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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

What are the links between violence and environmental problems? This research explores these, and explores how recent work in Christian ethics is relevant to them. What should be a Christian response?

Researcher

Luke Beck Kreider

Research Institution

University of Virginia

What is this about?

Problems of conflict, war and violence.
Environmental problems.
The connections between these two kinds of problems, and how Christian ethics might address them.

What was done?

This is a scholarly essay bringing together findings from the different fields of conflict studies, ecology and Christian ethics.

Main findings and outputs

Human-caused environmental changes increase the conditions for violent conflict.
At the same time, modern weaponry and military-industrial production exert both immediate and long-term impacts on non-human species and ecological systems.
The links are crucial to sustainability in the twenty-first century, so Christian ethics must engage with them.
There are four types of link:
1. Conflict over scarce natural resources, with associated migration and destabilisation.
2. Environmental impacts of war.
3. Land conflict.
4. Structural violence (unequal life chances) caused by climate change.
Different theologians are cited in order to highlight different possible Christian ethical responses, e.g.:
1. Reform the Christian imagination: see and accept responsibilities for violent political ecologies.
2. Restore God’s presence to creation in order to reverse the catastrophic rupture of nature from our culture.
3. Learn to see God’s presence in the movement of Christian tradition through time, to now meet the distinct moral demands of an environmental age.
4. Develop the meaning of Christian love to encompass the non-human world and to confront violence hidden in the convergences of economic structures and ecological relations.

Relevance to RE

The research is most relevant to A level teaching (e.g. OCR A level Religious Studies Business Ethics units: arms industries, energy and fuel industries). How do the Christian ethical perspectives outlined in the research apply to these industries? Should Christians work in them or invest in them? Teachers interested in this research report and its possible basis for teaching are strongly encouraged to download and read the original article, perhaps preparing an A4 summary of key points to which their students can refer.

Generalisability and potential limitations

Rather than generalisable research data, this is a stimulating report of recent Christian theological responses to a specific set of issues.

Find out more

The original article is Luke Beck Kreider, Christian Ethics and Ecologies of Violence, Religions 2019: 10 (9), 509.

The article is available open-access at https://doi.org/10.3390/rel10090509

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

From proclaiming the equality of all life forms to the stringent emphasis placed upon nonviolent behavior (ahimsa), and once more to the pronounced intention for limiting one’s possessions (aparigraha), Jainism has often been pointed to for its admirably eco-friendly example. The Jain-inspired Anuvrat Movement, founded in 1949 by Acharya Sri Tulsi, is relevant today. Anuvrat’s final vow (vow eleven) calls for practitioners to “refrain from such acts as are likely to cause pollution and harm the environment,” and to avoid the “cutting down of trees” and the “wasting of water”. When it comes to the modern eco-conscious imperative to “live simply so that others may simply live”, this research argues, there is indeed much that Anuvrat has to offer.

Researcher

Michael Reading

Research Institution

Mt. St. Mary’s University, Los Angeles

What is this about?

Jainism.
The Anuvrat Movement.
Eco-conscious living.
Ecology.
Ecological vow-taking.

What was done?

This is a critical, scholarly study of Jainism, the Anuvrat Movement and their relevance to contemporary ecological problems.

Main findings and outputs

Jain beliefs and practices, e.g. ahimsa (non-violence to all beings) are highly relevant to ecological problems.
A further ideal, aparigraha, refers both to the physical limiting of one’s possessions, as well as one’s achieving a general state of spiritual detachment, also a highly eco-friendly stance.
The Anuvrat Movement, launched in 1949 by Acharya Sri Tulsi, revolved around what he perceived to be a moral deterioration within Indian society. To remedy the situation he encouraged all people to take a set of vows (not only Jains but also Hindus, Muslims, Christians and Sikhs have participated).
The vows are based on traditional Jain and Yoga vows, and also include one (the eleventh) of particular ecological relevance:
I will do my best to refrain from such acts as are likely to cause pollution and harm the environment.
I will not cut down trees.
I will not waste water.
There are others of relevance, e.g. the seventh enjoins limiting one’s acquisitions – and 42% of greenhouse gas emissions is caused by consumer goods production.

Relevance to RE

This research has clear relevance to RE. Teachers can use it to develop their knowledge of Jainism. It also has clear applications to ethics courses and units of study. As reported, Tulsi placed emphasis on individual conduct. His teachings can frame questions such as: to what extent are we responsible? How important or difficult are lifestyle changes? How effective can vows be, and to whom or what might a non-religious person vow? Teachers are encouraged to read the whole article, which also contains interesting points not summarised above, concerning psychology, addiction and self-examination.

