Exam board: AQA

This clip comes from the BBC Series: Pilgrimage – The Road to Santiago.

Patron of Humanists UK, Ed gives his fellow Pilgrims a description of what it means to be a Humanist. He says it is different to being just an atheist – someone who doesn’t believe in God – because you can be an evil atheist; Humanists strive to be good and have morality. The conversation turns to where goodness and morality come from: is it God? Do Christians have a monopoly on morality?

Watch full episodes on BBC iPlayer.

Transcript

Pilgrimage Moments: A Humanist Explanation

Narrator: As a journalist. Rath wants to discover more about Ed's beliefs. Ed is a patron of humanists UK.

Raphael: So atheist was was something I thought that I discovered. And then Ed goes and throws a curveball with this humanist thing. So I mean, I don't know what a humanist is and whether it's the same as an atheist or a Christian.

Ed: A humanist believes that one should live a good life. So without a belief in any otherworldly or supernatural being or presence, that one can still and one should still lead a good life.

Raphael: How does that differ from being an atheist then?

Ed: There's nothing to atheism other than saying that there's no God. You know you can be an evil atheist, right?

Raphael: But a humanist is a humanist.

Ed: Who believes that one should still strive to be good and we should still have morality.

Kate: The stuff he's talking about, about moral compass and about wanting to do good. I think that the motivation to do that, I think, comes from God. That's what I would say. That's where we would differ.

Ed: And that's and that's okay. And while I think she's a lovely individual.

Kate: Who thinks I'm.

Ed: Wrong, I'm very good. No, I know, but here's the thing. It's not that I'm offended by that statement.

Kate: Now, of course, but.

Ed: It's this idea that Christians own those values.

Kate: No, I don't think we own those values.

Ed: When you use terms like Christian values of goodness. It makes it sound like they are Christian values. That fact is, they are just good values.

Debbie: I know a lot of people that are totally hypocritical that go to church every Sunday and pray and say, I'm a really good Christian, and they're really horrible people.

Kate: I absolutely agree with you. For me, that's not what going to church is about. And for lots of Christians that I know, actually going to church is about saying I'm a rotter. I'm not a good person. I've fallen short of all expectations and I'm trying to be better. And that's what when I go to church and pray,

that's what's in my mind. That's why I say, forgive me just a minute. So that's why when I say forgive me my sins, that's why I say that. Because I don't think. Because Christians don't think they're perfect. We are deeply flawed human beings.

Neil: One of the philosophies of people who are Christian is that God empowered mankind to make decisions for themselves. So God doesn't sit up wherever you imagine he does and and wave a magic wand and make good people. That's not how it happens. There's really good, brilliant, great people who will never believe in God. And there's really amazing, God fearing people in positions of power who are out and out evil.

Raphael: I see myself as somebody who cares about people, cares about mankind, and I believe good's in everyone. And I'm an ignorant and I have no followers.

JJ: Are you making up your own religion?

Raphael: Because I have, I have, I have no followers.

JJ: Religion. Because that felt like it was casting his net out. I have no followers. But please, somebody follow me.

Raphael: I like Ed's stance. Humanist. What it stands for. Take God out of the equation and I think you've got a good belief. I think he's kind of on the right track. It's kind of more where I'd be leaning to than Christianity.

Ed: I would hope that at least Kate and Heather understood my perspective and knew that I wasn't out to rid the world of religion. I don't have some Stalinist attitude to, you know, that we should burn down all the churches. I don't feel that way, and I just wanted to make sure that they knew that.

Pilgrimage Moments: A Humanist Explanation

Video length - 03.49

This clip comes from the BBC series: Pilgrimage – The Road to Santiago.

Raphael and Kate have a thought-provoking discussion about their different views on faith on religion. Raphael feels a sense of unease when he looks at a church, seeing it as an institution associated with manipulation and control. But Anglican Priest Kate is keen to distinguish between religion and faith: in her view, religion is about control, rules, and extremism; but faith is a dialogue, a quest, a journey.

The conversation turns to hope, because Raphael’s perspective is rooted in his experience of wrongful imprisonment, when hope, not God, kept him going. But Kate sees hope as an embodiment of God.

Watch full episodes on BBC iPlayer.

Transcript

Pilgrimage Moments: Hope Versus Faith

Kate: It struck me that there's a fear about this whole faith God thing.

Raphael: It always happens to me. Whenever I approach a church, my heart starts to race. I start to get this kind of tingle that makes me feel I don't want to go in there, and I know it's just a building, and I know a building doesn't represent the people that go in there, but I do see it as a place where they manipulate and controlled people and have done and still do. Yeah, sure. Um, and that generates this fear in me.

