Study of Religion (2008) - Queensland Studies Authority

Senior Syllabus

Study of Religion

2008

ISBN: 978-1-920749-54-5

Study of Religion

This syllabus is approved for general implementation until 2015, unless otherwise stated.

To be used for the first time with Year 11 students in 2009.

© The State of Queensland (Queensland Studies Authority) 2008

Queensland Studies Authority, PO Box 307, Spring Hill, Queensland 4004, Australia Phone: (07) 3864 0299

Fax: (07) 3221 2553

Email: [email protected]

Website: www.qsa.qld.edu.au

Contents

1. Rationale ........................................................................................................... 1

2. Global aims ....................................................................................................... 3

3. General objectives............................................................................................ 4 3.1 Knowledge and understanding .......................................................... 4 3.2 Evaluative processes......................................................................... 5 3.3 Research and communication ........................................................... 6 3.4 Affective objectives............................................................................ 6

4. Course organisation......................................................................................... 7 4.1 Structure of the course ...................................................................... 7 4.2 Units of work...................................................................................... 8 4.3 Composite classes ............................................................................ 9 4.4 Work program requirements.............................................................. 9

5. Inquiry model .................................................................................................. 10

6. Details of core components .......................................................................... 13 6.1 Australian religious perspectives ..................................................... 13 6.2 World religions................................................................................. 16 6.3 The nature and significance of religion............................................ 19

7. Details of topics.............................................................................................. 21 7.1 Religion–state relationships............................................................. 21 7.2 Ritual ............................................................................................... 25 7.3 Sacred texts..................................................................................... 29 7.4 Ultimate questions ........................................................................... 33 7.5 Religion, values and ethics.............................................................. 37 7.6 School-based topic .......................................................................... 40

8. Learning experiences..................................................................................... 42 8.1 Planning effective learning experiences .......................................... 42 8.2 General activities ............................................................................. 42 8.3 Ethnographic investigation .............................................................. 44 8.4 Learning experiences for topics....................................................... 48 8.5 Learning experiences for core components .................................... 50

9. Assessment .................................................................................................... 53 9.1 Underlying principles of exit assessment ........................................ 53 9.2 Planning an assessment program ................................................... 55 9.3 Special consideration ...................................................................... 56 9.4 Authentication of student work ........................................................ 56 9.5 Assessment techniques................................................................... 56

9.6 Exit criteria....................................................................................... 59 9.7 Determining exit levels of achievement ........................................... 61 9.8. Standards associated with exit criteria ............................................ 62 9.9 Requirements for verification folio ................................................... 64 9.10 Sample student profile..................................................................... 65

10. Language education....................................................................................... 68

11. Quantitative concepts and skills................................................................... 70

12. Educational equity.......................................................................................... 71

13. Resources ....................................................................................................... 71

Appendix 1: Sample courses of study................................................................. 75

Appendix 2: Educational approaches to the study of religion.......................... 80

Appendix 3: Glossary............................................................................................ 82

STUDY OF RELIGION SENIOR SYLLABUS

1. Rationale

Australia today is a pluralist society in which a great variety of religious traditions exist side by side. Studying religion helps students become aware of others’ beliefs and further understand their own. These studies can also help students develop an understanding of the ways that particular cultural contexts have influenced, and continue to influence, the formation of an individual’s world view and beliefs. Such understandings can make valuable contributions to cross-cultural harmony and mutual enrichment.

Study of Religion can help students become more effective global citizens by developing their knowledge, skills and values, and developing their understanding through critical inquiry, debate and reflection, and empathetic engagement with the standpoint of others.

Students explore and critique the role religion has played and continues to play in the world. They learn about religion by: • looking at it as part of complex social, political and cultural dialogues • engaging in conversation and debate • developing knowledge, analysis and critical thinking • exploring justice issues such as equity, gender, ethnicity, inclusivity.

Most people’s immediate tendency is to interpret and describe situations, practices, information or concepts from a particular standpoint and to describe them according to their own acquired world view. Studying a range of religions can help students become conscious of the particular ways that they make sense of the world, and become more skilled in identifying different ways of describing and responding to experiences.

Educational approach The Study of Religion syllabus does not promote any particular viewpoint or religious tradition; it is designed to be available to all students, irrespective of the existence or level of any individual religious beliefs. The educational approach of this syllabus is based on the following assumptions:

Different forms of religion — Within religions, there are diverse beliefs and practices. All of these religious traditions are available for critical study and analysis, but each is viewed in a way that respects its particular identity.

Beliefs, understandings and values — No assumption is made that the teacher and students share a common set of beliefs, understandings and traditions. This fosters dialogue between religious perspectives. This syllabus also recognises the significance of the Aboriginal and Torres Strait Islander peoples of Australia and of their cultures, and provides opportunities for the study of Indigenous spiritualities and religions.

Student achievement — Student achievement is based on the ability to demonstrate skills associated with the criteria — Knowledge and understanding, Evaluative processes and Research and communication — not on adherence to a particular religious tradition.

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The knowledge, skills and values of the senior Study of Religion syllabus offer continuity with the Years 1 to 10 Studies of Society and Environment (SOSE) syllabus, and with the optional Year 9 and 10 Civics and History syllabuses of the SOSE key learning area.1 The learner-centred approach that is encouraged in the Years 1 to 10 syllabuses is further developed in the senior Study of Religion syllabus.

The teaching and learning contexts of the Study of Religion syllabus provide opportunities for the development of five of the seven key competencies.2 In designing learning activities for their students, teachers should use the listed key competencies to inspire specific inquiries or projects.

Schools have a high level of flexibility in interpreting and applying the syllabus to devise courses of study that are best suited to their own expertise and knowledge, and to the needs and interests of their students. The primary consideration, however, is that the course be consistent with the educational approach outlined in this rationale.

1 These syllabuses are available from the QSA website <www.qsa.qld.edu.au>. 2 KC1: collecting, analysing and organising information; KC2: communicating ideas and information; KC3: planning and organising activities; KC4: working with others and in teams; and KC7: using technology.

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2. Global aims

Study of Religion helps students to: • Understand and appreciate the purpose, meaning and significance of religion in the

lives of individuals and communities

Human experience has prompted and continues to prompt the development of religious interpretations of life. In today’s world, interaction with people of diverse religious beliefs and practices is inevitable. To understand religion, students will examine different beliefs, practices, values, customs and ethical stances of individuals and religious communities. • Investigate patterns of belief, religious traditions and the ways in which these

contribute to shaping and interpreting people’s lives and experiences

The ease of travel and migration to and from many countries has resulted in the interaction of cultures. We encounter the “religious other” more often and more closely than ever before. Where people of other religions were once remote and exotic, they are now part of the local context. The study of religion will encourage an interest in the diverse ways individuals and communities think and live, and an awareness of personal and ideological assumptions, including participants’ own beliefs. • Respect and appreciate the beliefs, attitudes and values of others while retaining one’s

own beliefs and values

The study of religion is a key to understanding other cultures. Religion is central to much social and political history and has been a powerful force throughout history. At times it has been the source of tension and even violence, but it has also inspired noble acts and dramatic social reform. • Understand that religions are dynamic and living, not static, with transformative power

for their adherents

There is a tendency to think of religions as monolithic, but religious communities continue to grow in a variety of ever-changing historical and cultural contexts. In Australia, where there is substantial religious pluralism, it is important for students to learn to inquire into the religious beliefs and practices of others and to understand how religious practices and traditions are lived in the community. • Value the study of world religions and the phenomena of religion, and evaluate

critically religions and religious traditions

Religious literacy is the ability to discuss, reflect and critique religion in today’s world in an informed, intelligent and sensitive manner. Within the discipline of studying religion a variety of approaches is encouraged.

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3. General objectives The general objectives of Study of Religion are: • Knowledge and understanding • Evaluative processes • Research and communication • Affective objectives.

The first three assessable objectives — Knowledge and understanding, Evaluative processes, and Research and communication — are linked to the exit criteria for awarding levels of achievement. The affective objectives describe the attitudes, values and feelings that the syllabus aims to develop. These are not assessed.

3.1 Knowledge and understanding This general objective refers to students’ abilities to recognise, recall and demonstrate that they understand the meaning of key ideas and concepts from a range of sources and materials about issues and phenomena related to religion.

The general objective Knowledge and understanding should include key ideas and concepts: • outlined in topics and core components • investigated through the inquiry process.

Knowledge By the end of the course, students should be able to recognise and recall key ideas and concepts about religion from a range of sources and materials.

Terms associated with this aspect of the objective include: define, demonstrate, describe, discover, explain, identify, list, name, recall, record, show and state.

Understanding By the end of the course, students should be able to comprehend, explain and apply key ideas and concepts about religion in familiar and unfamiliar contexts, drawing on a range of materials, issues and phenomena.

Terms associated with this aspect of the objective include: connect, express, frame, generalise, locate, perceive, report, restate, review and summarise.

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3.2 Evaluative processes This general objective refers to students’ abilities to analyse, synthesise and evaluate information about religion that demonstrate rigorous inquiry, reasoned judgment and critical comment.

Analysis Analysis involves examining and dissecting information about religion from a variety of sources to determine interrelationships. By the end of the course, students should be able to: • break information about religion into component parts • recognise implicit meaning • distinguish between factual statements and value judgments • examine information about religion to determine interrelationships • interpret interrelationships.

Terms associated with this aspect of the objective include: differentiate, distinguish, classify, compare, associate, examine, assume, reason, hypothesise, contrast, pattern, order, interpret, interpolate, illustrate, transfer, translate and relate.

Synthesis Synthesis involves integrating ideas about religion to create a coherent whole or to make a new entity. By the end of the course, students should be able to: • combine diverse and complex information • compose or devise new ways of expressing understandings • make deductions about viewpoints, values, and/or relationships • formulate a hypothesis to argue a case.

Terms associated with this aspect of the objective include: invent, design, extend, reflect, formulate, construct, reconstruct, symbolise, modify, adjust, translate, defend, support and judge.

Evaluation Evaluation involves assessing ideas, texts, proposals and methods. This means determining the authenticity, completeness, relevance and accuracy of ideas about religion.

By the end of the course, students should be able to: • assess evidence for validity and bias • use evidence to draw conclusions • test a hypothesis against evidence • justify a hypothesis using evidence.

Terms associated with this aspect of the objective include: critique, debate, appraise, infer, recommend, question, reason, verify and conclude.

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3.3 Research and communication This general objective refers to the use of the inquiry process. This includes gathering, selecting, sorting, organising and presenting information about religious issues and phenomena.

Research By the end of the course, students should be able to: • identify and select an issue for inquiry • frame questions about the issue and/or associated phenomena • gather and summarise information from primary and secondary sources relevant to the scope and

context of the inquiry • use investigative techniques such as observations, surveys, interviews, commissioned inquiries,

and literature and media searches • reference research notes, in-text sources, and create bibliographies using an accepted convention. Terms associated with this aspect of the objective include: search, investigate, collect, paraphrase, collate, compile, record and annotate.

Communication Communication involves the presentation of information about religion for intended audiences (see Section 10: Language education, for more information). By the end of the course, students should be able to: • use religion-related terminology, definitions and documents • organise and present information across a range of conditions and contexts in a variety of

modes such as oral presentation (interview, news report, viva voce, seminar), webpage, computer simulation, dramatic presentation, multimodal presentation, audiovisual presentation, visual representation (paintings, dance, graphs, tables, maps, diagrams, statistics) and/or extended writing (analytic expositions, research assignments, reports, persuasive and descriptive texts)

• use language conventions that are grammatically and technically correct like spelling, punctuation, grammar, paragraph and sentence construction, layout, and referencing.

Terms associated with this aspect of the objective include: cohesion, fluency, editing, responsiveness to feedback and accuracy.

3.4 Affective objectives Attitudes, feelings and values are central to religious belief and practice. Studying religion may result in some development in the student’s affective domain. Students may develop: • an interest in religion and human experience and acceptance of religious diversity • an open and inquiring attitude to the familiar, the unknown and the unexpected • empathy and respect for the ways in which people think, feel and act religiously • awareness of issues such as gender, race and religious inequity • an increase in self-knowledge and an understanding of the contextual factors contributing to

the shaping of their life and the lives of others • the ability to interact effectively with people in a social learning situation • awareness of personal values and attitudes toward religion and specific religious beliefs • willingness to challenge existing religious attitudes and values • an interest in learning as a lifelong process.

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4. Course organisation

4.1 Structure of the course

4.1.1 Time allocation The minimum number of hours of timetabled school time, including assessment, for a course of study developed from this syllabus is 55 hours per semester. A course of study will usually be completed over four semesters (220 hours).

A course of study in Study of Religion consists of units of work exploring the core components through a range of topics as outlined in the following sections. The core components are to be integrated throughout the selected topics and units of work. Units of work should be developed using the process of inquiry given in Section 5 (see also Appendix 1: Sample courses of study).

4.1.2 Core components In this syllabus, the term core describes significant ideas and concepts that are central to the study of religion. These core components should span and inform all four semesters.

Core components

Australian religious perspectives

These should include: • Aboriginal spiritualities and Torres Strait Islander religions • Religion in the local community • Religious diversity in Australia

World religions

• A minimum of four of the following religions is to be studied over the course: Hinduism, Judaism, Buddhism, Christianity and Islam

• Other religions may be included in units of work

The nature and significance of religion

The core components are to be integrated throughout selected topics and units of work.

The core components may also be taught as a discrete area of inquiry to contextualise, introduce or link to a topic (see Section 6).

When teaching Aboriginal spiritualities and Torres Strait Islander religions, teachers should take care to be sensitive and observe Indigenous protocols. Teachers should access information about Indigenous perspectives on the QSA website <www.qsa.qld.edu.au>.

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4.1.3 Topics Each topic requires an in-depth study of a specific matter or phenomenon related to religion. One or more specific areas of inquiry may be the focus of the topic. See Section 7 for details of the topics and Section 8 for suggested learning experiences.

Topics

A. Religion–state relationships

B. Ritual

C. Sacred texts

D. Ultimate questions

E. Religion, values and ethics

F. School-based topic

A minimum of four topics must be studied over the four semester course.

Only one school-based topic may be studied.

Each unit of work based on topics is to be studied for at least half a semester and for no more than a whole semester.

4.2 Units of work Within a course structure, units of work should be developed to incorporate the specific core requirements indicated in Section 4.1.2.

When developing a unit of work, consider: • the rationale, global aims and general objectives • how the topics and core components are to be used (see Sections 6 and 7). Possible structures

may be: − aspects of the core components integrated into a selected topic (see Section 4.1.2) − aspects of the core components as a small discrete unit (see Section 6).

When planning a unit of work the following should be developed: • an overview that outlines the scope of the unit • an outline of the inquiry process • inquiry questions, ideas and concepts that reflect the general objectives • learning experiences that allow students to explore information.

The core components and topics should be studied through the inquiry process given in Table 1. See Section 5 for details of the inquiry process, and Sections 6 and 7 for suggested inquiry questions.

When developing a unit of work, decisions should be made about the: • nature and purpose of the assessment instrument(s) • resources required for the unit.

A course of study developed from this syllabus should offer, over the two years, an increasing level of challenge to students and provide opportunities for them to achieve the general objectives.

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4.3 Composite classes In some schools, it may be necessary to combine students into a composite Year 11 and 12 class. This syllabus provides teachers with an opportunity to develop a course of study that caters for a variety of circumstances such as combined Year 11 and 12 classes, combined campuses, or modes of delivery involving periods of student-directed study.

