improved faith school performance is due to selective admissions policies

Church of England ignore evidence showing improved faith school performance is due to selective admissions policies. League tables ranking English primary schools on their performance in English, Maths and Science tests taken by 11 year-olds were released by the Department for Children, Schools and Families last Tuesday.

While faith schools are disproportionately represented in the list of 200 schools with the highest marks for these subjects, they were evenly matched by community schools in the far more significant list of 200 schools which obtained the highest contextual value-added scores. Faith schools comprise 36% of primary schools in England and comprised 74 of the 200 schools (37%) in this second category. Contextual value-added scores seeks to assess the progress made by pupils and take into account factors outside of a school's control that are known to affect the performance of children, such as having special education needs, being in receipt of free school meals or having a first language other than English. Faith schools continue to take fewer than average numbers of children from these backgrounds.
Read more about BHA work on faith schools. 

Poll - BY 2020 WHAT SHOULD RE BE CALLED BY LAW IN ENGLAND

If you have your own ideas leave your comments below. Vote in our poll - see column to right.

REALLY, REALLY BIG QUESTIONS

100 REALLY, REALLY BIG QUESTIONS about Life, the Universe and Everything

• Amazon.co.uk £6.49
• fun introduction to philosophy that explores life’s important but often unanswered questions. 
• explore history of thought and the great thinkers. Learn how to think rationally for themselves. 
• Mind-teasers, optical illusions and thought experiments

About the Author
Dr Stephen Lawis a senior philosophy lecturer at Heythrop College in London and the editor of the Royal Institute of Philosophy’s journal THINK, which aims to introduce philosophy and its merits to a wide audience. Stephen has written numerous academic papers as well as books for both adults and children including 'The Philosophy Files'.

Report: Humanism Resources for Schools

Report: "Humanism Resources for Dorset Schools - Asking the Big Questions in RE without God
21 November 2009"

Download

• pdf format (19MB, 47 pages)

To be notified of Report updates email: education-officer(at)dorsethumanists.co.uk

If you find elements of my report useful, please add a comment to this post.

Two thirds of teenagers don't believe in God

Nearly two thirds of teenagers don't believe in God, according to a study by Penguin books.

Published: 4:22PM BST 22 Jun 2009

Teenagers even say family, friends, money, music and even reality television are more important than religion.

It also emerged six out of ten 10 children (59 per cent) believe that religion "has a negative influence on the world".

The survey also shows that half of teenagers have never prayed and 16 per cent have never been to church.

The study of 1,000 teenagers aged 13 to 18 was carried out by Penguin to mark this week's publication of controversial novel 'Killing God' by Kevin Brooks. The book is about a 15-year-old girl who questions the existence of God. Kevin Brooks, the author, said: "I can't say I am surprised by the teenagers' responses. "Part of the reason that I wrote Killing God was that I wanted to explore the personal attitudes of young people today, especially those with troubled lives, towards organised religion and the traditional concept of God.

"How can the moralities of an ancient religion relate to the tragedies and disorders of today's broken world? And why do some people turn to God for help while others take comfort in drugs and alcohol? "These are just some of the questions I wanted to consider... And I wasn't looking for answers."

The research also found 55 per cent of young people are not bothered about religion and 60 per cent only go to church for a wedding or christening.

Only three out of 10 teenagers believe in an afterlife and 41 per cent believe that nothing happens to your body when you die, but one in 10 reckon they come back as an animal or another human being.

A Church of England spokesman said: "Many teenagers aren't sure what they believe at that stage of their lives, as is clear from the number who said they don't know whether they believe in God. "On the other hand many of these results point to the great spirituality of young people today that the Church is seeking to respond to through new forms of worship alongside tradition ones."

Hanne Stinson, chief executive of The British Humanist Association, said: "It confirms that young people - like adults - do not need a religion to have positive values. "The 'golden rule', which is often claimed by religions as a religious value, is in reality a shared human value - shared by all the major religions and the non-religious and almost every culture - that predates all the major world religions."

Toledo Guiding Principles

'We believe that the Toledo Principles should form a section by themselves... They are remarkably useful'

(in a BHA Response document)

The 10 Toledo Guiding Principles

The Guidelines cited in the definition of 'belief' (right) state (pg 8):

Religion or belief. International standards do not speak of religion in an isolated sense, but of “religion or belief.” The “belief” aspect typically pertains to deeply held conscientious beliefs that are fundamental about the human condition and the world. Thus, atheism and agnosticism, for example, are generally held to be entitled to the same protection as religious beliefs. It is very common for legislation not to protect adequately (or to not refer at all to) rights of non-believers. Although not all beliefs are entitled to equal protection, legislation should be reviewed for discrimination against non-believers.

BHA speaks to Teachers TV about Religious Education

Andrew Copson, Director of Education at the British Humanist Association (BHA), has given a recorded interview about the BHA's position on religious education to Teachers TV, an organisation which supports the professional development of teachers and others working in schools.

Discussing the importance of the study of Humanism within RE, Mr Copson explained, 'Sometimes people say things like because it’s called religious education, it must be about religions, why should we have non-religious beliefs in it? But if you think about what the subject is really for and what it says it’s for, that can make less sense than it initially appears to. So, what Religious Education is officially for as part of the school curriculum is to ensure that young people learn about the different beliefs about ultimate questions to do with god, to do with meaning and purpose that people hold in the world today, and that they have the opportunity to develop their own beliefs on these questions.’

Mr Copson continued, ‘Now, once we recognise that a very large number, perhaps over 70% of young people, certainly 12-19 year olds, have non-religious beliefs, we see that we can’t have a subject that has those aims which  doesn’t include the non-religious perspective.’