Kate: Religion is all the things you're talking about control, extremism, those rules. I will subjugate you. Whereas faith is much more where the angle I'm coming from about the conversation, about the question, about the journey. Are you.

Raphael: Religious?

Kate: I wouldn't describe myself as religious, but you're a priest.

Raphael: You have to be religious. Everything I know about the godly stuff is that priests are religious.

Kate: It's semantics.

Raphael: It's words are destroying my faith. You're destroying my faith in my belief in what? You know, it's really interesting. I it's really interesting that you say you're not religious.

Kate: I would say I'm of the Christian faith, not of the Christian religion. That's why for me, those buildings are beautiful, don't get me wrong, but I don't feel particularly holy when I go into that building. It's a building. I feel holier and now talking to you because I see God reflected in you. Because I'm sat here having this conversation.

Raphael: I'm godly, am I? Of course you are. What do you mean by that?

Kate: I see God reflected in you. So when I talk to you, that's a that's a faith experience for me.

Raphael: The way you describe it is beautiful, but I just can't get over that hurdle that you pick and choose what you want from your faith.

Kate: I think the issue is for you is that you're about tangibility. So you're about this is a table, this is a glass, this is a person. And the idea that there would be something that isn't tangible, the idea that you cannot go here is God, it's so far out of your comfort zone.

Raphael: So interesting. But what was the one thing that got me through it in prison? Hope. Hope doesn't exist. That's not something that's tangible. It's just the word. I could never grab hope so, but I look for it and I would.

Kate: I would say, I would say that where you say the word hope, I would say the word God, that God is hope.

Raphael: Kate's way of describing what got me through the many years that I was in prison. I would say hope. Hope was key to everything. I hope that tomorrow would be the day I got the letter that says something's going to happen. I hope the next day this. I hope the next day that the way Kate said it was, God, I don't agree. It's just not what got me through. You know.

Kate: I have to be really honest. When we started on this journey, I didn't really like Rath. I thought, oh no, we've got one here, we've got one here who's just going to be grumpy about me being a Christian the whole way around. But actually I realised now and I should have realised then that it comes from a deep fear. I think the poor guy's just had a really bad experience of religion, and I can totally get why he's angry about religion, because I'm angry about religion too. And when I hear people have done things in the name of God, I think God wants nothing to do with that stuff. God's not about control and manipulation and and war and and terror. God's not about any of that. God is as angry about all that stuff as Rath is. Cheers, cheers, mum. Buon Camino.

Raphael: As as different as she is to other Christians who would try to convert you. There is something in me that says, hold on a minute. She's doing it in a cleverer way. So where she's now telling me my hope is a God. I hear what she says, but it's her clever way, trying to make me believe in something that I don't believe in.

Pilgrimage Moments: Hope Versus Faith

Video length - 04.34

This clip comes from the BBC series: Pilgrimage – The Road to Rome.

Over an evening meal, Stephen tells his fellow Pilgrims that – as a gay man – he doesn’t feel accepted by any religion. Dana talks about the problems that many Roman Catholics have, being caught between compassion for their gay friends, and the Church’s definition of marriage which is only between a man and woman. Mehreen talks about her belief that it is wrong to judge others, and Brendan stresses the importance of respect and discussion, and his belief that it isn’t the religions that cause problems, it’s the people within them!

Watch full episodes on BBC iPlayer.

Transcript

Pilgrimage Moments: Discussing Homosexuality and Acceptance

Narrator: At the end of a long day, and in keeping with good pilgrim tradition, it's time to break bread together.

Les: Should do the Italian way where we just chuck all the sauce into the pasta.

Lesley: Yes.

Stephen: Can I just ask a question, guys? Oh, guys, I thought this was a great opportunity tonight with such a diverse group to have a talk about religion. Great idea and I want to see if I can be enlightened.

Lesley: Wowser.

Lesley: Friends. My family.

Stephen: One of my main problems seems to be this word intolerance. I don't think for me there is any organized religion or faith that embraces me.

Katy: Do you mean as a gay man?

Stephen: Absolutely.

Brendan: If I'm gay in the churches sense Catholic church, that is fundamentally wrong. Now, I know so many gay people. My brother is gay. If that is the case, if that is the Catholic Church belief, then surely my brother is screwed. Stephen is screwed because of one belief of of of the faith. How do you feel about that?

Dana: I, I also have many friends who are gay that I love very much. Compassionate because I think the gay community suffered greatly. Even among the gay community, there are different ideas, there are different thoughts. I have friends who are gay, who are married because they want to be married. I have friends who are gay who feel that the term marriage or the sacrament of marriage shouldn't be shifted from where it has been between a man and a woman. It's also very difficult if, say, a Catholic, if you believe that a gay person should be given every respect and every protection under the law, but that marriage should be as it has always been, between a man and a woman. And yet, if you say that you're suddenly identified as being homophobic, which is not right either, and even within our church, it's a very contentious issue at this time.

