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Bahá’i visitors to schools are often asked if they have artefacts which can be used in RE lessons about the Bahá’i Faith. There are not many things which could be put into a conventional artefact box:  there is no specific Bahá’i item of clothing, no Bahá’i statues or icons, and no rituals which are linked to certain objects.

Some Bahá’is use prayer beads for their daily invocation, ninety-five utterances of “Alláh’u’ Abhá!” – “God is Most Glorious”-   but although the verse is a requisite, the beads are not.

A photograph of Bahá’u’lláh – Founder of the Faith – exists but is viewed only on pilgrimage to the Bahá’i Holy places in Haifa, Israel. Most Bahá’is will have a picture of ‘Abdu’l-Bahá (Bahá’u’lláh’s son, regarded as a ‘Perfect Example’) but again, this is not compulsory.

One of few items of specific significance is the Bahá’i burial ring – a simple ring bearing the inscription, ”I came forth from God and return unto Him, detached from all save Him, holding fast to His name, the Merciful, the Compassionate.”  Just how appropriate it would be to show to a Reception class would have to be the teacher’s decision!

The focus, then, becomes the teachings and scriptures themselves rather than artefacts. Bahá’u’lláh wrote thousands of passages on spiritual and social matters, and ‘Abdu’l-Bahá wrote many more. Copies of Bahá’i prayer books, illustrated and suitable for young children, make a tangible resource.

What else could be used to give a visual representation of the spiritual teachings? Though not artefacts in the usual sense, certain objects can help to illustrate some key Bahá’i concepts:

Gemstones

“Regard man as a mine rich in jewels of inestimable value. Education can, alone, cause it to reveal its splendours.”

According to the Bahá’i teachings, every one of us has talents and faculties innate within us which must be drawn out by identifying, recognising and practising ‘virtues’ – qualities such as kindness, honesty and compassion. For one lesson, I covered a large many-faceted glass gemstone with mud. After discussing virtues and the need to practice them with the children, we polished the gemstone until it shone, drawing parallels with the soul, potential, and treasures within.

Flowers

“Ye are all fruits of one tree, the leaves of one branch, the flowers of one garden.”

One of the key teachings in the Bahá’i Faith is that of the unity of mankind, and specifically, unity in diversity. The metaphor of flowers of many colours, shapes and forms is found in many Bahá’i passages.

 “Consider the flowers of the rose garden. Although they are of different kinds, various colours and diverse forms and appearances, yet as they drink from one water, are swayed by one breeze and grow by the warmth and light of one sun, this variation and this difference cause each to enhance the beauty and splendour of the others.” – ‘Abdu’l-Bahá

A well-known children’s song amongst Bahá’is is “We are Drops of One Ocean”, an easy one to share, and which teaches this principle of the oneness of humankind: https://www.youtube.com/watch?v=qsDHH5T5B5M

Lamp

Light is a central image in most religions. One of the simplest Bahá’i prayers for children says, “O God! Guide me, protect me, make of me a shining lamp and a brilliant star. Thou art the Mighty and the Powerful.” (‘Abdu’l-Bahá)

There are many layers of meaning to be explored with the use of light: light is used to refer to the Almighty, and the Divine Educators are likened to perfect mirrors. It is used as a metaphor for the soul, for goodness, for love.

The sun is the life-giver to the physical bodies of all creatures upon earth; without its warmth their growth would be stunted, their development would be arrested, they would decay and die. Even so do the souls of men need the Sun of Truth to shed its rays upon their souls, to develop them, to educate and encourage them. As the sun is to the body of a man so is the Sun of Truth to his soul. (– ‘Abdu’l-Bahá, Paris Talks)

Glass lanterns can illustrate the ‘light within’ with young children: talk about the need to keep the glass clean to allow the light to shine out; sit in near-darkness, save for the light of the lamp, and reflect on the feelings evoked by having a light to reassure, guide and comfort us.

These are just a few examples of themes in the Bahá’i faith which can be easily included in RE lessons and made accessible to even the youngest children.

Teaching about the parable of the Good Samaritan is standard practice in RE, and for good reasons. It encapsulates essential elements of Jesus’ teaching in a memorable and adaptable story. That’s why pupils are often asked to show their understanding of it by making the Good Samaritan into a modern-day character, but sometimes the process misrepresents the parable.

