life and the universe; e.g. medical ethics and artificial intelligence are good areas in which to consider the contributions of religion and science together. RE teachers could also work with students to identify criteria can be used to evaluate religious and scientific explanations, and offer students different models of the religion-science relationship to evaluate.

Generalisability and potential limitations

The sample of 40 students and number of 12 lessons are fairly limited, but evidently sufficient to generate interesting findings, which teachers are invited to follow up in innovative ways that should engage and challenge their students.

Find out more

Jo Pearce, Alexis Stones, Michael J. Reiss & Tamjid Mujtaba (2019): ‘Science is purely about the truth so I don’t think you could compare it to non-truth versus the truth.’ Students’ perceptions of religion and science, and the relationship(s) between them: religious education and the need for epistemic literacy, British Journal of Religious Education.

https://doi.org/10.1080/01416200.2019.1635434

Do New Religious Movements have a place in the Secondary R.E. Classroom?

Research Summary: Do New Religious Movements have a place in the Secondary R.E. Classroom?

This research investigates the place of Christian New Religious Movements in the Secondary R.E. Classroom. This is an area in which there has been minimal research and publication. This research seeks to establish debate about the validity of New Religious Movements inclusion in the teaching of R.E.

Researchers

Dr James Holt

Research Institution

University of Birmingham

What is this about?

It sets out what is meant by the terms ‘New Religious Movement’ and ‘Christian’. While acknowledging that the conclusions reached are a matter of some debate, the study seeks to use ‘NRM’ in a non-judgemental and non-pejorative way. It establishes criteria based on being founded in the last two hundred years and being outside of the ‘mainstream’ (whether placed there by itself or others). Some groups may be upset to find themselves included alongside others in the group but this is perhaps unavoidable. The definition of a Christian as someone who considers themselves so to be is also controversial. It raises issues for the Unification Church who consider themselves Christians but don’t believe that Jesus was the Son of God. Similarly, groups who have tried to limit Christianity may be upset that Latter-day Saints and Jehovah’s Witnesses are found within their boundaries.

The research then goes on to discuss the arguments for and against the inclusion of New Religious Movements in the RE Classroom. These arguments are based on interviews and questionnaires. Each are given thoughtful consideration and responded to as applicable. The conclusion of this work is that New Religious Movements do have a place in the teaching of RE and the concluding two chapters build on this with two case studies- The Church of Jesus Christ of Latter-day Saints and Jehovah’s Witnesses. Each are presented in light of Religious Education, and suggestions are made as to where they can be incorporated in RE’s curriculum.

A final conclusion suggests a way forward for the inclusion of New Religious Movements in Secondary RE.

What was done?

Utilising qualitative research through the use of questionnaires. The questionnaire was distributed to 186 RE teachers and professionals in various networks around the country. There were 105 respondents. The questionnaire focused around experiences of, and attitudes towards the inclusion of New Religious Movements in the RE classroom.

Main findings and outputs

  1. New Religious Movements need to involve themselves more in the R.E. world.
  2. Teachers need to become aware of the beliefs of New Religious Movements.
  3. Pupils from new Religious Movements need to be free and confident enough to share their beliefs as appropriate in lessons.
  4. Official publications need to recognise New Religious Movements (and when they do, it should be done sympathetically, honestly and accurately).
  5. Exam boards need to recognise the possibility of a number of New Religious Movements being answered in ethical examination questions.

Relevance to RE

While understanding the concerns expressed against the teaching of New Religious Movements it would be wrong to dismiss them from the teaching of R.E. because of parental and teacher prejudice or arguments that strive to limit the scope of R.E. and the professionalism of R.E. teachers. The most persuasive argument is the pressures that are already on the R.E. curriculum, there isn’t sufficient time to deal with all the religions that are prescribed by law and the Agreed Syllabuses. For a lot of people a cohesive approach to individual religions would be seen as ideal. Indeed, most adherents to faiths would like to see their denomination given a curriculum block, where all aspects of belief and values could be explored in depth. However, with great stresses already placed on the time given to R.E., this isn’t really a realistic option for any denomination of any faith. The hope would be that the overall faith isn’t treated as a whole and some mention of diversity is given to pupils. While a phenomenological approach to any New Religious Movement’s faith and practice would be useful it isn’t really practicable. Therefore it is would be incumbent on the teacher to identify to the facets of New Religious Movements that could enhance the already existing study of Christianity and its denominations. In doing this it is possible to be accused of ‘cherry picking’, unfortunately in a classroom this may be unavoidable.

Generalisability and potential limitations

A significant minority of the respondents to this study listed ‘curriculum space’ as an argument against the teaching of New Religious Movements. As such the limitations of the research may surround its practicality. It also only uses two case studies to illustrate the points being made.