Stephen: The way you said that so eloquently, if that was the message given out by the church, then people would understand. But if people's kneejerk responses, a marriage between a man and a woman end of, then you're going to upset a lot of people.

Dana: Yeah. And that's why it's so hard for me to speak on behalf of a church which is already in tumult, you know, trying to sort this question out.

Mehreen: You've been talking about homosexuality, and I don't have enough of an in-depth knowledge about it to make any certain statements. I can't say all Muslims are going to say, yeah, it's cool to be gay at all. I know that I've got friends who are Muslim and gay, and I know that they will probably explain a lot better than me of the reasons why they don't think the two are mutually exclusive. What I can say is that for someone to tell you, you're going to hell. That is a bigger sin than homosexuality. That is the biggest sin. Right.

Stephen: And that is why this has been a wonderful experience thus far. Because whatever faith or religion you have or you practice, if you don't allow me to ask questions. Yes. And be inquisitive about it. Yeah. And then you reasonably respond to me with something as opposed to rejecting me. We ain't going to get on. Yeah.

Brendan: Uh, I hate to get all lovey dovey and everything, but we're a group of really different faiths and backgrounds. Yet we've all been able to to spend a week in each other's company and have incredible conversations, complete respect for the most part of our different faiths and things. And if you said to me at the start of this week, uh, there's going to be I feel like there's a joke, a muslim, a Jew and a and I've actually learned a lot. And what I've recognized is that it's not the religion that's that's the problem. It's the people within it that create the problems. Because actually the whole party, how can we all get on so, so well with our different backgrounds? Because we're hopefully, for the most part, really genuinely decent people. It's not the religions that define us, it's the people within the religions that create the problems.

Pilgrimage Moments: Discussing Homosexuality and Acceptance

Video length - 04.47

This clip comes from the BBC series: Pilgrimage – The Road to Rome.

The Pilgrims have reached the end of the Via Francigena, an ancient pilgrimage route which finishes in Rome. Thousands of people have gathered in St. Peter’s Square to catch a glimpse of Pope Francis, but the Pilgrims have been granted a private audience with him, and the chance to ask the spiritual leader of more than a billion Catholics a question. Stephen takes the opportunity to explain that he’d come on the Pilgrimage looking for answers and faith, but that – as a gay man – he’d never felt accepted by religion, and still doesn’t. Then the Pope responds in a way that no one expected…

Watch full episodes on BBC iPlayer.

Transcript

Pilgrimage Moments: A gay man talks to the Pope

Narrator: It's early Wednesday morning in Saint Peter's Square. The day of the week when thousands gather to listen to the Pope.

Mehreen: It is packed with people. This is like a concert of a top celebrity, but magnified when you see this many people all to meet this man, you realise the significance of what we're about to do. We're about to go and meet this man. This is obviously a massive, massive deal.

Narrator: Elected six years ago, Pope Francis is known for his humility and humour. The spiritual leader of more than a billion Catholics, he's gained a reputation for bringing change to the church and for his attempts to make the institution more tolerant and inclusive.

Lesley: At the end of this two weeks of extraordinary pilgrimage, I'm going to be with the big man himself.

Dana: I'm actually quite amazed that there's been space made to meet this privately. I think we're all kind of taken aback at that. So of course it is an honor.

Les: It is just my average normal day. Meeting the Pope as you do.

Narrator: It's very interesting that we've just done the veer and he's very much a believer in the veer. So it's it's nice to have it sort of I suppose we are. We're being blessed because we've been on the veer. I don't know.

Les: I am feeling hugely apprehensive about this meeting. I know millions of Catholics around the world would give their right hand to be in this position, so I don't want to blow it. So I've got to be respectful, listen to other people's views and express my own opinions. Otherwise I'll not be true to myself.

Narrator: While the vast crowd gathers and waits in Saint Peter's Square, the pilgrims file inside for their private audience with Pope Francis.

Stephen: Steven K Amos.

Lesley: I'm an actress. I'm 72.

Translator: You don't seem to be 72.

Lesley: I know I don't do, I.

Dana: At this difficult time for our church. We we long for truth. And we know what is very difficult. And pray for you each day.

Stephen: Your holiness. I'm Les Dennis. My mother would be thrilled to know I had held your hand.

Narrator: Incredibly, Stephen gets a chance to ask a question to the man who matters most.

Stephen: I lost my mother three months ago. I buried my twin sister, who were both very religious. So me coming on this pilgrimage, being non-religious. I was looking for answers and faith. But as a gay man, I don't feel accepted.

Stephen: Thank you. It was amazingly powerful, I think, for all of us. He gave us so much time. He didn't dodge anything. That's what I found was extraordinary.