The multilevel nature of such classes can prove advantageous to the teaching and learning process because: • it provides opportunities for peer teaching • it allows teachers to maximise the flexibility of the syllabus • it provides opportunities for a mix of multilevel group work, and for independent work on

appropriate occasions • learning experiences and assessment can be structured to allow both Year 11 and Year 12

students to consider the concepts and ideas at the level appropriate to the needs of students within each year level.

The following guidelines may prove helpful in designing a course of study for a composite class: • the course of study could be written in a Year A/Year B format, if the school intends to teach

the same topic to both cohorts • place a topic at the beginning of each year that will allow new Year 11 students easy entry

into the course • learning experiences and assessment items need to cater for both year levels throughout the

course. Even though instruments may be similar for both year levels, it is recommended that more extended and/or challenging instruments be used with Year 12 students.

4.4 Work program requirements A work program is the school’s plan of how the course will be delivered and assessed based on the school’s interpretation of the syllabus. It allows for the special characteristics of the individual school and its students.

The school’s work program must meet all syllabus requirements and must demonstrate that there will be sufficient scope and depth of student learning to meet the general objectives and the exit standards.

The requirements for work program approval can be accessed on the Queensland Studies Authority’s website <www.qsa.qld.edu.au>. This information should be consulted before writing a work program. Updates of the requirements for work program approval may occur periodically.

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5. Inquiry model

An inquiry process should shape teaching and learning in the Study of Religion. The process of inquiry aims to develop students’ investigative and thinking skills and contributes to their ability to formulate ideas, make judgments and reach conclusions. It encourages students to move beyond the acquisition of facts to metacognition and the development of ideas and concepts. It can also enhance self-esteem by encouraging students to take responsibility for their own learning. The inquiry model is illustrated in Figure 1 below.

Using this approach, unit planning, learning activities and assessment instruments are shaped by the five aspects of inquiry: framing, investigating, reasoning, judging and reflecting. While some attention should be given to all five aspects in any inquiry, particular emphasis will depend on the area under investigation. Table 1 shows the steps and elements of the inquiry process and links these to the general objectives.

Figure 1: Structure of the course using the inquiry model

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Table 1: A process of inquiry — a guide for learning and achieving the general objectives

Steps of inquiry

Elements of inquiry General objectives

Framing

Identifying and focusing on issues and phenomena

Becoming aware of matters and issues relating to the topic

Outlining and defining the topic or issue

Identifying a range of sources

Exploring knowledge, viewpoints, questions and approaches

Identifying, focusing and recording key points of investigation

Investigating

Investigating and researching issues and phenomena

Identifying appropriate resources and methods

Establishing validity of sources

Formulating research questions, developing ideas for an hypothesis

Gathering, collecting, organising, selecting, sorting, presenting data and evidence

Investigating and researching issues related to the hypothesis

Kno

wle

dge

and

unde

rsta

ndin

g

Res

earc

h

Reasoning

Analysing and evaluating evidence

Speculating about sources such as corroboration of evidence, authoritative sources, bias

Proposing/deducing interrelationships from the data

Presenting findings and evidence using various genres

Moving towards providing explanations and interpretations of religious beliefs, values, practices, events

Shaping and reshaping the hypothesis

Judging

Synthesising, making decisions and drawing conclusions

Advocating a position

Drawing conclusions based on evidence

Justifying conclusions about the hypothesis using evidence

Deciding whether further investigation, reasoning, evidence or action is required

Presenting decisions and conclusions using various genres

Determining possibilities for informing, educating, mobilising, mediating or resisting

Eval

uativ

e pr

oces

ses

Com

mun

icat

ion

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Steps of inquiry

Elements of inquiry General objectives

Reflecting

Thinking on the learning and acting as a result of it

How do I feel about the topic now?

How effective has my learning been?

What problems did I encounter in the research and how did I respond to them?

How could the investigation have been improved?

How has this study helped my understanding of religion?

What have I learnt about and from religion?

What connections can I see between this study and other studies I have already undertaken or might undertake?

Where do I stand in relation to religious diversity?

How have my religious attitudes and values been challenged, changed or strengthened?

How can I apply my personal learning to current religious issues?

Has this study helped me to decide how to live my life more purposefully, ethically or effectively?

What action can I take?

Affe

ctiv

e ob

ject

ives

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6. Details of core components

Schools must integrate aspects of the core components throughout all topics and units of work. There must be evidence of the core components in each unit of work based on a topic. The core components are: • Australian religious perspectives • World religions • The nature and significance of religion.

6.1 Australian religious perspectives Australia is now multicultural and therefore multi-faith. As the religious landscape changes, we need new skills to negotiate differences, to live together peacefully, and to work cooperatively in a global society. Religions today should be actively encouraging interaction and cooperation for the benefit of all. A multicultural society needs to accept a variety of perspectives among individuals and groups.

This component focuses on religion in Australian society, the local community, and Aboriginal and Torres Strait Islander communities. Units of work included in this core component should examine: • Aboriginal spiritualities or a Torres Strait Islander religion • religion as it is expressed and practised in Australian society • the diversity of religious expression in the Australian context.

When teaching Aboriginal spiritualities and Torres Strait Islander religions, teachers should take care to be sensitive and observe Indigenous protocols. Teachers should access information about Indigenous perspectives on the QSA website <www.qsa.qld.edu.au>.

Possible areas of inquiry

Religious diversity in Australia

Representations of religion in Australian media and the arts

Women, religion and society

Religions in conversation

Aboriginal spiritualities

Torres Strait Islander religions

Migrants and missionaries

Religions engaging with the community

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Inquiry process and questions* Ideas and concepts to investigate

Framing

What religions exist in your local community?

What is Australia’s religious history?

How do religions cooperate in Australia?

What spiritualities exist in Australia?

What attitudes to institutional religion can be found in Australia?

Australia has become a multicultural and multifaith society: • diversity of religions, beliefs and

practices • religious expressions in Australian

literature, art and music • Aboriginal spiritualities

• Torres Strait Islander religions • Australian spirituality

Larrikin, irreligious, secular or convinced, committed and involved

Investigating

What approaches/methodologies are available to assist in this investigation?

In what way/s has the religious landscape changed since 1945?

How has the local community changed over the past 50 years?

What impact has religious change had on people, lifestyle, and cultural groups?

What factors have led to the changes in Australia’s religious profile?

What cooperation in evident between religious groups?

What impact has Christianity had on Aboriginal spiritualities?

How has Aboriginal spirituality influenced Australian spirituality in general?

Australia has been regarded as a Christian country: • census data • religion in the media • religious sectarianism

• Australia’s religious profile

Secularisation and revitalisation

Traditional and new religions

Civil religion

Ecumenism and interfaith relations

Aboriginal religious organisations

National Council of Churches

World Council of Churches

Reasoning

What evidence has been uncovered and how can it be used?

What interrelationships have been identified?

Does the data/information collected display bias? Does the hypothesis need reshaping?

What is the most effective way to present the evidence gathered?

How reliable are the sources used to investigate this issue?

To what extent is Australia a multifaith nation?

How might religious organisations contribute to community support more effectively?

Religious and cultural diversity within Australia Interfaith relations in Australia Voluntary community support and charitable organisations such as Anglicare, St Vincent de Paul Society

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What role have women played in fostering religion in Australia?

Historically women have played an important role in religious education and support Women’s contemporary leadership in religion

Judging

How might the investigation be improved?

To what extent are some methodologies more useful for the inquiry process than others?

What evidence has been gathered and what conclusions can be drawn?

What evidence can be used to support or negate the hypothesis?

Is the investigation complete or are there still unanswered questions or further actions to be taken?

What effect has Christian missionary activity had on Aboriginal spiritualities?

To what extent do the media shape attitudes, whether positive or negative, towards religion?

What changes in attitude to women’s religious leadership have occurred in Australia?

To what extent is religious sectarianism still evident in Australia?

Migration and its impact on religion

Missionary activity during the first 100 years of white settlement

Contemporary religious involvement in Indigenous communities

Media influence on attitudes to religion

Ordination of women such as in Christianity and Buddhism

History and impact of sectarianism in Australia

Reflecting

What have I learnt about religion in Australia?

Have my ideas about religion and Australia been challenged or changed?

How can I use my new knowledge and understanding?

*See Section 5 for details on the inquiry process.

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6.2 World religions This component focuses on the different ways in which societies and cultures express religious beliefs. These have evolved into religions that, while distinct and different, share some elements that could enhance sustainable living in the contemporary world.

Units of work including this core component should examine a minimum of four religions selected from Hinduism, Judaism, Buddhism, Christianity and Islam. Because religions are dynamic, they should be considered in both historical and contemporary forms.


Aboriginal and Torres Strait Islander and colonial societies

Human rights and world religions

Engaged Buddhism

Islam in the West

Gender across world religions

World religions and peace

Economic attitudes in different religions

Christianity: old and new

Hinduism today

Judaism across time

Tolerance and freedom of religion


Framing

What are the beliefs and origins of this religion?

What signs, symbols, sacred texts and rituals are used in this religion?

What groups exist within this religion?

What language or terminology do I need to learn to understand this religion?

Developing religious literacy: • founders, teachers and prophets,

beliefs, doctrines, key people and personalities

• religious and cultural diversity

• diversity within particular religious traditions

• sects, factions, orthodoxy, liberalism, reformed and new religious movements

• cultural contexts and religious practices

Investigating

What approaches are available to assist in this investigation?

What do adherents of this religion consider important or essential?

What did the founder teach?

Are there any foundational stories underpinning this religion and if so how are these stories recorded?

How have the texts/teachings changed over time?

Is there anything that Christian denominations have in common?

Examining religion: • beliefs and history: stories, myths,

sacred texts, teachings, rituals, symbols, materials and elements

• religious structures: institutional, social and organisational structures

• sacred spaces and sacred times • religious experience: the divine, the

sacred, ultimate reality • moral and ethical codes

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How are relationships to the divine or ultimate reality expressed?

Does this religion have a code of ethics?

How is this religious group organised?

What methodologies are used to study religions?

Methodologies: feminist, sociological, historical, typological, phenomenological**

Reasoning



Does the data/information collected display bias?

Does the hypothesis need reshaping?



How do people experience this religion?

What contribution does this religion make to society?

How have some people described their religious experience?

How might experiencing religious practices help develop tolerance towards other religions?

To what extent are differences within a particular religious tradition the result of doctrine or practice?

Religious experience evokes personal experiences and emotions

Religion has a role to play in facing global issues and challenges:

• global ethics, justice, tolerance, reconciliation, peace, ecology

• creating cultures of nonviolence

• tolerance, respect and appreciation for others

• lived experience of believer

Doctrines, teachings and writings

Judging






How does this religion express its values?

To what extent does this religion engage with society?

How does the structure of the religion reflect the teaching of the founder?

What role do the media play in creating the image of a particular religion?

How can religions work together to enhance the world?

How might religious conflict be avoided?

Most religions have a moral code to guide the behaviour of their followers: ethics, moral codes, values, individual and community behaviour

Not all individuals are content with every aspect of their religion

The media and religion:

• media’s influence on opinion and media’s role in managing religious diversity

• media representations of religion

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Is a search for a common value perspective realistic in a diverse world where conflict is common? What does it mean to be a religious citizen?

How might knowing about the religions of others help develop a tolerant society?

How is the nature and significance of religion expressed in the traditions you have studied?

Global ethic (see bibliography for Hans Küng’s works)

Peacebuilding within and across religions

Reflecting

How has my knowledge of religion increased?

In what way/s has my attitude towards religion and the religious other changed?

Has learning about another religion clarified my thinking about my own tradition?

*See Section 5 for details of the inquiry process. ** See Appendix 2: Educational approaches to the study of religion.

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6.3 The nature and significance of religion This component focuses on religion as a cultural and historical phenomenon common to most societies. By exploring religion, students come to recognise its role in the quest for meaning and purpose in the lives of individuals and communities.


Religion and culture

Individual and community religious expression

Lifestyle and religion

Religion–state relationships

Sacred texts

Ritual

Religion, values and ethics

Ultimate questions


Framing

How can religion affect the way an individual lives? Can religion, culture and daily life operate independently from each other? What is religion? Is there a specific language used to study religion? Can you describe a religion as an outsider or must you be an insider?

Religion has been an important component in the lives of many people through the ages: • beliefs • religious traditions • spirituality • commitment • belonging

Investigating

What approaches/methodologies are available to assist in this investigation? In what ways do individuals and communities express their religious beliefs? Is there a specific language used to study religion? How do groups pass on their beliefs and traditions? What are some ways in which religions have addressed significant questions? What can sources and artefacts tell us about religion and people’s religious expression? How does understanding religious language assist the investigation?

People express their religious beliefs in a variety of ways: • relationship with the sacred • ritual and prayer • teaching and preaching • tradition • symbols and artefacts • buildings and spaces • sacred texts • values and ethics • laws, moral codes

Reasoning

What evidence has been uncovered and how can it be used? What interrelationships have been identified? Does the data/information collected display bias? Does the hypothesis need reshaping? What is the most effective way to present the evidence gathered? How reliable are the sources used to investigate this issue? What relationships exist between religion and culture?

Religious investigations from different perspectives: • insiders/outsiders, believers/non-

believers • empathy/objectivity • comparative/dialogical • biased/unbiased • binary oppositions (sacred/profane)

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Do religious believers present a biased view of religion? How does the outsider interpret the insider’s beliefs and practices?

Judging






In what way does belief influence lifestyle?

How does culture influence religious belief and practice?

How can religious beliefs contribute to the good of humanity?

How does individual behaviour reflect or reject group beliefs and practices?

How does the group guide individual behaviour?

Belief and lifestyle: • cultural adaptations of religious beliefs

and practices • relationships between individuals and

religious groups • religious citizenship

Reflecting

Do I need a new vocabulary to talk about religion?

Can talking about religion be objective? What have I learnt about and from religion?

*See Section 5 for details of the inquiry process.

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7. Details of topics

Schools must choose a minimum of four topics to develop into units of work. Each topic selected must be studied in relation to more than one religious system. Each unit of work should be studied for a minimum of half a semester and for no more than a whole semester. The topics are:

1. Religion–state relationships

2. Ritual

3. Sacred texts

4. Ultimate questions

5. Religion, values and ethics

6. School-based topic.

This section suggests possible areas of inquiry for each topic, ways of integrating the core components, and ideas and concepts to investigate. A topic may be explored through one or more areas of inquiry.

7.1 Religion–state relationships The topic focuses on the social, cultural and political implications of religious belief and practice and the creative tension between the nation-state and religion.

It involves an examination of the interaction between religion and the social and political aspects of government or state. It may involve investigating how nations use religion to promote the state or whether the nation-state is a protector of religion. Most religions seek to shape, and are shaped by, their social and political contexts. In different times and places this has led to relationships of cooperation, domination or conflict between religion and the state.


Religious freedom and the state

Collusion and resistance

Religious minorities and the state

Colonialism and Aboriginal and Torres Strait Islander spiritualities and religions

Religious persecution and the state

Anti-Semitism in Europe

Religion and social reform

Religious states and the rights of the individual

Religion and genocide

Nationalism and religion

Coexistence and conflict

Migration, religion and the state

Fundamentalism and the state

Missionary activity and state intervention

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Suggestions for integrating core components


What is the history of religion–state relationships in Australia?

How does the Australian government relate to religions?

World religions

Possible case studies: Buddhism in Tibet; Islam and Indonesia; France and Catholicism

What religion–state relationship issues exist around the world?