More attention is needed to who, exactly, the Samaritans were (and are), and this is where research helps. The differences between Jews and Samaritans were religious. The Samaritans accept only the Pentateuch as authoritative, have their own version of it and did not accept Jerusalem-related traditions (they have a commandment to build an altar on Mount Gerizim, near modern-day Nablus).

The open-access journal Religions has a 2020 special edition on the Samaritans, prompted by the fact that despite the fame of the parable, people tend to know little about them. We’ve reported one of the articles on Research for RE. [i] Let’s turn to its key findings. Part of the interest is that some of them are very unexpected.

• The Samaritans of today are a community of about 810 people split between Mount Gerizim, their holy place near Nablus (West Bank) and Holon (Israel).
• According to them, their name comes not from the province of Samaria from which they originate, but from the Hebrew word Shômrîm, which means “the keepers” and, by extension, “the keepers of the Law.”
• The researcher, Fanny Urien-Lefranc, states that although there is debate over their origins, Samaritans are now considered Jews by the Israeli state.
• Kyriat Luza, their village on Mount Gerizim, attracts more and more tourists each year, particularly on the Samaritan Passover, during which about fifty sheep are sacrificed. The ceremony brings together Palestinians, Israelis, and many foreign tourists curious to attend a ritual supposedly representing a centuries-old heritage.
• ‘Cultural entrepreneurs’ make full use of this: there is a market in ‘authentic’ Samaritan foods, amulets, texts, music, etc.
• There are now about 300 Brazilian ‘entrants’ into Samaritanism (there is no concept or method of conversion). This movement began in 2015. Many members have Jewish links and seek an authentic, pure, ancient form of Judaism.
• Migration is not a part of this spreading of Samaritanism out of its historical / geographical roots: it tends to be fuelled by the internet, e.g. a way of identification is to post a Facebook photo of yourself holding a laminated amulet containing a verse in Samaritan Hebrew.

How might you make use of these findings in classroom teaching? Well, they don’t add up to a lesson plan, unless you particularly want to teach a lesson about the Samaritans. They’re more likely to give you ways to refine teaching about the Good Samaritan parable, bringing your teaching into line with what is known about Samaritans.

• Use the findings to explain to pupils the religious differences between Jews and Samaritans.
• If you are adapting the parable to a modern-day setting, or asking pupils to do so, make sure that the religious differences are those reflected. Generic enmity (e.g. supporting a different football team) doesn’t really capture the point. Focusing on the real differences will help develop religious literacy.
• Explore with pupils why Jesus would champion outsiders. Are there other cases where he is an outsider himself? Pupils may be able to identify these, as links with previous learning, or you could supply them. [ii]
• Later, open up more general questions on the basis of learning about the Samaritans. Should religion be a form of tourism? [iii]
• And: are pupils surprised to find Samaritanism spreading in Brazil – or religion moving via the internet, in ways that don’t relate to countries of origin, or people physically migrating from one part of the world to another? Are there clues about the future of religion here?

[i] The Good Samaritan: what was his religion and does it still exist?

The original article is Fanny Urien-Lefranc, From Religious to Cultural and Back Again: Tourism Development, Heritage Revitalization and Religious Transnationalizations among the Samaritans: Religions 2020, 11, 86,  available open-access at https://doi.org/10.3390/rel11020086

[ii]E.g. John 1:46, Luke 6:20-26, Luke 9:58-60.

[iii] See e.g. https://www.youtube.com/watch?v=ZDxy795P_gU, which also provides a visual stimulus on Mount Gerizim. Youtube has a range of video materials on Samaritanism.

Change is not something humans do well. Starting a new job is listed as one of the most stressful events in our lives, so when the new Norfolk Agreed Syllabus called for a new curriculum and new pedagogy in RE, it was a revolution that would require empathetic leadership and lots of planning.

At the heart of the new Syllabus is a multi-disciplinary pedagogy (often called Balanced RE). The approach explores suggested key questions through three lenses: theological (thinking through believing and studying sacred texts), philosophical (thinking through thinking) and the human & social sciences (thinking through living). Students apply each of these lenses equally over the course of a year, using all three lenses to a greater or lesser degree within each unit. The new Syllabus gives suggested units and key questions with a focus on comparing and contrasting religions and to foster “informed conversations about religions and world views”.

