Viewing archives for Hinduism

Research Summary

This is a study of the lived religious identity and practice of Hindu teenagers in the UK. Utilising an ethnographic approach, it investigates how Hindu teenagers in the UK experience their religion at home and at school. There is found a contrast between these teenagers’ home life and school experience. Hindu teenagers experience a strong sense of cognitive dissonance pertaining to their religious identity: their home life being a healthy relationship with their religion but their school experience being a sense of anger and shame. There is an outline of what the teenagers themselves believe is lacking in the RE classroom and what they regard as the key features of their Hindu faith.

Researchers

Joseph Chadwin

Research Institution

University of Vienna

What is this about?

• How do Hindu teenagers in England experience their religion, at home and at school?
• Are there contrasts between these two arenas?
• What do Hindu teenagers in England see as the key features of Hindu faith?
• What do they believe is lacking, or would like to see more of, in the RE classroom regarding Hindu tradition?

What was done?

There was a prior survey of existing relevant literature, and an ethnographic study of 30 London secondary pupils who self-identified as Hindu. The ethnographic study consisted of a series of semi-structured interviews.

Main findings and outputs

• There is immense variety within the category of Hinduism; researchers should accept the multiplicity and fluidity of lived religious identities and experiences.
• Such acceptance characterises much recent RE literature but Hinduism is still a ‘blind spot’ sometimes significantly mishandled in school RE.
• 12 of the pupils were apathetic to their Hindu identity, 18 highly engaged with Hindu beliefs and practices. 25 stressed how Hinduism is highly internally diverse. 28 were unhappy about absence from or superficial treatment of Hinduism within the school curriculum. Only 1 was happy; the school in question received visits from Hindu community members. The unhappiness is a source of anger for them and means that Hinduism, in their view, is really for the home.
• A ‘secularised’ ‘yoga-for-relaxation’ type of activity offered in school added to the Hindu teenagers’ sense of anger.

Relevance to RE

The findings include the Hindu teenagers’ views on what is lacking (or needed) in school RE:

• 26 referred to the importance of Hindu values, and the need to reflect these in curriculum coverage: equality, honesty, non-violence and love.
• These can be, but should not be, obscured by attention to Hinduism’s ‘strangeness’ or exotic appearance.
• Informed teaching about the meaning of yoga is lacking, but should be included; the same also applies to puja.

Generalisability and potential limitations

The author acknowledges that his is a small and localised sample. However, he argues that the ‘small window’ of the ethnographic data is much needed, providing an in-depth examination.

Find out more

The original article is available on an open-access basis: Joseph Chadwin (2023) The lived religious beliefs and experiences of
English Hindu teenagers at home and at school, British Journal of Religious Education, 45:3, 251-262, DOI: 10.1080/01416200.2023.2184326

Research Summary

Schools were linked to a selected and trained faith practitioner for an extended period of time, enabling an ongoing relationship to develop. The extended connection allowed for greater depth of dialogue, and thus, improved learning about the religion and culture of the faith in question. Schools reported that the project had reinvigorated their Religious Education and provided valuable professional development for staff.

Researchers

Mark Plater
Funding by All Saints Educational Foundation

Research Institution

Bishop Grosseteste University, Lincoln

What is this about?

Usually when schools have faith visitors (or make visits to places of worship) this is for a one-off, brief experience, and does not provide time for pupils and faith practitioners to get to know each other and to feel fully relaxed in discussing the complexity of issues that might be explored. Creating opportunity for longer term connections, it was hoped that genuine friendships might develop, enabling a much deeper level of connection and understanding.

What was done?

Funding was obtained to support six schools in a pilot programme, providing funds to release classroom practitioners for training events, and other project expenses. Faith practitioners from the selected religions were then identified, police checked, and trained by the Leicester based St Philip’s interfaith centre before being introduced to the relevant schools. Schools were then free to develop activities with their selected faith practitioner as appropriate to their needs.