Mehreen: That was an absolutely fantastic experience. I think no one expected it to be quite as emotional.

Stephen: I didn't know what I was going to say then.

Mehreen: My mother would have loved to shake your hand and that was that was lovely because she would've.

Katy: It didn't really feel like, oh, this is the Pope. He felt like he felt like a real person.

Stephen: You bless the Pope, Brendan blessed the Pope.

Lesley: I feel like we missed a trick there. We actually said bless you to the Pope.

Narrator: He had a lovely warmth about him, a lovely energy about him.

Mehreen: And he just said that.

Translator: Yeah, he's the Pope. He'd have to, otherwise.

Narrator: He wouldn't be in this position. He's got to have something special about him.

Greg: It felt like a pressure cooker of emotion. And then when Steven asked his question, I just felt myself going to bits.

Les: He used an amazing phrase. He said, adjectives that are used to describe people are meaningless because every human has his own dignity. And that is when I lost it. And to be frank, his candid and honest response blew my mind. That's what I've been searching for for a long time. Um.

Stephen: Yeah.

Pilgrimage Moments: A Gay Man Talks to the Pope

Video length - 07.32

Published date - May 2023

A young Buddhist called Hivin guides us through how he meditates at his local London Vihara.

Curriculum Mapping

Component 1: The study of religions: beliefs, teaching and practices: Buddhism - Different forms of Buddhist worship/meditation - Different forms of worship/meditation and their significance. - Meditation

Area of Study 1 – Buddhism- Section 1: Buddhist Beliefs - Section 3: Living the Buddhist Life- Meditation: the nature, purpose and significance of meditation in Buddhism

Component Group 1 - Buddhism-Belief sand teachings & Practice - Practices - Worship •The role and significance of different forms of worship including: •• Meditation •• Chanting •• Puja and devotional ritual •• Mantra •• Malas •• Offerings •• The significance of worship in the temple •• The significance of worship in the home •The purpose of devotional ritual

2.1 Unit 1 - Buddhism - Core beliefs, teachings and practices - Practices Meditation Practices  Significance and importance of meditation (Dhammapada 282)  Types of meditation – breathing (samatha)  Loving kindness (mettabhavana)  Insight meditation (vipassana)

2.3 Component 3 (Route A) - Option 1: Buddhism - Practices Meditation ➢ The significance of meditation; Dhammapada 282, Surangama Sutra ➢ Mindfulness of breathing (samatha meditation) ➢ Loving kindness (mettabhavana meditation) ➢ Insight meditation (vipassana meditation) ➢ The importance and role of Buddhas and Bodhisattvas; example of Gautama Buddha (enlightenment through meditation). Buddhas and bodhisattvas as the focus of devotion and meditation

Transcript

Holy Cribs: Meditation

Hivin: Buddhists like me call worship puja, and the most important kind of puja we do is meditation. Meditation is concentrating or thinking deeply about something, and it helps us to learn how our minds work so we can be more like the Buddha and see the world for what it is and live happier lives. It sounds simple and it sort of is... but it's really difficult to do it well.

There are two main kinds of Buddhist meditation. Samatha is about calming and stilling your thoughts getting into a peaceful and clear state of mind. Vipassana means insight, and this is the main aim of Buddhism. Being able to see things clearly, seeing them for what they are and then being able to let go, because they don't really matter. There are different ways to meditate, but this is how I do it.

You sit down cross-legged, put one hand above another, and then you breathe in and out. Breathe in through the nose, out through the mouth, and then you control your breathing. The meditation that we do in here is 'loving-kindness' meditation. You go through the five precepts, which is guidance given by the Buddha in order to live a noble and purposeful life. And then you give blessings to your family, to your friends, to your loved one, to your neighbours. Then we have five minutes of silence where you contemplate on your breathing and your thoughts and really try and clear your mind of any neighbouring thoughts.

Buddhism: Meditation

Video length - 02.20

Published date - Apr 2023

Sikhism: The Five Ks

A young Sikh explains the importance and meaning of the five symbols that Sikhs wear – the Five Ks.

Curriculum Mapping

Component 1: The study of religions: beliefs, teaching and practices - Sikhism- The Sikh initiation ceremony (Amrit Sanskar) -This includes the meaning and importance of the Khalsa and the five Ks, and the different perspectives of sahajdhari and amritdhari Sikhs.

2.1 Unit 1 PART A - Sikhism - Core beliefs, teachings and practices - Practices - Ceremonies  Naming a Sikh child – meaning and significance  The significance and use of the names Singh and Kaur  Sikh initiation ceremony (Amrit Sanskar) – importance and significance in a Sikh’s life and consideration given to the perspective of non-khalsa Sikhs  Meaning of the main features of the initiation ceremony  Wearing of the 5k’s and their symbolism and significance – kesh, kangha, kirpan, kara, kacch.