To begin our revolution, I firstly – and most importantly – made clear the reason for change: using Balanced RE as our pedagogy supported the aims of the new Agreed Syllabus and would enhance our teaching. I was honest about the challenges ahead and how I would be supporting staff to overcome them as this would be a major change from what we have done before. Risk assessing the change and planning ahead not only negates issues but also reassures staff you are thinking about them.

Talking the talk was easy, now staff had to walk the walk. I gave out sample units so staff could use the new pedagogy without the added work of designing new lessons. Staff were invited to adapt current units to the new pedagogy if this better suited their long-term plans. Giving staff a choice garnered support for the change. For 6 months we trialed units and met regularly to share successes and improve subject knowledge through CPD. Whilst this change was for the benefit of pupils, it was the staff delivering the revolution, so my time and budget was concentrated on them.

With the start of a new academic year, it was time to fully launch the new curriculum. Communication is key: I regularly updated the Curriculum documents, so staff had a single central source to refer to – especially after CPD to include new content or to address questions. Between the various guides, curriculum maps and unit templates these writings are at 12,000 words and counting! We continued to meet each half term for staff to share their success and for me to share what I had been less successful with in my own lessons. A little humility won a lot of support and allowed me to highlight points for development for the staff whilst using my own teaching as a talking point.

Staff training became key. I developed training in conjunction with our school’s vicar (who just happened to have previously been a Secondary RE teacher) and another member of staff with a Theology background. There was not a ready supply of external agencies to provide Primary RE CPD so we designed and built our own. Yes, it was scary to do – but it was also really successful.

Two years in the revolution is still going strong. Staff are confident in the new pedagogy and have taken the new curriculum in great directions I had not expected. I am now more the “guide on the side” than leading from the front. This revolution has been full of smiles and accomplishment which has shown me the importance of teaching our own teachers.

If you would like to read about how Matthew used John Kotter’s 8 Step-Process for Change Management to support this revolution, you can find his article published in TES https://www.tes.com/magazine/article/how-lead-curriculum-revolution (paywall).

Having heard so many promising comments about Strictly RE through social media, I was delighted to attend this year as an NQT. I was looking forward to experiencing the spirit of comradery and receiving some fresh inspiration and practical ideas to take back to my school.

In the first keynote Dr. Kathryn Wright opened our eyes to see the treasures that exist in our local school communities and challenged us to consider whether we are offering treasure in our curricula or something more like plastic.

I will certainly be implementing the ‘Summariser, Questioner and Clarifier’ roles, advocated by Angela Hill, when it comes to engaging with sources of wisdom and authority in the classroom. This activity acts as a natural differentiator and encourages curiosity which helps implement a curriculum which is “ambitious for all” (OFSTED, 2019).

Dr. Greg Barker’s session reminded us that we ARE philosophers and our students are too! I will be implementing the ABCD skills building exercise in my classroom. Rather than practising full essays, students can also build these exam skills through regular low-pressure paragraph tasks. In one paragraph they can demonstrate the skills required for a full essay: answer the question, back it up with evidence, challenge it, decide.

The session on using meta-ethical language at KS5 by Dr Rachael Jackson-Royal equipped me with a clear and concise overview of the content, fantastic lesson activities and a sense of confidence as I plan this unit for my own students.

There were, of course, freebies! The Bible Society provided card sorts which were a great time-saver. I collected a couple more Examining Religion and Belief magazines as well as a highly recommended book entitled More Than 101 Great Ideas which offers a wide range of practical strategies to get students acting, creating, enquiring, reflecting, talking, thinking and writing.

I left Strictly 2020 refreshed and ready to take these precious jewels out of the treasure chest and into my classroom.

2020 is one of the most crucial years of my life regarding my teaching career, as I will be graduating in July from Edge Hill University having completed my undergraduate degree, Secondary Religious Education with QTS, and begin teaching as an NQT in September. I could not think of a better way of starting this year than being surrounded by such inspirational and passionate RE professionals at NATRE’s Strictly RE Conference.

‘What is the point in RE?’ A question I myself have all heard a thousand times over; I feel for those who have been in the profession for several years. A question I find myself speculating how I should respond; how I can get a fourteen-year-old to fathom something that they have such trivial perspectives on. The ideas presented by Greg Barker, who delivered a session on the ‘Top 10 media to connect students to theory at GCSE and A Level’ really highlighted the idea that religion can be taught in diverse ways.