Discussing further the curriculum, Mr Copson said that the idea of including Humanism in syllabuses has ‘already proved to be very popular with teachers and parents [and] they want more of it’ and that the government and ‘all the major religious organisations in 2004 agreed that Humanism should be part of RE.’

Mr Copson expressed disappointment, however, that in its new guidance on RE, the government has failed to ‘make it clear that Humanism should be included in RE lessons and that humanist should have the same rights as religious people to sit on those committees that draw the syllabus up.’

Notes

Watch Andrew Copson’s interview with Teacher’s TV.

The BHA believes that children and teenagers should know about non-religious beliefs, values and philosophies. We are currently running a Campaign Action giving voice to the idea that RE should be the study of both religious and non-religious beliefs and also that humanists should have the same right as religious people to be full members of the local committees determining RE syllabuses. You can take action right now.

For more information, contact Paul Pettinger, Campaigns Officer (Education and Faith Schools), 020 7462 4993

The British Humanist Association (BHA) is the national charity representing and supporting the non-religious and campaigning for an end to religious privilege and to discrimination based on religion or belief. It is the largest organisation in the UK working for a secular state.

Teachers TV is an editorially independent organisation, funded by the Department for Children, Schools and Families, which supports the professional development of teachers and others working in schools.

Role of SACREs within a National RE Strategy

British Humanist Association are members of The Religious Education Council of England and Wales.

Partners

The RE Council is the national umbrella organisation for RE and brings together the RE professional organisations and faith communities. It was the lead organisation for the last review of Collective Worship and it provided the basis for the membership of the NFRE’s Steering Group. It should have a key role in the implementation of a national strategy and would provide an ‘insurance policy’ role in relation to Government action in RE.

There are four national associations representing teachers (PCfRE), advisers and inspectors (AREIAC), teacher trainers (AULRE) and SACREs (NASACRE) all of which played very significant roles in bringing about the NFRE and are well placed to do the same for a national strategy.

The Church of England is committed to the full implementation of the NFRE and to actively assisting in the development of high quality RE in all schools - community and church alike – especially through its diocesan education teams.

The Free Churches, the Roman Catholic Church and other Churches, including the Orthodox, working especially through the Churches Joint Education Policy Committee (the Church of England is also a member), have actively supported the NFRE and see it as the first stage of a more strategic development.

Other Faith Traditions, including the Bahai’s, Buddhists, Hindus, Jains, Jews, Muslims and Sikhs welcome the increased significance and seriousness being given to RE and would see a major strategy as upholding the importance they accord to their own faith positions.

So too do Humanists in relation to their non-theistic world views.

SACREs and ASCs, as statutory bodies in every LEA, have the remarkable strength and breadth of being constitutionally rooted in the local faith, educational and political communities. This makes them vital local agents for promoting RE and for assisting faith communities acquire a fuller understanding of the nature and value of the NFRE. They are well placed to monitor the effective implementation of any National Strategy for RE. They already complement Home Office initiatives in encouraging inter faith dialogue as relevant for social cohesion.

Hampshire Agreed Syllabus

Summary of 'Living Differences - The Agreed syllabus for Hampshire, Portsmouth and Southampton by John Hammond in World Religions in Education 2008/9. (pdf).



"Living Difference, 2006, shows local creativity to be very much alive and well. Its 800 pages comprising a distinctive learning model, extensive guidance and numerous worked up examples of schemes and lessons are also likely to be a significant influence on the review and writing of new syllabuses."

Available from http://www.multiverse.ac.uk/ViewArticle2.aspx?ContentId=15358 - email: clive.erricker@btopenworld.com

Agreed Syllabus - Issues for Church schools

The National Society.org website is from the Church of England discusses Agreed Syllabus Issues for Church schools.

More about RE from the National Society.

An agreed syllabus is produced by a Local Education Authority to provide the basis for the teaching of religious education in all maintained schools within its area that do not have provision for denominational religious education. It should be used in all schools that do not have a religious character and in voluntary controlled and foundation schools that do have one, unless the parents have asked for denominational religious education. It is therefore a key document for most Anglican voluntary controlled and foundation schools. It is also potentially an important resource for Anglican voluntary aided schools.

Where it is required to be used, the agreed syllabus should have the same status as National Curriculum documents have for other subjects.

The voluntary aided Church school has, with advice from the diocese, to decide whether to follow the broad guidelines of the Agreed Syllabus and supplement it with distinctively Christian material, or to draw up their own syllabus again with support and advice from the diocese.

The arguments used by some dioceses and voluntary aided schools for following the broad guidelines of the LEA agreed syllabus are:

it helps in-service training in RE to work with other teachers from all types of school; pupils will go to a secondary school, in all probability not a voluntary aided Church of England/Church in Wales school, and need to have followed the agreed syllabus at Key Stage 1 and Key Stage 2 to ensure progression. the diocese is likely to have had a major input into the agreed syllabus and feel, therefore, it is a good platform upon which to build; advice from government curriculum agencies is usually based upon the needs of agreed syllabuses.

Guidance
Agreed syllabuses vary in quality and the support they offer to teachers. Generally, however, the guidance is aimed specifically at the syllabuses and relates directly to schemes of work and levels of attainment. Church schools may wish to follow these but if their syllabus varies significantly, it will not be possible to use the LEA advice in these areas.

There are many dioceses that produce a supplement to the agreed syllabus. This supplement will contain mainly Christian material for Key Stages 1 and 2. Some dioceses have produced a syllabus but it is not a statutory requirement that is to be followed by voluntary aided primary schools. It is support and guidance to voluntary aided schools, telling them, in effect what the DBE believes to be appropriate RE in a Church school context.