Find out more

“Beyond the Big Six: Minority Religions in the Secondary RE Classroom” in Schmack et al, ed Engaging RE pp 76-91 (Newcastle upon Tyne: Cambridge Scholars, 2010)

https://jamesdholt.files.wordpress.com/2015/02/thesis-without-attachment.pdf

Do mindfulness techniques have a place in school?

Research Summary: Do mindfulness techniques have a place in school?

Mindfulness techniques and programmes are becoming more and more popular, being used in a wide range of fields including education at all levels. There is growing evidence that they help people to be focused on the present moment, stabilise their emotions and aid general well-being. Yet the mindfulness phenomenon is not without its problems. ‘Mindfulness’ practice tends to operate outside its original context of Buddhist philosophy and meditation. Cruder versions of ‘mindfulness’ that are designed to increase people’s ‘effectiveness’ – popularly known as ‘McMindfulness’ – are contrary to the original spiritual nature of mindfulness practices. For the author, mindfulness needs to be reconnected to its spiritual roots if its benefits are to be fully realised. However, in relation to RE, this could be seen as a problem in itself. What are the purposes of using mindfulness techniques in RE? Pupils cannot be asked to practise Buddhism, except in a Buddhist school. General notions of increasing their attention are not, specifically, in RE’s domain. The discussion should prompt RE teachers to consider their purposes carefully and critically.

Researcher

Terry Hyland

Research Institution

Free University of Ireland, Dublin

What is this about?

  • Why are mindfulness techniques becoming more and more popular, in a range of settings (medicine, education, industry, etc.)?
  • What are the connections between original Buddhist mindfulness practices and the secular versions of ‘mindfulness’ offered today? What is ‘McMindfulness’?
  • How can mindfulness be reconnected to its original spiritual roots, for its benefits – especially in education – to be more fully realised?

What was done?

This is a critical, scholarly essay, reviewing different aspects of the popularity of ‘mindfulness’ in education systems, pointing out problems and setting out conclusions and questions for educational professionals to consider.

Main findings and outputs

  • Mindfulness practices – e.g. sitting still, silently concentrating on the inward and outward breaths – are becoming more and more popular in a range of settings (medical, educational, industrial). This is because there is growing evidence that they can decrease stress, improve people’s general sense of well-being, and so on.
  • In education, mindfulness practices have been found to improve focus and awareness, increase responsiveness to student needs, enhance classroom climate – and support readiness to learn, strengthen attention and concentration, reduce anxiety and enhance social and emotional learning.
  • Modern, secular mindfulness programmes tend to emphasise the experience of being in the present moment. However, in the original context of Buddhist meditation and philosophy, this was linked to emphases on memory and morality that are now overlooked. Taking mindfulness out of its original context has tended to lead to a simplified, partial version of it.
  • ‘McMindfulness’ is one consequence of this tendency. In industry, workers’ attention span is improved so as to increase productivity; in the US army, soldiers on ‘mindfulness’-based fitness training programmes learn to become more alert and effective .
  • For the author, if mindfulness recovered its original spiritual roots, it would have the potential to do a great deal of genuine good in education. It might help learners to gain a sense of their own minds, a capacity for insight and reflection that could enhance any activity. It could be seen as a dimension of learning.

Relevance to RE

The discussion of ‘mindfulness’ provided in the article is balanced, critical and wide-ranging. It invites RE teachers to be critical about whether or not mindfulness techniques have a place in their lessons. The issue is problematic. Several questions in particular arise:

  • In many ways it is hard to separate mindfulness practices from their Buddhist origins. RE teachers need to be very clear about what their purposes are if using mindfulness techniques. The possibilities for misunderstanding are strong; charges of indoctrination might follow.
  • Educationally speaking, teachers need to be very clear about their purposes are. Some teachers champion mindfulness techniques as aiding pupil concentration, lowering stress, leading to better educational outcomes, etc. It needs to be borne in mind that these were not the original purposes of Buddhist mindfulness techniques and are also not exclusively matters for RE. Thus, RE teachers need to exercise care, so as not to misrepresent Buddhism to children, or to accept responsibility for a ‘mindfulness agenda’ in school on the vague grounds that it has religious or spiritual associations.
  • At worst, ‘McMindfulness’ in school – attempting to alter pupils’ psychological states in order to boost the school’s ‘results’ – needs to be resisted as unethical.

Generalisability and potential limitations

The research offers a balanced, considered view of the ‘mindfulness’ phenomenon. The points presented are worthy of careful consideration by all teachers, because they represent – and prompt – critical professional reflection over whether or not mindfulness techniques should form part of pedagogy or general educational provision.

Find out more

The Limits of Mindfulness: Emerging Issues for Education, British Journal of Educational Studies 64.1 pages 97-117 (published online 22 June 2015), 10.1080/00071005.2015.1051946

http://www.tandfonline.com/doi/abs/10.1080/00071005.2015.1051946?scroll=top&needAccess=true&journalCode=rbje20