Course
Profile World
Religions: Beliefs, Issues, and Religious Traditions, Grade 11, University/College
Preparation, Public
Unit 2: The Idea of Deity
Time: 20 hours
Activity 2.1 | Activity
2.2 | Activity 2.3 | Activity 2.4 | Activity
2.5 | Activity 2.6 | Activity 2.7
The
concept of deity is central to most popular constructs of religion, so this
area needs to be explored in depth before students move on to consider the
relationships between deity and humanity (in general) and deity and the individual.
Students explore how two radically different religions view Deity. The first
sub-unit (2.1-2.3) considers Zoroastrianism. While this is a monotheistic
religion, it is sufficiently different from Judeo-Christian beliefs to
stimulate students’ thoughts about the constituents of a monotheistic religion.
The second sub-unit (2.4-2.6) deals with Hinduism. The teacher should emphasize
that, within a polytheistic belief system, monism can thrive. If the teacher
desires, other representative monotheistic and polytheist religions may be
compared
The
unit begins with a consideration of the question of good and evil and moves to
a consideration of monotheism and polytheism, and the similarities and
differences between them. The unit concludes with a culminating activity in
which students create a “recipe” for religions and compare test cases to the
recipe they have devised.
The
expectations are grouped into clusters, which reflect the significance of
sacred writings and oral traditions in conveying the basic understanding the
adherents of a religion have of deity, and the common nature of many of the
human responses to the supernatural.
|
Activity |
Time |
Expectations |
Assessment |
Tasks |
|
2.1:
Good and Evil |
120 min |
RB1.01,
RB2.10, SSV.01, HE4.01 |
Understanding |
compare/contrast |
|
2.2:
One single God – Ahuramazda’s Role in Zoroastrianism |
60 min |
RBV.03,
RB2.04, RB2.09, ISV.06, ISV.05 |
Communication |
jigsaw acrostics exposition |
|
2.3: Role
of the Amesha Spentas and Yazatas |
180 min |
RB1.04,
RB2.01, RB2.02, RB2.03 |
Knowledge |
jigsaw reflection |
|
2.4.1:
Background to Hinduism |
40 min |
RBV.01,
RB1.01, RB1.02 |
Knowledge |
map
completion quiz |
|
2.4.2: Deity
and the Caste System in Hinduism |
60 min |
RB2.09,
SS1.03, HE2.02 |
Application |
reading/questions |
|
2.4.3:
Dharma: A Rule to Live By |
60 min |
HEV.01,
HE1.01, ISV.06 |
Inquiry |
re-enactment organizer/summary |
|
2.4.4:
Three Paths to Salvation |
80 min |
RB1.03,
HE3.02, HE4.02, IS1.06 |
Thinking |
exposition |
|
2.5:
Introduction to Avatars/Incarnations/ Messengers |
180 min |
RB2.02,
RB2.03, HEV.04, HE3.01, IS1.04 |
Understanding |
exploration reflection |
|
2.6:
Portrayal of Deity |
120 min |
RB2.01,
RB2.05, RB3.03, SSV.02 |
Thinking |
oral
report multi-paragraph
essay |
|
2.7: A
“Recipe” for Religion |
300 min |
RBV.02,
ISV.02, RB2.02, RB2.04, HE2.02, IS1.01 |
Understanding Thinking/Inquiry Application |
group
work organizer report |
Time: 120 minutes
How are
humans supposed to understand the presence of evil in the World? If deity is
good, why do so many bad things happen? To some, these questions lie at the
heart of religious experience. Using excerpts from Avesta and other writings, including the Gathas, Bundahishn, and Vendidad,
students understand the difference between good and evil in Zoroastrian
theology (see Appendix 1 for a brief overview of Zoroastrianism), and the relationship
of Ahuramazda to both. Understanding of the complete opposition between
Ahuramazda and Ahriman should be fostered. By the end of this activity students
should be able to produce a compare/contrast paragraph or chart showing the
main ideas of Zoroastrian dualism.