To what extent are adherents of religions able to practice their beliefs in all countries?

What are the advantages and disadvantages of the separation of church and state?


Framing

What understandings of state and religion exist?

What does the concept of separation of religion and state mean?

Which countries would you identify as religious or secular states?

Where in Australia and the world today do we see religion and state interacting?

Why is it important to investigate religion–state relationships?

Are there models and/or approaches used to investigate religion–state relationships?

What is meant by a pluralist society?

Different types of religion–state relationships

Separation of religion and state in the USA, France, China, Australia

The influence of religion on the state in Northern Ireland, Israel, Indonesia; religious states in Saudi Arabia, Iran

Freedom of religion

Influence of religion on political aspects of society and vice versa

Education, welfare, immigration policies, public/religious holidays as reflections of religion–state relations

Secular or religious rule

Investigating


What is the relationship between religion and the state in different countries today?

Has the relationship changed over time and if so how?

What examples are there of religious groups who have been oppressed by political regimes? How have groups dealt with oppression?

What has been the impact of democracy/socialism/ communism on relations between religious groups and states?

How has religion influenced the state and vice versa?

Religion–state relationships in Timor, Israel, the USA, France, Northern Ireland, India, Pakistan, Indonesia, Turkey, Tibet, Poland, Russia

Laïcité in France; Catholics in Ireland; Mandaeans in Iraq; Baha'is in the Middle East; Jews in Germany; Buddhists in Tibet

Religion has had an influence on capital punishment, abortion, slavery, cloning, conscription

Religion has provided support to alleviate suffering and poverty through almsgiving, social justice and welfare agencies

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What has been the impact of religion–state relationships on Aboriginal and Torres Strait Islander spiritualities, religions and peoples?

How has religion contributed to colonisation?

What interest does the government have in how religious groups interact?

How and in what ways does society regulate the religious life of its members?

Government policies relating to discrimination, religious practice, work practice, immigration and multiculturalism

Reasoning







What implications for religion–state relationships can be ascertained from the data gathered?

What are key elements of the tension between religious freedom and the responsibilities of the state?

What issues generate most debate about the influence of religions on state legislation?

Should religion concern itself with social issues?

What impact do immigration policies have on religious diversity?

What justification do some religious adherents give for violence in the name of religion? Is such violence defensible?

How could state aid in education and health impact on religious autonomy?

Religion has often exerted a major influence on social and political issues: • state religious laws

• conscientious objection • freedom

Religion has shown great resilience in times of sociopolitical breakdown or political suppression

Religion has at times been a rallying point for dissent using activism and pronouncements by leaders and movements: • Solidarity (Poland) • passive resistance (Gandhi)

• nonviolence • peace

Extremist organisations claiming religious affiliation have perpetrated sensational or violent actions (such as hijacks, public martyrdom, suicide)

Judging






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Inquiry process and questions* Ideas and concepts to investigate To what extent do religious leaders have the right to comment on issues under consideration by the state?

How might knowing about the religions of others help develop a tolerant society?

How do attitudes towards the state differ in Judaism, Christianity and Islam?

How do religion–state relations affect individuals in a society?

What conclusions can be drawn from the evidence gathered?

How have religious traditions promoted human rights?

What influence has Vatican City and the World Council of Churches had on world policy?

World religions and the state: Islam, Judaism, Buddhism, Christianity, Hinduism

Differing attitudes of Judaism, Christianity and Islam towards the state

Dalai Lama, Pope Pius XII, Golda Meir, Kamal Atatürk, Mary Robinson, Mahatma Gandhi

Freedom of religion

Jewish diaspora and the state

Religious traditions and human rights

The Declaration on the Elimination of All Forms of Intolerance and Discrimination Based on Religion or Belief (1981)

United Nations and the influence of Pacem in Terris

Reflecting

What have I learnt about religion–state relationships?

How can I apply my personal learning to current situations regarding religion–state relationships?

How has my understanding of religion–state relationships been changed, consolidated or developed?


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7.2 Ritual This topic focuses on ritual in varied social and religious contexts, past and present. Ritual is the practice or embodiment of beliefs expressed in structured action or prescribed procedures that often link to the sacred. Rituals occur in a wide variety of situations including those in small-scale societies, traditional world religions and modern societies.


Pilgrimages and ritual tourism

Ritual in Aboriginal and Torres Strait Islander communities

Cyberrituals

Ritual shaping/expressing Australian identity

The arts in ritual

Revivalism and ritual

Rituals, symbols and power

Rituals in world religions

Beliefs leading to ritual

Secular rituals and civil religion

Ritual meditation and prayer

Ritual times and places

Ritual and life journeys



What rituals are important to Australian society today and why?

World religions

How do signs and symbols communicate the essence of different religions?

What similarities and differences are there between rituals of different religions?


Why do religious communities express their beliefs in ritual?


Framing

What is a ritual?

Why do we have rituals?

Where do we see rituals?

What are some different types of rituals?

What are the similarities/differences between personal, community and public rituals?

What are some approaches and models used for analysing rituals?

Are there any uniquely Australian rituals?

What role does ritual play in Aboriginal and Torres Strait Islander communities?

The significance of ritual for religion and society

Prayer and meditation rituals across religions

Rituals point people to the divine

Sacred/secular rituals, personal/public rituals, small- and large-group rituals

Australia and school communities have their own distinctive secular rituals

Calendrical rituals, rites of passage, ceremonial rituals, balance rites

Models and approaches used to analyse rituals (refer to Lovat, van Gennep, Durkeim, Turner)

Ritual components such as time, place, participants, divine power, ritual expert, initiated community, set form, symbols, dress, transforming role, hierarchical and role relations

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How do sociologists, feminists, anthropologists, historians and psychologists assist in examining ritual?

Ritual plays a vital role in Aboriginal and Torres Strait Islander communities

Investigating

What approaches/methodologies are appropriate in this investigation?

What are the rituals of the religion/s in question?

What signs and symbols are used in this ritual?

What are the characteristics and the purpose of this ritual?

What type of ritual is this?

What model is appropriate to analyse the ritual?

How does this ritual incorporate sacred/religious/ secular texts?

Has this ritual changed over time or place?

What is the diversity of practice around this ritual?

How do rituals position people in their religious tradition?

What might be the effects of this ritual on insiders/ outsiders?

In what way/s is ritual a tangible aspect of social life?

How does the ritual teach or tell the story of a religion?

How does ritual express belief?

Calendrical events celebrated through ritual, Ramadan, Easter, Hanukkah, Diwali, Wesak, other religious festivals/rituals

Cultural reinterpretations of rituals

Rites of personal devotion such as prayer, meditation, prostration

Rites of passage in a range of religious and non-religious contexts

Application of different models of ritual analysis Essence and significance of a range of rituals from one tradition or many

Insider/outsider views of ritual

Symbolic objects and symbols

Secret, private, gender-specific and public rituals

Terms used to describe rituals such as preliminal, liminal, postliminal, communitas

Ecumenical and multifaith prayer such as World Day of Prayer

Some rituals are linked to practice or communication of the founder of the religion

Ritual conventions may reflect hierarchical relationships between participants and leaders

Aspects of culture, age, gender, liberalism, orthodoxy and fundamentalism influence ritual

Rituals reinforce key texts and dogmas — Passover, Baptism, Salat

Reasoning







Are some rituals more significant than others?

What impact do rituals have on religion and society?

Cultural particularity and cultural diversity within rituals

Ritual and group identity: inclusion, exclusion, privileging and marginalisation

There is often diversity within a religion as to how rituals are carried out

Rituals can change over time or stay the same for many centuries

Boundaries, sacred space, rituals of demarcation and cleansing

Ritual transformations — old status to new state of being (such as darkness to light, marriage, baptism, bar/bat mitzvah)

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What impact do rituals have on groups and individuals?

What is unusual or unique about this ritual?

Which framework is most useful for analysing this particular ritual?

What elements of this ritual separate sacred from profane?

What do followers of the religion believe about this ritual?

Which elements of the ritual attempt to transform the participants?

What are the similarities and differences in ritual practices within different branches of this religion?

How is this ritual similar to others?

Do different cultures/groups/religions use similar rituals?

Is there anything in this ritual which might be difficult for people of other religions or cultures to understand?

How do religious groups attempt to meet the spiritual and emotional needs of their members?

What happens when religious rituals fail to meet practitioners’ needs?

Judging






Rituals maintain, promote, challenge or change world views in religion and society. How would you justify this assertion?

What is the effect of inclusion and/or exclusion?

Is there any congruity between the rituals of different religions/cultures?

In what way/s have secular rituals taken on elements of religious rituals?

To what extent are rituals in this religion culturally specific or universal?

Some sites and/or places are more suitable for ritual than others

Ritual has different connotations for insiders and outsiders

Practice among three lineages of Buddhism, Christian rituals in East and West

Globalisation of culture has affected the practice of ritual in world religions

Civil religion can include naming ceremonies, civil marriages, funerals and large public gatherings involving government

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How are cultural differences reflected in this religion’s rituals?

How does knowledge of sacred texts bring understanding to ritual?

Does this ritual (religious, cultural) construct identity or merely reflect/express identity?

Will ritual always be necessary for human beings/adherents of this religion? Why?

How is the nature and significance of religion expressed in the rituals you have studied?

Rituals may be adapted to local cultural practices

Ritual is usually based on sacred text, for example Passover/Exodus

Reflecting

How has my understanding of ritual been changed or expanded?

In what way/s has my understanding of ritual in civil society developed?

What religious rituals appealed to me? Why?

What was the most challenging part of investigating this topic?


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7.3 Sacred texts This topic focuses on the texts that are recognised as having special religious significance or as being sacred. These texts may offer insights into life, provide guidance for living, instructions from a founder to followers, or express a relationship between a people and the sacred. The contemporary study of sacred texts is influenced by literary and critical theory and employs hermeneutics — the study of interpretation.


Readings and interpretations of texts

Religion and texts

Texts in context

Visual sacred texts

Social, cultural and political influences on text

Translations of texts

Sacred texts in Australia

Scriptures and strictures

Sacred text as foundation for belief and doctrine

Primary and secondary texts



How do sacred texts impact on Australian culture and lifestyle?

World religions

What roles do sacred texts have in different religions?

What similarities and differences are there between the sacred texts of religions?


How do sacred texts form and inform the adherents of a particular religion?


Framing

What are sacred texts?

What is the meaning of sacred? Of text?

Where would you find sacred texts?

What kinds of questions can we ask about texts?

How does a text become sacred?

How does a community demonstrate that a text is sacred?

How do religious groups record and transmit their significant stories and experiences?

How does the medium affect the message?

How can sacred texts, culture and life operate independently from each other?

Sacred, profane, secular, religious, irreligious, insider, outsider views

Sacred texts exist within religious communities and traditions

Sacred texts may derive from historical events, oral traditions or religious experience: artefacts, expressive arts, legends, laws, hymns, chants, rituals

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Do sacred texts express an Australian spirituality?

What approaches might be available to study sacred texts?

Sacred texts have been important to the lives of many people through the ages

Approaching the text — sociological, political, theological, feminist, philosophical, literary approaches

Investigating


What sacred texts exist in world religions?

What is the origin of the authority?

How do Aboriginal and Torres Strait Islander people use sacred texts/cultural stories?

How are sacred texts constructed?

How are sacred texts interpreted?

How are sacred texts used?

How do groups pass on their texts, beliefs and traditions?

Why are some texts considered sacred and others not?

What are the criteria for inclusion of texts in the canon?

In what ways is sacred information recorded?

How do individuals and communities use sacred texts to express their religious beliefs?

The sacred texts of the major religions: Hebrew scriptures, Qur’an, Pali Canon, Vedas, Christian scriptures, Aboriginal and Torres Strait Islander sacred/cultural stories

People read and interpret text in a variety of ways: author-centred, text-centred, reader-centred, world-context-centred**

A variety of beliefs and practices about the sacredness of texts exist in most religions

People interpret sacred texts differently: contextually, historically, mythically, legally, fundamentally, literally

Exegesis: meaning, context, purpose

Sacred texts use a variety of genres: history, prophecy, poetry, myth, narrative, law, gospel, epistle

Sacred texts include themes about life, death, pain, suffering, belief, doubt, joy, sorrow

Reasoning







What does the evidence gathered suggest about sacred texts?

What approaches or methods of reading and analysing texts are available?

What is the significance of sacred texts for individuals, communities or traditions?

Ways of reading sacred text: critical readings (feminist, reader response), hermeneutical reading

Religious traditions acknowledge sacred texts as being authoritative

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What is the place of the individual in the interpretation of texts?

If sacred texts are translated do they retain their meaning, significance and sacred character?

What is religious truth? Are there other kinds of truth?

What views are held about the origin and status of sacred texts in this religion?

How are relationships to the divine expressed in sacred text?

How have some people used sacred text to describe and interpret their religious experience?

How are women portrayed in sacred texts and does this reflect their role in contemporary society?

Do males and females read sacred texts differently?

Experiences communicated in sacred texts may reflect and connect with personal experiences and emotions of a reader

Sacred texts provide insights that may help people respond to global issues and challenges, for example ethics, justice, reconciliation

Concepts of authority, revelation, inspiration

Sacred texts provide guidance for living

Sacred texts were mainly written in patriarchal times

Judging






Does the adherent have to fully understand the contexts of the sacred text? Why?

What part does scripture play in public gatherings of this religion?

In what ways does sacred text shape and inform individual piety?

What role does sacred text play in forming the particular identity of a religion?

How is truth expressed in this sacred text?

What is the place of the individual in the interpretation of text?

To what extent are sacred texts human constructs?

Can sacred texts provide us with criteria for examining current issues?

Which approach or method of reading and analysing texts is most appropriate for this study?

Some sacred texts lay the foundation for belief and doctrine such as life after death, resurrection, reincarnation, belief in one god, prophecy

Sacred texts may include moral codes, practices and laws

Sacred texts are subject to various interpretations: • hermeneutics/interpretation • contextual analysis • liberalism/fundamentalism

• community of readers

Most religions develop belief systems and recommend particular lifestyles based on sacred texts

Feminists and others have challenged traditional interpretations of texts

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In what ways are sacred texts used to legitimise the existence and actions of various groups?

To what extent does the interpretation and translation of sacred text need to relate to present culture?

How is it possible for contemporary readers to interpret ancient stories?

How is the nature and significance of religion expressed in the sacred texts you have studied?

Reflecting

How did my study help me to read sacred texts differently?

What have I learnt about my reading of sacred texts?

What did I most appreciate about this topic?

*See Section 5 for details of the inquiry process. **See Section 8.2 for more information on the four approaches to reading practice or see the English Extension (Literature) senior syllabus, available from the QSA website <www.qsa.qld.edu.au>.

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7.4 Ultimate questions This topic focuses on the large questions that people have long reflected on. These questions, often called ultimate questions, concern the meaning and purpose of life, the value of the human being, identity and destiny. This topic gives students opportunity to reflect on these large questions and they may find in their search help from ideas on these questions expressed in the arts, literature and culture.


The idea of God, or gods, or the holy

Beliefs about the origin of the universe

Creation stories

Being human

Beliefs about living, dying and eternity

Questions of meaning, purpose and destiny

Facing suffering and death

The existence of evil

Self-identity

The challenge of the common good



How do the religious beliefs (ultimate questions) of adherents affect Australian culture?

World religions

How do religions explain the questions of origins, identity, purpose, destiny and the search for meaning?


How do my beliefs influence my lifestyle?

Inquiry Process and questions* Ideas and concepts to investigate

Framing

What is an ultimate question?