Main findings and outputs

Two participating schools were unable to proceed with the programme for various reasons, but all of the others benefitted enormously from the programme, claiming that it had, strengthened teacher confidence in teaching about that religion, broken down stereotypes and assumptions, and given RE teaching an increased profile in the school.
Ongoing reports were provided on progress at three points during the programme, and a final report summarises the main outputs and overall impact.

Relevance to RE

First hand experience of dialogue with people from faith traditions is vital in order to make RE come alive and feel relevant and meaningful. However, there are benefits in developing long term dialogue relationships with a person of faith, rather than in brief encounters such as are usually organised (one-off speakers, or short visits to places of worship), helpful though these are.

Generalisability and potential limitations

This was a small-scale pilot study, and hoped-for further funding to expand the project is still being sought. Also, the project was interrupted by Covid and lockdowns, and some schools giving greater emphasis to Core subjects during the time that the study was in flow.

Find out more

https://bgro.repository.guildhe.ac.uk/id/eprint/884/

Research Summary

The pandemic has shown how important religious ritual is for communities; for the social, psychological and cultural health of individuals. Some loss has not yet been adequately mourned, and addressing this will need to be a priority. The phenomenon of online worship has been significant, and thought will need to be given to serving the extended or invisible community that religious rituals actually engage. ‘In many ways, the digitisation of religious life has shifted patterns of religious authority and power.’ (page 114) Still, not all religious rituals can be moved online. These are some of the research’s closing reflections: its four main findings are given below, under Main findings and outputs.

Researchers

Dr Joshua Edelman, Prof Alana Vincent, Dr Eleanor O’Keeffe, Dr Paulina Kolata, Dr Mark A. Minott, Dr Katja Steurzenhofecker, Dr Jennie Bailey, Dr Charles Roding Pemberton, Dr David Lowe

Research Institution

Manchester Metropolitan University, University of Chester

What is this about?

The report’s Executive Summary provides a clear introduction to the aims and context of the research undertaken. The focus was on how religious practice in Britain adapted to the lockdown situation. From page 7:
‘The project ran from August 2020 to September 2021, with the aim of documenting and analysing changes to British communal religious life during the Covid-19 pandemic and associated lockdowns, and of providing best practice recommendations for religious communities adapting their practice to address similar crisis situations in the future. Particular effort has been made to include data that reflects, to the extent possible, the geographic and religious diversity of Britain, by focussing on questions of religious practice rather than on theological questions or issues of belief which are specific to faith traditions.’

What was done?

There were three research methods.

1. A large-scale survey of religious leaders and congregants about their experiences of rituals both before and during the pandemic.
2. Fifteen case studies—based on interviews, digital ethnography, social and broadcast media analysis, and other methods.
3. Action research carried out by clergy and other professionals with practical experience of conducting ritual during the pandemic, who
   respond to and comment on the data, and reflect personally on their experiences.

Main findings and outputs

1. During the pandemic, the experience of ritual worsened. They were perceived as less meaningful, less communal, less spiritual, and less effective.
2. Human connection means more to people than other factors. They prefer forms of online worship that are interactive over those that deliver a ‘better’ audio and visual quality.
3. While online practice could make some rituals feel distant, the ability of worshippers to join communities far from their homes has nevertheless been a positive development likely to continue. However, the overall dissatisfaction with online worship suggests a limit. Some form of online-offline hybrid seems likely to be the way forward.
4. Participants in larger communities found their experience of rituals during the pandemic to be less positive than was the case for smaller communities. This suggests that smaller communities were better able to maintain a sense of togetherness and mutual support through their rituals during this crisis, and that their convivial, small nature was a source of resilience rather than a weakness.