RB1.01 -
identify the origins of various religious beliefs;
RB2.10 -
examine the influence of scared writings and oral teachings from various
religions on modern society;
SSV.01 -
summarize the ways in which religions and the development of civilizations are
interconnected;
HE4.01 -
demonstrate an understanding of the influence of religion on individuals in
society.
Students can
draw on their own experience and knowledge of the distinction between good and
evil to supply examples. Students should have prior exposure to
compare/contrast type assignments
(e.g., Grade 10 History).
Some
words and passages in the Avesta are
translated conjecturally, due to the age of the language, and the vagaries of
war and nature, which have left us with fragmentary manuscripts in many cases.
The teacher could consult a reference work on Zoroastrianism, to understand the
difference between the Gathas, which
are the words of Zarathustra himself, the Bundahishn,
which is an interpretation of Zarathustra’s teaching, and the Vendidad, which is a priestly book of
religious law. The teacher should be prepared to explain this and the language
problem to the class. A vocabulary list may be helpful.
1. Brainstorm: What is evil? What are examples
of evil? What are examples of good? It may also be necessary to explain that
moral relativism does not play a role in most religions at this point.
2. The teacher introduces the idea of the
opposition of good and evil and leads the class in a discussion of whether
deity can be evil.
3. The Zoroastrian religion is briefly
introduced, using an overview sheet (see Appendix 1) or text. The teacher then
explains that students will examine source documents to decide how Zoroastrians
view the opposition between good and evil.
4. The class is divided into pairs. Excerpts
from the Gathas, Bundahishn, and Vendidad are distributed, one reading to
each pair. Students are asked to read the material and decide what is
significant to the discussion of good and evil. The teacher should remain at
hand to assist with difficulties with language and obscurities in the texts.
5. Each group should now be called on to report
its findings. The teacher should check the accuracy of the reports as they are
made. Summaries should be written on the board and the students should take
note of each other’s findings.
6. Students
should prepare a report or chart synthesizing what they have learned with the
enrichment of the other students’ reports.
7. The question: What significance does this
total opposition of good/evil give to the individual choices and decisions of a
Zoroastrian? should be assigned for homework.
·
Formative
evaluation of the compare/contrast assignment.
·
Summative
evaluation of the homework assignment for students understanding of the
concepts of good/evil.
Students
with learning disabilities or ESL may be given alternative materials in place
of the primary sources. Refer to students’ IEPs.
Time: 60 minutes
Students
examine primary sources such as hymns and prayers as a way to draw inferences
about the meaning of the deity Ahuramazda to Zoroastrians. Through this
analysis of deity in this key monotheistic religion, students will demonstrate
their ability to interpret the unique language of hymns and prayers, infer
meaning, and make a connection between human experience of deity and sacred
writings.
RBV.03 -
analyse and describe the connection between the human experience and sacred
writings and oral teachings;
RB2.09 -
identify key principles from relevant passages of sacred writings and oral
teachings in various religions;
RB2.04 -
describe the role of faith in systems of belief;
ISV.06 -
demonstrate effective collaborative group skills;
ISV.05 -
communicate the results of inquiries effectively.
Students
have a basic understanding of the historical origins and core beliefs of
Zoroastrianism. Students are familiar with the Avesta and other sacred
writings. In addition, students have worked in the jigsaw cooperative activity
structure.
In the
expert groups, students should be encouraged to read hymns and prayers out
loud. In home groups, students should also be encouraged to communicate verbally,
rather than copying the written information from one another.
1. Brainstorm: What is god? (e.g., Prime Mover,
Judge of the World, Love, etc.)
2. The teacher introduces the concept of
Ahuramazda and reviews the cosmic dualism introduced in Activity 2.1. This
activity enables students to better understand who/what Ahuramazda is in
Zoroastrianism, as they examine sacred hymns and prayers.
