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Early Years to Upper Key Stage 2

This series of lessons progresses from Early Years to Upper Key Stage 2, exploring themes around Easter at increasing depth. The resources are adapted from the ‘Salvation’ strand in Understanding Christianity. If you already teach Understanding Christianity and are interested in moving to a Religion and Worldviews approach, this resource is for you.

Created by Lynn Revell and Kate Christopher as part of their Canterbury Christ Church University grant funded project Teaching Islam as a Worldview. Funding provided by Culham St Gabriel’s Trust. You can find further resources which were created as part of this project in the RE:ONLINE resource Islam as a Worldview

Key Stage 1

This may seem like an unfamiliar word, ‘nones’ refers to people who state ‘none’ when asked if they have a religion. How to explore non-religious worldviews with KS1 children? Here we start to think about ways of seeing the world that do not involve belief in a deity.

What does a worldviews approach look like in the classroom? Dr Kate Christopher and Professor Lynn Revell have been exploring this question through a project called ‘Islam as a Worldview’. The project considers worldviews thinking through practical resources for the classroom, focusing on the teaching of Islam.

Through thinking practically, and with all ages of pupils in mind, the team present two working principles:

Worldviews starts with people
Pupils need to engage with different types of knowledge

These clear, simple principles form the basis of the teaching materials produced. The teaching materials are free and available for all.

Have a look at these teaching materials and see how you can bring in a wide and rich sense of history, context and lived diversity in Islam, through starting with people, and their time and place. Don’t be limited to your own Key Stage, you can pick up all sorts of ideas you can adapt from the resources.

Key Stages 1 and 2

This resource encourages pupils to look at Islam through the eyes of the poet Rumi.

The National Entitlement and the Curriculum

The proposed National Entitlement is not a curriculum however we believe it provides a curriculum framework. We present a knowledge organiser (downloadable below) for teachers as a way of exploring this potential. Knowledge organisers are useful in providing a clear overview of information, which can then be categorised.

The Commission on RE (2018) sets out a new vision for Religion and Worldviews. As part of this vision it sets out a recommendation for a Statement of Entitlement which includes organising principles that may inform thinking behind practical planning and curriculum design for Religion and Worldviews.

You can find the complete report on this link, as well as the Executive Summary and a helpful a video to explain the work of the Commission on RE: https://www.commissiononre.org.uk/final-report-religion-and-worldviews-the-way-forward-a-national-plan-for-re/

Pupils are entitled to be taught, by well-qualified and resourced teachers, knowledge and understanding about:

a. what religion and worldviews are and how they are studied;

b. the impact of religion and worldviews on individuals, communities and societies;

c. the diversity of worldviews in society;

d. the concepts, language and ‘methodologies for knowing’ that help us organise and make sense of our knowledge and understanding of religion and worldviews;

e. the human quest for meaning, so that they are prepared for life in a diverse world and have space to recognise, reflect on and take responsibility for the development of their own personal worldview.

The Commission on RE (2018) report sets out in more details nine bullet points stating what pupils should be taught. These are:

1: About matters of central importance to the worldviews studied, how these can form coherent accounts for adherents, and how these matters are interpreted in different times, cultures and places

2: About key concepts including ‘religion’, ‘secularity’, ‘spirituality’ and ‘worldview’, and that worldviews are complex, diverse and plural

3: In the ways in which patterns of belief, expression and belonging may change across and within worldviews, locally, nationally and globally, both historically and I contemporary times

4: The ways in which worldviews develop in interaction with each other, have some shared beliefs and practices as well as differences, and that people may draw upon more than one tradition

5: The role of religious and non-religious ritual and practices, foundational texts, and of the arts, in both the formation and communication of experience, belief, values, identities and commitments

6: how worldviews may offer responses to fundamental questions of meaning and purpose raised by human experience, and the different roles that worldviews play in providing people with ways of making sense of their lives

7: the different roles played by worldviews in the lives of individuals and societies, including their influences on moral behavior and social norms

8: how worldviews have power and influence in societies and cultures, appealing to various sources of authority, including foundational texts

9: the different ways in which religion and worldviews can be understood, interpreted and studied, including through a wide range of academic disciplines and through direct encounter and discussion with individuals and communities who hold these worldviews.