Generalisability and potential limitations

Rather than generalisable, the research is a scholarly account of one influential religious tradition and its possible contemporary relevance. People will have different views about Jainism and ecology, pointing out, for instance, that it originated as a soteriological not ecological movement, but the author explicitly recognises this.

Find out more

The original article is Michael Reading, The Anuvrat Movement: A Case Study of Jain-inspired Ethical and Eco-conscious Living, Religions 2019: 10 (11), 636

https://www.mdpi.com/2077-1444/10/11/636

Research Summary

This article explores the interpretation and influence of Genesis 1-2 – the biblical Creation accounts – in relation to Christian responses to contemporary ethical issues. It invites GCSE/A-level students and teachers to engage in a careful and critical examination of the texts. This is essential for a nuanced understanding of the variety of ways in which the texts have been interpreted. The article explores how Genesis 1 and 2 have been influential in forming a variety of Christian responses to such issues as gender equality, animal rights and environmental care. The article offers a partner piece to the newly updated ‘Beyond Stewardship’ resources produced by the University of Exeter for use in GCSE/A-level RS.

Researchers

Professor David G. Horrell & Dr Helen C. John

Research Institution

University of Exeter

What is this about?

What was done?

The article begins with a close examination of the texts themselves, including an accessible comparison of the two accounts side-by-side. It then goes on to illustrate the enduring influence of these creation stories in the ethical debates in which appeals to these texts are made (often on opposing sides). The article outlines the biblical creation stories, noting the context of and differences between the two. It then considers what these texts have to say about (i) human status and the image of God; (ii) gender and equality; (iii) non-human animals and the question of vegetarianism; and (iv) human responsibility for the environment.

Main findings and outputs

This article – alongside the website resources – emphasises that the biblical texts have a complex legacy: there is no simple, singular ‘Christian’ response to gender equality, animal rights, or environmental issues. Appeals to Genesis 1 and/or 2 have been made to support or deny gender equality, to support or deny the rights of non-human animals, to support or reject vegetarianism, and to support stewardship or to support the domination of the natural world. The article offers insight into how and why those polar opinions have been supported by the biblical creation accounts.

Relevance to RE

This article would make excellent background reading for teachers and could be used as a think piece with A-level classes (or higher ability GCSE classes). It relates to issues of gender equality, animal rights, vegetarianism and environmental care.
The accompanying website resources, developed within the University of Exeter’s ‘Beyond Stewardship’ project, are designed for use in RE/RS classrooms when tackling issues related to environmental ethics. They encourage students to think beyond a simple equation of ‘Christian ethics’ with ‘stewardship of the environment’. Resources are available under the following subtitles:

Is Christianity to blame?
Origins of stewardship
History of stewardship
Contemporary Christian views
Catholic teaching explored further
The Future of Earth
Criticisms of stewardship
Alternatives to stewardship
The Exeter Project
Humans and (other) animals

Generalisability and potential limitations

The article and resources are primarily aimed at teachers and KS5 students. However, able KS4 students will find them useful as stretch and challenge materials and/or revision activities. They focus solely on Christian perspectives but do tackle the considerable variety therein.

Find out more

The article is entitled ‘Creation, Humans, Animals, and the Environment: Understanding the Influence of Genesis 1–2’ and appears in the November 2018 edition (Issue 51) of Dialogue magazine (pp. 3-8).

http://humanities.exeter.ac.uk/theology/research/projects/beyondstewardship/

Research Summary

The Panpsycast Philosophy Podcast is an audio learning tool which provides content aimed at students to help improve their knowledge outside of the classroom. The podcast offers discussions and analysis dedicated to the topics set by the OCR Religious Studies specification studied in the UK. It also provides content which has the potential for synoptic links across modules and possibly other subjects the students are learning. The research project aimed to gauge how classroom teachers and their students perceived the usefulness of the podcast when using it as a flipped-learning tool.

Researchers

Andrew Horton, Jack Symes, Amy Houghton-Barnes & Anu Tester

Research Institution

The Panpsycast

What is this about?

Is podcasting, more specifically ‘The Panpsycast Philosophy Podcast, a useful tool for flipped-learning?

– How did teachers use the podcast?
– Has the podcast improved the students’ learning?
– Has the podcast improved the quality of teaching?
– What are the limitations of the podcast as a learning tool?
– How much do students enjoy listening to the podcast?

What was done?

Teachers were asked to choose episodes of the podcast and then set their students homework to listen in preparation for a discussion or written task. The staff and students were then required to fill in a feedback questionnaire which they accessed online. Teachers addressed questions relating to their thoughts on how the podcast was best employed as a learning tool and how it benefited their teaching practice, if at all. Students answered questions concerning their enjoyment of the podcast medium and how it compared to their other methods of learning.

