Viewing archives for Religion and Worldviews

The Vernacular

Over the centuries, those who had the luck of being educated made efforts to bring their theological learning to the benefits of those less fortunate. In Europe, Christian theological understanding could be complicated and abstract and also expressed in Hebrew, Latin and Greek, providing a further barrier to understanding for those who could not read or write. Over the centuries ways developed to express Christian theology in the ‘vernacular’, the language spoken by ordinary people in a region. Bible stories and the lives of the saints were retold in local languages ordinary people could hear.

This was not always welcomed by those in authority. In 1382, John Wycliffe translated the Bible from Latin into English, an act that earned him posthumous excommunication; his body exhumed and burnt. In the 1530s, Martin Luther translated the Bible into German, causing one of the great rifts of the Reformation. However by 1611, the King James version in English was made widely available, suggesting a melting away of objections to accessing Christian theology in the vernacular in Protestant regions.

Making Christian teachings more accessible inevitably led to reductionism. Ordinary people worked long, hard hours. As well as illiteracy, they did not have the time to engage in abstract theological meditations. Yet in a religion like Christianity with official doctrine and heresy, people must know what they believed. The church responded. The Heidelberg Catechism, 1563, was composed in Heidelberg, Germany, under the guidance of many theologians. The catechism was designed as a teaching tool, divided into fifty-two sections known as ‘Lord’s Days’, each one of which could form part of a Sunday service. Ordinary people were given weekly access to essential dimensions of Christian theology and ethics. A sixteenth century ‘Alpha Course’ perhaps?

It wasn’t just Christianity that developed systems for distributing information with hard-working, uneducated people. On converting to Buddhism, The Indian king Ashoka (reigned from 268- 232 BCE) erected a series of 50- foot pillars in the kingdom to spread Buddhist teaching. The pillars combined teachings of Buddhist compassion with the merits of King Ashoka. Erected at places of pilgrimage, such as the Buddha’s Enlightenment and first sermon, they spread across northern India, to spread the Buddhist religion to the ordinary people of Ashoka’s lands.

Guru Nanak also ensured ordinary people could access teaching and holy scriptures for themselves. The Gurmukhi script (meaning: from the mouth of the Guru) is used to write Sikh scriptures. It is the script of the Adi Granth (literally translated as ‘the first book’). The vision for Gurmukhi was a script that could be learned easily and was in the common tongue of the area.

It seems that in order to thrive and spread, religions needed to put their theology and ethics into the eyes, ears and hands of the lay people. Over time, literature, poetry, stories and art emerge which meet this aim.

Hagiography

Having always enjoyed biographies of inspirational figures, I was interested to find this isn’t a new phenomenon. In fact, it seems an important source for theological learning in the past is ‘hagiography’. Hagiography refers to writing about the lives of saints, combining the Greek words ‘hagi’, ‘holy’, and ‘graphy’, ‘writing’. Hagiographic texts are a unique biographical writing form, not offering a strictly historical account of a saint’s life but with the aim of assisting the reader in their own salvation.

A hagiography might not mention dates or places of birth, but details which show the saint’s exemplary Christian life, inspiring in others ideas about their own salvation. Hagiographic writing was common in the early church, with collections forming over the centuries.

Hagiographies often included the stories of those who had been saved from a life of ‘sin’, such as Moses the Black (saved from a life of violence) and Mary of Egypt (saved from a life of sexual liberty). Check out these two saints; wow! Often in hagiographic writing the saints are portrayed as without sin, suggesting a miraculous dimension to their lives. In Medieval times, the ‘Vitas’, or ‘life stories’, became a source of biblical education for ordinary people.

Hagiographies provided an important source of Christian education for ordinary people, along with church windows and story-telling. The merging of Christian belief with earlier mythology is not uncommon. Images of the Egyptian goddess Isis with her son Horus bear a strong resemblance to early Christian icons of the Madonna and Child. A weaving together of saints’ lives and social concerns are visible in the modern age. St Perpetua was an early Christian martyr who was executed alongside Saint Felicity. They died clinging onto each other have been adopted as patron saints of same-sex relationships. Perpetua dreamt she was transformed into a man and this has led to her being adopted by the Christian Trans community as an icon.

Hagiographic icons, or images, became a form of theological storytelling. Dating from the 12th & 13th century onwards they depict a saint and scenes from their life. They are ‘read’ much like a book, allowing ordinary people to learn for themselves, even if they cannot read.