What could the proposed National Entitlement look like in practice?

The proposed National Entitlement is in many ways an abstract statement. However, it provides some of the thinking that can sit behind a new Religion and Worldviews curriculum.

We suggest that the place to start is actually the final point of the National Entitlement, point (9). This describes the academic disciplines that might frame the more specific learning content. This can be imagined as a lens to look through at the learning content. It is bigger than the learning content and provides a backdrop or framing against which the learning content makes wider sense. The lens might be historical, theological or ethnographic, it might be philosophical, sociological or anthropological, and so on. You might be looking at a specific point of, for example, Islamic history, but will be thinking more widely as a historian and asking the sorts of questions a historian might ask.

Knowledge Organisers based on the proposed Statement of Entitlement

In an attempt to help understand and exemplify the National Entitlement we have created a knowledge organiser presenting Humanism. We have considered what it might mean to explore this worldview based on this new vision of religion and worldviews. We have also tried to allow this worldview to be explored in itself, without imposing categories that might distort understanding.

The knowledge organisers are NOT a complete curriculum or scheme of work. They present an overview of what content might be covered and questions asked when the proposed National Entitlement guides planning.

The learning content and approaches might be studied over many years, from Primary to Secondary, gradually building up a rich and complex understanding.

We provide notes to unpack some of the learning content, but not a complete guide. This is experimental. Teachers all over the country are engaged in exploring how to implement this new vision.

If this feels very different to your usual planning, it is. The National Entitlement is a game-changer, bringing RE, or religion and worldviews, into the 21^st century as a broad-based, critical and reflective subject, driven by disciplinary thinking. While we know there is lots of hard work ahead, we are excited to explore the practical challenges and opportunities these crucial years will bring. We welcome comments and suggestions; we want to hear from you! Get in touch by emailing contact@reonline.org.uk

This resource was written by Hannah Mandelbaum, Jewish representative for Email a Believer. Hannah explains the deeper themes that are a key part of Jewish New Year. It includes a classroom activity for KS1, KS2, KS3 and KS4.

“I am all prepared for Jewish New Year,” said an RE teacher friend. “I’ve got apples, honey to dip them in and bought some Jewish New Year cards and pomegranates.”

Of course, there is nothing wrong with using some traditional food to teach Jewish New Year (this year – 2019 – will be 5780 in the Hebrew calendar). The hope for a sweet and fruitful New Year is reflected in these symbols or simanim (signs/indicators). A common Jewish greeting is ‘“Shana Tova U’Metukah” – have a happy and sweet New Year.”

However, there are other deeper themes that are a key part of Jewish New Year and are more challenging to teach.

What is Selichot?

The month preceding the New Year is Elul, a reflective time to search one’s heart and prepare for the Days of Awe – Yamim Noraim – the ten days that begin with Rosh Hashanah and end with the fast of Yom Kippur. Ashkenazi Jews observe Selichot, a word that translates as ‘forgiveness’ with prayers at the end of Shabbat, usually the week before Rosh Hashanah. For Sephardi Jews, the prayers are said for the whole month of Elul.

In a choral service often held at midnight, prayers are recited to ask for pardon from God. Jewish people examine their behaviour over the past year and think how they can make amends. This is a major theme of New Year. Some have described this early start to the Days of Awe as a way of jump-starting the season. It is as if the King is greeted on the road before he gets to his palace, when it is then harder to get past the guards to talk to him.