Challenging areas

These vary depending upon the syllabus. Some are very clear, document how to measure progress, and provide helpful guidance on teaching strategies. Others are not so helpful and teachers may need additional support.

Because the syllabus is specific to a particular LEA there could be problems when a child changes from one LEA to another. This has been obviated by the degree of convergence that exists between many agreed syllabuses. The work undertaken by QCA to produce model syllabuses from which LEAs could develop their local version has helped in this area. The model syllabus documents were published in 1994 and are available from the QCA. QCA has also published non-statutory guidance on levels of attainment and schemes of work which schools may find supportive (see qca.gov.uk and dfes.gov.uk). Further consistency would be ensured if the DfES and QCA decide to go ahead and produce a National Framework for Religious Education. A feasibility study has been undertaken by QCA, the results of which can be found on their web site (see http://www.qca.org.uk/news/press/20030226.asp).

Main areas of difficulty have not generally surrounded the content, at least not in recent years. If there are areas of contention they usually relate to the amount of time spent on non-Christian faiths, and concerns by members that their religion is appropriately presented. A further issue that can arise is a difference of educational philosophy i.e. should the teaching of RE be systemic, thematic or a mixture of both?

The last of these can, of course, be an issue in any school, including voluntary aided schools.

The law

The major reference that covers the agreed syllabus was originally part of the Education Act 1944. It can now be found in the Education Act 1996 Part V, Chapter 3, section 375 and in Schedule 31 of the same Act.

In some schools governors and teachers are unclear about whether they should be using the local agreed syllabus or not. Its legal status depends on two factors:

The school's category; Whether or not the school has a religious character as defined in The Designation of Schools having a Religious Character (England) Order 1999. In a voluntary aided school with a religious character, a syllabus that reflects the religious character of the school should normally be used. In a voluntary controlled school or a Foundation school with a religious character, parents may request such denominational religious education for their children.

In all schools without a religious character and in voluntary controlled schools and foundation schools that have such a character but where no request has been received from the parents, the agreed syllabus of the LEA should be used.

See also School Standards and Framework Act 1998 Chapter VI section 69 and 71.

FAQs

Do the diocese and voluntary aided schools need to pay attention to the agreed syllabus?

Yes and No. voluntary aided schools, in law, need pay no attention to the agreed syllabus. It is, however, always helpful to keep in mind what the requirements of the agreed syllabus are as it will affect in-service provision, progression etc. Also the diocese will have been involved in the creation and review of the syllabus and may well recommend that voluntary aided schools follow the general lines of the syllabus. There should, however, be additional Christian material produced by the school or the diocese for use in voluntary aided schools. RE in the aided school should be in accord with the foundation of the school. There is no direct legal force behind a diocesan syllabus for religious education. There is, however an indirect one. Most Anglican voluntary aided schools operate on a trust deed that makes it clear that, if there should be a dispute about the interpretation of the deed, then the Diocesan Bishop will decide the issue. Governors of voluntary aided schools must ensure that they provide religious education in accordance with the teachings of the Anglican Church. Should there be a complaint about the content of the religious education taught in the school the diocesan bishop would have to decide whether the complaint was justified or not. In this he would normally seek advice from the Diocesan Board of Education. If the bishop has indicated publicly that he endorses the diocesan syllabus, it must be assumed that he would use the syllabus as a basis for his decision about whether the religious education in the school conforms to Anglican teaching. The introduction to such syllabuses signed by the diocesan bishop commending the syllabus to schools is, therefore, more than a matter of politeness or marketing. It is a key indicator to the schools of the diocese of the importance of the document.

Do we have to use the agreed syllabus?

This depends on two factors. The school's category. A voluntary aided school with a religious character should normally use a syllabus which reflects the religious character of the school. Parents in voluntary controlled schools and foundation schools with a religious character may request denominational religious education for their children. (see 'The law' above)

Can the LEA reject the syllabus?

Strictly speaking there is no provision for a reference back to the Conference if the LEA rejects the work of the Conference. The Secretary of State has the power to intervene and set up a separate consultative process but this had never been invoked. The LEA officer or clerk to the Conference, acting as RE Adviser, would normally keep the LEA well informed to avoid any such problems.

Mark Chater, QCDA on the future of Religious Education in England

From the Qualifications and Curriculum Development Agency (QCDA) website: 'QCDA will be at the heart of England's education system. Our job will be to develop the curriculum, improve and deliver assessments, and review and reform qualifications.

Dr Mark Chater is Curriculum Adviser for Religious Education (RE) at QCDA.

At the British Humanist Association (BHA) SACRE Annual Conference in Conway Hall, London on 7 November 2009, Mark Chater spoke to 40 BHA delegates for an hour (see slides column right):-

• 'Religious' & 'Education' are the two words most hated by school children, Mark half joked!
• I hope RE in future will be on the main plate not served up as a side dish'. Mark was referring to RE being a 'National Syllabus' subject with some local input rather than a wholly locally determined syllabus.
• RE will not be a pulpit for any religion or belief.
• Probably by 2020, Religious Education name will be changed by law. The new subject will be equally secular and religious, Mark said.
• some schools have already changed Religious Education to other names eg RE@CT: 'Religion, Ethics And Critical Thinking' by Somervale School at Midsomer Norton in Somerset. 
• PPE: Philosophy, Politics and Economics
• RE will not be the only school subject that is an uneasy alliance of topics. 'Science' and  'Design and Technology' are other examples.
• RB: Religion & Belief

NASACRE

The National Assocation of SACREs (NASACRE) is 'a very powerful group' says Andrew Copson of the BHA.