Presenting an image to a class that shows an image of a celebrity – they are hooked. A screenshot from a Marvel film – they are hooked. It invites for discussion amongst pupils, allowing their views to be expressed and promotes a passion or at least an understanding of why the study of RE is beneficial to their understanding of the world. Greg presented 10 images which he faced us with the challenge of identifying the relation to religion; the images were from a range of media outlets such as the news, advertisements, films, and art. One example that I really appreciated, was the painting “Poppy Field in a Valley near Giverny” by Claude Monet. We were asked ‘how many flowers are there?’ If you are not familiar with this painting, see here: https://www.claude-monet.com/poppy-field-in-a-hollow-near-giverny.jsp Monet can be used when teaching the Biblical creation story; a literalistic approach to Genesis, where one can ‘count’ the flowers.  In comparison, a metaphorical approach, a non-literalistic approach, whereby Genesis gives solely an impression of the truth and shows the goodness of the material world. I would have never linked these ideas together; maybe I am naïve, nevertheless I was very impressed by this idea presented to us by Greg. Another example I was impressed by, was a Diet Coke advert which raises issues about cultural images of perfection, the questionable benefits of dieting and the oppression that comes with it. You can see this advert here: http://propproject2k14.weebly.com/commercial.html. Taylor Swift is pictured, with the slogan ‘stay extraordinary’ next to her. This slogan was identified by Greg to be a religious connotation calling to Durkheim’s definition of religion as the movement from the profane, the ordinary, to the sacred, the extraordinary, and then back to profane. However, the advertisement promotes the idea that one stays forever in the sacred sphere.

The first thing that struck me when I arrived at Strictly RE was the buzz of genuine excitement and enthusiasm. It was lovely – and felt empowering- to be part of a community of people with obvious commitment and passion for RE.

We were warmly welcomed by the inspirational Fiona Moss who introduced the guest speaker, Kathryn Wright, CEO from Culham St Gabriel’s. Kathryn spoke to us about ‘opening up the treasure box’ and looking at the various jewels we had available to us: our own world views, our childrens’ world views, context, the intent of our school curriculum, our subject and our curriculum content. She really made me consider my school’s context, something I’ve often thought about in a negative way due to the lack of diversity. However Kathryn made me reconsider and appreciate all the ‘jewels’ our community has to offer and how I can use them to benefit our children. She talked about ‘falling in love with our subject again’; the love for RE was certainly transparent throughout the day in everybody I met.

Julia Diamond-Conway’s Workshop: ‘Big World, Big Ideas: Religion and Science’ was a great workshop where I felt my subject knowledge was deepened and I found lots of practical activities that our children would love to use and share with colleagues. It also made me consider opportunities for our Year Three pupils to begin to think about how science and religion can work together in their Stone Age lessons on Mary Anning, ahead of looking at this in greater detail in Year Six.

Stephen Pett lead an informative workshop on ‘helping pupils to remember what they have learnt in RE’. This session really made me think about the opportunities our children have to retrieve and commit learning to their long-term memory. I loved the activity we did ‘Will Amir go on Hajj next year’ which would give pupils four opportunities to process information about Hajj through active learning which embeds this theory. I have passed this activity on to our Year Five teacher to teach during the unit on what it means to be a Muslim in Britain today. As coordinator I will look forward to seeing how this impacts on their understanding of Hajj and its importance to Muslim people.

My final session was again with Julia Diamond-Conway on ‘Implementing Effective RE for 5-7s:Sticky RE.’ Again, this workshop gave me lots of practical ideas to use in my teaching and share with colleagues.

Ben Wood was our final key note speaker who talked about impact and RE and how we see the impact of this subject in our classrooms and young people. This gave me chance to consider what the impact of RE is for pupils in our school, how successful this is and how I can demonstrate this for OFSTED and SIAMs.

So was the day worth giving up a Saturday for? Well for me a massive, resounding YES! I had spent a day with dedicated teachers and other RE professionals sharing their passion for the subject; been given lots of excellent ideas and resources to support our children’s learning and aid teaching in our school; had space and time to consider the bigger picture for RE in school through the inspiring key note speakers and had been regularly feed. I certainly don’t get given mid-morning and afternoon cakes during my usual Saturday cleaning frenzy.

Planning to teach about Hinduism, Gandhi, sacred texts and their authority and influence, ethics or British imperial history? Let’s look at some very recent research by Karline McLain of Bucknell University, USA that spans all of these areas.