Component 3 (Route A) -Option 5: Sikhism - Practices: Ceremonies - The different views of khalsa and non-khalsa (sahaj-dhari) Sikhs towards Khalsa and the Five K's

Transcript

Holy Cribs: The Five Ks

Arvinda: People who want to show their commitment to Sikhi go through a special ceremony called the Amrit Sanskar to become a member of the Khalsa, which means brotherhood. They also wear five symbols which are called the 5 Ks, because they all begin with K in Punjabi, the language the Sikh Gurus would have spoken. This tradition was started by Guru Gobind Singh ji, who wanted his people to stand up for what they believed. To declare to the world that they were Sikh and proud of it. The first K is called Kesh, which means uncut hair. This symbolises that Sikhs should respect God's perfect creation and never harm it. Men keep their hair tied up neatly in a turban and will let their beard grow. Some women choose to wear a turban as well, although they don't have to. Guru Gobind Singh ji wanted the Sikhs to have respect for each other and respect for themselves. So he told them to carry a Kangha, a comb as a reminder that they should keep themselves clean and tidy at all times. The Kara is a steel bangle that Sikhs wear on their right wrist if they're right handed and on their left wrist if they are left handed. They still remind Sikhs that they should be strong and the circular shape reminds them that there is one eternal God. The Kara is also a reminder to Sikhs that they should not do anything wrong. So if their hand stretches out to steal something or hit someone, the Kara is there to make them think again. The Kachera are, and there is no easy way to put this, underwear.

Back when Guru Gobind Singh ji was alive, not everyone bothered to wear underwear. They might wear a loose wrap or even a long shirt. But the Guru said the Sikhs should cover themselves decently by wearing shorts with a drawstring waist. It is another symbol of self respect and respect for other people. The Kirpan is probably the most misunderstood of the 5 Ks. Originally, it was a long, sharp, single edged sword that Sikhs would carry so they could defend themselves and others from persecution. These days, Sikhs usually carry a very small, short and blunt Kirpan that would be of little use as a weapon. But the symbolism is the same. Sikhs should be ready at all times to stand up for what they believe is right and stand up for the defenseless. This doesn't mean literally fighting, although it might. It's more about standing up for what is right and speaking out against what is wrong. Guru Gobind Singh ji knew that it is important for Sikhs to have freedom to express themselves, to be proud of who they are and what they believe.

Sikhism: The Five Ks

Video length - 03.08

Published date - Apr 2023

Holy Cribs: The Gurdwara

Arvinda Singh, a young Sikh, gives TrueTube a tour of his Gurdwara, the Sri Guru Singh Sabha in Southall. He shows us the prayer hall, the dining hall and even the Guru Granth Sahib’s bedroom!

Curriculum Mapping

Component 1: The study of religions: beliefs, teaching and practices - Sikhism - The nature of God linked with the worship of God in Sikhism. The Mool Mantra and how Sikhs pray and meditate mainly at home. Worship in the gurdwara The features of the gurdwara and its role in the Sikh community. To study the building’s design and function and identify the main features, external and internal. Worship in the Gurdwara - This covers how Sikhs show their respect when they are in the presence of the Guru Granth Sahib. The Langar -This covers the practice of eating together. It links the topics about equality, sewa and the gurdwara together.

Area of study 2 - Section 3: Living the Sikh Life - Sikhism - Features of the gurdwara: the nature, history and purpose of the design of the Gurdwara as the ‘Door/Gate of the Guru’, including Rahit Maryada Chapters 4–6; how and why objects of devotion are used within the gurdwara: Guru Granth Sahib, Takht, Chanani, Chaur, the langar hall, four doors, and the Nishan Sahib; divergent understandings of the importance of these features in Sikh life today. The gurdwara: the role and importance of the gurdwara within the Sikh community including reference to Guru Granth Sahib 1391; activities that take place within the gurdwara and why; the nature and importance of visiting Sikh historical gurdwaras: the Harmandir Sahib in Amritsar (the Golden Temple); divergent understandings of the importance of making such visits including reference to Guru Granth Sahib 4. Langar: the history of langar including Guru Granth Sahib 967; the nature and purposes of langar; the significance of langar for Sikhs today, especially as an expression of sewa.

2.1 Unit 1 PART A - Sikhism - Core beliefs, teachings and practices - Practices Worship  Features of the gurdwara  Role of Guru Granth Sahib in worship  Features of service; role of granthi and epilogue  Distribution of karah prashad  Role of langar in the gurdwara – concept of equality and selfless service (Guru Granth Sahib 349).