Can Humanists be appointed to NASACRE committees?

is 'Study Humanism ... where appropriate' - a 'paper tiger'?

The generic 'teach Humanism .... where appropriate'  term is apparently inserted in many Agreed Syllabus in England.

In the Dorset Agreed Syllabus 2005 the 'where appropriate' terms is used in connection to secular philosophies or Humanism on pages 34 & 40:-

During key stages 2 & 3 ... the pupils should be taught the knowledge, skills and understanding through the following religions, themes, experiences and opportunities: ...  the world views of pupils, including, where appropriate, secular philosophies.


Are teachers more likely to exclude studies of secular philosophies because of the 'where appropriate' clause? Or is it just a paper tiger term? Should the study of secular philosophies such as Humanism be mandatory or studied, if appropriate?

When is a secular philosophy such as Humanism ever not appropriate?

Youth SACRE

source: Jennie Johnson, Surrey SACRE Humanist Observer said that it was 'wonderful' to see how the 16 children discussed issues including Humanism with the Surrey SACRE.

pdf source 

3.2 Surrey Youth SACRE
Surrey Youth SACRE has continued to meet regularly since its inauguration in March 2005.
This exciting innovation has grown to include pupils from a number of schools aged 11-16
representing: Christianity, Judaism, Islam, Hinduism, and Humanist perspectives. The
Surrey Youth SACRE is an ideal forum for ascertaining pupils’ perceptions on their Religious
Education and allows them to explore issues of faith amongst young people living in
Surrey.

This year the Youth SACRE discussed and then met with the statutory Surrey SACRE to
present their views on community cohesion and the development of the Surrey Social
Inclusion Framework. The student responses indicated a deep consideration of the
significance of faith perspectives on social issues and an appreciation of the values of
diversity and equality.

BHA likes my 'Introduction to Humanism for Schools'

From: Andrew Copson

Sent: 03 November 2009

To: crabsallover

Yes - see you then. I will print out some copies of your document to share with other reps too.

Andrew Copson
Director, Education and Public Affairs
British Humanist Association (BHA)

1 Gower Street, London WC1E 6HD

www.humanism.org.uk

From: crabsallover
Sent: 03 November 2009 12:56
To: Andrew Copson
Subject: RE: Dorset SACRE - Introduction to Humanism for Schools

Hi Andrew,
>Thanks Chris - that looks good.
Thanks,
fyi latest version:
http://www.data-mind.co.uk/acatalog/Dorset-Humanist-Resources-2009_draft1.doc (9.7MB)

Hope to see you this Saturday at Conway Hall for BHA SACRE reps meeting.

Subject: RE: Dorset SACRE - Introduction to Humananism for Schools

Thanks Chris - that looks good.

Andrew Copson

Dorset Agreed Syllabus for RE, 2005 - 13 'Humanist', 0 'Humanism', 5 'secular philosophies' references

Finally...  I found the Dorset Agreed Syllabus for RE, 2005 - online pdf.

references to 'Humanist' - 13 on 2/50 pages
pg 46 (12 'Humanist' references):
It is anticipated that schools may want to include material from secular philosophies. The following table on Humanist beliefs on Ultimate Questions is included for guidance.

• What do Humanists believe and why?
• What do Humanists do because of their beliefs?
• How do Humanists express their beliefs?
• AT 2 : How do you respond?

pg 49 (1 'Humanist' reference):

Richard Scutt - Humanist Observer

[thanks to Richard Scutt who was Humanist Observer of Dorset SACRE 2004-2009]

references to 'Humanism' - 0
references to "secular philosophies" - 5 on 5/50 pages
pg 23 (1 reference)

Pupils’ own world-views, including secular philosophies, should be studied particularly in considering ultimate questions and ethical issues.
pg 34 (1 reference)
Key Stage 2 - Religion & Beliefs: the world views of pupils, including, where appropriate, secular philosophies.
pg 40 (1 reference)

Key Stage 3 - Religion & Beliefs: the world views of pupils, including, where appropriate, secular philosophies.

pg 41 (1 reference)

Areas of Study Key Stage 3 Schools should take the approach of unpacking Christianity, Buddhism, Sikhism and world views including secular philosophies through asking a series of Ultimate Questions. The views of Hinduism, Islam and Judaism on these ultimate questions should also be included where appropriate.

pg 46 (1 reference)

It is anticipated that schools may want to include material from secular philosophies. The following table on Humanist beliefs on Ultimate Questions is included for guidance.

Schools citing 'Agreed Syllabus for Religious Education'

my comments in blue with [ ] brackets.


Henry Cort College, Hampshire

RELIGIOUS EDUCATION

In accordance with the 1944 Education Act as reaffirmed by the 1988 Education Reform Act, Religious Education is studied throughout the college. The same Education Act entitles you to withdraw your child from Religious Education if you so wish. Students so withdrawn will be supervised and given appropriate work. You may also withdraw your child from all acts of collective worship. Students so withdrawn will be supervised.

Henry Cort College follows the Hampshire agreed syllabus for Religious Education, which conforms with the requirements of the 1988 Education Reform Act.

Shaftesbury School, Dorset
http://www.shaftesburyschool.com/re-citizenship.html

Our Department is fully inclusive. All students within school receive 1 hour a week Religious Education Curriculum. All students attend Collective Worship once a week delivered by Heads of House, students and Clergy/ Chaplaincy Team. This worship is in the main, predominantly of a Christian nature. All students receive a weekly Tutor session “Thought for the Week”. Students take part in other community and School Acts of Worship and activities and events, both on and off site. We have Active Christian Unions at KS3 & 4 attended by both Christian & Muslim students.