Origins

What do the world religions say about the origin of life?

What is the origin of the universe?

How does your tradition describe God?

How do world religions describe the sacred?

Origins

Existence of God, gods or the holy

Creation/evolution

Order/chaos

Theism/atheism

Natural/supernatural

Theodicy, cosmology

Scientific theories of origins

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Identity

What does it mean to be human?

How do I reach my potential?

Am I totally free?

How do I serve the community?

Identity

Self, others

Society

Spirituality and belief

Conscience

Freedom, decision making and identity

Volunteers, citizenship and global concerns

Meaning and purpose

What is the purpose of life? What are some answers people have given to this?

What have the world religions said about the meaning and purpose of life?

How do my actions and decisions shape my life?

Must there be suffering?

Why do bad things happen to good people?

Meaning and purpose

Belief systems offer explanations of the meaning and purpose of life through ideas such as moksha, dharma, karma, existentialism, theodicy, determinism, free will

Ideas about suffering, pain, punishment, merit, reward, sin, accident, roles/vocation/meaning, evil, natural order, consequences

People seek explanations for life’s contradictory experiences, such as pain and pleasure, ill fortune and good fortune, cruelty and kindness

Destiny

Is there such a thing as human destiny?

Can we control our destiny?

What happens when we die?

How do the world religions explain what happens after death?

Where can I find answers to these questions?

How does religion help people make meaning?

Is all thinking equally valid?

Destiny

Ideas about individual and corporate destiny, common good, destiny myths, death, dying, immortality and infinity, predestination, election, enlightenment, reincarnation, transmigration, oblivion

Investigating


How do religious traditions answer questions about meaning and purpose?

Are there divergent responses within and between religious traditions to ultimate questions?

How have artists, musicians, philosophers, scientists, mystics responded to such questions?

What insights can other disciplines such as philosophy, psychology, biological/physical sciences and sociology offer regarding ultimate questions?

Creation stories and other religious myths, legends and texts that give insight to the meaning of life

Religious, philosophical, scientific explanations of the meaning and purpose of life

Religious explanations offer the prospect of perfect states and resolutions in the afterlife

Identity is shaped by religious belief, practice and the sense of belonging to a tradition

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How do non-religious belief systems such as humanism, Marxism and capitalism respond to ultimate questions?

Theories of personal development in religion (refer to Fowler, Kohlberg, Gilligan)

Ultimate questions are considered by disciplines and ideologies other than Christianity

Reasoning







Why do the world religions explain creation or origin differently?

How do religious beliefs and practice contribute to the good of humanity?

Why are relationships to the divine expressed differently in the world religions?

In what way do personal experiences and circumstances promote questions about the meaning and purpose of life?

How does authority or received tradition shape our understanding of what it means to be human?

What is the relationship between the individual and the community?

How can religion affect the way an individual lives?

How can texts bias attitudes toward meaning and destiny?

Does the data provide a rich description of ultimate questions?

There are diverse and dissenting interpretations of religious responses to questions of origins within religious traditions

Literature and the arts provide examples of people who have considered ultimate questions (William Blake, Teresa of Avila, Helen Keller, Marc Chagall)

There are diverse and dissenting interpretations of religious responses to ultimate questions within other disciplines

Community life depends on active involvement of individuals

Judging






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What are the creation stories of your tradition teaching?

What can be learnt from stories from other world religions?

To what extent is spirituality part of the human condition?

Do religion, the arts and science ask similar questions, or are they searching for different meanings?

To what extent has religion claimed to offer authoritative answers to ultimate questions?

Is it possible to offer authoritative answers to ultimate questions?

How could the investigation have been improved?

Belonging to a religious tradition shapes individual identity

To be human is to be spiritual

Religious beliefs provide a way of dealing with the challenges, difficulties and losses that arise in the course of life

Responses to ultimate questions can be informed by sacred texts, tradition, reason, the arts, science and personal experience

Individuals, communities and religious traditions justify answers to ultimate questions in a variety of ways

Reflecting

How has this study contributed to my learning?

How have I begun to formulate my own position in relation to ultimate questions?

Do my responses to ultimate questions differ from those of believers of other religions?

How has this topic enabled me to understand the position of others in relation to ultimate questions?


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7.5 Religion, values and ethics This topic focuses on moral questions and ethical principles, and how these are incorporated into everyday life. Relevant religious, historical and cultural traditions, norms and virtues are examined. Students should acquire skills for ethical engagement in real-life contexts.


Ethical frameworks and value systems

Ethics and the common good

Ethics in religious traditions

Ethics in everyday life

The value of life

Ethics and nonviolence/peace

Secular law and religious ethics

Ethics and technology

The ethics of tolerance and inclusion of minorities

Feminist ethics

Contemporary ethical issues

Ethics and the professions



How are religious values and ethics reflected in the Australian way?

World religions

To what extent do world religions promote ethics and values?


How do religions transmit their values and ethics?


Framing

What is religion?

What are ethics and morals?

Where are ethical codes and value systems found?

What kinds of questions should be asked about values and ethics?

How do ethical codes and value systems reflect religious tradition?

How can religion affect the way an individual lives?

How do religions encourage their members to live an ethical life?

Religious moral codes

Ethical systems and frameworks such as natural utilitarianism, altruism

Defining values

Ethical behaviour and reasoning

Ethics and the law continually change

Defining the common good

Ethical behaviours such as altruism

Ethics are developed in religious traditions

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Investigating


What ethical frameworks exist?

In what cultural, historical and religious context did the framework emerge?

What sacred texts have informed the ethics of this religious tradition?

What other perspectives are held on this ethical issue?

What is the process by which religious traditions determine or establish their ethical codes?

In what ways do religious traditions shape ethics?

In what ways do religious or ethical rules influence people’s lives?

What is this religion’s code of ethics?

How do people make ethical decisions?

Sources that have informed the ethical frameworks in religious traditions

Ethical decisions are for the good of humanity

Context shapes decision-making processes

Different interpretations of ethical codes may be used by adherents of the same religious tradition

Ethical frameworks are developed within particular contexts: • frameworks of ethical thinking

• value systems

Reasoning







What constraints or particularities are there?

What possibilities are there for informing, educating, mobilising, mediating or resisting?

What is the process by which religious traditions determine or establish their ethical codes?

Do people always think of moral codes, laws and consequences before they act?

Are there any commonly accepted values?

Are all voices heard in ethical debates?

In what ways do my actions affect others?

Are ethics only a matter for moral deliberation of individuals?

What strategies for change are appropriate?

What possible action could be taken?

What actions can be taken in response to the constraints?

Religion has a role to play in facing global issues and challenges: • global ethics, justice, tolerance,

reconciliation, peace, ecology • creating cultures of nonviolence • respect and appreciation for others

Ethical issues

Ethics are embedded in social relationships

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Judging






What other perspectives are held on this ethical issue?

Does group action affect individual action?

Do individual decisions affect the group?

Are we all responsible for problems that face the planet?

Are interreligious cooperation and a global ethic necessary for people and the earth?

To what extent does business have a social responsibility to protect the environment?

Should life be preserved at all cost?

How do ethical systems accommodate competing value stances?

How do religious beliefs contribute to the good of humanity?

Is a search for a common value perspective realistic in a diverse world where conflict is common?

Most religions develop belief systems and particular lifestyles

Environmental ethics

Frameworks for ethical encounters evaluate ethical issues

Cultural adaptations of religious ethical practice

The media play a part in influencing opinion on ethical issues

Business ethics

Bioethics, biotechnology, euthanasia, cloning

Reflecting

Have my values and ethics changed through my study of religion and if so how?

How has this study helped me to evaluate alternative ethical theories?


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7.6 School-based topic If using a school-based topic schools should provide: • an overview that outlines the scope of the study • inquiry questions, concepts and ideas, and learning experiences for the study • information indicating how the core components will be integrated in the study • the specific areas of inquiry in the topic.

Scope of inquiry

Possible areas of inquiry:

Religion and the arts

Religion and the environment

Religion and literature

Women in religion

Religion in action (health, community and science)

Religion and social change

Religion and human rights

Religions and peacebuilding

Integration of core components


Information on how the core component will be integrated in the study

World religions





Framing

Inquiry questions that help students to focus research questions on issues and phenomena connected to the topic

Ideas and concepts that help students to:

• outline and define the topic

• explore knowledge, viewpoints, questions and approaches

• identify, focus and record key points of investigation

Investigating

Inquiry questions that help students to understand issues and phenomena connected to the topic

Examples:



• identify and establish validity of sources

• identify methods of investigation

• formulate research questions

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Reasoning

Inquiry questions that help students to think about gathered data Examples:



Does the data/information collected display bias? Does the hypothesis need reshaping?




• establish facts from sources and data

• provide explanations and interpretations of religious beliefs, values, practices and events

Judging

Inquiry questions that help students to reach conclusions about issues and phenomena based on evidence

Examples:







• draw conclusions

• justify and present conclusions

Reflecting

Inquiry questions that help students to think about the influence the issues and phenomena investigated have had on their own life


• think about the information they have learnt and the conclusions they have reached and how this has affected them


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8. Learning experiences

8.1 Planning effective learning experiences In an inquiry-based approach, several steps are required to plan effective learning experiences for students. These include: • devising classroom activities that enable students to engage in the inquiry process • selecting and organising subject matter • sequencing a number of questions, thought processes or experiences that, when focused on

the selected matter, promote the achievement of the unit or lesson objectives • providing the forms of language appropriate to the subject area and the context of the

learning experience.

As religion finds expression both in the lives of individuals and in the functioning of communities, an effective way of approaching inquiries may be to begin investigations at the local level before moving to broader contexts.

The study may then reach out into other experiences and into the past. This allows scope for attending to cultural, social and historical issues in the Australian context and broadening understanding of such issues.

The learning experiences provide opportunities for students to develop the five key competencies noted in the rationale: collecting, analysing and organising information; communicating ideas and information; planning and organising activities; working with others and in teams; and using technology. These key competencies may be developed through the examples below. Some of these require the use of electronic technology.

8.2 General activities The following classroom activities are suitable for senior secondary school students. • Engage in discourse about, ask and respond to questions related to religious ideas. • Read religious literature, for example sacred scriptures. • Develop appropriate language and terminology and define terms related to a topic. • Observe, collect, compile and record information and ideas from a variety of formats,

sources and contexts. • Brainstorm possible areas of investigation, and debate or discuss issues raised • Use de Bono’s Six Thinking Hats technique to review information critically. • Investigate religions, analyse and interpret texts and graphic material, and synthesise and

evaluate evidence. • Formulate and label maps, diagrams and charts. • Conduct interviews and related field work such as visiting religious places, communities or

groups, and observing or participating in religious activities, such as rituals, ceremonies and festivals.

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• Participate in forums, actions or political movements that enhance understanding between different communities.

• Draw concept maps and summarise conclusions. • Create a graffiti wall to record ideas. • Use Venn diagrams and PMI charts to analyse information. • Write a report or essay. • View and critique relevant segments of film and TV documentaries. • Explore the meanings that are communicated through multimodal presentations such as

videotapes, films, electronic media, slides, posters, cartoons, pictures, photographs and texts. • Create computer simulations or use software packages. • Search the internet and media for information about selected topics. • Work through programmed materials. • Locate, select and organise information from books and from the internet that provide

evidence in support of an argument or hypothesis. • Select arguments which support the judgment. • Explore issues and themes by using stimulus material to give expression for creative work

such as story or myth writing, poetry, image-making, drama, mime, dance, philosophical/metaphysical essay writing, art, roleplays and simulations.

• Determine the requirements of assignments and tests by identifying qualifying phrases and key nouns and verbs instructing you in what to do.

• Follow appropriate ways of setting out assignments such as using a topic sentence to reflect the theme and a conclusion that supports the judgments made.

• Transform religion-related news stories into a conversational style of TV news script, debate or drama.

• Identify bias in the presentation of religious issues. • Roleplay the issues presented to a film director when confronted with religion–state relations

or ethical considerations. • Compile diagrammatic or artistic representations of important figures in different religions

noting how these figures approached common key aspects of religion. • Set up email communications with religious groups or student groups in other schools for the

purpose of exchanging information and ideas relating to religion. • Select and gather information from texts and draw conclusions relevant to the topic. • Use the four approaches to reading practice3:

− author-centred: biographical approach focusing on themes related to author’s life − text-centred: emphasis on text as the place where meaning is found, focusing on the

literary features of the text and close scrutiny of language − reader-centred: emphasis on reader as meaning maker, bringing experiential,

psychological, intertextual knowledge to reading, acknowledging a range of possible meaning

− world-context-centred: context includes ideologies, discourses, institutions, practices, texts.

3Adapted from the English Extension (Literature) senior syllabus, available from the QSA website www.qsa.qld.edu.au.

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8.3 Ethnographic investigation For the purposes of this syllabus, an ethnographic investigation is a method that seeks to answer central questions concerning the ways of life of contemporary human beings. Ethnographic questions generally concern the link between culture and behaviour, and how cultural processes develop over time. In order to answer their research questions and gather research material, ethnographers engage in observation to gain information about the daily life of the adherent (everything from important ceremonies and rituals to ordinary things like meal preparation and consumption). Ethnographers may record detailed field notes, conduct interviews based on open-ended questions and gather any documents available to increase data. Ethnography assumes the student is capable of understanding the cultural mores of the phenomenon under study, has mastered the language or technical jargon of the phenomenon and has based findings on comprehensive knowledge of it.

This is a form of research focusing on close field observation of a religious phenomenon. The challenge is to describe the experiences of the insider while analysing the experience. Refer to Table 3 for a sample process for Year 12 students.

Table 2: Applying the inquiry model to ethnographic investigation

Framing

• Become aware of issues relating to the investigation • Outline and define the issue

• Identify a range of sources • Explore knowledge, viewpoints and questions

Investigating

Before the interview/observation phase of the study, students should have significant background information about the subject that will inform the questions used. This could include points of view from peers, families, social groups and local communities • Review literature relating to the investigation • Identify appropriate resources • Identify, focus and record key points of investigation • Gather, collect, organise, sort and present data • Develop a hypothesis to be tested through the investigation • Establish a way of accessing the experiences of the insider • Consider the protocols regarding ethical procedures that should be followed such as letter of

introduction, permission to record interviews, proofing of interview transcripts, parent/caregiver notification

• Design questions for interview/s and observations • Interview and observe • Gather, collect, organise, sort and record data

Reasoning

• Analyse data (summarise, establish links) • Speculate about sources by considering corroboration of evidence, authority and possible bias • Propose/deduce interrelationships from the data

• Suggest a range of possible explanations and interpretations • Review the hypothesis • Present material in appropriate genre

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Judging

• Draw conclusions about the hypothesis based on evidence • Justify conclusions about the hypothesis using evidence

• Present decisions and conclusions • Evaluate the effectiveness of the investigation

Reflecting

• What have I learnt from this ethnographic investigation? • What connections can I see between this study and other studies I have already undertaken? • How could this investigation have been improved? • Do I need to act on this study?