Relevance to RE

Neither the researchers nor the report have school RE or R&W as a specific focus, but the data are of potential use to teachers in developing courses or lessons about contemporary British lived religion. For example, pupils could be asked to ‘predict’ how communal life in particular traditions could be affected by lockdown; their predictions could then be compared and contrasted with real-life data and accounts; the pupils could reflect on their own prior assumptions and what they have learned about their own positions as well as lived religion, and further questions could then be explored about the meaning and significance of religion in different communities, and how it adapts to different conditions.

Generalisability and potential limitations

The survey is broad, and whilst the case studies might not cover every religious or worldview community represented in the UK, they offer valid accounts of a range of communities.

Find out more

The full report, together with further information about the BRIC-19 research project, can be accessed freely at https://bric19.mmu.ac.uk

Research Summary

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/

Research Summary

“Over the centuries, the relationship between science and religion has ranged from conflict and hostility to harmony and collaboration, while various thinkers have argued that the two concepts are inherently at odds and entirely separate. But much recent research and discussion on these issues has taken place in a Western context, primarily through a Christian lens. To better understand the ways in which science relates to religion around the world, Pew Research Center engaged a small group of Muslims, Hindus and Buddhists to talk about their perspectives. These one-on-one, in-depth interviews took place in Malaysia and Singapore – two Southeast Asian nations that have made sizable investments in scientific research and development in recent years and that are home to religiously diverse populations.”

Researchers

Courtney Johnson, Cary Lynne Thigpen & Cary Funk

Research Institution

Pew Research Center, Washington DC

What is this about?

• What is the relationship between religion and science – or, more precisely, what are some of the relationships between religion and science?
• What do Muslims, Hindus and Buddhists think about how religion and science relate to one another?
• How are these questions answered within the particular contexts of Malaysia and Singapore, where investment in scientific research and religious diversity are both high?

What was done?

72 individual interviews with Muslims, Hindus and Buddhists were conducted in Malaysia and Singapore between June 17, 2019 and August 8, 2019. This included 24 people in each of the three religious groups, with an equal number in each country. All interviewees said their religion was “very” or “somewhat” important to their lives, but they varied in terms of age, gender, profession and education level.

Main findings and outputs

• There is no single, universally held view of the relationship between science and religion.
• But there are some common patterns and themes within each of the three religious groups.
• Many Muslims expressed the view that Islam and science are basically compatible, acknowledging some differences – such as the theory of evolution conflicting with religious beliefs about the origins and development of human life on Earth.
• Hindus tended to differ from Muslims, describing science and religion as overlapping spheres. As with Muslims, many Hindus maintained that their religion contains elements of science, and that Hinduism long ago identified concepts that were later illuminated by science; many Hindus said that the theory of evolution is encompassed in their religious teachings.
• Buddhists generally described religion and science as two separate spheres. Several talked about their religion as offering guidance on how to live a moral life, while describing science as observable phenomena. Often, they named no areas of scientific research that concerned them for religious reasons. Nor did Buddhists see the theory of evolution as conflicting with their religion.

Relevance to RE

• The data can be used as resources in religion and science topics. The article whose headlines are reported here needs to be viewed in full – it’s detailed, beautifully illustrated and contains much of potential classroom use, e.g. illustrative quotations and statistical tables.
• The interview respondents express personal worldviews. Their words show how their organised worldview membership (Islam, Hinduism or Buddhism) combines with other elements (influence from or attitude towards science). In this way, the material from the article can be used for Religion and Worldviews teaching. It helps to show what Religion and Worldviews teaching could look like.

Generalisability and potential limitations

The researchers recognise the limits of a series of interviews with individuals, and therefore don’t claim that the individuals represent the traditions. Again, however, see the full article. What they do to address the problem is include statistics from other Pew Center global surveys, so you can check the individual accounts with the bigger picture. Overall, it’s an excellent resource.

Find out more

On the Intersection of Science and Religion, Pew Research Center, published August 2020 (see link for open access below)

https://www.pewforum.org/essay/on-the-intersection-of-science-and-religion/

Research Summary

LAR-D provides participating schools with a link faith practitioner from a selected religion, and funds each of them to develop an ongoing dialogue over time, ideally using the RE-searchers pedagogic approach. The project is funded by the All Saints Educational Trust.