The school prospectus carries information for Parents that wish to remove or withdraw students from RE lessons or / & Collective Worship and they may seek meetings with the Head & HoD. This is an unusual scenario and at present, no-one is withdrawn.

We follow, and take as our starting point and guidance, The Dorset Agreed Syllabus for Religious Education ‘ R.E.Search : Asking the Big Questions’

This syllabus is one of the first in England to make extensive use of the Non Statutory framework for Religious Education. This was produced after extensive consultation with Faith communities and professional organisations giving us a clear rationale for RE and high expectations and standards of the subject.

The new Locally Agreed Syllabus (April 2005) allows us here at Shaftesbury School to;

• Have a strong commitment to promote student’s spiritual, moral, social & cultural development
• Deliver RE inclusively and develop progress, attainment and success in RE for all
• Challenge students in their Learning through the added dimension of the key skills of Reflection, Empathy, Communication and Evaluation
• Highlight for students the Tolerance and Respect Agenda, promoting enquiry into and respecting the beliefs & values of others and combating prejudice and discrimination, Anti-Semitism and Islamophobia
• Gives teachers clear guidance on what to deliver and what standards must be achieved
• Allows students to develop their spirituality and own personal growth as well as to appreciate what it means to have a religious faith and to respect and understand those who have a different faith other than their own or no faith at all.

[Shaftesbury School has received several lectures on Humanism by Richard Scutt of Dorset Humanists, however there was no mention of humanism on their website]

 William Barnes Primary School - Policy for RE

Religious Education at William Barnes Primary School reflects the fact that religious traditions in this country are, on the whole, Christian, whilst taking account of the teaching and practices of several other principal religions represented in Great Britain. It does not seek to convert or urge pupils towards a particular religious belief. Whilst it seeks to aid the acquisition of knowledge about religious traditions, beliefs and practices, it also extends to the impact these have on people’s lives and to wider questions of morality. In addition, it aims to develop key skills and attitudes which make a significant contribution to pupils’ personal, spiritual, moral and cultural development and the responsibilities of citizenship. 

Aims
We follow the Dorset Agreed Syllabus for Religious Education, R.E.Search: asking the Big Question 2005, which consists of two central attainment targets – Learning about religion and human experience (AT1) and learning from religion and human experience (AT2). By the end of Key Stage One, children will have made introductory studies of Christianity, Hinduism and Judaism, and during Key Stage Two, they will have made a more in-depth study of Christianity and Hinduism as well as an introductory study of Islam, Sikhism and Buddhism.   However, following some work with the R.E.Adviser, Derek Holloway, a number of school-based study units have been introduced, which allows an element of flexibility for the individual teachers and their classes needs, and allows them to link R.E. with other topics.
Statutory requirements
By following the Dorset Agreed Syllabus, and by ensuring that the teaching of RE takes up approximately 5% of all teaching time outside assemblies, we meet our statutory obligations. 

Current Practice
Detailed planning grids from the agreed syllabus for each year group are used as the basis for our teaching throughout the school. It is expected that each teacher will be responsible for the regular assessment of their pupils.  Three times in each year, pupils will complete an agreed key assessment task, from which the R.E. coordinator will collect samples for monitoring provision and standards within the school.
Within each key stage, and for each unit of work, children’s attainment can be assessed against three ‘steps’ – step one for low-achievers, step two for average achievers, and step three for high achievers. This then informs the process of reporting to parents. 
Equal Opportunities
We ensure that all children are offered equal access to the Religious Education curriculum, regardless of their gender, race, religious belief or ability, although parents do have the legal right to withdraw their children from Religious Education should they so wish. 
Resources
All year groups have a copy of the relevant parts of the agreed syllabus. The whole syllabus is kept in the co-ordinator’s file for reference. There is a selection of artefacts and reference books in the library.  There is also the option of borrowing specific books and artefacts from the library on a half-term basis. 
Monitoring
The subject leader is responsible for monitoring coverage, continuity and progression in the subject, reporting to the headteacher.
Review
This policy is reviewed by the governors every year in accordance with legal requirements.
April 2007, Reviewed by Curriculum Committee 15 May 2007. 

[no mention of humanism]

Hampshire SACRE Agenda

My daughter (15) is studying Philosophy & Ethics GCSE at a school in Hampshire. Last SACRE Hampshire meeting July 2009.

SACREs in Southern England

Contact The SACRE Clerk to attend following SACRE meetings in South West:

Bath and NE Somerset	North Somerset
Bournemouth	Plymouth, City of
Bristol, City of	Poole
Cornwall	Somerset
Devon	South Gloucestershire
Dorset	Swindon
Gloucestershire	Torbay
Isles of Scilly	Wiltshire

In South East:

Bracknell Forest	Oxfordshire
Brighton & Hove	Portsmouth
Buckinghamshire	Reading
East Sussex	Slough
Hampshire	Southampton
Hertfordshire	Surrey
Isle of Wight	West Berkshire
Kent	West Sussex
Medway	Windsor and Maidenhead
Milton Keynes	Wokingham
Northamptonshire
Guernsey	Jersey

All Faiths and None

via BHA Annual Report 2008

•The BHA contributed to an online resources project for FE students called ‘All Faiths and None’.

Religious schools 'show bias for rich'

· Middle class favoured, study shows
· Faith schools deny selection claim

• Anushka Asthana, education correspondent
• The Observer, Sunday 2 March 2008
• 
  
• Rebecca Allen, an academic at the Institute of Education has found that Faith schools are siphoning off middle-class pupils and are failing to take children from the poorest backgrounds nationwide. Even when they are situated in deprived inner-city areas, religious schools have fewer poor children than local authority secondary schools.