Conditions

In Year 11 for formative assessment:

• Ethnographic investigation may be for the duration of the unit or part of a unit

• Ethnographic investigation should not be longer than a term (see Appendix 1 sample course of study) • Students may work in pairs • The phenomenon researched may be school related • Interviewees may be members of the school or local community

• The ethnographic investigation may encompass one or more assessment instruments

In Year 12 for summative assessment:

• The unit studied may relate specifically to the ethnographic investigation and may be for the maximum duration of a term (see Appendix 1 sample course of study)

• Students work independently • Students should research different phenomena where possible • The phenomenon researched should be different from the one researched in Year 11

• Students should seek to interview people from the local or wider community or family. Care should be taken to restrict the number of students interviewing the same person

• The ethnographic investigation may encompass one or more assessment instruments

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Table 3: A sample process for an ethnographic investigation in Year 12 using a specific topic of study (see Section 5, Table 1 for details of the inquiry process)

Inquiry process

Activities relating to the topic of religion–state relationships

Possible assessment instruments

(Not all the possible assessment instruments need be used)

Teacher:

• Leads initial introduction to the topic (see Section 7 for details of the religion–state relationships topic):

− understanding what is meant by religion–state relationships

Framing

Duration: 2 weeks

Information used here could include core material of World religions

Students:

• Decide on areas of interest within the topic • Decide on available resources (human and

otherwise) • Decide on the aspect of religion–state relationships

to be investigated after having considered possible interviewees

• Frame questions about the investigation

Teacher:

• Leads students to general information about religion–state relationships and the interview process:

− language appropriate to the topic − the relationship between religion and the

government in Australia − influence of religion on politics − the impact of democracy on religion and

vice versa − general consideration of interview

questions − general interview techniques and

protocols

Expl

orin

g ba

ckgr

ound

info

rmat

ion

for t

he e

thno

grap

hic

inve

stig

atio

n

Investigating

Duration: 6 weeks

• Students: • Discover the particular language and technical

terms used relating to the specific religious/cultural mores

• Research and compile information about the specific investigation such as quotations, descriptions, excerpts of documents, charts, diagrams and artefacts. Present as research assignment

• Gather information about culture that impinges on present day practice in Australia

• Gather information about the effect of contemporary life on religion

Students:

Complete a research assignment about the relationship of the selected religion and the state

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Inquiry process

Activities relating to the topic of religion–state relationships

Possible assessment instruments

(Not all the possible assessment instruments need be used)

• Research appropriate processes for interviews relating to the selected religion

• Research protocols for interviews (if intending to approach an Indigenous person, please refer to the Indigenous perspectives webpages on the QSA website <www.qsa.qld.edu.au>

• Research and compile appropriate questions for interviews

• Refine questions for interviews • Interview an insider of the particular religion under

investigation

Reasoning

Duration: 1 week

Students:

• Analyse the information

• Reassess ideas about the investigation • Refine hypothesis • Compile a draft report • Validate theories by returning to interviewees for

their reactions • Finalise report taking into account interviewees’

responses

Students:

Compile a report using the information gathered in the interview

Judging

Duration: 1 week

Students:

• Reach conclusions

• Research further as required • Present findings

Students:

Give a multimodal presentation. This group or individual presentation could be a photographic collage, a visual or performing art work, a child’s story book. It could include student’s self-assessment

Ethn

ogra

phic

inve

stig

atio

n

Reflecting Students:

• Complete a self-assessment to decide if the investigation has changed them in any way

Students:

Complete a self-assessment that could be included in the multimodal presentation or be a non-assessed learning activity

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8.4 Learning experiences for topics The following suggested learning experiences may be used within specific topics.

Religion–state relationships • Examine the concept of the separation of church and state. • Identify key elements of the tension between state aid for religion and religious autonomy

and freedom. • Select countries that have different systems. Draw classification charts to contrast their

political, social and religious attributes. Show how these attributes affect daily life by writing stories about students living in each of the countries. Alternatively write a story about a student living in a country with a different system to Australia’s (the writer should discuss how different their life would have been had they grown up in the other culture).

• Examine the constitutions of various countries such as Papua New Guinea, the UK, Australia, the USA and Indonesia, as well as corresponding statements relating to religion and the state.

• Explore the media’s perception of the place of religion in society and how this can shape public perception of religion.

• Compare past and present maps, statistics and graphs related to patterns of religious adherence.

• Differentiate between the role and influence of religion in a society in times of sociopolitical stability and instability.

• Identify the history that may have contributed to the perspectives of a specific country and generate a hypothesis that allows exploration of the religion–state relationship of that country. Identify significant patterns and connections that may apply. Use a framework of facts/evidence, claim, elaboration and qualifier with supporting details to prove (or disprove) the hypothesis.

• Examine the Australian constitution with regard to its statements relating to religion and the state and evaluate their implications. Draw conclusions and propose appropriate actions.

• Research a case study of Buddhism in Tibet, and the relationship of Buddhism with the state of China.

• Investigate the relationship between the government and religion in Burma.

Ritual • View, observe or re-enact family, common and religious rituals. • Design and use criteria or flowcharts for ritual classification and structure. • Describe and analyse rituals using comparing, classifying and reasoning techniques. Identify

and articulate errors that may occur due to information viewed from the perception of an outsider.

• Select and prioritise elements to use in a ritual from a range of gathered possibilities. • Examine a ritual from a variety of perspectives such as explorer, pilgrim, tourist. • Use photos, documents and music to draw conclusions about religious rituals and customs of

various cultures. • Present orally to the class a description of a religious/cultural ritual from their own or other

ethnic group.

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• Create interview questions to understand intergenerational change and use these to obtain information from parents and grandparents regarding christenings, weddings and funerals in which they participated as children.

• List, describe and categorise attributes common to many rituals such as rites of passage. Develop questions suitable for an interview. Topics that may be used include theme, participants, clothing, food, music, locale, symbols, historical perspective, oral history, stories associated with the ritual.

• Compare gender roles and religious overtones in all aspects of the ritual (such as music) using a Venn diagram. Complete an intercultural music/activity worksheet for bibliographic information. Compare with another religion.

Sacred texts • Locate sacred texts in works of art and critique them in light of contemporary scholarship. • Examine contemporary reinterpretations of sacred texts in film, theatre, music, art. • Create, compose or choreograph an Australian sacred text. • Converse with Aboriginal or Torres Strait Islander people to learn more about their traditions

and sacred texts/cultural stories. • Analyse a current event that has been influenced by messages derived from sacred texts. • Interpret texts through contextual analysis and techniques of literary criticism and distinguish

between cultural and religious values embedded in the text. • Critique an artistic piece and decide if the artist’s representation is supported by a scriptural

passage. • Explore the ways in which scripture and sacred texts have been represented in various forms. • Discover why religions emphasise different artistic forms when interpreting their sacred

texts. • Select artists who have taken artistic liberty with their religious representations and evaluate

the effect of their work. • Formulate a hypothesis about the work of an artist and its relationship to scripture. • Using stimulus materials, identify genres of texts such as myth, poetry, letter and historical

writing. • Research contemporary approaches to a variety of scriptural passages.

Ultimate questions • Discover the variety of religious responses to key questions of meaning. • Respond to stimuli (cinema, literature, multimedia, creative arts) that raise ultimate

questions. • Examine their own outlook and how their answers to ultimate questions affect their actions

and lifestyle. • Research a range of people in different areas of life (music, art, religion, science, literature)

to evaluate their contribution to answering one of the ultimate questions. • Use de Bono’s Six Thinking Hats technique to explore an ultimate question. • Use survey, interview and inquiry techniques to establish key questions about existence for

humans living in an age of scientific rationalism or postmodernism. • Recognise similar patterns and motifs in creation and destiny myths, religion and other belief

systems.

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• Interpret messages about the nature and purpose of human existence from a variety of codes, theories and myths across a number of religious traditions.

• Use thinking strategies to discern truths about existence through a systematic analysis of texts, codes and theories.

• Draw together divergent views on existence/origins/destiny into a cohesive theory or visual depiction.

Religion, values and ethics • Collect examples of moral issues from the media. • Discuss what makes an issue an ethical or moral issue. Identify issues that require ethical

decisions. • Recognise and define different religious and secular ethical frameworks, and present them in

diagrammatic and tabular form for comparison. Decide on the relative worth of the theories and estimate their ability to help resolve moral and ethical issues by applying two of the frameworks to a contemporary ethical issue. Compare the outcomes to draw conclusions.

• Examine Kohlberg’s and Gilligan’s stages of moral development and analyse moral and ethical issues accordingly.

• Investigate Australian citizens’ rights and responsibilities and discuss Australian virtues and values.

• Explore ethical issues and the responses of different religious traditions. • Research the teachings of Islam, Buddhism and Christianity as they relate to ethics. • Extrapolate ethical religious issues using various ethical frameworks, such as the golden

rule, Noble Eightfold Path, Five Pillars of Islam, Ten Commandments. • Gather and collect examples from popular culture (such as feature films and novels) that

demonstrate or conflict with one of the inquiry topics. • Examine religious teachings on an ethical issue, such as stem cell use.

8.5 Learning experiences for core components


Aboriginal and Torres Strait Islander communities • Watch a selection of video segments to introduce the topic. Students develop questions from

the video segment to prompt further enquiry. • Use children’s books dealing with the topic to generate further questions. • Use a jigsaw technique to research and share findings on Aboriginal spiritualities and Torres

Strait Islander beliefs. • Research the impact of British settlement on Aboriginal spiritualities and Torres Strait

Islander religions: terra nullius, protection, assimilation, missions, stolen generation. Use a variety of sources.

• Examine primary sources for bias, context, assumptions about Aboriginal spiritualities and Torres Strait Islander beliefs and issues.

• Watch videos dealing with reconciliation. Make a list of Aboriginal and Torres Strait Islander groups that are working to redress the impact of Western settlement and past wrongs.

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Religion in the local community • Use the street directory to graph the number of religions evident through religious buildings

and draw conclusions on the evidence collected. • Explore and report on religious diversity in the local area. • Create graphs indicating the demographics of religious groups in Australia. • Research one of the religions in evidence in the local area in terms of history, beliefs,

numbers of believers, then present findings to the class. • Discuss the relationship between religious belief, values, social justice and outreach action

and find examples in the local area. • Read feature articles and reports from the local media that relate to religious activities in the

local area. • Roleplay holding an interview about religion in the local community. • Propose a model for outreach to young people in the local community.

Religious diversity in Australia • Listen to people from a variety of faiths. • Create graphs reflecting changes in religious affiliation over last 100 years (refer to data

from the Australian Bureau of Statistics). • Understand the impact of the history of religious experience on modern Australian social

behaviour and psyche. • Give reasoned explanations and interpretations of diversity and pluralist beliefs, values,

practices and events in Australia. Comment on how this diversity has affected the social milieu in Australia.

• Predict the future impact of religious diversity at local and national levels.

World religions • Sketch a map of the world and indicate where the major religions are predominant, using

capital letters (B = Buddhism, C = Christianity). • Locate three different sources dealing with a religion, then compare and analyse the

information presented. • Create short answer response questions and response to stimulus material questions similar

to some on the Queensland Core Skills test. • Create a timeline showing, spatially, the development of five world religions. • Observe on an interactive website the spread of five world religions. • Complete an ongoing list of terms and explanations relating to specific religions. • Select facts to support a hypothesis about religions. • Compare past and present maps, statistics and graphs related to patterns of religious

adherence. • Search the media, including the electronic media, for information about interfaith dialogue

and interactions among members of different world religions. • Give reasoned explanations and interpretations of diversity and pluralist beliefs, values,

practices and events. • Recognise and understand links between culture and religion, including the media, the law,

government policies and social mores.

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• Examine and respond to texts, graphic material, art and electronic media related to world religions.

• Propose alternative cultures and models based on respect and tolerance as the basis of future religious practice and observance.

Nature and significance of religion • Brainstorm in groups and research why society studies religion. Prepare a statement of

findings. • Imagine and describe life without religion. • Explain terms associated with the analysis of religious experience. • Explore and distinguish between definitions or perceptions of religion. • Select information about religion’s association with various fields such as anthropology or

the arts. • Identify personal and universal questions about the nature and significance of religion across

history. • Discern how sociocultural, political, economic and environmental factors interact with belief

systems. • Identify relationships among sacred texts, rituals and people’s experiences. • Examine and respond to texts, graphic materials, art and electronic media that consider the

nature of religion.


9. Assessment

The purposes of assessment are to provide feedback to students and parents about learning that has occurred, to provide feedback to teachers about the teaching and learning processes, and to provide information on which to base judgments about how well students meet the general objectives of the course. In designing an assessment program, it is important that the assessment instruments, conditions and criteria are compatible with the general objectives and the learning experiences. Assessment then is an integral aspect of a course of study. It can be formative or summative. The distinction between formative and summative assessment lies in the purpose for which that assessment is used.

Formative assessment is used to provide feedback to students, parents, and teachers about achievement over the course of study. This enables students and teachers to identify the students’ strengths and weaknesses so students may improve their achievement and better manage their own learning. The formative techniques used should be similar to summative assessment techniques, which students will meet later in the course. This provides students with experience in responding to particular types of instruments, under appropriate conditions. So that students can prepare it may be that feedback on any early assessment instruments can be used in a formative sense also to assist students’ preparation for later assessment instruments.

Summative assessment, while also providing feedback to students, parents and teachers, provides cumulative information on which levels of achievement are determined at exit from the course of study. It follows, therefore, that it is necessary to plan the range of assessment techniques and instruments to be used, when they will be administered, and how they contribute to the determination of exit levels of achievement. Students’ achievements are matched to the standards of exit criteria, which are derived from the general objectives of the course. Thus, summative assessment provides the information for certification at the end of the course.

9.1 Underlying principles of exit assessment The policy on exit assessment requires consideration to be given to the following principles when devising an assessment program for the two-year course of study. • Information is gathered through a process of continuous assessment. • Balance of assessments is a balance over the course of study and not necessarily a balance

over a semester or between semesters. • Exit achievement levels are devised from student achievement in all areas identified in the

syllabus as being mandatory. • Assessment of a student’s achievement is in the significant aspects of the course of study

identified in the syllabus and the school’s work program. • Selective updating of a student’s profile of achievement is undertaken over the course of

study. • Exit assessment is devised to provide the fullest and latest information on a student’s

achievement in the course of study.

These principles are to be considered together and not individually in the development of an assessment program. Exit assessment must satisfy concurrently the six principles associated with it.

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Continuous assessment The major operating principle is “continuous assessment”. The process of continuous assessment provides the framework in which all the other five principles of balance, mandatory aspects of the syllabus, significant aspects of the course, selective updating, and fullest and latest information exist and operate.

This is the means by which assessment instruments are administered at suitable intervals and by which information on student achievement is collected. It involves a continuous gathering of information and the making of judgments in terms of the stated criteria and standards throughout a two-year course of study.

Decisions about levels of achievement are based on information gathered, through the process of continuous assessment, at points in the course of study appropriate to the organisation of the learning experiences. Levels of achievement must not be based on students’ responses to a single assessment instrument at the end of a course or instruments set at arbitrary intervals that are unrelated to the developmental course of study.

Balance Balance of assessments is a balance over the course of study and not necessarily a balance within a semester or between semesters.

Within the two-year course for Study of Religion it is necessary to establish a suitable balance in the general objectives, assessment techniques and instruments/instruments, conditions and across the criteria. The exit criteria are to have equal emphasis across the range of summative assessment. The exit assessment program must ensure an appropriate balance over the course of study as a whole.

Mandatory aspects of the syllabus Judgment of student achievement at exit from a two-year course of study must be derived from information gathered about student achievement in those aspects stated in the syllabus as being mandatory, namely • the general objectives of Knowledge and understanding, Evaluative processes and Research

and communication and • the core components and selected topics.

The exit criteria and standards stated in sections 9.6 and 9.8 must be used to make the judgment of student achievement at exit from a two-year course of study.