A key part of Selichot is the recitation of God’s Thirteen Attributes (midot). In Exodus 33:13, Moses asked God to tell him his attributes. “The Lord, the Lord, the compassionate and gracious God, slow to anger, abounding in love and faithfulness, maintaining love to thousands, and forgiving wickedness, rebellion and sin. Yet he does not leave the guilty unpunished; he punishes the children and their children for the sin of the parents to the third and fourth generation.”

The Selichot service can be very powerful. A member of a North West London synagogue explains his feelings about this time of year,

Selichot provides a choral curtain-raiser for the High Holy Days. The themes and the tunes are all there and it is beautiful. However, it is important not to let the beauty of the melodies lull you into anything less than the anticipation of Rosh Hashanah and the core message of return/repentance. Selichot is the start of that journey through our Days of Awe during which we must account for our actions and our words to our fellow human beings and to God. It is – potentially – a roller-coaster ride, which the familiarity of the liturgy and the music prepares us better for.”

Classroom Activities

The theme of forgiveness and saying sorry is a key element of the Days of Awe. At Selichot, one rabbi asked her congregation to place cards into a box with examples of when they had regretted hurting others in the past year. These words were then made into a communal prayer for the morning of the fast day of Yom Kippur.

Considering when we say sorry to others and why could create a link between RE and relationships education. A ‘sorry box’ could be made by KS1 pupils, decorated with traditional New Year symbols, showing that the preparation for being better people is as important as the sorry messages that are placed inside. Role plays can help pupils to model caring behaviour, for example, saying sorry to someone who has been left out of a friendship group.

KS2 pupils can list the Thirteen Attributes of someone they care about; a member of their family, friend, or special adult. The emphasis should be on their qualities and values.

KS3 and KS4 pupils can watch https://www.youtube.com/watch?v=dzBLcOm1DjI Danny Raphael Silverstein’s rap is a spiritual response to the Jewish New Year theme of teshuvah – returning. Maimonides, the medieval Jewish philosopher and Torah scholar, clearly described this process

Stopping negative actions
Feeling regret for your behaviour
Saying sorry out loud, to God and to the person you’ve upset
Making a practical plan so that you will not, for example, upset your friend again by talking about things that annoy him.

Maimonides felt that it was only then teshuvah gamurah – complete return – could happen. It is as if the mistakes are deleted from the Facebook page of the past year. Pupils could write their own New Year rap, incorporating the symbols and the messages of this season.

This resource was written by Hannah Mandelbaum, one of RE:ONLINE’s Email a Believer team.

Origins

The Shema may be seen as the beginning and end of Judaism. It is a Jewish prayer extracted from three places from the Torah and composed into a sequence of paragraphs. It does not appear in its entirety at the beginning of the Torah, rather it is found in Deuteronomy 6.4-9; 11.13-21 and Numbers 15.37-41. The Shema derives its name from the Hebrew word sema, meaning ‘to hear’, which is the initial word of the first verse, which states, ‘Hear O Israel’. Thereby, instructing Jews to listen. It is believed that they were received by Moses on Mount Sinai.

Significance

The Shema is included as part of every weekday synagogue service. Its significance is inferred by the fact that its centrality is recognised in all Jewish traditions, in various ways. The recitation of the passage is taken as a commandment to be fulfilled by Jewish adult men twice daily, morning and evening. It is also a core text in other prayer books.

The Shema is taught for the love of God, loyalty to the Jewish tradition and it encourages the Jewish community to study the Torah. It is reported that Jacob’s sons read it to him and therefore adults recite it to children so that they remain within their tradition. The Shema might be the first thing that some Jewish children learn in a Jewish primary schools and at home to express belonging.

Meaning

The Shema sets out what Jews believe and how they should demonstrate their dedication to God through daily actions.

It represents their belief that they have made a Covenant with God: an agreement that they will love God and follow His laws and in return God will take care of them. Thus, as an artefact, the Shema is a way for Jewish people to remind themselves of their promises to God. This is why families have a responsibility to teach their faith to the next generation.