We’re first reminded how the Bhagavad Gita is a scripture in which the god Krishna imparts lessons to the warrior prince Arjuna about sacred duty (dharma) and the path to spiritual liberation (moksha). By the 19th century it had come to be regarded as a core text, even the core text, of Hinduism. Under British rule, it was sometimes interpreted as a call for armed resistance, but Gandhi read a nonviolent message into it. The research then shows how there is more to know about Gandhi and the Gita.

Here are some of the main findings.

• Firstly, it is clear that Gandhi sought to find the meaning of the Gita in practice, and through life in a community.
• For Gandhi, the battlefield scene of the Gita was an allegory of the duel between good and evil in the heart.
• For good to win, the heart should be disciplined; people must be prepared to sacrifice themselves for what is true and right.
• For over 40 years, when Gandhi was not in prisons, he was living on back-to-the-land communities (ashrams) that he founded in South Africa and India. They tried to live out the Gita’s message.
• In 1906 Gandhi took a vow of celibacy, to practice the Gita’s principle of self-sacrifice; he would lessen his attachments to his possession of a wife and four sons and treat all ashram members as co-equals.
• On the morning of the Salt March in 1930, Gandhi insisted that only ashram members prepared to be killed, and who had taken vows of celibacy, should join him. They were allowed to take no food or drink, only a copy each of the Gita.

Do read the research (it’s free and very rich; access details are given at the end). You can certainly use it in classroom teaching. Different ways to do so will present themselves, but here are some suggestions.

1.Introduce the Gita to the class. Focus down on some of the most read verses, e.g. 47: “Set thy heart upon thy work, but never on its reward. Work not for a reward, but never cease to do thy work.” (The Bhagavad Gita [trans. Juan Mascaro] Penguin 1962, p.52.) With this verse – arguably the essence of the Gita – organise students in small groups, to come up with examples of people who deliberately work without seeking rewards. When some of these examples are fed back in plenary, discuss why these people do this, whether it can even be possible to do so, why it is held up to be good and whether it is a good rule.

2.Tell the story of the Salt March to the class. The relevant clip from Richard Attenborough’s 1982 film ‘Gandhi’ may help. https://www.youtube.com/watch?v=WW3uk95VGes

3.The film clip adds a visual element to the research, but the research adds depth and detail to the film clip. Draw on it to set up a follow-up role play task. Back in their groups, students act out the meeting on the morning of the Salt March. One plays Gandhi, insisting that only those ready to be killed should join him, only those who have taken vows of celibacy, none are allowed to bring food or drink, and all are required to bring a copy of the Gita. The others play ashram members, asking questions they imagine would have been asked at the time. As the role play is debriefed, students can be asked about how the ashram members would have felt and why they chose the questions they asked in role. Finally, the class as a whole can discuss whether the Salt March case counts as an example of working without reward.

4.Different homework or extension tasks could follow. Students could 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. This research could be presented at the start of the next lesson.

5.Alternatively, students could follow up the Salt March investigation made in class, by writing a newspaper article for (say) American readers at the time – they could imagine themselves as the American journalist shown in the YouTube clip, accompanying Gandhi on the Salt March. They could use the knowledge and understanding gained through the various classroom activities to report what happened, why it did, how Gandhi prepared the ashram members, the motivations and emotions of all involved and to explain how the events were linked to the Gita’s teaching of work without reward.

The original article is Karline McLain, Living the Bhagavad Gita at Gandhi’s Ashrams, Religions 2019: 10 (11), 619. Religions is a freely available online research journal. The article is available there, open-access at doi:10.3390/rel10110619

We’ve reported the research in RE:ONLINE at Living the Bhagavad Gita at Gandhi’s Ashrams

The purpose for my departmental staff attending the NATRE Strictly RE Conference initially was to find an alternative/supplementary organisation to the ISRSA (Independent Schools Religious Studies Association), where the provision has become less relevant to us as time has progressed.  In addition, we have been very successful in their National Essay Competitions since entering two years ago and were disheartened to note that this would not be occurring this academic year. Thus, we were looking for an alternative enrichment opportunity and competition when I noticed the advert for the Strictly event and the Spirited Arts Competition in RE Today. I was also looking for further resources on Humanism and Philosophy to enhance the extra-curricular groups that we run too.