Hagiographic icons reached their golden era in the fifteenth century. They were particularly popular in Orthodox Russian and Slavic regions, as well as in pre-Protestant Britain. 14th Century icons of St Anthony and St Cuthbert in Carlisle cathedral survived the Reformation, although their faces have been scratched out. They were later painted over by people fearing idolatry, but have been discovered and restored. Through panels such as these, ordinary people learnt about saints, God and themselves.

The panels showing the lives of St Cuthbert & St Anthony of Egypt, the faces scratched out. Images by Jen Jenkins, used with permission.

The panels showing the lives of St Cuthbert & St Anthony of Egypt, the faces scratched out Images by Jen Jenkins, used with permission

I wonder what a modern equivalent of hagiography might be for Christians today? Twitter? Pinterest? For medieval Christians the vitas and hagiographies provided information, inspiration and hope. I was interested to read recently that the Indic Traditions have similar stories of spiritual heroes and holy people, to provide a similar role. I wonder why knowing about those who have trod our own spiritual path seems so important? Does it help us to understand the beliefs that shape our lives and worldviews? I also wonder if we are as ready to learn about and from others as those in centuries past.

British Religion in Numbers is an online source of data about religion and belief in Britain. It is gathered and presented by academics for the purposes of investigating both religious diversity in Britain, and of the extent and impact of religious commitment in Britain. The data can support an understanding of how far religious groups and beliefs have an impact on policy or other public decision-making.

I am a Year 6 Primary teacher and together with two other teachers, Primary and Secondary, we experimented with bringing this data to our classrooms. We wanted our children to have the opportunity to engage in a statistical analysis of numerical data about religion and belief as part of their richer understanding of the world.

We focused on two sets of findings from the overall data set, which is large. These were, firstly, the ways Jesus is depicted among Christians in Britain, and secondly, the representations of Muslims in the British media. We helped pupils to explore the data through pie charts and tables, as well as written reports. We thought carefully about scaffolding the questions children would engage with so they could make sense of and evaluate what the data is telling them.

My class were surprised to see so many images of Jesus existed, depicting him from all sorts of cultural backgrounds. However the data shows some interesting findings- that while Jesus, a Middle- Eastern man, is often represented as white, as well as black or Asian, most people in Britain viewed Jesus as a Middle Easterner. For myself I was surprised. My pupils had a mixed response, especially those for whom the image of Jesus is sacred. They were not sure if anything other than his actual ethnicity should be portrayed.

When it came to reading a report of how Muslims are portrayed in the British media, this was upsetting for the class. The data hows us clearly the discrimination against Muslims in the British press. As an adult I was surprised to find Islamophobia in broadsheet as well as tabloid newspapers. While this raised some difficult emotions, it is important for pupils to be able to explore and make sense of our complex society as it is in a safe space like school.

Pupils had the chance to reflect on the implications of their learning. Myself and the other teachers all teach in different regions, so we had geographical and demographic variations to compare. It was clear that life experiences and social exposure determined pupils’ interpretation of the data and the conclusions they arrived at.

As teachers we found that the use of statistical data in RE serves to contextualise religious diversity and provide pupils with tangible material for comparison and analysis. Pupils could evaluate the impact of past events on current trends. Across all three schools we felt that pupils were making connections and encountering ideas they hadn’t considered before – their world had expanded beyond what they knew to be true or thought to be true.

There is always the danger that a data-informed analysis of the world brings pupils into contact with how the world is, not just the ideal worlds described in religious traditions. While this can raise controversial questions, this is a chance to help our young people to make sense of the world as it is. As teachers we can model curiosity, as we show our pupils how to examine complex information, and confidence in an open attitude to knowledge and understanding of the world.
Visit the website at British Religion in Numbers

For a number of years I have desired to do something creative. After 21 years in the classroom I have resisted the path towards school leadership but I wanted something more.

Then Covid came and for the first time in a long time I had space and time. I had no broadcasting experience, no equipment, no technical skills and avoided all social media, but decided to start a podcast. After some research I wrote a business plan, sketched out the early episodes and created a website.  A friend let me use a recording cupboard under his stairs and I embarked on an incredibly steep learning curve.

I cringed at my own voice initially but I have long passed that reaction. Having boycotted social media due to its negative impact on my mental health, I now needed to re-engage to promote the podcast. I was right to do so. Twitter’s community of educators and specialists in their field has inspired and supported me. Through social media I have found Muslims, Jews, Sikhs, Buddhists, Ex-Jihadists, gay vicars and ex-convicts for the podcast.