Component 3 (Route A) -Option 5: Sikhism - Practices: The gurdwara: practices in Britain and elsewhere ➢ The importance and the role of Bhatra and Ramgarhia gurdwaras in Britain as places of worship, social and community functions ➢ Religious features: artefacts, Guru Granth Sahib, langar (as an expression of sewa - selfless service to others) and associated practices Worship ➢ The role and importance of prayer in the home ➢ Significance of the practice of meditating on the name of God

Transcript

Holy Cribs: Gurdwara

Arvinda: Sat sri akal ji! Welcome to Sri Guru Singh Sabha Southall! My name is Arvinda Singh and I'm a Sikh. Our religion is often called Sikhism, but we like to call it Sikhi. This is the Gurdwara. This is our holy building where we come to worship Waheguru, which is the name of God. I'm going to give you a tour now. Just before we go inside, I want to show you the Nishan Sahib. This is a special flag in front of every Gurdwara. This is usually yellow or orange in colour and has a blue symbol on it called the Khanda.

Right then. Come on in.

The first thing we do is cover our heads. A lot of Sikhs, especially men, wear a dastar or a turban, but everyone else wears a headscarf such as these. We also take our shoes off and put them in the shoe rack. The last thing we do is wash our hands. This is a sign of respect, but we will need clean hands later because there will be food. The word Gurdwara means door to the Guru in Punjabi, it is where we come to pay our respects to Waheguru and our holy book the Guru Granth Sahib ji. We cover our hair, take our shoes off and wash our hands as a sign of respect. The main part of the Gurdwara where we listen to the Guru Granth Sahib ji is called the diwan hall or the prayer hall. But we'll need to be very quiet. The Guru Granth Sahib ji is treated like royalty, it sits at the front on a raised platform called the takht, which means throne. The canopy above it is called a palki. And the cushion it rests on is called a manji sahib. When we come here, we always pay our respects to the Guru Granth Sahib ji. We walk down to the front, bow and maybe give an offering. It's usually money, but it can be food or a new cloth to wrap the Guru Granth Sahib ji in when it isn't being read. Some people like to walk clockwise around the takht as a symbol that the Guru Granth Sahib ji, is a centre part of their lives. Then being careful not to turn our backs to the Guru until we are a little distance away, we go and sit down. Everyone sits on the floor as a sign of equality. Men sit on one side, usually the right, women on the other side. This is so that we are concentrating on Waheguru and the words of the Guru Granth Sahib Ji and not on each other. Services can go on for hours, so people often come and go as they like. There's no particular day for worship. The Gurdwara is open every day, but it gets crowded on a Sunday when most people are off work. Mostly we sit and listen to the words of the Guru Granth Sahib Ji. The person reading it is called a granthi. The granthi isn't a priest and can be any man or woman who can read Gurmukhi. That's the Punjabi alphabet and it was used to write the Guru Granth Sahib Ji, because Sikhi began in Punjab in the north of India.

As the granthi reads, he or she waves a fan made of hair or feathers called a chauri. In India, important people will be fanned to keep them cool and to keep flies off them. It became a symbol of respect even when it isn't hot. So now it's done for the Guru Granth Sahib Ji. Every day the granthi gives a special reading called a hukam. He or she opens the Guru to whichever page it falls open and reads the words. The idea is that this isn't random. Waheguru chooses which words are most suitable for people to hear. Sometimes we have musicians called ragis who sing hymns called bhajans. And often these words come from the Guru Granth Sahib ji. Singing hymns like this is called kirtan. The drums are called tabla, and the keyboard is called a vaja or harmonium in English and works by pumping air through it by hand.

Arvinda At the end of the service, everyone stands to say a special prayer together called the Ardas. There's always a big bowl of karah parshad. This is a sweet porridge made with lots of sugar and butter. It is a symbol of Waheguru ji's blessings as everybody shares from the same bowl. And it's very delicious.

Gurdwaras are often very beautifully decorated. This symbol the Khanda, was the one on the Nishan Sahib outside. And this is Gurmukhi writing. It says Ik Onkar, which means there is only one God. And those are the very first words of the Guru Granth Sahib ji. Those words were written by Guru Nanak dev ji. He was the very first leader of the Sikhs beginning in the year 1500, and he was given the title Guru, which means teacher, Sikh means pupil. There were ten Gurus in all who led the Sikhs, one after the other for about 200 years. Then the last Guru, Guru Gobind Singh ji, said that after his death, the writings of the first five Gurus and the ninth Guru would become the 11th and final Guru, the Guru Granth Sahib ji, which is why we give it so much respect. The Guru Granth Sahib even has its own room with a bed where it's kept overnight when it isn't being read. Gurdwaras have other rooms that could be used for community activities like this library. And every Gurdwara has one of these: a Langar or a dining hall. Anyone and everyone can share a free meal here. This is another symbol of equality. Back in the day in India, upper class people wouldn't mix with working class people and definitely wouldn't eat with them. So Guru Nanak dev ji started the Langar to encourage equality. The food here is always vegetarian so that everyone, no matter what their religion or if they just don't eat meat, can share the same meal. The people cooking food, serving it and washing up the plates are all volunteers. We call it seva, doing work to help other people. So next time you're passing by a Gurdwara, make sure to put a headscarf on and come and enjoy a free meal. Thank you for coming to the Gurdwara. Goodbye.