Practice

Unsurprisingly, the Shema has acquired a pivotal position in the collective and personal life of Jewish communities. Communally, adults recite it in the morning and evening and in the afternoon at the synagogue to fulfil the commandment and remember God.

Individually, some Jews recite it before bed and after waking up, as it is the most holy thing to say during these times. It is also a way of thanking God for waking them up from sleep and to ask God for good sleep. Thus, it is a prayer which covers all activities of the day and night.

As a family, in some homes, mothers regularly recite the Shema with their children whilst putting them to bed. Some children memorise it and others prefer to look at the text when reciting it.

At happy events, such as moving into a new home, the mezuzah, which contains the Shema, is fixed to the doorpost and is followed by a religious service.

During festival days and especially on Shabbat, a double reading honours the Shema: at the time the Torah scroll is bought out from the Ark the opening verse of the Shema is recited collectively, and again, individually by the reader prior to reading the Torah.

There are some physical gestures adopted by Jews during various prayers and worship. On the Day of Atonement whilst reciting the opening verse of the Shema, the eyes are covered to remove distractions.

As death approaches, those gathered recite some passages from the Torah and end with the opening words of the Shema. In this way the dying person is helped to affirm their faith in the oneness of God. It is worth noting that the Shema may be recited in Hebrew and in other languages too.

Structure

The Shema has three paragraphs. The English translation is provided with an explanation of what it might mean to some Jews, how they might put it into practice and what they could learn from it.

Hear O Israel, the Lord is our God, the Lord is One (Deuteronomy, 6.4)

From this, Jews learn to be attentive to the Torah so that God’s commands are with them. It also means their religion is monotheistic. Moreover, a closer examination reveals God as addressing Israel rather than Israel addressing God, thus Jews make claims of a reciprocal relationship because God chose them, and consequently, they believe God cannot ignore them.

Blessed is His name, whose glorious kingdom is forever and ever

This phrase does not appear in the Torah and is attributed to Jacob. Since he had whispered it, Jews whisper it as well. It tells the Jewish community to praise God. They know, through this, that God’s kingdom is everlasting. They recognise the holiness and greatness of God. It gives them hope too.

Love the Lord your God with all your heart, and all your soul, and all your might (Deuteronomy, 6.5)

The demand from God is unequivocal in this phrase: total obedience and wholehearted devotion and to remember God’s word. It implies that Jews be prepared to sacrifice everything. They are to love God with their might, heart and soul. God loves them; therefore, they too should have unflinching love for Him.

These words that I command you today shall be upon your heart (Deuteronomy, 6.6)

Jews learn to affirm these as laws and learn them orally. But there is also an emotional attachment. The heart is mentioned so that it can act as a guide following the dictum ‘in doing right follow your heart’, and in the heart should be the Torah.

Repeat them to your children, and talk about them when you sit in your home, and when you walk in the street; when you lie down, and when you rise up (Deuteronomy, 6.7)

This phrase gives adults the responsibility to pass on their faith to children, and this can take place in formal and informal settings. The key message is to keep it alive at all times. Literally, it means Jews should recite it every evening and morning.

Hold fast to them as a sign upon your hand, and let them be as reminders before your eyes (Deuteronomy, 6.8)

Literally, this means to hold fast onto the Shema and the Torah by wearing the verses on the hand and upon the forehead between the eyes. This is how the practice of wearing phylacteries (tefillin) became established. The tefillin consists of four small joined-up boxes containing the first two passages of the Shema (Deuteronomy, 6.4-9 and Deuteronomy, 11.13-21) and two other Exodus phrases of the Torah. These are handwritten on a parchment and worn on the stronger hand as this is what is used by individuals or on the left arm so that it is directed to the heart. It is a constant visual reminder for Jews that God is there, whatever they do.