I released my first episode in October 2020 and ten people listened. Now I have nearly 45,000 listeners around the world. In February 2023 I published my 100th episode. I was asked once during an inset day to tell the person next to me one thing I was proud of. I honestly couldn’t think of a single thing.  Now I would have no hesitation in naming The RE Podcast. It has connected me to so many wonderful people and it is such a privilege to use my skills, knowledge and experience to enthuse and support others in teaching the subject I love.

Theological Art: Stained Glass Windows

Stained glass windows have been part of church architecture from Medieval times. The technique originates in 10th Century Assyria and was used extensively by ancient Egyptian and Roman artists and architects. Mosques and synagogues make use of stained glass with geometric or decorative motifs rather than the human figures found in Christian churches.

The oldest glass remaining in situ is found in Canterbury Cathedral, where it was first set in place in 1184. By the 15th century, stained glass windows had developed in complexity. York Minster provides a good example in the East window. Designed by John Thornton of Coventry, the window depicts the beginning and end of all things from the book of Genesis to the book of Revelation, essentially capturing what was known in the Middle Ages as the ‘Apocalypse’. By the 19th century this art form was finding its way into non- religious spaces, through the work of William Morris, Charles Rennie Macintosh and others. In the 20th century, stained glass took on a modern, abstract perspective within sacred space.

A good example of abstract, Christian stained glass is the Piper baptistery window in Coventry Cathedral, which symbolises baptism through light. The vibrant colours stream around the Cathedral’s font, a scallop shell carved from rock outside Bethlehem.

Images by Mary Courtney, used with permission, August 2022

What was the early purpose of stained glass windows? One medieval Abbot of Saint Denis, in the northern suburbs of Paris, used the wealth of the abbey to create lavish stained glass windows, believing light to be a manifestation of God himself. He wanted Parisians to be bathed in God’s light. In the Old Testament light represents good and is symbolic of God’s protection.

Stained glass windows in the Medieval era provided education through depicting biblical stories to an illiterate population. Educating the masses in religion in the medieval ages was crucial because the church was the highest authority in society, and in order to achieve salvation one must follow the word of God; a significant challenge for those who could not read. Scholars speculate that the stained glass windows may have had more profound impact on the Medieval laity than the sermons told by clergy. The depictions in glass were, after all, their only means of unmediated theological thinking.

Over time, the opulence of stained glass began to represent the wealth of church patrons, and the complex relationship of religion and power was exemplified in increasingly ornate windows. Stained glass windows became a powerful medium to communicate a message of both spiritual and temporal authority. Windows often featured monarchs alongside saints to reinforce the idea of divine kingship. Patrons who had paid for the production of the windows were also featured, alongside their family coat of arms.

A modern window is the Plague Window in the church of St Lawrence in Eyam, Derbyshire. Designed by Alfred Fisher and installed in 1985, it tells the story of the plague’s arrival in 1665 and village’s response. Reverends William Mompesson and Thomas Stanley convinced their fellow villagers that quarantining was the most Christian course of action, inspired by Jesus words in John 15: ‘greater love has no man….’. Their actions did spare the towns and villages surrounding Eyam, saving thousands of lives, but at a great cost to themselves; three quarters of the village died. Today, their sacrifice is memorialised in the window of the village church:

Eyam window, picture with permission by Jen Jenkins 2022

Stained windows of antiquity frequently depicted saints whose relics were interred in the church. In the fourteenth century, stained glass windows evolved to be much more like paintings, changing the narrative style of stained glass windows. Whereas prior to the thirteenth century, windows often showed dozens of scenes from the life of a particular saint or martyr, the fourteenth century saw windows concentrating more on a single important event of the saint of martyr’s life in each window, demonstrated on a larger scale and telling the life of the saint over a large stretch of the church’s external walls.

During the seventeenth century English Civil War (1642-43), Puritans smashed stained glass windows, considering them to be idolatrous. Likewise, during the French Revolution, windows were also smashed or removed because of their symbolism of the authoritarian power of both the monarchy and the Catholic Church. Protestants in England rejected ornate decoration in church. By 1640, stained glass windows were rare. The English Parliament decreed that all images of the Virgin Mary and the Trinity be removed from churches, resulting in some vandalism of medieval windows.
When one of the Angel windows was broken by an act of vandalism in 2020, Coventry City of Culture established a completion titled ‘Broken Angel’ which led to a series of temporary installations: https://coventry2021.co.uk/what-s- on/broken-angel/
Sacred windows are still of great value and importance in our own times it seems.