3. The
teacher explains the role of hymns and prayers, and explains they are an
excellent primary source of information about religions. Zoroastrians believe
that there is one true, universal god called Ahuramazda.
4. The teacher sets up the jigsaw structure by
creating home groups and expert groups.
5. Working in expert groups of four students,
the teacher asks each group to analyse one or two hymns or prayers using an
organizer (see Appendix 3). Students analyse the readings for the following:
emotions conveyed, qualities/attributes of Ahuramazda (try to find ten), forms
of worship mentioned, key concepts (e.g., generosity, kindness), and ideas from
Zoroastrian cosmology.
6. In their home groups students share
information and complete their organizers.
7. As a homework assignment, the teacher
provides students with a handout listing the 101 names for Ahuramazda (see
Resources). Students must consult the handout and their organizers to create an
acrostic poem on Ahuramazda. Students must explain/justify their choices for
the poem in a short expository essay on the meaning and qualities of Ahuramazda.
·
Formative
evaluation of: ability to stay on-task, cooperation, communication, and
listening
(see Appendix 2).
·
Formative
evaluation of Organizers and Acrostic Poems for completeness and the student’s
ability to communicate information/ideas using Ahuramazda’s
attributes/qualities and his role in Zoroastrianism.
Students
who require enrichment may enhance their understanding of the content by
researching the psalms and prayers in Christianity to examine
attributes/qualities of God. ESL students should be afforded extra time to
complete the acrostic poem and its accompanying written assignment, or should
be allowed to work in pairs.
Time: 180 minutes
In many
religions the gulf between humanity and deity is bridged by a variety of
intermediary figures. The significance and roles of the intermediaries (known
as Amesha Spentas and Yazatas) in Zoroastrianism are explored through the use
of primary and secondary sources in a jigsaw activity. After the students have
gained familiarity with the concept of intermediaries and the specific nature
or function of some of the different Amesha Spentas and Yazatas, they prepare a
short, written report on them. A jigsaw activity is used with this activity to
reinforce the technique introduced in 2.2
RB1.04 -
evaluate the impact of key concepts on contemporary religion;
RB2.01 -
identify common problems and questions associated with the search for spiritual
meaning;
RB2.02 -
specify the responses of some religions to these common problems and questions;
RB2.03 -
demonstrate an understanding of the concept of the supernatural in various
belief systems.
The teacher may wish to become
familiar with intermediary figures in some other religions to afford
comparisons to students (e.g., the Virgin Mary and the saints in Roman Catholic
and Orthodox Christianity). The teacher could introduce the Internet as a resource
to assist students in gaining more understanding of intermediaries.
1. Discussion of intermediaries in everyday
life: Why do people feel more comfortable turning to a secondary figure instead
of the “person in charge”?
2. The teacher should make the connection
between the roles of these secular figures and the roles of ancestral spirits
in animism, or other intermediaries in religions represented in the class.
3. The class is divided into expert groups of
two or three. Each group is assigned an Amesha Spenta or Yazata to examine and
is provided with primary and secondary source material to help them complete an
organizer outlining different figures’ roles. A minimum of two Amesha Spentas
and two Yazatas should be examined by the class.
4. After recombining into home groups, students
share information and complete their organizers.
5. Students are responsible for producing a
reflection on the role of intermediaries using the completed organizer and any
class notes. The reports may be either written or oral.
·
Formative
evaluation of the jigsaw participation.
·
Summative
assessment of reports for knowledge of facts and terms, using a
teacher-generated rubric.
Students with
language difficulties, as documented in students’ IEPs, could be paired with
students who have strong language skills for this activity.
Time: 240 minutes
(Total)
For many
religions an ideal is acceptance, at a deep level, of deity (or an element of
the single underlying reality) as part of oneself. Hinduism represents this
idea both spiritually, in its cosmology and stories, and in temporal fashion
through the caste system and the acceptance of one’s temporal place. The third
eye becomes the means to move between the two and is developed through three
“paths”: the Path of Works, Path of Knowledge, and Path of Devotion. The key
here is that Hindus may arrive at acceptance any of the three ways. This is
important to reinforce when one is examining the idea of deity and allows for
an introduction to the many different forms of worships presented in the
course.