Significant aspects of the course of study Significant aspects refer to those areas in the school’s course of study selected from the choices permitted by the syllabus. Significant aspects can complement mandatory aspects or be in addition to them. They will be determined by the context of the school and the needs of students at that school to provide choice of learning experiences appropriate to the location of the school, the local environment and the resources available.

The significant aspects must be consistent with the general objectives of the syllabus and complement the developmental nature of learning in the course over two years.

Selective updating In conjunction with the principle of fullest and latest information, information on student achievement should be selectively updated throughout the course.

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Selective updating is related to the developmental nature of the course of study and operates within the context of continuous assessment. As subject matter is treated at increasing levels of complexity, assessment information gathered at earlier stages of the course may no longer be representative of student achievement. The information therefore should be selectively and continually updated (not averaged) to accurately reflect student achievement.

The following conceptions of the principle of selective updating apply: • a systemic whole subject-group approach in which considerations about the whole group of

students are made according to the developmental nature of the course and, in turn, the assessment program. In this conception, developmental aspects of the course are revisited so that later summative assessment replaces earlier formative information

• an act of decision-making about individual students — deciding from a set of assessment results the subset which meets syllabus requirements and typically represents a student’s achievements, thus forming the basis for a decision about a level of achievement. In the application of decisions about individual students, the set of assessment results does not have to be the same for all students. However, the subset which represents the typical achievement of a student must conform to the parameters outlined in the school’s work program.

Selective updating must not involve students reworking and resubmitting previously graded assessment instruments. Opportunities may be provided for students to complete and submit additional instruments. Such instruments may provide information for making judgments where achievement on an earlier instrument was unrepresentative or atypical, or there was insufficient information upon which to base a judgment.

Fullest and latest information Judgments about student achievement made at exit from a school course of study must be based on the fullest and latest information available. This information is recorded on a student profile.

“Fullest” refers to information about student achievement gathered across the range of general objectives. “Latest” refers to information about student achievement gathered from the most recent period in which the general objectives are assessed. As the assessment program in Study of Religion is developmental, fullest and latest information will most likely come from Year 12.

Information recorded on a student profile will consist of the latest assessment data on mandatory and significant aspects of the course, which includes the data gathered in the summative assessment program that is not superseded.

9.2 Planning an assessment program At the end of Year 12, judgments are made about how students have achieved in relation to the standards stated in the syllabus for each of the criteria. These summative judgments are based on achievement in each of the general objectives.

When planning an assessment program, schools must consider: • general objectives (see Section 3) • integration of the core components • inquiry process (see section 5) • the learning experiences (see Section 8) • the underlying principles of assessment (see Section 9.1) • a variety of assessment techniques and instruments over the two-year course (see Section

9.5)

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• conditions under which the assessment is implemented • the exit criteria and standards (see sections 9.6 and 9.8) • verification folio requirements, especially the number and the nature of student responses to

assessment instruments to be included (see Section 9.9) • minimum assessment necessary to reach a valid judgment of the student’s standard of

achievement.

Students should be conversant with the assessment techniques and have knowledge of the criteria to be used in assessment instruments.

9.3 Special consideration Guidance about the nature and appropriateness of special consideration and special arrangements for particular students may be found in the Authority’s Policy on Special Consideration in School-based Assessments in Senior Certification (2006), available from <www.qsa.qld.edu.au> under Assessment > Senior assessment > Special consideration. This statement also provides guidance on responsibilities, principles and strategies that schools may need to consider in their school settings.

To enable special consideration to be effective for students so identified, it is important that schools plan and implement strategies in the early stages of an assessment program and not at the point of deciding levels of achievement. The special consideration might involve alternative teaching approaches, assessment plans and learning experiences.

9.4 Authentication of student work It is essential that judgments of student achievement are made on accurate and authentic student assessment information. Teachers should find ways to ensure that students’ work is their own, particularly where students have access to electronic resources and when they are preparing collaborative instruments.

The QSA information statement Strategies for Authenticating Student Work for Learning and Assessment is available at <www.qsa.qld.edu.au> under Publications > Reports & papers > QSA reports & papers. This statement provides information about various methods teachers can use to monitor students’ work to ensure authentic instruments. Particular methods outlined include: • teachers seeing plans and a draft of the student’s work • student production of and maintenance of documentation (including drafts) of the

development of the response • student acknowledgement of all resources used. This will include text and source material

and the type of assistance received.

9.5 Assessment techniques A variety of assessment techniques must be used over the course to demonstrate achievement in the three assessable objectives.

Teachers need to ensure that assessment instruments: • show broad engagement with the three core components • integrate core components with topics

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• use part or all of the process of inquiry (see Section 5) • are written in clear, unambiguous language, thereby ensuring that teacher and students have

the same understanding of the instrument • become more challenging as the course progresses • are accompanied by instrument-specific criteria and standards matrixes. These are developed

from the general objectives (see Section 3) and exit criteria (see Section 9.6) • are designed to enable students to recognise, analyse, evaluate and synthesise ideas, concepts

and hypotheses about religion • require appropriate referencing of sources.

9.5.1 Multimodal presentations Multimodal presentations allow students to demonstrate their ability across the exit criteria. These presentations should include forms such as dramatic presentations, orals, seminars, web pages, debates, computer simulations, tutorials, audiovisual presentations, and presentations that may combine visual and performing arts. Presentations should conform to accepted conventions for the genre selected.

The presentations may be the result of an ethnographic investigation, research work or student investigation, and may take a variety of forms, for example: • a seminar presentation with accompanying key items of evidence followed by a question–

answer segment with the audience • a debate in which an issue is formally evaluated according to the conventions of debate • development of a video, website or computer software program which is interpretive and

interactive • a folder of photographs that illustrate a legal situation with accompanying visual and

performing arts presentations • any other suitable form, such as:

− interview − song or poem with relevant comment − TV documentary drama − radio news report − TV news report − group discussion − cartoon.

Assessment of multimodal presentations should be supported by an outline of the presentation and a detailed criteria sheet. Sources and illustrations should be appropriately referenced.

All non-written responses must be accompanied by supporting documentary evidence of the inquiry process.

The verification folio requires video samples of selected students’ multimodal presentations that demonstrate a standard A and standard C (see Section 9.9).

9.5.2 Extended written responses An extended response is a useful technique for assessing student achievement in using aspects of the inquiry model such as investigating, reasoning and judging. Students should demonstrate the ability to develop logical arguments using evidence to reach a conclusion or conclusions. The extended response should not simply be a description of content.

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The instrument may take many forms, such as feature article, editorial, or persuasive, analytical or argumentative essay. Other forms may be reports and response to stimulus. This technique may test the full range of exit criteria.

Supervised essays (600 to 800 words)

Essays should be based on an unseen question completed under supervised examination conditions. An unseen question is one in which the specific emphases and wording have not been previously communicated to students. The instrument should clearly indicate whether any stimulus material provided is seen or unseen. Time allowed should be appropriate to the word length required.

Research assignments (1000 to 1200 words)

A research assignment results in a continuous piece of prose writing that analyses a hypothesis and/or develops an argument. Research assignments may be presented in forms such as a feature article, editorial, or persuasive, analytical or argumentative essay. The required form needs to be indicated on the assessment instrument. The instruments should conform to accepted conventions in terms of referencing sources and illustrations. Students are required to produce referenced research notes or an annotated bibliography showing how they have used resources.

9.5.3 Responses to stimulus material A response to stimulus usually requires reasoned judgments about specific questions which may be answered in a specified length from short paragraphs to extended responses, such as essays. They may be used to allow students to demonstrate their ability across the exit criteria. Stimulus materials may include extracts from: • formal published documents • media reports, cartoons, advertisements • statements, case studies • tables, statistics, graphs, charts, maps, diagrams, mathematical calculations • artefacts, religious sites, performing and visual artworks • websites, slides, tapes, videos, CDs, DVDs, photographs, film segments, TV • fiction and non-fiction, for example poetry and biographies.

9.5.4 Short response/s to unseen question/s under supervised examination conditions These are items where a single response does not exceed approximately 150 words. An instrument may involve a variety of stimulus materials. Questions should be modelled on the Queensland Core Skills Test Short Response paper. The following types of items may be included: • short answer • paragraph response • exercises using graphs, tables, diagrams, maps and data • responses to unseen stimulus materials • visual images, promotional materials.

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9.6 Exit criteria The students’ exit levels of achievement will be determined according to their performance on the following criteria, which reflect the three assessable categories of general objectives (see Section 3).

9.6.1 Knowledge and understanding This criterion refers to students’ abilities to recognise, recall and demonstrate that they understand the meaning of key ideas and concepts from a range of sources and materials about issues and phenomena related to religion. The criterion should include: • ideas and key concepts outlined in core and elective topics • ideas and key concepts investigated through the inquiry process.

Knowledge This aspect of the criterion includes recognising and recalling key ideas and concepts about religion from a range of sources and materials.

Understanding This aspect of the criterion includes comprehending, explaining and applying key ideas and concepts about religion in familiar and unfamiliar contexts drawing upon a range of materials, issues and phenomena.

9.6.2 Evaluative processes This criterion includes analysing, synthesising and evaluating information about religion to demonstrate rigorous inquiry, reasoned judgment and critical comment.

Analysis Analysis involves examining and dissecting information about religion from a variety of sources to determine interrelationships. This includes: • breaking information about religion into component parts • recognising implicit meaning • distinguishing between factual statements and value judgments • examining information about religion • interpreting interrelationships • making deductions about viewpoints and values, relationships, categories and linkages.

Synthesis Synthesis involves integrating ideas about religion to create a coherent whole or to make a new entity. This includes: • combining diverse and complex information • composing or devising new ways of expressing understandings • making deductions about viewpoints, values and/or relationships • formulating a hypothesis to argue a case.

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Evaluation Evaluation involves assessing ideas, texts, proposals and methods. This means determining the authenticity, completeness, relevance and accuracy of ideas about religion. It includes: • assessing evidence for validity and bias • using evidence to draw conclusions • testing a hypothesis against evidence • justifying a hypothesis using evidence.

9.6.3 Research and communication This criterion refers to the use of the inquiry process. This includes gathering, selecting, sorting, organising and presenting information about religion.

Research

This aspect of the criterion includes: • identifying and selecting an issue for inquiry • framing questions about the issue and/or associated phenomena • gathering and summarising information from primary and secondary sources relevant to the

scope and context of the inquiry • using investigative techniques such as observations, surveys, interviews, commissioned

inquiries, and literature and media searches • referencing research notes, in-text sources, and create bibliographies using an accepted

convention.

Communication

Communication involves the presentation of information about religion for intended audiences (see section 10 Language Education). It includes: • using religion-related terminology, definitions and documents • organising and presenting information across a range of conditions and contexts in a variety

of modes • using language conventions that are grammatically and technically correct like spelling,

punctuation, grammar, paragraph and sentence construction, layout and referencing.

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61

9.7 Determining exit levels of achievement On completion of the course of study, the school is required to award each student an exit level of achievement from one of the five categories: Very High Achievement High Achievement Sound Achievement Limited Achievement Very Limited Achievement.

The school must award an exit standard for each of the criteria Knowledge and understanding, Evaluative processes, Research and communication based on the principles of assessment described in this syllabus. The criteria are derived from the general objectives described in Section 3. The standards associated with the Knowledge and understanding, Evaluative processes and Research and communication exit criteria are described in the matrix in Section 9.8. When teachers are determining a standard for each criterion, it is not always necessary for the student to have met each descriptor for a particular standard; the standard awarded should be informed by how the qualities of the work match the descriptors overall.

For Year 11, particular standards descriptors may be selected from the matrix and/or adapted to suit the instrument. These standards are used to inform the teaching and learning process. For Year 12 instruments, students should be provided with opportunities to understand and become familiar with the expectations for exit. The exit standards are applied to the summative body of work selected for exit.

The five key competencies referred to in the rationale (see Section 1) are embedded in the descriptors in the standards matrix. The descriptors refer mainly to aspects of Knowledge and understanding, Evaluative processes and Research and communication. When standards have been determined in each of the criteria of Knowledge and understanding, Evaluative processes and Research and communication the following table is used to award exit levels of achievement, where A represents the highest standard and E the lowest. The table indicates the minimum combination of standards across the criteria for each level.

Awarding exit levels of achievement

VHA Standard A in any two criteria and no less than a B in the remaining criterion

HA Standard B in any two criteria and no less than a C in the remaining criterion

SA Standard C in any two criteria and no less than a D in the remaining criterion

LA At least Standard D in any two criteria

VLA Standard E in the three criteria


9.8. Standards associated with exit criteria

Criterion

Standard A Standard B Standard C Standard D Standard E

Kno

wle

dge

and

unde

rsta

ndin

g

The student’s work has the following characteristics: • knowledge and

understanding of key ideas and concepts about religion, drawing on a divergent range of materials, issues and phenomena in familiar and unfamiliar contexts.

The student’s work has the following characteristics: • knowledge and understanding

of key ideas and concepts about religion, drawing on a diverse range of materials, issues and phenomena in familiar and unfamiliar contexts.

The student’s work has the following characteristics: • knowledge and

understanding of key ideas and concepts about religion, drawing on a range of materials and issues in familiar contexts.

The student’s work has the following characteristics: • knowledge of ideas and

concepts about religion drawing on well-known materials and issues in familiar situations.

The student’s work has the following characteristics: • awareness of ideas

about religion drawing on materials in very familiar situations.

Eval

uativ

e pr

oces

ses

The student’s work has the following characteristics: • critical analysis of diverse

explicit and implicit information about religion, and formation of hypotheses.

• synthesis of complex and divergent ideas about religion.

• evaluation of complex ideas, texts and approaches, and testing of hypotheses, justified using evidence and critical reasoning.

The student’s work has the following characteristics: • analysis of diverse explicit and

implicit information about religion and formation of hypotheses.

• synthesis of complex ideas about religion.

• evaluation of ideas and texts and testing of hypotheses, justified using evidence and plausible reasoning.

The student’s work has the following characteristics: • analysis of explicit

information about religion and formation of straightforward hypotheses.

• integration of ideas about religion.

evaluation of ideas, texts and hypotheses with basic justification using evidence.

The student’s work has the following characteristics: • description and scant

analysis of simple and familiar information about religion, stating positions.

• integration of familiar ideas about religion.

• evaluation of familiar information and given hypotheses with superficial justification using opinion rather than evidence.

The student’s work has the following characteristics: • description of simple

and familiar information about religion.

• restatements of information and opinion.

• restatements of ideas that may reflect the topic rather than use evidence.

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63

Criterion

Standard A Standard B Standard C Standard D Standard E

Res

earc

h an

d co

mm

unic

atio

n

The student’s work has the following characteristics: • identification of a range

of diverse issues and framing of well-constructed and pertinent research questions.

• evidence of broad and focused investigations establishing the validity of a wide range of diverse sources.

• consistent and effective presentation of information, ideas and concepts about religion using a range of modes and language with discernment, for the intended audience.

The student’s work has the following characteristics: • identification of a range of

issues and framing of well-constructed research questions.

• evidence of focused investigations establishing the validity of a wide range of sources.

• effective presentation of information, ideas and concepts about religion using modes and language with discernment, for the intended audience.

The student’s work has the following characteristics: • identification of issues

and framing of relevant research questions.

• evidence of investigations establishing the validity of relevant sources.

• presentation of information, ideas and concepts about religion, using appropriate modes and language for the intended audience.

The student’s work has the following characteristics: • identification of familiar

issues and use of rudimentary research questions.

• evidence of investigations using familiar sources.