Coventry Cathedral West Screen, with permission from Jen Jenkins 2022

So, next time you take pupils on a trip to a church for RE, it may be worth researching the stained glass windows there so that you are better positioned to explore the theological and historical-social significance with pupils.

Religion and Science in Alice Roberts’ Ancestors

In Ancestors by Alice Roberts we accompany 19th Century geologist Reverend William Buckland as he makes room in his Christian worldview for the arrival of new scientific knowledge. This knowledge challenges a literal reading of creation and Noah’s flood, as Genesis was typically read in the Victorian era.

Roberts suggests that for Buckland, a theologian and scientist, ‘studying the Earth meant studying the work of God: geology was a devoutly religious pursuit’ (p. 21). However, the discovery of a Paleolithic burial site on the Gower peninsula, alongside emerging theories of glaciation and evolution, presented Buckland with a challenge. At first he tried to resist what science was presenting, as Roberts explains,

‘He wanted to be able to reconcile the origin myth in Genesis with the scientific evidence. He noted that ‘geographical investigations…may seem at first sight to be inconsistent with the literal interpretation of the Mosaic records.’ But he went on to insist that the ‘apparent nonconformity’ of the science with the Bible was most likely to stem from problems with ‘the yet imperfect science of Geology’- rather than with the biblical version of events’ (p. 21, citing Buckland’s inaugural lecture as a Reader in Geology at Oxford, ‘Vindiciae Geologiae; or the Connexion of Geology with Religion explained’).

We can see a fascinating hermeneutic in action here, as Buckland reads the biblical text through his own scientific lens. Before long his twin lenses, a literal biblical reading and a scientific reading of the physical world, needed resolution. As Roberts notes, Buckland played around with time frames to allow scientific evidence fit with the biblical account of our origins, but eventually came to the conclusion that Noah’s flood was not scientific fact. Buckland expanded his reconstruction of the past and made room in his Christian worldview for what science had revealed. This account raises the fascinating question of how possible it is for any of us to see things in a different way, how our worldviews shift and change over time.

It is interesting to consider the religious faith of scientists today. 2009 data collected by the Pew Research Centre shows that 33% of American scientists polled believe in God, 18% believe in a spirit or higher power, and 41% do not believe in God. There is a small amount of variation between the type of science and belief in God, with 29% of physicists and astronomers, 30% of geoscientists, 32% of biomedical scientists and 41% of chemists believing in God. In the general population, according to the same data, 83% of Americans believe in God and 4% do not (reference: https://www.pewresearch.org/religion/ 2009/11/05/scientists-and-belief). We know from the recent census data that figures for religious belief in the UK general population are significantly different. It would be interesting to conduct a survey in a school among staff, especially to compare science subject specialists with non-science specialists, or even RE specialists.

Buckland’s story is a great example where an evolution of worldview is visible. This example illustrates how worldviews change and expand, and assimilate and accommodate different ideas, even those that on the surface might appear to be incompatible.

Reference:
Ancestors by Alice Roberts
Published by Simon & Schuster, 2021

Religion & Science in The Essex Serpent by Sarah Perry

Can faith and science co-exist happily in someone’s worldview, and if so, how? We start this series with these questions in The Essex Serpent by Sarah Perry (2016). Set in the Victorian era, the conversations between amateur paleontologist Cora Seaborne and Reverend William Ransome, in the Essex village of Aldwinter where the superstitious villagers fear an ancient sea creature is haunting their shores.

Cora appreciates science and reason, finding it a reference point in a confusing world. At a time when devotion to Christianity was assumed, Cora prefers the promises of rationality and logic.

William finds the suspicions of his flock concerning. He is affronted by a serpent carved into the end of one of the pews, finding its presence threatening to the sanctity of the church as a place of worship. Cora finds William’s inability to make room for the presence of the creature alongside his Christian faith perplexing for, as Perry puts it, ‘the best minds can hold two opposing thoughts at once’ (p. 31). In this era of Darwin’s theories of evolution, many at the time faced the question of how these new discoveries were to fit with the Christian faith, if at all.