I, as Head of Department, really liked the way the day was structured and the excellent quality of provision, which was accessible for specialists and non-specialists alike. The relevance of the content of the seminars, run by familiar names and faces, was also a positive feature. No one ever minds free resources from some brilliant exhibitors either! Many of these have already been shared with colleagues and used in lessons.

I have been keen to develop departmental staff’s awareness of the national scene and attendance at this conference enabled us to do this and attend age specific seminars, relevant to what we as a school are aiming to provide.

The seminars attended were really well organised, structured appropriately and allowed us to view our planning and provision from differing angles.  It also provided opportunities to share our school experiences with colleagues and we came away with lots of ideas and enthused to review our current practice.

Two areas in particular which we will now be looking to review are

• the development of the inclusion of a non-religious viewpoint and
• a comprehensive review and rewrite the Year 4 provision.

The impact of this will be to develop our RS schemes of work to include the latest developments and continue to give our students the chance to think critically about other worldviews.

In addition, the ability to apply practical activities and exercises immediately from all three of the seminars attended was really motivating. So, our teachers of RS will continue to be passionate about the subject and their teaching will be further enriched by coming to the event.

The opportunity to attend what is essentially three INSET/CPD training sessions in one day, as a whole department – with no impact on ‘cover’ requirements at school – is great value for money.

We have now registered as a member of the organisation at a Gold level member. This will allow all staff to access resources and ideas for implementation, discounted future CPD, attendance at the annual conference and RE today subscription continuation.

We will also now be interested in exploring the application for an RE Quality Mark.

A really positive experience and an organisation that I would highly recommend joining.

I recently had the opportunity to travel from Copenhagen, Denmark to attend my first NATRE conference Strictly RE 2020.  I attended the conference with 2 other colleagues from the same school as myself.  Since we were all first time attendees, anticipation was high and curiosity about what to expect was niggling away at all of us.

At the conference I was lucky enough to attend seminars by Julia Diamond-Conway and Lat Blaylock.  It was such a refreshing experience given the quality and attention all of the presenters gave to their topics.  What caught me even more though was something I feel is so important in this day and age and that’s the focus on both creativity and providing an experience for our students.  This can be an experience either within or outside the classroom to broaden their thoughts and ideas on different subject areas of RE.  As we know in our own lives, this is what creates memories that we cherish and hold on to.  In these times where screen time tends to be the norm along with a ‘quick fix’ lesson it was nice to see excitement and thought given to providing a quality lesson without ‘taking the easy way out’.

When I left the sessions I participated in, I came out with a pack of ideas that could realistically be applied in the classroom within the framework of what we are actually doing.  This is so important because it doesn’t mean massive changes but simple practical ideas such as Julia Diamond-Conway’s Guided Visualizations or Lat Blaylock’s Creation Story with play dough.  I left the conference feeling armed and excited (about a subject that is often not given the priority it should be) and ready to guide our children towards being the informed Global Citizens we hope they will become.

As I am sure you can understand from what I have written I, for one, have found this particular experience a memorable one that I hope will also help to challenge my own creativity!

I took a workshop called ”Helping pupils to remember what they have learnt in RE”, presented by Stephen Pett at the NATRE conference.

It started with Stephen giving a brief overview on the most recent developments in research on how the brain makes connections and stores information. He then went on to having the teachers do some activities for pupils.  These were all interactive, and many had elements of drawing or art in them. I’m looking forward to trying them all with my students.

One which I’ve already tried has worked really well, called ‘Interpreting the man in the well’. This could be adapted in many ways. It involved Stephen telling us to draw pictures of certain characters or events as he read a story involving them.  We’d have a short time to draw, as he paused telling the story. When the story was finished, we would have to try to interpret what the meaning of those characters might be, and explain that to a partner. We then went back and looked at the images we’d drawn, and heard the actual interpretation in its religious context.

This was valuable learning on many levels. Listening to a story and drawing elements of it keeps the listener directly involved.  No room to be passive! Then interpreting what each character or element of the story might represent was definitely a higher level thinking skill, along with communicating that to a partner. It actually had to do with what life is all about, so a connection was made from quick, simple drawings all the way to discussing the meaning of life, but with symbols the children would have already drawn and related to. This is a perfect example of a ‘brain smart’ lesson.  These were the elements involved:  listening, drawing, retelling, interpreting, discussing, and theorising. And all at KS2 level. I think this is an elegant way to make lessons in religion relevant, accessible, and importantly, memorable.