Time: 40 minutes
Description
This
lesson establishes the required background information for understanding the
role of Hinduism in Indian society. Key topography, vocabulary, and concepts
are introduced as a means to advance an understanding of the diversity of
practice within Hinduism and how Hindu perceptions of Deity while polytheistic
in appearance, are for the most part actually monistic in practice.
Strand(s)
& Learning Expectations
RBV.01 -
summarize the major historical influences on and events in the development of
various religions;
RB1.01 -
identify the origins of various religious beliefs regarding creation, birth,
death, god, destiny and afterlife;
RB1.02 -
identify the major influences of various religions.
Prior
Knowledge & Skills
Students
recall Unit 1 work on animism and any prior knowledge of the Indian
subcontinent. Students born on the Indian subcontinent may be called upon to
recount their own experiences of
Planning
Notes
The
teacher determines the reading and relevant map from the text (see Resources) or
creates a summary sheet including key terms and beliefs. The teacher could
point out how the subcontinent has been the homeland or refuge for many
religions discussed in this course (e.g., Buddhism, Sikhism, Zoroastrianism,
etc.), during the discussion.
Teaching/Learning
Strategies
1. The teacher introduces the geography and
population of
2. Students speculate on the possible
characteristics of religions in this area based on their knowledge of religions
studied previously.
3. A teacher-led discussion of
religious terms traditionally associated with Hinduism (e.g., sacred cows,
reincarnation, caste). This exercise is a springboard for introducing concepts
such as karma, dharma, samsara, caste, Vedas, and Upanishads (full discussion
occurs later in the unit). The teacher draws a comparison between the linear
view of history (straight line – as in western religions) and the cycles of
creation (Circle – Hindu view).
4. The teacher may stress the diversity of
practice within Hinduism. There is not one sacred text nor do all people
worship in the same manner.
Assessment
& Evaluation of Student Achievement
Formative
evaluation of the map assignment. Summative quiz to test knowledge of facts and
terms.
Accommodations
Refer to
the student’s IEP for individualized suggestions.
Time: 60 minutes
Description
After
briefly reviewing the structure of the caste system in
Strand(s)
& Learning Expectations
RB2.09 -
identify key principles from relevant passages of sacred writings and oral teachings
in various religions;
SS1.03 -
describe the relationship of religion and the state, its historical
transformation in specific cultures;
HE2.02 -
analyse attitudes, biases, and prejudices held by adherents of various
religions.
Prior
Knowledge & Skills
Students
should have a basic understanding of the origins and structure of the caste
system in
Planning
Notes
Intellectual
understanding of material is key. This must be emphasized before
interpretations and personal responses.
Teaching/Learning
Strategies
1. The teacher asks students to create a list of
people who taught them key life lessons. The teacher asks students to identify
how they have arrived at their own wisdom; how they come to know what they know
about themselves and the world. The teacher may pose the question: Have you
ever learned something from an unexpected source such as nature, your pet,
younger siblings, or even circumstances?
2. The teacher reviews the caste system with
students. It may be necessary to provide greater detail than in previous
discussions.
3. As a class read “The Master and the Untouchable”
(Brodd, p. 54). Students should be given questions on the reading.
4. After discussing student responses, allow
students to revise their answers before handing them in for evaluation.
Assessment
& Evaluation of Student Achievement
Questions
are evaluated for Application of key ideas, quality of personal responses,
comprehension of the story, interpretation of information, and completeness.
Accommodations
ESL
students could be given more time to complete the question sheet.
Time: 60 minutes
Description
Dharma is
(briefly) the duty, obligation, or proper role for each person. This activity
invites students to understand the place of dharma in the daily lives of
Hindus. Students consult a simulated source of dharma and, as much as possible,
live by this statement in their lives over a three-day period.