Charles fears an interest in science could pull people away from God. Cora cheerfully finds her growing scientific knowledge and interest does indeed pull her away from God. However Charles’s distaste with his villagers’ superstitions suggests he too is influenced by a rational outlook, rejecting supernatural answers to problems.

William doubts the longevity of scientific discoveries, but not the abiding truth of the Christian faith. Cora sees the alignment of Christianity and scientific discovery, arguing that modern faith is of a rational sort, seeking enlightenment and clarity. Through the novel they challenge each other, recognising their ultimate differences and yet finding the other enlightening: ‘We both speak of illuminating the world, but we have different sources of light, you and I…Then we shall see who first blows out the other’s candle’ (p. 124). Far from enmity, they draw closer to each other.

Through Cora the reader glimpses the challenge for women who wished for a wider existence than was socially permitted. Cora stands out through her exercise of reason and intellect, as she tramps around the fields and shores in man’s overcoat and large, muddy boots. Cora is widowed and she further confounds social expectations by finding this a liberating state.

Cora and William become ever closer entwined. William asks, ‘Do you think everything can be accounted for by equations and soil deposits? I am looking up, not down’ (p. 166). Cora confesses her ongoing struggle to find her own way: ‘I am never sure of the difference between thinking and believing: you can teach me, one day’ (p. 169). Their deepening friendship, the pairing of faith and science, is an unlikely one from the start but through it they challenge and shape each other, and in the words of the author, ‘They sharpen themselves on each other..’ (p. 180).

Over time, Cora and William shift to accommodate each other and find room for both science and faith in their widening worldviews. Cora acknowledges the shift in her thinking when she says, ‘I’ve always said there are no mysteries, only things we don’t yet know; but lately I’ve thought not even knowledge takes all strangeness from the world’ (p. 127). She challenges Charles to admit that institutional religion does not get at the mysteries at the heart of existence, saying, ‘– but if you insist on your faith you ought at least to concede it’s a strange business and very little to do with well-ironed cassocks and the order of service’ (p. 127). However she maintains her vision of science and religion as logical companions rather than opposing forces, proposing that ‘If a reasoned creator set the stars in their place then we must be capable of understanding them – we must also be creatures of reason, of order!’ (p. 258).

The Essex Serpent personalizes the debate around faith and science and the co-existence of worldviews. Modern readers will recognize a debate that has never gone away.

Reference:
The Essex Serpent by Sarah Perry
Published by Serpent’s Tail
27 May 2016
Kindle Edition

Dr Kate Gibson, Social historian of the eighteenth century

I am social historian of eighteenth century Britain and I was part of a team of researchers at the Universities of Manchester and Nottingham from 2018 to 2021. We spent three years going through dozens of archives and local record offices looking for diaries, letters and objects like pottery or needlework samplers which people would have displayed in their houses. We ended with over 200 case studies of families or individuals.

We aimed to uncover the experiences of a large range of people. We have items written or made by people of all ages, including young children, business owners who made fortunes in the cotton industry, grocers and shopkeepers, as well as people living in quite severe poverty. For example we found the diary of a man called John Burnthwaite from Cumbria. In the early 1830s he walked around the country selling religious pamphlets, partly because he had no settled home and very little money. For him, his religion was a source of comfort, so when he experienced bad weather or his boots fell apart he prayed to God for guidance, and then gave thanks to providence if he was able to sell enough pamphlets in a particular day. It is through examples such as John Burnthwaite that we can see both the changing economic and physical landscape, as well as deep roots of peoples’ Christian faith.

As part of this research project we have worked with Kate Christopher and graphic designer David Caunce to produce a range of free resources for schools. The lessons are based on the archive documents including maps, needlework samplers, letters and diaries.

Our aim has been to encourage pupils to ask what was it like to grow up, live and work in a growing industrial town. How did the upheavals affect daily life, how did it change how people thought about their place in the world, and did it change their Christian faith? These questions tie in with broader themes such as the economic and social impact of industrialisation, as well as the growing diversity of Christian belief in the eighteenth century.

The resources are designed for KS2 and 3 pupils and arranged around 7 lessons. Each lesson contains background notes and ideas for teaching. Resource packs are given with each lesson so they are ready to be taught. The themes in the lessons are flexible so Primary teachers could apply them across History, Geography and English as well as RE.

