Wednesday, November 25, 2009
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.
Friday, November 20, 2009
REALLY, REALLY BIG QUESTIONS
- 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
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'.
Thursday, November 19, 2009
Report: Humanism Resources for Schools
Report: "Humanism Resources for Dorset Schools - Asking the Big Questions in RE without God
21 November 2009"
Download
21 November 2009"
Download
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.
If you find elements of my report useful, please add a comment to this post.
Monday, November 16, 2009
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."
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."
Sunday, November 15, 2009
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):
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.’
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.
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.
Tuesday, November 10, 2009
Role of SACREs within a National RE Strategy
British Humanist Association are members of The Religious Education Council of England and Wales.
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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.
Monday, November 9, 2009
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
"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.
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.
Sunday, November 8, 2009
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):-
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
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?
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.
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.
Tuesday, November 3, 2009
BHA likes my 'Introduction to Humanism for Schools'
From: Andrew Copson
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
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
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