Strand(s)
& Learning Expectations
HEV.01 -
identify the function of religion in human experience;
HE1.01 -
identify the basic role and /or responsibility of the individual adherents of a
religion;
ISV.06 -
demonstrate effective collaborative group skills.
Planning
Notes
Students
may resist the idea of “living out” the assigned dharma statement. The teacher
may need to give some thought about ways to encourage them in this assignment.
See Brodd, p. 51 (Resources) for Dharma statements.
Teaching/Learning
Strategies
1. The teacher reinforces information on the
caste system emphasizing that caste is one of the key factors in determining
the dharma that governs a person’s actions.
2. The teacher introduces the concept of dharma,
and explains how its ethics are based on the concept of divine order, providing
Hindus with a standard by which they can judge the rightness or wrongness of
actions. Dharma is not easily defined or found in a single source.
3. The teacher gives each student a brief
statement about dharma, which is a sort of rule of life (e.g., “I must always
tell the truth,” “I must help others”). Students reflect on their individual
dharma statement using a handout or similar resource.
4. Students
are asked to live by the dharma statement for two to three days. Over this
period, students must create and complete an organizer to chart the results of
the activity. The chart may include headings, such as event, possible courses
of action, possible outcomes, chosen course of action, and result. The
organizer must be submitted for evaluation.
5. On the day the assignment is due, the teacher
breaks the class into groups of four. Students are encouraged to share their
dharma statements and their responses to the questions.
6. The teacher leads a full class discussion of
the questions: Do you think your written responses agree with your dharma
statement? Why or why not? Each student must complete a written response to
this debriefing to be handed in for evaluation the following class.
Assessment
& Evaluation of Student Achievement
Formative
assessment of cooperative learning skills (see Appendix 2); formative
evaluation of critical- and creative-thinking skills via the written assignment
and the organizer from the three-day extended activity.
Accommodations
Refer to
the student’s IEP for individualized suggestions.
Time: 80 minutes
Description
This
activity introduces students to the three paths to salvation in Hinduism. The
focus is on encouraging students to understand the connection between human
personalities and various ways, or paths, humans use to connect to the divine.
The study of individuals gives students an opportunity to develop their inquiry
skills and build on their understanding of the intermingling of Indian history,
society, and spirituality. This activity prepares students to assess a variety
of aspects of behaviour critically, in preparation for their examination of
what constitutes a religion in the culminating activity.
Strand(s)
& Learning Expectations
RB1.03 -
identity influential personalities and summarize their contributions to the
development of selected religions;
HE3.02 - describe
how significant individuals have been motivated by the belief systems studied
to influence events, create movements, and challenge the status quo of their
day;
HE4.02 -
explain how the “religious impulse” can be expressed outside formal religion;
IS1.06 -
use the Internet and other available technologies as tools in researching
topics in the study of religion, and in establishing appropriate communication
with people of different faiths, as identified by the teacher.
Prior
Knowledge & Skills
Students
need a good understanding of Hindu deities and the concepts of dharma, karma,
samsara, and moksha, and Library/Resource Centre and Internet research skills.
Planning
Notes
Instead
of the song, the teacher may begin with a reading on the three paths to salvation.
The homework assignment emphasizes students’ ability to apply the three paths
to salvation to a real-life figure. The biographical sketch of this character
is of secondary importance in the written assignment. The teacher should
encourage students to use the Internet as an aid in completing this assignment.
Teaching/Learning
Strategies
1. The teacher introduces the concept of moksha
(salvation), explains the three paths (Bhakti Marga, Jnana Marga, Karma Marga)
to moksha, and discusses the particular human tendencies related to each path.
2. Students are to answer the following
question: If you were a Hindu, which path would you follow? Explain the reasons
for your choice? How would following this path change your life?