Dr Kate Christopher, Teacher and adviser

As a teacher this has been a wonderful opportunity to create resources based on new historical research. This allows teachers to experiment with looking through a historical lens and how it feels in the classroom. I have presented this project to several groups of Primary teachers who have all responded positively to the idea that children can think as historians in RE. They can look at the sources and make sense of them in their own way.

Through these resources pupils will engage with rich, sometimes complex ideas and sources. They gain a glimpse into a past age that illuminates the present. They hear different voices and listen to peoples’ hopes and fears and their daily lives. It is a fascinating glimpse into an era experiencing rapid technological, social and physical change.

These resources support a multidisciplinary approach to Religion and Worldviews in that they provide an excellent example of historical thinking.

Please access the resources through this link: https://www.library.manchester.ac.uk/rylands/research/projects/current/faith-in-the-town/

We would be very grateful for any feedback.

Check out the main website here, including blogs about the artefacts and sources for your wider interest: https://faithinthetown.wordpress.com/

Dr Kate Gibson is a researcher at the University of Manchester, specialising in the social history of eighteenth-century Britain.

Dr Kate Christopher teaches part-time in a secondary school in inner London, is an RE Advisor and is Culham St Gabriel’s Lead Consultant for Professional Development. Email: kate@cstg.org.uk

Did you know that people in West Africa had developed inoculation against smallpox long before people in America and Europe? In this blog, which you could share with pupils during Black History Month, you will find a podcast, some articles and suggestions for teaching (KS2 and KS3).

We find Cotton Mather, a Christian priest and slave owner in Boston, whose slave, a man from West Africa, was able to tell him about a technique to innoculate people against smallpox. However it took another 100 years for scientists in Europe and America to apply the technology. Why did it take so long? Have a look at this resource to find out and explore the worldviews that led to this situation.

Kate is a Secondary teacher and Saima is a Primary teacher. We both listened to a podcast called Cautionary Tales by Tim Hartford and found it extremely interesting. The episode that got us talking is called ‘How to end a pandemic’. We have created a padlet containing the episode and suggested teaching ideas, this is referenced at the end of the blog.

The episode opens in Boston Massachusetts where smallpox pandemics ravaged the population every 10 or 15 years between the 1600s and early 1700s. We are introduced to Cotton Mather, a priest and amateur scientist. Mather is also a slave owner, who received a slave from his church congregation as a gift. He named this man, originally from West Africa, ‘Onesimus’. 

Mather was anxious about the constant threat of a smallpox outbreak. He asked Onesimus if he had ever had smallpox in Africa. Onesimus described a strange procedure: a person with smallpox had a blister cut open; the skin of a heathy person was cut and some blister fluid was rubbed into the wound. The recipient fell ill after some days, but not fatally so. When they recovered they never contracted smallpox. Mather began to interview many other Africans in Boston and found that this practice was widespread in West Africa. 

The following year Mather read in the Royal Society’s scientific journal the report of a Greek doctor in Turkey documenting an almost identical procedure. 

As a modern listener it is fascinating to recognize the science of inoculation as a common practice in West Africa and Turkey long before Europe and North America. But what really grabbed our attention was the wall of indifference and outright disbelief with which Mather was received. As Hartford suggests, the white Bostonian, and wider American, scientific community simply could not believe that Africa or Turkey could teach America anything. Years passed before the benefits of inoculation could be brought to America and Europe, years in which many more people died. What this story reveals is the impact of a white view of the world. 

Saima: 

On listening to this story, I was grabbed by the fact that a church congregation bought a slave for the priest. I knew that my year 6 class would be horrified that this happened. The social injustice would have stood out to them and made them question what they had just heard. In schools, we teach pupils about the Christian religion as peace-loving and caring: this part of the story would make children want to use a critical lens to examine the content of what they were hearing. The question to be explored being “What right did the Christians have to buy someone to be used as a slave?” Then, they would dig deeper to explore the racial injustice of white people buying black people. Why did the Christian, white people think they were doing the right thing by buying their priest a black slave?

Kate: 

I was particularly interested in the way white racism, or whiteness, was revealed by this story. A life-saving treatment was ignored for years not because of scientific limitations, but because of a negative view of non-white people. For me this provides a case study that reveals racialized thinking.  We usually look at its results, but not the structures of the thinking itself. If whiteness is a worldview it can be taught and students can be assisted to make sense of it.