Holy Cribs: The Gurdwara

Video length - 07.18

Published date - Apr 2023

The Torah is the Jewish holy scripture, and the scrolls play a central role in services at the synagogue. Zack and his rabbi demonstrate how the Torah is read, and the way a scroll is “dressed” afterwards to show its importance.

Curriculum Mapping

Component 1 - The study of religions: beliefs, teaching and practices - Judaism - Introduction to Judaism - Introduction to the idea of common and divergent views within Judaism. The synagogue and worship. Shabbat in the home and synagogue and its significance. Worship in the home and private prayer. The synagogue and worship - The written law (Tenakh) and the oral law (Talmud) and their study, use and significance in daily life.

Area of study 2 - Section 3 -Living the Jewish Life - Judaism - The nature and purpose of Jewish public acts of worship: the nature, features and purpose of Jewish public worship, including interpretations of Psalm 116:1219; the nature, features and importance of synagogue services for the Jewish community and the individual. Features of the synagogue: the nature, history and purpose of the different design of the synagogues in Liberal, Reform and Orthodox Judaism, including facing Jerusalem, layout of seating the Ark and the bimah and with reference to Proverbs 14:28; how and why the synagogue is used by the different communities, including reference to Exodus 27:20–21; how and why objects of devotion are used within the synagogues, including a yad, Torah Scroll, ner tamid and menorah. Section 3: Living the Jewish Life -The nature and purpose of Jewish public acts of worship: the nature, features and purpose of Jewish public worship, including interpretations of Psalms 116:12–19; the nature, features and importance of synagogue services for the Jewish community and the individual.

Component Group 1 - Judaism - Practices -Worship• The structure of the synagogue service •The importance of the synagogue, in relation to the following religious features: •• Design •• Artefacts •• Synagogue services •• The role of the synagogue within the Jewish community •• Worship in the home •• The place of worship in the home •The significance of the Ark, the Bimah, the lack of representation of G-d, the Ner Tamid and the Mikveh • The nature and importance of the Torah readings, other readings, prayers and sermons •The connection between the synagogue and the Temple • Issues related to worship and the synagogue, including the length and structure of synagogue services and different uses of Hebrew in the service • Common and divergent emphases placed on the features of a synagogue by different Jewish groups, including separating women and men in an Orthodox synagogue •Different interpretations and emphases given to sources of wisdom and authority by different Jewish groups Prayer• The role and importance of prayer in Jewish worship, including the Amidah (the standing prayer) • The role and importance of private prayer for Jews • The importance of: •• The three daily periods of prayer •• The concept of spontaneous prayer •• Recitation of the Shema •• Recitation of Grace after meals •• Teaching children to pray •• The direction faced when praying •• Prayer and the observance of the Mitzvot in the home • The importance of prayer for praise, confession, thanks giving and supplication.

2.1 Unit 1 PART A - Judaism - Core beliefs, teachings and practices - Worship in the home and synagogue  The importance of the synagogue: internal features- aron hakodesh (ark), ner tamid, bimah, Torah, Ten Commandments, seating  Reading of the Torah during synagogue worship  Diverse practices within Orthodox and Reform synagogues – worship and the role and gender of the Rabbi  The importance of the home for worship in Judaism: challenges and benefits of observing Shabbat (Exodus 20:8-10)

Component 3 (Route A) - Option 4: Judaism - Practices - The Synagogue ➢ Features of different synagogues in Britain: significance of bimah, aron hakodesh, Torah scrolls, ner tamid, seating, minyan; Exodus 20:4-5

Transcript

Judaism: The Torah Scroll

Zack: The reading of the Torah is the most important part of a service in a synagogue because we believe that it contains God's words. So a Torah scroll is treated with great respect, almost like a king. And before it's put away, it will be dressed in a robe and a crown. This is to protect it, but also to remind us of how important it is. Dressing or undressing. The Torah is called Galilee in Hebrew, and it usually takes two people to do it. One person rolls up the scroll and carefully lifts it up by the bottom handles of the rollers. Then another person can start the dressing by tying a sash or belt around the middle to keep the two rollers together.