3. The
travelling Indian guru, arriving in foreign lands with messages of liberation
and enlightenment, has become a familiar image of Hinduism. Gurus teach a path
of self-denial, contemplation, and the liberation of the soul from the grasp of
matter. Students must complete a brief biographical sketch (200- to 300-word
expository essay) of the guru and identify which path(s) he/she follows using
evidence to support their conclusion. This could be done as homework. Possible
topics: Mahatma Gandhi, Maharishi Mahesh Yogi, Sai Baba, Rajneesh,
Bhaktivedanta Swami Prabhupabada, Dr. Ananda Coomaraswamy, Sister Nivedita
(Margaret Nobel), Raja Rammohan Roy, Ram Manohar Lohia, Madana Mohana
Mzalaviya, Nandalal Bose, Dhondo Keshava Karve or Dadheechi.
4. On completion, the teacher places students in
groups according to the paths they chose. The groups exchange information about
the gurus and their paths as a vehicle to allow students to understand the many
ways the paths to salvation operate.
Assessment
& Evaluation of Student Achievement
The expository
essays are evaluated for students’ Inquiry skills as applied to their
investigation of the paths to salvation.
Accommodations
Refer to
the student’s IEP for individualized suggestions.
Time: 180 minutes
The role
of intermediaries was introduced in Activity 2.3. Students now examine some of
the various avatars of deity which occur in Hinduism and which fulfill a
similar role as the Amesha Spentas and Yazatas do in Zoroastrianism. They also
examine the Bhagavad Gita for some of
the key messages that
RB2.02 -
specify the responses of some religions to these common problems and questions;
RB2.03 - demonstrate
an understanding of the concept of the supernatural in various belief systems;
HEV.04 -
speculate on the present and future roles of religion;
HE3.01 -
identify significant figures from a range of belief systems;
IS1.04 - explore
and employ primary and secondary research material appropriately in completing
an assignment.
The
teacher determines the textbook selections that relate the main premise of the Bhagavad Gita and its teachings. The
teacher may order a video production of the Bhagavad
Gita or Mahabharata to enrich
understanding of the role of incarnations and Avatars.
Students
should have studied dharma and the role caste plays in asserting the various
duties involved in fulfilling one’s dharma. The Bhagavad Gita may have already have been shown as a means to
introduce the role of deity within Hindu scripture.
1. The
teacher introduces the following questions: How many of you feel good when you
do what you are “supposed” to do? How many of you have felt at least a little
guilt when you disobeyed the rules?
2. Using examples from the Bhagavad Gita or Mahabharata,
the teacher reads one or two passages to students. Students identify why the
person(s) in the example felt guilty, and suggest ways to overcome that guilt.
3. The teacher reviews dharma, stressing the
related principle that one should not feel guilt as long as one performs an act
out of duty and remains disinterested in the fruits of that act. The teacher
solicits possible examples of this from students and the class discusses the
question: What type of determination is required of people to truly follow a
destructive dharma?
4. Arjuna and Krishna’s debate on the topic of
following the duties of one’s caste and dharma from the Bhagavad Gita, is assigned for homework or class work. Following
the reading, small groups discuss it using questions such as the following as
foci: What is the major problem faced by Arjuna? What test must Arjuna pass in
order to understand about the process of rebirth? Describe the arguments
5. The teacher then addresses the role of
avatars or incarnations in Hinduism, noting that the Incarnation of Krishna in
the Bhagavad Gita is not unique.
Multiple examples may be provided, and the teacher could draw students’
attention to the roles/purposes of the various incarnations (e.g., Vishnu takes
the form of a Matsya to save the world from a flood).
6. Students brainstorm a list of possible
messages that an incarnation of Vishnu would deliver to the world today. In
three or four analytical paragraphs, students consider some/all of these
messages. They also reflect on what people need to find within themselves to
help enact this message or this change. Using Arjuna’s story as reference, what
forms of actions need to be taken and how should people approach this “mission
from god” (e.g., works, contemplation, devotion).
Formative
evaluation of the analysis of messages, based on students’ understanding of the
following: applicability to present-day issues, the difference an individual
can/can not make in the world, and the story of Arjuna and Vishnu.