Researcher

Mark Plater, 6 participating schools, St Philip’s Centre, Leicester

Research Institution

Bishop Grosseteste University

What is this about?

Does linking a faith practitioner to a school for an extended period of time provide educational benefits above what is gained from single visit opportunities?
In what different ways do schools make use of the RE-searchers pedagogy when given training, but then left to choose or reject it?

What was done?

Schools selected and funded to participate in the programme.
Selected faith practitioners linked with schools (schools chose the religion to be studied).
RE-searchers pedagogy training provided by Rob Freathy as a possible method of engagement.
School-faith practitioner partnerships allowed to develop by mutual agreement over 12 months.

Main findings and outputs

Developing teacher confidence and subject knowledge.
School communities enabled to engage with living religion and alternative cultures.
Study ongoing, but significantly affected by corona-virus shut-down.

Relevance to RE

Note the concept and methodology: an ongoing link with a selected, trained and supported faith practitioner, enabling a friendship relationship to develop over time….
i.e. quality of link rather than quantity.

Generalisability and potential limitations

This is a funded project, with schools being reimbursed for participation.
At present only 6 schools are participating (3 primary/ 3 secondary).
Being partway through, full benefits have not yet been assessed.

Find out more

Update information sheets developed and available from mark.plater@bishopg.ac.uk

https://www.bishopg.ac.uk/bgu-team-win-15000-grant-to-support-new-re-learning-initiative/

Research Summary

The Bhagavad Gita is a philosophical Hindu scripture in which the god Krishna imparts lessons to the warrior prince Arjuna about sacred duty (dharma) and the path to spiritual liberation (moksha). This classical scripture has had a long and active life, and by the 19th century it had come to be regarded as a core text, if not the core text, of Hinduism. During the colonial period, interpretations of the Bhagavad Gita considered the relevance of Krishna’s lessons to Arjuna in the context of British colonial rule. While some Indians read a call to arms into their interpretation of this scripture and urged their fellow Indians to rise up in armed resistance, Gandhi famously read a nonviolent message into it. This research argues that equally as important as Gandhi’s hermeneutics of nonviolence is his commitment to enacting the lessons of the Bhagavad Gita as he interpreted them in the daily life of his ashrams (communities). When explored through the lens of daily life in these ashrams, we see that Gandhi’s interpretation of the Bhagavad Gita emphasized not just nonviolence but also disciplined action, including self-sacrifice for the greater good.

Researcher

Karline McLain

Research Institution

Bucknell University, Lewisburg, PA

What is this about?

• The Bhagavad Gita.
• Mahatma Gandhi.
• Life and ethics in Gandhi’s ashrams.

What was done?

This is a scholarly essay, analysing source material to cast light on Gandhi’s interpretation of the Bhagavad Gita.