Saima: 

With a view to planning for teaching around black history, I would certainly use this story in the classroom with my year 6 pupils. There’s nothing better that eleven year olds like than to get into a really ‘meaty’ subject matter. I know my pupils would want to talk about this discrimination and ask questions themselves. 

Kate: 

We agree that the wider context is crucial in exploring this sequence of events. Learning more about African innovation alone is not the whole story. It is some of the story, but not the whole story. The whole story includes context. The context is whiteness, or a white view of black people. It is the view that stopped men of science, desperate to protect their communities from this devastating disease, from seeing what was before their eyes. It is not so much about black achievement, as the blindness that stops the world appreciating black achievement. The blindness is what I am more interested in exploring. This seems to me to be the unlocking understanding.

Saima: 

Within the context of the Primary phase, we do already study positive black role models. However, we need to move on from there if we want change to happen. Why must we continue to see white people treat non-white people in such a discriminatory manner? We need to take a deep breath and explore whiteness itself. Our curriculum must reflect this need for change if our future generations are to end this cycle of hate and inequality. It’s time to step up and move forward. We must stop being ‘non-racist’ and become anti-racist instead. 

Access the padlet to find the podcast episode plus teaching suggestions and resources: https://padlet.com/REth1nk/dx3b2iou5otywfsk 

Dr Kate Christopher teaches part-time in a secondary school in inner London, is an RE Advisor and is Culham St Gabriel’s Lead Consultant for Professional Development.

Saima Saleh is RE SLE, Year 6 teacher and member of the NATRE Executive.

Karen Longden, RE Lead at St Barnabas CE Primary School in  Warrington, received grant funding from Culham St Gabriel’s to improve children’s’ literacy and develop Religion and Worldviews in the curriculum. In this blog Karen sets out the process and outcomes of this inspiring project.

At St Barnabas CE Primary School our vision is to give our children the knowledge, skills, self-belief and love of learning to ‘let their light shine’. We prioritise the teaching of religion, worldviews and values because we feel it promotes a curiosity within our pupils, about themselves, their peers, their local community and the global community. 

We applied for Culham St Gabriel’s grant funding to connect literacy to Religion and Worldviews. Literacy is a core part of our school vision because it enables all pupils to flourish by developing essential communication skills. Evidence indicates that success in literacy relies on the secure development of language, and that these skills are amongst the best predictors of educational success and economic wellbeing. As a school we are always investigating innovative approaches which will support our pupils. We recognised that a project bringing together literacy and Religion and Worldviews both support pupils’ skills development while broadening their knowledge and understanding.

We arrived at the idea of a ‘Story Tent’ for Early Years, involving both pupils, their carers and local faith representatives. Our aim is to develop language and communication through play sessions and workshops. In connecting literacy with Religion and Worldviews we are developing the ‘whole child’. Through these experiences children and carers have been able to discover the views and beliefs of others in a safe, fun and memorable way.

When children listen to, create or talk about stories their imaginations are fired up and they are fully engaged. These sessions provide an effective model for carers to promote language and literacy skills. Involving carers adds an additional layer of complexity but evidence has proven it has the potential to improve children’s communication, language, and literacy. I am delighted to report we have parents, grandparents and siblings attending. Carers who have experienced high-quality storytelling, questioning and discussion techniques have seen the clear impact of the use of children’s language use and comprehension. 

Additionally, we have involved local faith representatives so children have been introduced to a wide range of traditional tales and faith stories. This provides our families with extra relevance and interest. We wanted to offer memorable experiences, to enhance the impact of children’s learning. This part of the project is developing well. We are fortunate that staff, governors and those in the local community are happy to share their experiences. Liverpool Community Spirit, which offer ‘faith encounter’ workshops have supported us with practical help and resources. 

The group has now developed into a regular weekly session with numbers increasing. We try to create a relaxed social atmosphere so everyone feels welcome, despite reservations they may have. As a school it has enabled us to support families and introduce them to other agencies if necessary, and our parents are forming new friendships and joining new social groups.

Covid has not held us back. As well as the weekly storytelling sessions we have designed whole-school Story Tent events across the summer term, exploring a range of religions. We also have been approached by local primary schools asking if they can be involved.

To other teachers thinking of applying for grant funding, I would say go for it! Culham St.Gabriel’s have been supportive at every stage of the grant process. The funding has helped not only pupils but the wider community, providing learning opportunities and first- hand experiences to help support our children and their families.

More information on the project can be found here

Link to Liverpool Community Spirit: Liverpool Community Spirit