Religious schools in England admit 10 per cent fewer poor pupils than is representative of the local area. Local authority schools, meanwhile, take in 30 per cent more and have a disproportionately deprived intake. The result is a school system deeply divided by social class.

That is despite the fact that schools are expected to reflect the social make-up of the communities they serve. Other research by Allen suggests that some of the schools are using the fact that they can select by religion as a way of picking out middle-class pupils.

Barry Sheerman, the MP who chairs the Children, Schools and Families select committee, said he believed head teachers were trying to boost their league table positions. 'It astonishes me that faith schools are so good at making sure they have fewer children from poorer backgrounds and fewer children with special needs,' he said.

Steve Sinnott, general secretary of the National Union of Teachers, said it was better for children from different backgrounds to study together. 'All the evidence is that when you get pupils from different social classes mixing together, it is a real positive and when you get children of different abilities mixing, it is a real positive. It does not disadvantage the highest achievers, but it does advantage the lowest. Social segregation is not only bad for community cohesion; it is also bad for learning.'

But those running faith schools rebutted the claims. 'We reject all suggestions that there is a conscious or unconscious policy of creaming off middle-class children,' said a spokesman for the Church of England. Andy Hibberd, co-founder of The Parent Organisation, said he had never come across a C of E school that rejected children because of their background, but added: 'I'd be surprised if you could find one Roman Catholic school that could categorically prove it did not [covertly] select parents based on their socio-economic background.'

A spokesman for the Department for Children, Schools and Families pointed out that all schools had to adhere to a tough new admissions code that outlawed any unfair practices that could lead to social segregation, and had a duty to promote community cohesion. 'We are absolutely clear that any test of faith membership or practice is in line with the law,' he said.

Meanwhile, more evidence has emerged of tricks used by schools to select through the back door despite the new code. Researchers found headteachers who asked parents to come in to collect a prospectus, attend pre-admissions meetings and write letters of reference for their child.

'It does look as if some schools are using practices that might enable them to select in or select out ... some children,' said Professor Anne West of the London School of Economics, who is carrying out the research for Rise (Research and Information on State Education).

She said some of the practices would be 'problematic in relation to the code' that bans heads from interviewing parents or asking for unnecessary supplementary information. However, she stressed that the work was in the very early stages.

Winning a place at their school of choice will be on the minds of hundreds of thousands of parents this weekend. Tomorrow is National Offer Day, when letters will be sent out informing them of decisions. Many who fail to win a place at their first choice will turn to a plethora of websites and consultants for help on how to appeal. Some will pay £2,000 for a team of experts to support them.

Ministers insist that parents have the choice as to which school their child will attend. But a poll released yesterday by the think-tank Policy Exchange found that 42 per cent of state school parents felt they had little or no choice.

New Guidance on Religious Education

source: Edlines Summer 2009


The Government has issued new draft guidance on the teaching of Religious Education (RE) in English schools for public consultation (ending on 24 July). The guidance is intended to replace that issued in 1994 (Circular 1/94) which was widely believed, even at the time, to represent very poor advice on RE. The BHA was represented on the steering group that helped to produce the new draft and in many ways we believe it represents a considerable advance on previous guidance.

However, it fails to address our two principal concerns in RE: that RE should be the study of both religious and non-religious beliefs; that humanists should have the same right to be full members of the local committees writing and overseeing RE syllabuses as religious people have. More...

Primary curriculum - lacks concepts of natural selection and evolution

source: http://www.humanism.org.uk/documents/4497 & www.humanism.org.uk/primaryscience

 

Our main concern with the new primary curriculum is that the ‘scientific and technological understanding’ area of learning makes no requirement for pupils to learn about and investigate the concepts of natural selection and evolution. We believe that the theory of evolution – arguably the single most important idea underlying the life sciences today – must be included in the primary curriculum. The wealth of new educational resources on evolution available for children of primary school age demonstrates their ability to grasp the simpler concepts associated with it, and a basic understanding of evolution will help lay the foundation for a surer scientific understanding later in the curriculum. More...

Resources on Humanism for secondary teachers

Information and guidance on teaching about Huhmanism for secondary teachers, with concise versions of BHA’s most popular ethical and philosophical briefings for students.

Student pages cover humanist history, humanist activities and ceremonies, and humanist perspectives on religious and philosophical questions, ethics and a range of the social / ethical issues often studied in religious education. These include: abortion; animal welfare; crime and punishment; discrimination and prejudice; embryo and genetic research; environmental issues; euthanasia; family matters; health matters; human rights; "nature”; suicide; war; world poverty. All come with “learning about” and “learning from” discussion questions, and are particularly relevant to RE / RS / RME / RMPS syllabuses that include Humanism and / or advice to include children “of all faiths and none”.

Teachers’ pages refer to the recently published National Framework for RE, with its advice to include “secular philosophies such as humanism” and to Ofsted guidance on “social, moral, spiritual and cultural” education, and encourage teachers and advisers to adapt and select whatever is relevant to their local syllabuses and their pupils’ needs. There are further reading and resource suggestions for those who require more. Materials and guidance have been created with advice from teachers, and earlier and website versions have been used for many years in schools.

Pages are designed to be photocopied, so that a religious education department can easily make handouts for classes and share information and lesson ideas. Every school should have at least one copy.

48 A4 pages, photocopiable, printed on good quality recycled paper

GBP £10.00

Humanist Perspectives for Primary Teachers

Humanist Perspectives 1

Everything primary teachers need to help include their non-religious pupils and get started on teaching about Humanism.