Main findings and outputs

• Firstly, it is clear that Gandhi sought to find the meaning of the Bhagavad Gita in practice, and through life in a community.
•  For Gandhi, the battlefield scene of the Gita was an allegory: “it described the duel that perpetually went on in the hearts of mankind (sic),and that physical warfare was brought in merely to make the description of the internal duel more alluring.”
• The path of karma yoga was understood as disciplined action in pursuit of self-realization, in the course of everyday life.
• For over 40 years, when Gandhi was not residing in prisons run by the British colonial government, he was living on back-to-the-land intentional communities (ashrams) that he founded in South Africa and India. They tried to live out the Gita’s message.
• The ethic of the ashram was not a neutral shared space but a ‘nonviolent neighbourliness’. Social ‘equals’ were treated as friends, ‘subordinates’ with service and superiors through civil disobedience. All this was worked out in local situations as self-discipline in everyday life.
• In 1906 Gandhi took a vow of celibacy. He did this to better practice the Gita’s principle of self-sacrifice and service of others; he would lessen his attachments to his possession of a wife and four sons and treat all ashram members as co-equals.
• When imprisoned, e.g. for refusing to carry an identity card (in South Africa in 1908), he read the Gita in prison and later wrote that its teachings should be carried out fearlessly – people should do their duty by what was right, even at the cost of their lives.
• The practice of selfless service was the basis of Gandhi’s ashrams in India. Duncan Greenlees, a British resident, wrote –
  Then began the day’s work in earnest. Some went daily to the stables to scrub the floors and milk the cows; others swept the Ashram paths with brooms; others again prepared the morning meal in the fine kitchen. All in their turn went to clean the latrines. This was indeed a sacramental, purifying work that, bringing us at once into sympathy with the lowest castes of men, taught us to see God in everything, even in what the ignorant have named unclean.
• On the morning of the Salt March in 1930, Gandhi insisted that only ashram members prepared to be killed should join him. They were allowed to take no food or drink, only a copy each of the Gita.

Relevance to RE

The research will develop teachers’ knowledge of Hinduism (the original article is very detailed, fascinating and to be recommended strongly). The material can certainly be of use in classroom teaching. The various stories can be told and discussed: why did Gandhi insist that only those ready to be killed should join him on the Salt March (note: ‘ready’ included having taken vows of celibacy)? Why were none allowed to bring food or drink? Why were all required to bring a copy of the Gita? Students can 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.

Generalisability and potential limitations

This research does not provide generalisable data as such, more a distinctive case study with which to deepen knowledge and understanding of the Hindu tradition.

Find out more

The original article is Karline McLain, Living the Bhagavad Gita at Gandhi’s Ashrams, Religions 2019: 10 (11), 619.

The article is available open-access at https://doi.org/10.3390/rel10110619

Research Summary

“Most U.S. adults identify with a particular religious denomination or group. They describe themselves as Catholic, Baptist, Methodist, Jewish, Mormon or Muslim– to name just a few of the hundreds of identities or affiliations that people give in surveys. Others describe themselves as atheist, agnostic or say they have no particular religious affiliation. These are the conventional categories into which Americans sort themselves. But a new Pew Research Center analysis looks at beliefs and behaviors that cut across many denominations – important traits that unite people of different faiths, or that divide people who have the same religious affiliation – producing a new and revealing classification, or typology, of religion in America.” (Summary taken from original press release at http://www.pewforum.org/2018/08/29/the-religious-typology/ downloaded on September 12 2018.)

Researcher

Pew Research Center, Washington DC

Research Institution

Pew Research Center, Washington DC

What is this about?

This is about the different religious groups in the US, and how they vary internally, in terms of religious commitment, behaviour or attitudes to religion. Survey data were used to generate seven categories of religiosity that cut across religious boundaries. E.g. ‘Sunday Stalwarts’ are the traditionalist, highly engaged members, ‘Diversely Devout’ are those who whilst traditionalist are also open to ‘New Age’ beliefs such as reincarnation or psychic power and ‘Religion Resisters’ are those who think that institutional religion does more harm than good. The other categories are ‘God-and-Country Believers’, ‘Relaxed Religious’, ‘Spiritually Awake’ and ‘Solidly Secular’.

What was done?

A survey of 4729 respondents was done. It included 16 questions about their religious and spiritual beliefs and practices, the value they place on their religion, and the other sources of meaning and fulfillment in their lives. The typology groups were then created using cluster analysis, a statistical technique that identified homogeneous groups of respondents based on their answers.