• presentation of information about religion, using modes and language that may suit the intended audience.

The student’s work has the following characteristics: • identification of

known issues and use of questions.

• evidence of use of familiar sources.

• presentation of information about religion using language that may suit the intended audience.


9.9 Requirements for verification folio A verification folio is a collection of a student’s responses to assessment instruments on which the level of achievement is based. Each folio should contain a variety of assessment techniques demonstrating achievement in the criteria, Knowledge and understanding, Evaluative processes and Research and communication, over a range of topics. The variety of assessment techniques is necessary to provide a range of opportunities from which students may demonstrate achievement.

For information about preparing monitoring and verification submissions schools should refer to Moderation Processes for Senior Certification available at <www.qsa.qld.edu.au> under Assessment > Senior assessment > Forms and procedures.

Student verification folios for Study of Religion must contain evidence of the following: • the inquiry process (see section 5) • ethnographic investigation • integration of core components with topics. • For purposes of verification a minimum of four and a maximum of six summative

assessment instruments of student responses from Year 12 should be included in the folio. There should be evidence of:

• three assessment instruments, each of which assesses all of the exit criteria • one assessment instrument based on an unseen question/s written under supervised

examination conditions (see Section 9.5) • an extended written response (this should be a research assignment or report. See Section

9.5.2) • response to stimulus material (see Section 9.5.3) • a multimodal presentation (see Section 9.5.1).

An audio and/or visual record should be included in the folio of at least one student’s multimodal presentation that demonstrates a standard A.

An audio and/or visual record of another student’s multimodal presentation should be included that demonstrates a standard C. In addition, each verification submission must contain: • Form R5s or equivalent • an individual student profile which is a summary of student achievement across the criteria

(see Section 9.10).

9.9.1 Post-verification assessment In addition to the contents of the verification folio, there must be subsequent summative assessment in the exit folio. If a multimodal instrument is used at this time, an audio and/or visual record of students’ work should be available to support the standards awarded (see Section 9.5.1).

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9.10 Sample student profile Sample achievement should be recorded on a profile that identifies: • the three criteria • the units (core components and topics) • the assessment techniques • a method of identifying the assessment used for exit purposes • standards for each criterion • the overall standards for each criterion at verification and exit • the assessment plan as implemented by the school.

Standards shown on the profile must be representative of the student’s achievement on each of the exit criteria as demonstrated by student work in the folio.

The example that follows represents one way of recording the information.

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Sample student profile, Year 11 and 12 —Study of Religion

Criteria

Sem

este

r

Unit indicating topic studied

Assessment instruments

Kno

wle

dge

&

Und

erst

andi

ng

Eval

uativ

e Pr

oces

ses

Res

earc

h &

C

omm

unic

atio

n

Ritual: ritual times and places: • Australian religious perspectives • Nature and significance of religion • World religions

Group multimodal presentation linked to an ethnographic investigation

X X X 1

Sacred texts: texts in context: • World religions • Nature and significance of religion

• Australian religious perspectives

Short answer responses to stimulus materials completed under supervised conditions

X X

Religion–state relationships: religion and genocide: • Nature and significance of religion • World religions

Extended written response, research essay (800 to 1000 words) about the links between religion and ethics

X

X

X

2

Religion–state relationships: Aboriginal spiritualities and Torres Strait Islander religions and colonialism • Australian religious perspectives

A feature article of 800 to 1000 words that includes visual elements or a current affairs vignette

X X X

Standards achieved

Interim level of achievement

Ultimate questions: beliefs about living, dying and eternity: • World religions • Nature and significance of religion

Both assessment instruments are linked to an ethnographic investigation:

• research essay

X

X

X

Ultimate questions: beliefs about the origin of the universe:

• Australian religious perspectives • Nature and significance of religion

• multimodal presentation X X X

3

School-based topic: religion in action:

• Nature and significance of religion • Australian religious perspectives

Response to stimulus using unseen questions under supervised examination conditions

X X

4 Religion, values and ethics: ethics in everyday life: • World religions • Australian religious perspectives

Research assignment: feature article for a newspaper/current affair report or interview

X

X X

Proposed standards at verification

Proposed level of achievement

66


4 (c

ont.)

Religion, values and ethics: contemporary ethics: • Australian religious

perspectives

Research essay X X X

Exit standards

Exit level of achievement

67


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10. Language education

It is the responsibility of all teachers to develop and monitor students’ abilities to use the forms of language appropriate to their own subject areas. Their responsibility entails developing the following skills: • ability in the selection and sequencing of information required in the various forms (such as

reports, essays, interviews and seminar presentations) • the use of technical terms and their definitions • the use of correct grammar, spelling, punctuation and layout.

It is also essential that students studying religion are able to obtain, comprehend, analyse, synthesise and present information and ideas through the use of language.

Language is not only the means of communication but also a vehicle that conveys the attitudes, values, assumptions and prejudices of the people who use it and the times in which they live. Language education in Study of Religion is concerned therefore not only with equipping students with the skills to communicate effectively in suitable genres but also with helping them develop a critical awareness of language use.

Study of Religion requires students to understand and use language in a variety of ways — spoken, written, visual, diagrammatic and mathematical — and in a range of settings, including books, journals, speeches, film, cartoons and various electronic media. Each language setting has its own conventions and its own vocabulary to which students need to be sensitised. Language can also be used to establish power relationships. Students should therefore be involved in learning experiences that require them to comprehend and analyse such relationships.

Teachers of the Study of Religion should plan to develop their students’ communication skills, including their ability to: • understand what they read and hear • be critically aware of the way language can be used to exercise power • use conventions applicable to maps, diagrams, graphs, statistics and references.

Activities that can enhance students’ use of language in Study of Religion include: • accessing printed literature such as magazines, journals, newspapers and pamphlets • using electronic media such as TV, radio, film and computer databases • participating in oral experiences like debates, lectures from expert speakers, classroom

discussions, simulation activities • identifying and understanding the purposes of learning activities and information sources • relating new information to previous understandings and beliefs • using models of ways in which information can be processed, for example, in critical

thinking, information processing, decision making, and problem solving • providing learning activities for students to share and reflect upon their own attempts to

process information


• using a variety of formats, such as written reports, statements, summaries, case studies, media campaigns, explanations, illustrations, debates, oral presentations, discussions, radio interviews, video presentations, field visits, demonstrations of a working model and computer presentations

• critiquing ways information can be presented in each of the chosen formats and variations of the models to reflect a range of purposes and audiences

• developing skills related to the selection of formats to match purpose and audience • drafting, revising and proofreading written presentations or practising and revising

oral/visual presentations.

Meeting the language needs of the course must be an integral part of this subject.

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11. Quantitative concepts and skills

Success in dealing with issues and situations in life and work depends on the development and integration of a range of abilities, such as being able to: • comprehend basic concepts and terms underpinning the areas of number, space, probability

and statistics, measurement and algebra • extract, convert or translate information given in numerical or algebraic forms, diagrams,

maps, graphs or tables • make use of calculators and computers • use skills or apply concepts from one problem or one subject domain to another.

Students are to be encouraged to develop their understanding and to learn through the incorporation — to varying degrees — of mathematical strategies and approaches to instruments. Students should be presented with experiences that stimulate their mathematical interest and hone those quantitative skills that contribute to operating successfully within each of their subject domains.

Teachers, in the context of the Study of Religion, should encourage the use of quantitative skills and understandings that were developed previously by their students. Within appropriate learning contexts and experiences in the Study of Religion, opportunities are to be provided for the revision, maintenance, and extension of such skills and understandings. Students studying religion make use of a variety of numerical and other mathematical concepts and skills, especially those relating to graphs and tables, statistics and maps. They will also make extensive use of computer databases and software packages to manipulate and represent religion-based data and concepts.

The distinctive nature of religion may require that new mathematical concepts be introduced and new skills be developed for some students. All students need opportunities to practise the quantitative skills and understandings that they have developed previously. Opportunities are to be provided within appropriate learning contexts for the revision, maintenance and extension of such skills and understandings.

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12. Educational equity Equity means fair treatment of all. In developing work programs from this syllabus, schools should incorporate the following concepts of equity. All young people in Queensland have a right to gain an education that meets their needs, and prepares them for active participation in creating a socially just, equitable and democratic global society. Schools need to provide opportunities for all students to demonstrate what they know and can do. All students, therefore, should have equitable access to educational programs and human and physical resources. Teachers should ensure that particular needs of the following groups of students are met: female students; male students; Aboriginal students; Torres Strait Islander students; students from non–English-speaking backgrounds; students with disabilities; students with gifts and talents; geographically isolated students; and students from low socioeconomic backgrounds. Subject matter chosen should include, whenever possible, the contributions and experiences of all groups of people. Learning contexts and community needs and aspirations should also be considered. In choosing appropriate learning experiences teachers can introduce and reinforce non-racist, non-sexist, culturally sensitive and unprejudiced attitudes and behaviour. Learning experiences should encourage the participation of students with disabilities and accommodate different learning styles. Resource materials used should recognise and value the contributions of both females and males to society and include social experiences of both genders. Resource materials should also reflect cultural diversity within the community and draw from the experiences of the range of cultural groups in the community. To allow students to demonstrate achievement, barriers to equal opportunity need to be identified, investigated and removed. This may involve being proactive in finding the best ways to meet the diverse range of learning and assessment needs of students. The variety of assessment techniques in the work program should allow students of all backgrounds to demonstrate their knowledge and skills related to the criteria and standards stated in this syllabus. The syllabus criteria and standards should be applied in the same way to all students. Teachers should consider equity policies of individual schools and schooling authorities, and may find the following resources useful for devising an inclusive work program:

ACACA 1996, Guidelines for Assessment Quality and Equity, available from <www.acaca.org.au> ANTA 2004, A Guide to Equity and the AQTF, available from Australian Training Products Ltd <www.atpl.net.au> QSA 2006, Policy on Special Consideration in School-based Assessments in Senior Certification, available from <www.qsa.qld.edu.au> QSA 2006, Policy Statement: Equity, available from <www.qsa.qld.edu.au> EQ 2005, Inclusive education statement, available from <http://education.qld.gov.au/studentservices/> EQ 2006, Education Policy and Procedures Register: Inclusive education, available from <http://education.qld.gov.au/strategic/eppr/> QSCC 2001, Equity Considerations for the development of curriculum and test material, available from <www.qsa.qld.edu.au> QCEC 2001, Inclusive Practices in Queensland Catholic Schools, available from <www.qcec.qld.catholic.edu.au>

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13. Resources

Text and reference books A wide variety of textbooks and resource materials that could be used as sources of information about Study of Religion are available. Book suppliers provide information regarding current publications.

Australian Association for the Study of Religions (ed.) 1999, Managing Religious Diversity: From threat to promise, Erskineville, NSW.

Bell, C 1997, Ritual: Perspectives and dimensions, Oxford University Press, Oxford.

Bouma, G 2006, Australian Soul: Religion and spirituality in the 21st century, Melbourne, Cambridge University Press.

Bouma, G (ed.) 1996, Many Religions, All Australian: Religious settlement, identity and cultural diversity, Christian Research Association, Kew, Vic.

1994, Mosques and Muslim Settlement in Australia, Canberra, Bureau of Immigration, Population and Multicultural Studies.

Braun, W & McCutcheon, R (eds) 2008, Introducing Religion, Equinox, London. ISBN 101845532309.

Cahill, D, Dellal, H & Leahey, M 2004, Religion, Cultural Diversity and Safeguarding Australia, Canberra, Dept of Immigration and Multicultural and Indigenous Affairs.

Derris, K & Gummer N (eds) 2007, Defining Buddhism(s): A reader, Equinox, London. ISBN 101845532317.

Driver, T 1998, Liberating Rites: Understanding the transformative power of ritual, Westview, Boulder.

Elliott, R & Tuohy, M 2006, Ethics and Morality in a Multicultural Society, Thomson/Social Science Press, South Melbourne, Vic.

Fitzgerald, T (ed.) 2007, Religion and the Secular: Historical and colonial formations, Equinox, London. ISBN 10184553266X.

Harvey, G (ed.) 2005, Ritual and Religious Belief: A reader, Equinox, London. ISBN 101904768172.

Isherwood, L & Radford Reuther, R (eds) 2007, Weep Not For your Children: Essays on religion and violence, Equinox, London. ISBN 101845532430.

Johnston, D 2007, Earth, Empire and Sacred Text: Muslims and Christians as trustees of creation, Equinox, London. ISBN 101845532252.

Karaflogka, A 2007, E-Religion: A Critical appraisal of religious discourse on the World Wide Web, Equinox, London. ISBN 101904768830.

Kessler, G 2006, Studying Religion: An introduction through cases, 2nd edn, McGraw Hill, New York.

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King, A 2007, Indian Religions: Renaissance and renewal, Equinox, London. ISBN 101845531698.

Knott, K 2005, The Location of Religion, Equinox, London. ISBN 101904568741.

Küng, H (ed.) 1991, Global Responsibility: In search of a new world ethic, Crossroads, New York.

Küng, H (ed.) 1996, Yes to a Global Ethic, SCM Press, London.

Llewellyn, J (ed.) 2005, Defining Hinduism: A reader, Equinox, London. ISBN 101904768733.

McCutcheon, R 2007, Studying Religion: An introduction, Equinox, London. ISBN 10184553011X.

Murphy, T (ed.) 2008, Defining Religion: A reader, Equinox, London. ISBN 101845530292.

Murphy, T 2007, Representing Religion: Essays in history, theory and crisis, Equinox, London. ISBN 101845530918.

Ozalp, M 2004 101 questions you asked about Islam. Brandl & Schlesinger, Blackheath, NSW. Rippin, A (ed.) 2007, Defining Islam: A reader, Equinox, London. ISBN 101845530626.

Ryan, M & Goldburg, P 2002, Recognising Religion: Study of religion for senior secondary students, Social Science Press (now owned by Thompson Learning) NSW.

Smart, N 1996, Dimensions of the Sacred. An anatomy of the world’s beliefs. Harper Collins, London.

Sutcliffe, S (ed.) 2008, What is Religious Studies? A reader in disciplinary formation, Equinox, London. ISBN 101845530640.

World Wide Web Some useful websites for a course in Study of Religion are listed below.

ABC TV — Compass <www.abc.net.au/compass>

ABC Radio National — Encounter <www.abc.net.au/rn/encounter>

ABC Radio National — Religion Report <www.abc.net.au/rn/talks/8.30/relrpt>

ABC Radio National — The Spirit of Things <www.abc.net.au/rn/relig/spirit>

Australian Bureau of Statistics <www.abs.gov.au>

Buddhist Studies WWW Virtual Library <www.ciolek.com/wwwvl-Buddhism.html>

Christian Research Association < http://www.cra.org.au>

Kauai's Hindu Monastery < www.himalayanacademy.com>

Islam 101 <www.islam101.com>

Judaism 101 <www.jewfaq.org>

Lutheran Church of Australia, Queensland District <www.qld.lca.org.au>

Wesleyan Methodist Church <www.wesleyan.org.au>

Publishers’ websites

Equinox publishing <www.equinoxpub.com>

Philip Allan <www.philipallan.co.uk>

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Newspaper reports Many newspapers carry regular pages, columns and features about religion. Local newspapers can also be a source of useful data. The compilation of news files on particular topics can broaden the knowledge base of students and provide a valuable source of material for developing assessment instruments.

Periodicals Journals and periodicals provide current, relevant information. School librarians should be able to provide assistance with identifying and locating other useful periodicals.