Intended mainly for absolute beginners, Humanist Perspectives 1 offers guidance and information for teachers, so that they can absorb some essential but straightforward concepts associated with Humanism to pass on to their pupils in their own way and time, at their own pace, and in the appropriate language.

Humanist Perspectives 1 refers to the recently published National Framework for RE, with its advice to include “secular philosophies such as humanism” and to Ofsted guidance on “social, moral, spiritual and cultural (SMSC)” education, and encourages teachers and advisers to adapt and select whatever is relevant to their local syllabuses and their pupils’ needs.

The materials are particularly relevant to syllabuses that include Humanism and / or advice to include children “of all faiths and none”. It includes clear and concise accounts of humanist ideas, history and ceremonies, further reading for those who want more, suggestions for class libraries, and some lesson ideas and plans.

These resources have been created with advice from primary teachers, and earlier versions have been used for many years in schools.

Pages are designed to be photocopied, so that a religious education or co-ordinator can easily make handouts for classes and share information and lesson ideas with colleagues. Every school should have at least one copy.

32 A4 pages, photocopiable, printed on good quality recycled paper

Buy Online from the BHA Shop: GBP 6.00

Humanism by Jim Herrick 2009

This is the best Introduction to Humanism I've read in a long while!

Humanism,Jim Herrick (RPA) 2009: £9.99 from the BHA Jim Herrick’s classic introduction to Humanism has now been published in a revised second edition. Chapters include those on humanist history, humanist ethics, humanist organisations, humanism and art and humanism and science. Well-suited to secondary school libraries, you can order copies from the BHA by telephoning 020 7079 3580 or emailing info@humanism.org.uk or online at www.humanism.org.uk/shop or from Amazon.

Teachers Wanted! Have you succeeded in incorporating Humanism into their RE?

source: Edlines, Summer 2009

Teachers Wanted! We are looking for two teachers who have made a success of incorporating Humanism into their RE for an exciting new project. Together with the QCA we are hoping to put together case studies online, which will demonstrate ways in which Humanism can be taught in Religious Education lessons. At this stage, we are looking only for expressions of interest, which should be made by email to education@humanism.org.uk - please indicate in your email what key stage you taught about Humanism at and gives some details of the type of school at which you teach, where it is. Include lesson plans if possible, so that we can see something of the content that was covered.

Humanism in GCSE Religious Studies - Not allowed!

Source: Winter Ed-Lines


The QCA has decided not to allow the study of Humanism in a Religious Studies GCSE in the same way as religions are studied. 

The exam board OCR had included Humanism alongside religions in its proposed GCSE in Religious Studies, announced in April 2008, but a decision by the QCA has meant that it could not be included.

The stance of the QCA will be a great disappointment to the many teachers, parents and pupils who were as pleased as we were at the BHA when OCR included the option of Humanism in their draft GCSE.

The study of Humanism alongside religions as an example of a non-religious worldview is recommended by the Government and QCA's National Framework for RE and is a growing feature of many syllabuses and is increasingly being included in many Initial Teacher Training programmes.

Its inclusion contributes to making the study of RE more meaningful for the vast majority of young people who are not religious, and also introduces invaluable perspectives on the big questions of life from which all pupils benefit.

As popular author and professor of philosophy A C Grayling who said, 'The Humanist tradition is a rich and important subject of study and children deserve the opportunity to engage with it as part of their schooling. If schools are teaching about religious views they must also teach about humanist ones, and all moves towards a more widespread acceptance of this should be welcomed, not opposed.'

The BHA is meeting with the QCA to see how the future inclusion of Humanism in GCSEs can be taken forward, since the technical obstacle to its inclusion in this instance was that it would have been possible for students to opt for only Humanism (just as they could opt for only one religion). 

The BHA does not accept that this was a valid reason for not allowing the GSCE to be offered, since we believe in the equal treatment of religious and non-religious worldviews in the subject. Nonetheless, we realise that we must now find a way forward in this context and will keep readers informed as our work with the QCA develops.

Michael Reiss and John White: Atheism needs to be studied in schools

http://www.independent.co.uk/news/education/schools/michael-reiss-and-john-white-atheism-needs-to-be-studied-in-schools-1747489.html via source: http://forum.richarddawkins.net/viewtopic.php?f=52&t=87350

My Highlights:-

• It is a laudable aim of the current National Curriculum that pupils "know about big ideas and events that shape the world". But one of the biggest of these is too infrequently studied in schools. We are thinking of the growing loss of faith, over the past two centuries, in a religious picture of the world. David Hume's 18th-century onslaught on arguments for the existence of God was an early catalyst, Darwin's 19th-century attack on what today is known as creationism a later and more devastating one. Nowadays, according to an ICM poll in 2006, the majority of adults in Britain describe themselves as non-religious.
• Those who determine the curricula that are taught in state schools insist on knowledge of all sorts of particular facts and approaches to understanding in different subjects. But they do not require any awareness of this revolution in belief, arguably the most dramatic since the origin of Islam. True, the non-statutory RE curriculum now allows for teaching about humanism, but – unlike Christianity and other major world faiths – leaves it optional, and on a par with Zoroastrianism.
• RE has, thankfully, abandoned its position of proselytisation. What goes for Christianity and other world faiths on the curriculum should hold for humanism too.

• What kinds of learning might be required? Young people should think about whether they live in a divine world or a godless one. This points to discussing the standard arguments for and against the existence of God and such questions as the likelihood of life after death. But they also need to discuss whether human lives can have any meaning or point outside a religious framework. And whether people can live a morally good life that is not dependent on religious belief. Historical perspectives are also important, especially the impact of non-religious ideas on intellectual and artistic life over the last 250 years.