Main findings and outputs

The findings are quite extensive and readers are directed to the main report (link below), but some examples can be given so as to provide a flavour. What is interesting is how the categories cut across traditional religious and non-religious lines:

• Some data may be unsurprising (76% of the ‘Solidly Secular’ have no religious affiliation).
• However, it raises questions that 17% of the ‘Solidly Secular’ category identify as Christian.
• Within Religion Resisters, non-Christian religious faiths contribute their highest overall percentage (11%).
• They only make up 6% of the ‘Sunday Stalwart’ category, which could be down to population or survey factors; the word ‘Sunday’ is used because 90% of the group belong to Christian churches and it did not figure in survey questions.
• There are interesting sub-findings, e.g. 19% of ‘Sunday Stalwarts’ and 12% of ‘Solidly Secular’ believe in reincarnation; 98% of ‘Religion Resisters’ believe there is spiritual energy located in physical things such as mountains, trees or crystals.

Relevance to RE

The final Commission on RE report speaks of the need for a deeper understanding of the complex, diverse and plural nature of worldviews at both institutional and personal levels, and to ensure that pupils understand that there are different ways of adhering to a worldview. This Pew Center research gives an original, imaginative illustration of these factors. RE curriculum developers and teachers could use it to consider how to represent diversity within religions; teacher trainers could use it to illustrate the need for this to trainees.

Generalisability and potential limitations

The survey was large-scale (4729 respondents) and care was taken to achieve a representative sample. One limitation is that the US rather than the UK is represented. The researchers also acknowledge that identifying cluster groups is as much art as science. However, UK teachers and researchers could take note of the problematising of religious categories and perhaps find ways to explore similar issues in our own contexts.

Find out more

The full Pew Centre research bulletin is available for free download at http://www.pewforum.org/2018/08/29/the-religious-typology/

Research Summary

The numbers of religious believers in the world will grow over the next half-century, according to demographic analyses and predictions. Absolute growth in their numbers might be less surprising than relative growth (i.e. they will be in an increased majority over non-religious people). Different parts of the world will be differently affected.

Researchers

Conrad Hackett & Marcin Stonawski

Research Institution

Pew Research Center, Washington DC

What is this about?

The research is about how numbers of people belonging to different religions, or not affiliated to a religion, are predicted to grow or otherwise from 2015 to 2060; and how the religious or worldview population composition of different parts of the world will be affected.

What was done?

The methodology is to begin with 2015 populations and then to consider the median ages and fertility rates of different religious or non-affiliated groups. These are the bases of predictions for future increases or decreases. For example, because the median age of Muslims is low (24) and the fertility rate high (average 2.9 children per woman), the Muslim population is predicted to increase. Factors such as conversion (‘switching rates’) are also built in to the predictions.

Main findings and outputs

The report is large and comprehensive, and readers are encouraged to continue to it (link below). However, here are selected headlines:

• 2015 world population= 7,284,640,000 2060 world population= 9,615,760,000
• 2015 Christian population= 2, 276,250,000 (31.2%) 2060 Christian population= 3,054,460,000 (31.8%)
• 2015 Muslim population= 1,752, 620,000 (24.1%) 2060 Muslim population= 2,987,390,000 (31.1%)
• 2015 unaffiliated population= 1,165,020,000 (16%) 2060 unaffiliated population= 1,202,300 (12.5%)
• 2015 Hindu population= 1,099,110,000 (15.1%) 2060 Hindu population= 1,392,900 000 (14.5%)
• 2015 Buddhist population= 499,380,000 (6.9%) 2060 Buddhist population= 461,980, 000 (4.8%)
• 2015 Jewish population= 14,270, 000 (0.2%) 2060 Jewish population= 16, 370,000 (0.2%)

Regional trends
The religiously unaffiliated population is heavily concentrated in places with ageing populations and relatively low fertility, such as China, Japan, Europe and North America. By contrast, religions with many adherents in developing countries – where birth rates are high and infant mortality rates generally have been falling – are likely to grow quickly. Much of the worldwide growth of Islam and Christianity is expected to take place in sub-Saharan Africa.