Main findings and outputs

The initial data suggest that both teachers and students enjoy The Panpsycast as a method for flipped-learning. However, there are some stipulations, particularly from the student perspective. The podcast appears to work best when there is plenty of time to listen at the pace of the specific student. The podcast should also be used intermittently, perhaps every 2-4 weeks as one of the teachers prescribed. The findings here cannot offer clear quantitative evidence regarding the improvement of students’ learning, but instead, they give an initial insight into how The Panpsycast has been received in the short-term. Further long-term studies will need to be conducted if there is to be a clearer understanding of the benefits.

Relevance to RE

The initial data suggest that The Panpsycast is an effective method for flipped-learning and that both teachers and students enjoy it. The podcast should be used as a flipped-learning tool intermittently, perhaps at the start of a new topic, as one of the teachers prescribed.

Generalisability and potential limitations

The podcast appears to work best when there is plenty of time to listen at the pace of the specific student. The podcast should also be used intermittently, perhaps every 2-4 weeks as one of the teachers prescribed. The findings here cannot offer clear quantitative evidence regarding the improvement of student’s learning, but instead, they give an initial insight into how The Panpsycast has been received in the short-term. Further long-term studies will need to be conducted if there is to be a clearer understanding of the benefits.

Find out more

https://philpapers.org/rec/HORTPF-5

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

Research Summary

The relationship between religion and human rights is an ambiguous and complex one, but there are academic, moral and political arguments for the inclusion of human rights in religious education (RE). The Universal Declaration of Human Rights advocates education in human rights and the English school curriculum aims to encourage a commitment to human rights. This article examines the arguments for the inclusion of human rights in RE. It explores whether English secondary RE curricula encourage the study of human rights and the link with religion. This is perceived through a post secular context, one which is marked by the continuing presence of religion in the modern world. The article suggests that there are compelling arguments for the inclusion of human rights in RE, but identifies a questionable variability among local agreed syllabi and GCSE specifications which makes RE an inconsistent ally for the national and international human rights education movement.

Researchers

Dr Robert Bowie

Research Institution

Canterbury Christ Church University

What is this about?

This is a policy study of recent changes around the moral and values aims of education in English schooling. It shows the transition from a values vision framed around human rights to one that is framed around British values.

What was done?

The analysis of policy documentation used a triangulation of conceptual frames: Schwartz’s theoretical structure of values, Baxi’s conceptualisation of rights and Lohrenscheit’s notion of learning about and learning for human rights as these.

Main findings and outputs

Governments offer different political conceptions around what the moral formation of children in schools should encourage, in terms of social change or conservation, local or international allegiances, and moral education as state protection or advocacy around protection from the state. Different governments, at different times and facing different situations, come to different conclusions about what values education should encourage or facilitate. Policy change indicates underlying change, inconsistency and uncertainty around the negotiation of national and international values in English schools. It is clear that there has been a significant change of direction in education policy since 2007 driven by PREVENT and fundamental British values and the concerns around international terrorism and cohesion. However much there might be a feeling that the 2016 political events reflect a sudden unexpected change towards nationalism and away from internationalism, education policy was a signpost towards that direction of travel. Whether this marks an abandonment of human rights education, or a new phase of development towards a locally, nationally conceptualized HRE remains to be seen. This need not necessarily be interpreted as a loss of an ideal or indeed an obituary for HRE.

Relevance to RE

RE engages with international dimensions in that religions and belief systems reach beyond national boundaries. The article provokes reflection on the extent to which RE might be focussed on a vision of education that is framed exclusively by national interests or whether there is scope for an internationalist vision of RE.

Generalisability and potential limitations

This is a conceptual study – focussed around policy formation. It charts developments rather than proposes solutions.

Find out more

Bowie, R. (2017) The rise and fall of human rights in English education policy: Inescapable national interests and PREVENT. Education, Citizenship and Social Justice, 12 (2). pp. 111-122.

http://create.canterbury.ac.uk/15514/#rVylRH5sJ3uxeTwO.99

Research Summary

In this thesis, I explore the introduction of creativity into Religious Education lessons. I will present a mixed methods case study research project focusing on a Year 8 all boys’ class within a large high achieving independent school. This study takes place in a largely secular classroom, in an environment where students are very highly motivated to do well. During this study, the questions I will explore are: What effect does creatively interpreting biblical text have on the students’ intrinsic motivation to work? What effect does the use of iPads with biblical text have on the students’ ability to unlock creativity? What effect does the creative interpretation have on helping students to interpret the meaning of passages?