This belt is called a Haggadah or a garter. Then the scrolls are covered with a mantle which is usually made from a rich material like velvet and often beautifully embroidered. There were two holes in the top for the handles of the rollers to poke through. In some shawls, a brass plate or hosen in Hebrew is added over the mantle. This is like a silver apron or bib on a chain and represents the breastplate that the priests used to wear in the temple in Jerusalem before it was destroyed nearly 2000 years ago. Sometimes the Yad the pointer will be hung over the top. Finally, the top of the tallest bar will be adorned with a crown. This might be an actual crown called a kettle that fits over the top of both roller handles or two finials or decorated caps that go on each handle. These are called Raman, which means pomegranates in Hebrew because they are often made to look like fruit called pomegranates. People used to believe that there were 613 seeds in each pomegranate, one for each of the commandments in the Torah. Now the scroll is carried very carefully to the Ark or the A1, which is a special cupboard at the front of the show where all the scrolls are kept and then the doors of the ark are closed.

Judaism: The Torah Scroll

Video length - 02.28

Published date - Mar 2023

Shanice demonstrates what happens during Holy Communion and explains why sharing bread and wine in this special ceremony is so important to Christians.

Curriculum Mapping

Component 1: The study of religions: beliefs, teaching and practices - Christianity - The sacrament of Holy Communion/ Eucharist and its significance for Christians, including different ways it’s celebrated and different interpretations of its meaning

Area of Study 3 – Christianity - Section 3: Living the Christian Life - The role of the sacraments in Christian life and their practice in two denominations: the role of the sacraments/ordinance as a whole; the Eucharist in at least two denominations.

Component Group 1 - Christianity - Practices - Sacraments• The meaning of the word sacrament • The role and meaning of the sacraments •The role of Baptism and Eucharist in the life of a Christian •Common and divergent attitudes towards the practice and meaning of Baptism by different Christian denominations •Common and divergent attitudes towards the practice and meaning of the Eucharist by different Christian denominations •Common and divergent attitudes towards the Sacraments,including which practices are considered by different Christian denominations to be a sacrament •Different interpretations and emphases given to sources of wisdom and authority by different Christian denominations

2.2 Unit 2 PART A : Christianity - Core beliefs, teachings and practices - Practices Life’s Journey: Sacraments and key acts of worship:  Baptisms (Mark 1:9-11); Infant and Believers' Baptism; reasons and rituals  Eucharist/Communion (1 Corinthians 11:23-26): diverse Christian interpretations and associated practices

2.2 Unit 2 - PART A - Christianity - Core beliefs, teachings and practices -- Practices Life’s Journey: Sacraments and key acts of worship:  Baptisms (Mark 1:9-11); Infant and Believers' Baptism; reasons and rituals  Eucharist/Communion (1 Corinthians 11:23-26): diverse Christian interpretations and associated practices  Confirmation - preparation and ceremony (Acts 2: 1-13)  Significance of a religious wedding (Mark 10:7-9): matrimonial symbols and vows 2.1 Unit 1 PART A - Christianity - Core beliefs, teachings and practices - Practices - Church - Importance of prayer, communal and private - Matthew 6:5-13, Matthew 18:20

Transcript

Holy Cribs: Holy Communion

Shanice: The Christian church is divided up into different groups called denominations. There's the Roman Catholic Church, the Methodist Church, the Baptist Church, and the Presbyterian Church, just to name a few. I'm from the Church of England, also called the Anglican Church. All Christians follow the Bible's teachings. But one church might have slightly different understandings of it to another or worship in a different way. But all churches have a regular service when Christians will gather together to share bread and wine. In the Church of England, this is usually known as Holy Communion. But it can also be called the breaking of the bread, The Lord's Supper, Mass or Eucharist. We do this because Jesus told us to. It all goes back to the Last Supper, the last meal that Jesus ate with his disciples before he was crucified. He asked them to share the bread and wine as a way to remember him when he was gone. The bread represented his broken body and the deep red colour of the wine represented the blood he was to shed on the cross. In the Church of England, we use real wine, but other churches might use red grape juice instead. And we use wafers which are small round disks of white rice paper. But some churches use real bread or crackers. The priest will say special prayers over the bread and wine, asking God to bless them. In the Church of England, people usually go up to the front of the church where they stand or kneel at a rail in front of the altar. They are given a wafer or a small piece of bread from a special plate called a paten. Then each person is offered a large cup called a chalice, and they take a sip of wine. In other churches, like the Baptist church, everyone stays in their seats and the bread and wine or grape juice are passed along the rows from person to person. However it's done, the reasons for doing it are the same, to remember the sacrifice that Jesus made of himself on the cross. It's a reminder to Christians that they should be doing their best to live as Jesus would want them to.

Christianity: Holy Communion

Video length - 03.07