Relevance to RE

RE teachers should find useful background and teaching material here. The prediction, based on evidence, that religion’s presence in the world will increase over the next half-century underlines the need for good RE. The research should be useful in advocacy for the subject at various levels including individual school and national policy.

Generalisability and potential limitations

The research is partly predictive, but done scientifically by an internationally respected body. The findings are already generalisations and do not cover diversity within religions or the ‘non-affiliated’.

Find out more

The report The Changing Global Religious Landscape was first published online in April 2017. It can be freely accessed at http://www.pewforum.org/2017/04/05/the-changing-global-religious-landscape/

Research Summary

Marking and feedback are essential parts of the teaching process, which allow teachers to know whether what they have taught has been learnt and therefore allow teachers to address the needs of pupils. They are also requirements for all teachers. However, they are time consuming and burdensome upon teachers. Technology has the potential to transform education, for teachers and for pupils. This study aims to investigate the role that technology has in the assessment of RE with the expectation that any benefits would also be felt in other curriculum subjects.

Researchers

Sam McKavanagh & Dr James Robson

Research Institution

University of Oxford

What is this about?

The planning was guided by these questions.

• In assessment, what can technology do that traditional methods cannot?
• How can the use of technology for assessment be beneficial to pupils?
• How can the use of technology for assessment be beneficial to teachers?
• How can technology allow us to meet the assessment objectives of RE?

What was done?

The three action cycles used different tools to assess pupils; multiple choice questions were used for each assessment.

• Cycle One (Traditional): pupils completed assessments using pen and paper.
• Cycle Two (Plickers): pupils held up unique pieces of card in different orientations to indicate their answer. The teacher’s smartphone could read and record the pupils’ response.
• Cycle Three (EDpuzzle) – through this website pupils watched videos that the teacher had embedded with questions. Scores were recorded so the teacher could track progress over time.

At the end of each cycle the following were conducted:

• whole-cohort questionnaires;
• small-group interviews; and
• teacher interviews.

Main findings and outputs

The findings show that technology:

• saved time;
• helped give quick and useful feedback;
• collated results;
• improved record keeping;
• reduced teacher workload; and
• increased pupil engagement.

In contrast, traditional methods of assessment failed to offer these benefits. Marking and feedback remained burdensome tasks for teachers and pupils did not respond favourably to them.

Technology has an important role in the assessment of RE. Pupils assessed using traditional methods and those assessed with technology showed no discernable differences in their results. The benefits to the teacher were clear: they saw a reduction in workload and were able to give immediate feedback and discuss issues with pupils which would not have had been possible with traditional methods. As Plickers and EDpuzzle can collate pupils’ results teachers can easily keep track of pupils’ performance across time, with minimal effort on their part. It is expected that these advantages would not only apply to RE and that teachers of other subjects, and in other school settings, would also benefit.

Relevance to RE

This was a piece of practitioner research and other teachers were involved in the collection of data. Therefore it will have real applicability to other teachers of RE.

The technology used is free to obtain and use and does not require pupil ownership of devices – this increases the accessibility to the technology.

One of the key findings was the savings in time for teachers whilst assessing and the production of useful real-time data, which they could use immediately to provide effective feedback to pupils.

Generalisability and potential limitations

Given the method of answer collection which the technology used, the research focussed on AT1/A01 (‘factual’ knowledge) the research did not attempt to assess AT2/A02 (‘learning from religion’) – whilst this should be possible, it was deemed that it would be stretching the research too thinly and that less clear results would be drawn. It would therefore be beneficial to retrial these technologies to attempt to assess AT2/A02 as well.

Given the length of the research project it was not possible to tell if pupils would become ‘bored’ or less enthused with the technologies the more normalised they became. A longer research process would uncover whether this is the case.

Find out more

McKavanagh, S. (2017). The role of technology in the assessment of RE (Master’s thesis). University of Oxford.

https://ora.ox.ac.uk/objects/uuid:27d8b9ef-0cab-4116-827a-d9b615627860