Researcher

Mr Tom Jenkins

Research Institution

University of Cambridge

What is this about?

The use of creativity and IT to engage students in religious studies. What effect does creativity have on the students’ ability to make meaning?

What was done?

Mixed methods case study. Methods: lesson observation, pupil questionnaires, pupil interviews, and student work analysis.

Main findings and outputs

Research Question 1: What effect does creatively interpreting biblical text have on the students’ intrinsic motivation to work?
I can conclude that in my study creatively interpreting biblical text did have a positive effect on my students’ intrinsic motivation. I did anticipate that this might be so, however I did not anticipate the reasons why creativity would increase their motivation, and for me this was the interesting aspect. Students were motivated by the opportunity to be creative because it gave them a chance to express themselves, and also their viewpoints. It also gave them the freedom of choice to choose their learning, and this proved to be a valuable opportunity to the students.

Research Question 2: What effect does the use of iPads with biblical text have on the students’ ability to unlock creativity?
In response to this RQ I find that I share the view of London Knowledge Lab (Team, 2013), that the effectiveness of the iPad depends on the manner in which it is used, not in anything intrinsic to itself. For some students it was helpful to use an iPad, in particular if they struggled with more traditional ways of being creative (drawing). However, it is also clear that there were times when students would have preferred not to use an iPad, and to return to previous methods of creativity. The iPad can also be restrictive to some students, and using an iPad is as much a skill as drawing is.

Research Question 3: What effect does the creative interpretation have on helping students to interpret the meaning of passages?
This was the most interesting RQ, and I found that creatively interpreting the meaning of passages does have a positive effect on the students’ ability to interpret the meaning. Some of the pieces of work I examined on the Good Samaritan were quite powerful, and they captured the heart of the passage very strongly. It appears that applying the parable to a modern day example helped the students understand the concept of social responsibility, and how to be ‘active’ rather than ‘passive’ members of society. I can also conclude that because the students had to create their own versions of the bible passages, they had to understand them in great detail. This was very clear in even the most basic responses to the task, and it became a clear indicator of ability and progress. The use of creativity also had a final unexpected effect on the students, which was that it made them reflect upon themselves and each other. During the course of creating their own Good Samaritan and Sower parables, the students reflected upon chances they have had to be helpful to one another. Applying the bible passages to the modern world also accomplished a further thing, which was to make religious education relevant to the students of today.

Relevance to RE

This research will help inform RE teachers about the benefits of using creativity in RE lessons, it will also provide some ideas as to how this can be done. This project will also stimulate conversation over how to make RE relevant in today’s society, and it will reference good pieces of literature on this viewpoint.

Generalisability and potential limitations

This was a small scale study, carried out with a small sample number, in a school with a 1:1 iPad scheme.

Find out more

Title: Making Meaning. A Critical Examination of the Effects of Creativity on the Meaning Making and Motivation of High Attaining Year 8 Students Studying the Gospels

Research Summary

We Need to Talk about RE (London: Jessica Kingsley, 2017) is a collection of essays by established and emerging RE leaders commenting on theory, practice and policy around RE. The book focuses mainly on the English system, with European and wider global contexts referred to. Each chapter is a grounded, research-informed provocation. The book is edited by Dr Mike Castelli (currently Executive Chair of the Association of University Lectuters in Religion and Education) and Dr Mark Chater (currently Director of a charitable trust supporting RE).

Researchers

Mike Castelli, Mark Chater & Linda Woodhead

Research Institution

Several

What is this about?

The book as a whole promotes public discussion on what is needed from a new model of RE. The book argues that we need to talk about RE for several reasons: because so much is changing in the culture of schools; because teachers of RE are ‘cultural and religious heroes caught up in a conflicted education system’; because the kind of RE practised UK is unique, but gravely in danger of dismemberment and neglect; because of the urgent need to find consensus about the purpose and place of RE; and because wider society needs better ways of dealing with religious and cultural ‘otherness’.

What was done?

Each of the fifteen authors uses a distinctive methodology based on their own professional experience as teachers, researchers, practitioners, policy makers or consultants.

Main findings and outputs

Each chapter, written by a different author, offers a manifesto for change. The postscript, written by a serving teacher of RE, argues passionately for change based on clarity of purpose.

Relevance to RE

Trainee and serving teachers will find the book a stimulating, provocative and hope-inspiring daily companion to their practice.

Generalisability and potential limitations

There is no programmatic set of findings or recommendations.

Find out more

Castelli, M. And Chater, M (2017) ed. We Need to Talk about Religious Education: Manifestos for the Future of RE.London: Jessica Kingsley Publishing.