Allow
students with weak analytical skills to pre-submit paragraphs. Refer to the
student’s IEP for individualized suggestions.
Time: 120 minutes
This
lesson facilitates a discussion of the common problems and questions that arise
with an anthropomorphic deity and a religion’s decision to portray or not
portray deity. Students examine various means of understanding polytheism and
write about how a cosmology based upon polytheism may help people understand
deity.
RB2.01 - identify common problems and questions
associated with the search for spiritual meaning;
RB2.05 - summarize the relationship religious
symbolism has to these systems of belief in various religions;
RB3.03 - demonstrate an understanding of the
role of sign and symbol in various religions;
SSV.02 -
analyse the influence of religion on artistic expression.
Preparation of a list of phrases
used to describe various deities noted above. Prepare visuals of the main gods in
Hinduism: i.e., Shiva, Brahma, Vishnu, Agni, Sarasvati, etc. Prepare handouts
with written interpretations of individual deities to be used by students to
supplement their own thoughts. The teacher must understand that a monistic
religion can take on a polytheistic appearance in the effort to rationalize an
omnipotent deity.
1. The teacher may begin by asking: Why would
some religions not try to portray their deity? What would be the function of
portraying deity? Or, what would be the reason for not portraying deity? The
class engages in a short discussion of the merits of both positions. In pairs,
students are asked to brainstorm the various ways a deity could be portrayed
and to justify the reasoning behind why various interpretations would be
established.
2. Students report their findings and ideas in a
short board note/organizer. The teacher discusses the value of metaphor within
religious belief and tradition, and asks students to consider questions such
as: How can we portray deity? Is this too simple an approach to take? If most
faiths say that deity is “more than human,” how can deity be shown as human,
etc. Many possible interpretations may arise. The teacher adds key comments
regarding the value of metaphor to the board note summarizing student
extrapolations.
3. The teacher introduces the various gods in
Hinduism using appropriate visual resources. Students decipher what particular
aspects of Shiva, for example, could mean and the teacher debriefs student
responses. Students are divided into small groups and assigned one or two Hindu
deities per group for analysis of what they see, and what it may signify.
4. Students are provided with more background on
the gods they have examined and combine their thoughts with the additional
material and present that information to the class. Or, students are given a
reading regarding puja that discusses a shrine to an individual Hindu’s deity.
Students re-examine the examples of deity in their groups and suggest the
elements that might make up a similar shrine in the puja of this deity.
Students present their findings and thoughts.
5. For homework, students recall and suggest
further reasons behind the symbolic/ polytheistic nature of Hindu cosmology in
two paragraphs.
·
Formative
assessment of the oral report by peers, using a checklist.
·
Summative
assessment of two-paragraph examination of polytheism for critical-thinking
skills.
Encourage
ESL students to use their first language in preparation of their initial
interpretations of the Hindu deities. Gifted students may wish to examine the
lyrics to Joan Osborne’s “One of Us” as part of the initial exercise.
Time: 300 hours
Throughout the unit, students have
explored two radically different conceptions of deity: Zoroastrian and Hindu.
The culminating activity invites students to initially explore their
conceptions of what is the essence of a wide range of traditional religions,
sects, cults, civic activism, social movements, political movements, popular
culture, sports, and other forms of social group expression in the form of a
comparison. With the assistance of the teacher, students are now able to
demonstrate their understanding of effective approaches to the study of
religions by creating a refined recipe/formula for religion. A combination of
individual and cooperative learning activities enables students to demonstrate
that religion and, in fact, deity is much more than the “traditional”
understanding of god(s)/goddesses. The debate activity is an authentic format
in which students demonstrate their knowledge and understanding of what
constitutes religion. By the end of the activity, students recognize that there
are exceptions to every rule.