Write them on the doorposts of your home and at your gates (Deuteronomy, 6.9)

The final instruction is to handwrite a parchment and fix it to the doorpost of the home and gates. In practice, to preserve the sanctity of the text, a rectangular elongated box with a slight opening, called a mezuzah, is made to house this kosher parchment, which contains the first two of the three paragraphs of the Shema (Deuteronomy, 6.4-9 and Deuteronomy, 11.13-21) and at the back, the word Shaddai (Almighty). The mezuzah is affixed on the right hand doorframe, with a little slant upwards in the direction of the room, at about shoulder height, in individual dwellings and collective compounds. In doing so, most Jews express their obedience, and, when they come into and go out of their homes, they are reminded to renew their covenant daily. The mezuzah is fixed on every door (except the lavatory and bathroom), so the whole house is covered in holiness and purity as a gift of God. Some Jews kiss the mezuzah to show their adherence to the Torah in everything they do, including daily actions like entering and leaving the home.

Mezuzah literally means ‘doorpost’, but over time came to refer to the doorpost and what is attached to it. Interestingly, a sukkah does not need a mezuzah as it is not permanent dwelling.

Deuteronomy 11.13-21

This section is an exhortation to obey, love and serve God alone with everything. In return God promises the Jewish community abundance in material well-being. Should they turn to serve other gods, the anger of God awaits them (Deuteronomy, 11. 13-17).

The next phrases (Deut. 11.18-21) repeat the instructions given above in (Deut. 6-9). Thereafter, God promises that should these be fulfilled then God will keep His promise of the land for them (Deut. 11. 21).

Numbers 15.37-41

This verse establishes the custom of Jews adorning clothes with tzitzit (fringes). Tzitzit are tassels made of several threads tied together to symbolise the numerical value of the name of God. The Shema says that when people look at the tassels they will remember their promise to keep God’s laws. Some Jews follow this rule all the time and wear a vest with tassels on four corners, called a tallit katan. At the synagogue, some also wear a special prayer shawl called a tallit gadol when praying in the morning.

To summarise, the Shema is a prayer in the first instance and a belief statement thereafter. It has a golden principle for the Jewish community in stressing that learning is initiated at home and establishes the duty to educate their children in the faith. The Shema establishes the practice of learning the three paragraphs contained within it, and of wearing the tefillin and affixing the mezuzah. These actions remind Jewish people of the promises made to and by God, their belief about unity of God and the One to be worshipped.

Learning about the Shema in RE

Here are some examples of what primary pupils might be able to do as a result of their learning about the Shema.

They can:

-use the right names for things that are special to Jews, e.g. when shown a picture, say: ‘That is a mezuzah’

-talk about what they find interesting or puzzling, e.g. talk about how interesting it was to hear that Jewish people put a prayer in a small box and fix it to their doorposts

-talk about some things that are similar for different religious people, e.g. say that Muslims, Christians and Jews all says prayers to God

-talk about some things in stories that make people ask questions, e.g. say, ‘It was mysterious when God spoke to Moses’

-describe things that are similar and different for religious people, e.g. record or say how Jews recite the Shema, but that they may say it in different languages

-ask important questions about life and compare their ideas with those of other people, e.g. ask why Jews think the Shemais such an important prayer and give their own ideas about important prayers and wishes

-use the right religious words to describe and compare what practices and experiences may be involved in belonging to different religious groups, e.g., say how different Jewish communities might have different ways of remembering God’s laws – through recitation of the Shema, through wearing of the tallit and tefillin, though doing good deeds and so on

-ask questions about the meaning and purpose of life, and suggest a range of answers which might be given by them as well as members of different religious groups or individuals, e.g. asking questions about the importance of the Shema in Jewish life and suggesting answers that might be given by a Jewish visitor to the classroom, or with reference to answers given in authoritative texts or websites.

Some common discussion questions:

What do you think it means when the Shema says: “These words […] shall be upon your heart”?
In the Shema, where does it say that Jews should talk about God’s laws?
Why do you think the Shema says that Jewish people should repeat the words to their children?
What could you use or do to help you to remember promises that you have made?