• One does not want children to be given the impression that they are going to hell because they espouse atheism or that they are intellectually second rate because they accept the divine inspiration of scripture.

• They should raise their eyes if not to heaven, at least to a more global picture of what education should be about. An understanding of non-religion, like an understanding of religion, is a vital part of this.

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Do you agree with the following statements?

1. Scientific and other evidence is the best way of understanding the universe, not religious belief.

2. Right and wrong can be explained by human nature alone and do not require religious teaching.

3. What is right and wrong depends on the effects on people and the consequences for society and the world.

A recent MORI poll for the British Humanist Association showed that over a third of the UK population (17 million people) agree with the sentiments above.  Yet in many important areas of social and public life these views are under-represented, or worse they are being misrepresented.

The above statements reflect a few key principles of Humanism and if they also reflect your personal beliefs, please support us.

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The British Humanist Association helps people who seek to live a good life without religious or superstitious beliefs. We provide educational resources and represent the humanist viewpoint in public debate. We campaign on major issues affecting British society, such as the increase in faith schools, the continued presence of 26 bishops in the House of Lords and the legal requirement that school assemblies should include religious worship.

We believe that religious viewpoints have a disproportionate influence on public policy. With the current government plans to contract out more public services to religious groups, this influence is set to grow.Our aim is to stop this.

Our vision is a world without religious privilege or discrimination, where people are free to live good lives on the basis of reason, experience and shared human values.

You can help us to achieve this vision by becoming a member or by making a donation today.

36% of people – 17 million adults – are humanists in their basic outlook.

NOV24200617 Million British Humanists

(Numbers in brackets below refer to endnotes)

In the 2001 census 7 out of 10 people ticked the ‘Christian’ box but, with church attendance now below 7% (1) and under 1 in 3 marriages taking place in church (2), this figure was clearly more about cultural identity than religious belief (3).

Today an Ipsos MORI poll has shown that 36% of people – equivalent to around 17 million adults – are in fact humanists in their basic outlook.

They:

- feel scientific & other evidence provides the best way to understand the universe (rather than feeling that religious beliefs are needed for a ‘complete understanding’)

- believe that ‘right and wrong’ can be explained by human nature alone, and does not necessarily require religious teachings, and

- base their judgments of right and wrong on ‘the effects on people and the consequences for society and the world’.

Humanism is a non-religious ethical outlook on life and these answers summarise its key beliefs (click here for more details on Humanism today)

These are the key figures from the poll (the detailed results and further analysis are given here , along with analysis of the Ipsos MORI poll on how many people believe religious groups and leaders have too much influence on Government ):

- Overall, faced with the choice, 62% said ‘scientific & other evidence provides the best way to understand the universe’ against 22% who felt ‘religious beliefs are needed for a complete understanding of the universe’.

- Similarly, 62% chose ‘Human nature by itself gives us an understanding of what is right and wrong’, against 27% who said ‘People need religious teachings in order to understand what is right and wrong’.

- In the last question, faced with three choices, 65% said that what is right and wrong ‘depends on the effects on people and the consequences for society and the world’. The rest split almost equally between two profoundly un-Humanist views: 15% said right and wrong were ‘basically just a matter of personal preference’ and 13% said what was right and wrong was ‘unchanging and should never be challenged’.

Thirty-six percent chose all three of the Humanist answers, and another 30% chose two out of three. Only 13% chose none of them.

41% believe this is our only life

Another question found that 41% endorsed the strong statement: ‘This life is the only life we have and death is the end of our personal existence’. Fractionally more - 45% - preferred the broad view that ‘when we die we go on and still exist in another way’. Of those choosing all three of the ‘Humanist’ answers, 54% said this was our only life, against 38% who believed in some sort of continued existence. And of those seeing this as our only life, 79% chose two or all three of the ‘Humanist’ answers to the other questions. (Interestingly, 22% of those who endorsed the need for religion in answers to other questions also said this was our only life.)

Commentary (for more click here ) 

Hanne Stinson, chief executive of the British Humanist Association said, ‘Britain is basically a humanist country, and this poll shows it. We have always been aware that many people who do not identify themselves as humanists, and this includes quite a few people who do not know what Humanism is, live their lives by what one might describe as humanist principles. People who join the Association often tell us that they have been humanists all their lives, or for the last 20 years or so, but didn’t know it.   But it is very encouraging to find that 36% of the British population are not simply non-religious, but actually humanist in their outlook and their morality, and that very many others don’t feel they need religion to understand the universe, or to guide their moral decisions. These people may not belong to the Humanist Association, may not have even heard of Humanism, but they share our attitudes and we speak for them in our campaigns.’

For further commentary on the results of the poll from Ms Stinson and from BHA Vice Presidents Claire Rayner, Baroness Whitaker and Richard Norman, along with analysis of the Ipsos MORI poll on how many people believe religious groups and leaders have too much influence on Government , click here


ENDNOTES

(1) Religious Trends 5: 2005/06, table 2.21
(2) 68% of marriages in 2004 were civil ceremonies - National Statistics (3) For example it was asked in a context of ethnicity and the question was ‘What is your religion?’, rather than ‘Do you have a religion and if so what is it?’


NOTES TO EDITORS

The British Humanist Association(BHA) represents and supports the non-religious. It is the largest organisation in the UK campaigning for an end to religious privilege and to discrimination based on religion or belief, and for a secular state.

For further comment, contact:

Hanne Stinson by email or on 07764 947249

Andrew Copson by email or on 07855 380633

John Leaman (Ipsos MORI) by email or on 020 7347 3000

The following supporters of the British Humanist Association are also available for comment:

Susan Blackmore by email
A C Grayling by email

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