Electronic media and learning technology A wide range of videos, DVDs and television recordings are available on a variety of topics related to Study of Religion. A variety of computer software programs and CD-ROMs may be useful for a course in Study of Religion, as learning tools, to gain access to information presented in a variety of forms and to assist students in gaining ICT skills. Educational program distributors are able to supply updated resource lists.

Organisations and community resources A variety of government and community organisations provide personnel, advice, resources and information to assist in constructing and implementing a course in Study of Religion.

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Appendix 1: Sample courses of study

Sample course and assessment overview This sample is intended as a guide for teachers’ planning only. See the QSA website <www.qsa.qld.edu.au> for work program requirements.

Sem

este

r

Tim

e (w

eeks

)

Units (indicating topics studied and integration of core components)

Suggested assessment techniques, conditions of implementation and

criteria

9 Ritual: ritual times and places

• Australian religious perspectives − What rituals are important in Australian

society and why? • Nature and significance of religion

− Why do religious communities express their beliefs in ritual?

• World religions − How do the signs and symbols used in

ritual communicate the essence of world religions?

Group multimodal presentation (knowledge and understanding, evaluative processes, research and communication) — associated with an ethnographic investigation of rituals in school/local community

1

9

Sacred texts: texts in context • World religions

− What roles do sacred texts have in different religions

• Nature and significance of religion − How does the sacred text form and

inform the adherent of a particular religion? • Australian religious perspectives

− How are women portrayed in sacred texts and does it reflect their role in contemporary Australian society?

• What approaches might be available to study sacred texts?

Short answer responses to stimulus materials completed under supervised conditions (knowledge and understanding, evaluative processes)

75


2 9 Religion–state relationships: religion and genocide • Nature and significance of religion

− Are all religious adherents able to practise their beliefs in all countries?

− What is the situation in Australia? • World religions

− Process of Inquiry – Holocaust (Shoah) investigation

Extended written response, research essay (800 to 1000 words) (knowledge and understanding, evaluative processes, research and communication)

8 Religion–state relationships: Aboriginal spiritualities and Torres Strait Islander religions and colonialism • Australian religious perspectives

− What has been the impact of religion–state relationships on Aboriginal spirituality?

− What effect has Christian missionary activity had on Aboriginal spiritualities?

− How do contemporary churches work in partnership with Aboriginal communities?

A feature article of 800 to 1000 words that includes visual elements or a current affairs vignette (knowledge and understanding, evaluative processes, research and communication)

Ultimate questions: beliefs about living, dying and eternity • World religions

− How do religions explain the questions of living, dying and eternity?

• Nature and significance of religion − How do beliefs of living, dying and

eternity affect lifestyles?

Both assessment instruments in this semester are linked to an ethnographic investigation: • Research essay (knowledge and

understanding, evaluative processes, research and communication)

8

5

Ultimate questions: beliefs about the origin of the universe • Australian religious perspectives

− What can be learnt from creation stories of Australian Indigenous peoples?

• Nature and significance of religion: − How can questions about the origin of

the universe be informed by science and religion?

• Multimodal presentation (knowledge

and understanding, evaluative processes, research and communication)

3

5 School-based topic: religion in action • Nature and significance of religion:

− Why do religious communities express their beliefs in action?

• Australian religious perspectives: − What services do religions provide for

the benefit of Australians? How accessible are these services to all Australians regardless of religious beliefs?

Response to stimulus using unseen questions under supervised examination conditions (knowledge and understanding, evaluative processes)

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4

10 Religion, values and ethics: ethics in everyday life • World religions:

− To what extent do world religions promote ethics and values?

− To what extent might a global ethic inform our everyday ethical decisions?

• Australian religious perspectives: − How are religious values and ethics

reflected in the Australian way? • What approaches or frameworks might help us to

investigate ethics and values?

Research assignment: feature article for a newspaper/current affair report or interview (knowledge and understanding, evaluative processes, research and communication)

4 6 Religion, values and ethics: contemporary ethical issues • Australian religious perspectives

− How do ethical systems accommodate competing value stances?

− Do individual decisions affect the group?

Research essay (knowledge and understanding, evaluative processes, research and communication)

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Sample course overview for a composite Year 11 and 12 class This sample is intended as a guide for teachers’ planning only. See the QSA website <www.qsa.qld.edu.au> for work program requirements.

Sem

este

r

Year A Year 11 and 12 students Year B Year 11 and 12 students

9 weeks

Sacred texts: as foundation for belief in doctrine • World religions and Australian religious

perspectives − How do religious groups record and

transmit their significant stories and experiences

• Nature and significance of religion − How have some people used

sacred text to describe and interpret their religious experience

9 weeks

Ritual: rituals in world religions • World religions and Nature and significance of

religion − How does the ritual teach or tell the

story of that religion • Australian religious perspectives and Nature and

significance of religion − What role does ritual play in Aboriginal

and Torres Strait Islander communities?

1/3

11 weeks

Ultimate questions: what does it mean to be human? • Nature and significance of religion and World

religions − What is the purpose of life? What

are some answers people and religions have given to this?

11 weeks

School-based topic: religion and the arts • World religions

− How are the arts used in various world religions to communicate meaning and belief? (music, architecture, visual art, drama, statuary)

• Australian religious perspectives − How have the arts contributed to the

shaping of an Australian spirituality?

2/4 18 weeks

Religion, values and ethics: contemporary ethical issues • World religions and Australian religious

perspectives − How do ethical codes and values

systems reflect religious traditions? − How do religions respond to

contemporary ethical issues?

Religion, values and ethics: ethical frameworks • Nature and significance of religion

− What ethical frameworks exist? Can these be applied to all religions or are some frameworks religion specific?

18 weeks

Religion–state relationships: fundamentalism and the state • World religions and Australian religious

perspectives − How has religion influenced the state

and vice versa?

Religion–state relationships: the rights of the individual • What examples are there of religious groups

who have been oppressed by political regimes? How have groups dealt with oppression?

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Assessment instruments

Year 11 Year 12

1. Extended written response (report: 600–800 words)

2. Multimodal presentation (relating to on-campus ethnographic investigation)

3. Extended written response (research assignment: 800–1000 words)

4. Written response to an unseen question and /or stimulus materials, completed under supervised examination conditions (500–600 words)

1. Extended written response (report, 1000–1200 words)

2. Multimodal presentation (relating to off-campus ethnographic investigation)

3. Extended written response (research assignment: 1000–1200 words)

4. Written response to an unseen question and /or stimulus materials completed under supervised examination conditions (600–800 words)

5. Extended written response (supervised examination 600–800 words). To be completed in term 4.

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Appendix 2: Educational approaches to the study of religion

There are many ways of approaching the study of religion. Teachers may find it helpful, when teaching particular units of work, to introduce students to several approaches. By using a variety of approaches and analysing the approaches themselves, students should come to understand that there are many ways of viewing the world’s religions. They should also come to realise that observations made by outsiders about the religious beliefs and practices of the world’s religions may not always be accepted by the insiders or adherents of those religions. Some useful approaches in teaching units in Study of Religion are outlined here.

Sociological approaches Sociological approaches aim to promote a greater understanding of society and people as social beings. Users of these approaches attempt to stand outside and assess the value of religion and its impact on society. Sociological approaches study religion in its full social context to assess religion’s influence on a society’s laws, politics, education, the arts, customs and structures.

Feminist approaches Feminist approaches critique patriarchal frameworks and androcentric (male-centred) influences of religion. Such approaches seek to rediscover women’s voices, contributions and religious roles.

Feminism has a bearing on interpreting religious scripture, on reforming and transforming religious practice and structures, on questions of justice and peace, and on understandings of spirituality. Contemporary critical feminism contains, both explicitly and implicitly, strong social and political components.

Historical approaches Historical approaches to the study of religion may begin with the founder(s) and follow chronological patterns of development to the present day. These approaches emphasise the nature, extent and effect of changes over time. Historical approaches may offer perspectives on other approaches such as sociological or feminist approaches. Consideration may be given to the ways in which different approaches are shaped by historical events and how they impact upon each other.

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Phenomenological approaches Phenomenological approaches emphasise impartial observation and analysis without the influence of a person’s particular belief system. One phenomenological approach is that of Ninian Smart (1996) who suggests seven dimensions to describe certain formal characteristics of all religions. The seven dimensions are: • ritual and practical — worship practices and prayer forms • experiential and emotional — experiences of a special kind that profoundly influenced the

founders and reformers of religious traditions, but there was less of this type of experience among later members

• mythological or narrative — significant stories describing the relationship between the transcendent and the human or worldly realm

• doctrinal or philosophical — the series of doctrines and teachings that adherents are expected to believe

• ethical and legal — key values espoused by believers specifying the behaviours expected of adherents

• social and institutional — ways in which religious traditions are institutionalised and operate • material — buildings, works of art and other creations as well as in the preservation of sacred

artefacts and sacred places.

Typological approach The typological approach uses a technique of classification that begins with the home tradition and stresses the need for careful translation of examples of our own culture to those in other cultures. It emphasises the need to be aware that our starting assumptions and perspectives will be challenged in uncomfortable ways by moving beyond our own cultural confines and theories of religion.

Basil Moore and Norman Habel’s approach has eight components. Although many may think this bears a remarkable similarity to Smart’s dimensions, the authors would argue that their purpose is different. The typological components are: • religious belief — a traditional profession about the realities of the sacred cosmos, its structure

and interplay between the mundane and the other-than-mundane forces in that cosmos • religious experience — structured ways in which believers enter into relationships with an other-

than-mundane reality within the context of a particular religious tradition • sacred stories — traditional narratives told in a religious context, and purporting to reveal a

sacred reality, moment or truth through the components, structure and telling of the narratives • sacred text — authorised scripts, documents or books claiming to derive their basic authority

from a supernatural source and mediating and communicating truth necessary to life or salvation • sacred ritual — traditional and ordered sequences of communal actions in which a sacred

purpose is thought to be achieved by means of an interplay between the sacred and the mundane worlds

• social structure — institutionalised visible forms that express and maintain the life of the religious community

• ethics — concerns of religious justification of social behaviour within the context of a particular religious tradition

• religious symbols — traditional marks, objects, gestures, words, characters or events that purport to mediate and communicate some sacred reality that the symbol, at a purely natural level, does not possess.

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Appendix 3: Glossary

The Macquarie Dictionary 4th edition (2005) and the BBC website h2g2 <www.bbc.co.uk/dna/h2g2> are among the sources used to compile this glossary.

Adherent: someone who is firm in opinion, supporter, follower, advocate, disciple, devotee.

Agnostic: someone who believes that nothing is known, or likely to be known, of the existence of god or of anything beyond material phenomena.

Assessment item: part of an assessment instrument.

Assessment instrument: the tool developed to assess student work. It may be comprised of several parts.

Assessment techniques: the different forms used for assessment instruments.

Atheist: someone who believes there is no god.

Colonisation: to enter a nation or other landmass and to restructure it into a colony.

Component: a part of something that is greater.

Critical: to refer not to one's attitude toward the content but to ways of thinking that enable us to recognise the assumptions and bias that we might impose.

Cross-cultural: combining, pertaining to, or contrasting two or more cultures or cultural groups: cross-cultural studies; cross-cultural communication.

Cyberrituals: rituals that are performed online or in a virtual environment.

Discourse: the cultural and social practices through which individuals and groups use language to establish their identities and membership of groups and to become aware that they are playing socially meaningful roles.

Diversity: the state or fact of being diverse; difference; unlikeness.

Ecumenism: movement promoting unity among Christian churches or denominations.

Exegesis: critical explanation or interpretation of a text or portion of a text, especially of the Bible.

Genres: Genres exhibit distinguishing structure, features and patterns that relate to cultural and communication purposes. There are classes or categories of presentation modes having particular forms, content, techniques, or the like. For example, the genre of a report; the genre of a multimodal presentation.

Hierarchy: any system of persons or things ranked one above another.

Hypothesis: a tentative assumption made in order to draw out and test its logical or empirical consequences.

Ideologies: the body of doctrine, myth, belief, etc., that guides an individual, social movement, institution, class or large group.

Immortality: endless life or existence. Can be associated with beliefs about an afterlife.

Karma: from Hinduism, Buddhism. Action, seen as bringing upon oneself inevitable results, good or bad, either in this life or in a reincarnation. In Hinduism one of the means of reaching

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Laïcité: French concept signifying the strict separation of church and state. The closest approximation in English is secularism. However, that does not fully convey the importance of laïcité in France, In 2004 a law, recommended by the Stasi Commission, forbade school students from wearing any conspicuous religious or political signs or symbols, such as the Islamic headscarf, the Jewish skullcap or large Christian crosses.

Moiety: Aboriginal and Torres Strait Islander Australians are grouped together into moieties. These are clans of people, animals, plants and spirits. The skin name an Aboriginal and Torres Strait Islander person is born with determines their moiety. Throughout Arnhem Land in northern Australia there are two moieties, Yirritja (fire) and Dhuwa (water). A child’s moiety is the opposite of her mother’s and the same as her father’s. When people get married they must marry someone from the opposite moiety.

Moksha: from Buddhism, Hinduism, Jainism. Freedom from the differentiated, temporal, and mortal world of ordinary experience.

Mythological: stories that a particular culture believes to be true and that use the supernatural to interpret natural events and to explain the nature of the universe and humanity. In modern usage, mythology is the body of myths from a particular culture or religion.

New religious movements (NRM): a religious faith, or an ethical, spiritual or philosophical movement of recent origin that isn't part of an established denomination, church, or religious body.

Nihilism: total rejection of established laws and institutions. Anarchy, terrorism, or other revolutionary activity. Total and absolute destructiveness, especially toward the world at large and including oneself.

Phenomena: a fact, occurrence, or circumstance observed or observable: to study the phenomena of religion.

Political: exercising or seeking power in the governmental or public affairs of a state, municipality. Fundamentally concerned with relationships: local, state, national and global.

Predestination: the action of God in foreordaining from eternity whatever comes to pass.

Prophecy: something that is declared by a prophet, especially a divinely inspired prediction, instruction or exhortation.

Proselytise: to induce someone to convert to one's own religious faith.

Rationalism: the doctrine that reason alone is a source of knowledge and is independent of experience. Human reason, unaided by divine revelation, is an adequate or the sole guide to all attainable religious truth.

Reformation: the religious movement in the 16th century to reform of Roman Catholic Church that led to the establishment of the Protestant churches.

Reincarnation: the belief that the soul, upon death of the body, comes back to earth in another body or form.

Religious citizenship: one of the citizenships persons may exercise in a specific community, nationally or internationally. Religious citizenship involves rights that individuals have, capacities they may exercise in specific contexts, and obligations that they acquire. These may relate to neighbours and groups locally and nationally. International responsibilities and situations should be considered.

Revivalism: the spirit or activities characteristic of religious revivals. An attempt to reawaken a faith.

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Sect: group of people forming a distinct unit within a larger group by virtue of certain refinements or distinctions of belief or practice. A religious body, especially one that has separated from a larger denomination. A faction united by common interests or beliefs.

Secular: of or pertaining to worldly things or to things that are not regarded as religious, spiritual, or sacred; temporal.

Sociopolitical: of, pertaining to, or signifying the combination or interaction of social and political factors.

Syncretism: the attempted reconciliation or union of different or opposing principles, practices, or parties, as in philosophy or religion.

Theological: the study of the nature and will of God as revealed to humans.

Theism: the belief in one god as the creator and ruler of the universe, without rejection of revelation.

Study of Religion (2008) - Queensland Studies Authority

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