RBV.02 -
analyse the similarities and differences between central beliefs of various
religions;
ISV.02 -
identify the implications of different research methodologies in the study of
religion;
RB2.02 -
specify the responses of some religions to these common problems and questions;
RB2.04 -
describe the role of faith in systems of belief;
HE2.02 -
analyse attitudes, biases, and prejudices held by adherents of various
religions;
IS1.01 -
identify problems in the study of religion that require specific methods of
quantitative and or qualitative research.
·
Students
should know the concepts developed earlier in the unit e.g., dualism,
polytheism, and monism.
·
Students
should know debating procedures.
Prepare a
number of test cases (e.g., Hockey, Fascism, Communism) for Activity 2.7.3.
Consult the Ontario Consultants on Religious Tolerance website (http://religioustolerance.org)
for guidance regarding cults. Prepare material on Jainism.
1. The teacher introduces the concept of
creating a “recipe” or formula for religion. The recipe will establish criteria
by which students may challenge some of their preconceptions about religion and
a means by which to study consistent concepts/practices within many different
religions.
2. Students brainstorm a list of 10 to 15
possible “ingredients.” The features of the ingredient are then put to debate
in small groups, and a list of five to seven key ingredients is decided upon.
The teacher may choose to further refine the list in order to establish one
“recipe” for the whole class or may allow for several different recipes to be
developed. Students create an organizer in their notebooks, leaving space for
the ingredients and space for discussion notes for a trial run of the recipe.
3. The teacher introduces an historical
phenomenon such as the cult of personality about figures such as Stalin or
Hitler which, while not considered a religion, has been followed by many people
as closely as any form of religion. Students debate the applicability of the
phenomenon being discussed to the “recipe”. Students may need to revise their
criteria in light of this discussion, debate further the suitability of the
organizer and adapt/refine wording to better comprehend the essential
ingredients of a religion.
4. The
teacher introduces material on Jainism and discusses the final individual
written report and the procedure for this report (e.g., proper citation, etc.).
Students examine and explain how Jainism relates to one of three positions: the
recipe for Jainism works and meets the following expectation, the recipe for
Jainism does not work, or the recipe for Jainism must be left to the taste test
of individuals. Students should also comment on the usefulness of preconceived
ideas when dealing with religion.
·
Formative
assessment of initial group work.
·
Summative
assessment of report (see Appendix 4) for understanding of relationships,
critical and creative thinking, research and inquiry skills, and making
connections.
Refer to
the student’s IEP for individualized suggestions.
Textbook
Brodd,
Jeffrey. World Religions, A Voyage of
Discover. Saint Mary’s Press, 1998. ISBN 0884893707
Books
Bahree,
Patricia. The Hindu world. Macdonald
and Co., 1982. ISBN 0 356 07521 4
Boyce,
Mary. Zoroastrians: Their Religious
Beliefs and Practices. Routledge and Kegan Paul, 1987.
ISBN 0-7100-0156-7
A good introduction to what is, for many, an unfamiliar religion. Boyce is a
world-renowned authority on Zoroastrianism and lived for more than a year with
a Zoroastrian community in
Boyce,
Mary, ed. Textual Sources for the Study
of Zoroastrianis.
ISBN 0-226-06930-3
A handy collection of excerpts from key texts, with explanatory comments from
Boyce.
Kanitkar,
V.P. Bhagavad Gita Selections.
Heinemann Educational Ltd., 1994. ISBN 0-43530353-8
Waterstone,
Richard.
Internet
Resources
101
Names of Ahuramazda – http://coulomb.ecn.purdue.edu/~bulsara/ZOROASTRIAN/101names.html
An on-line version of a traditional devotional aid, this site lists the many
names of Ahuramazda.
200
short questions and answers – http://www.ozemail.com.au/~zarathus/short33.html
Quick answers to some of the more common questions about Zoroastrianism,
written by a Zoroastrian priest.
Angels
in Zoroastrianism – http://www.avesta.org/angels.html
Quick explanation of the role of the Yazatas and Amesha Spentas as
intermediaries. Links to other sites about angels (in other religions).
The
Basic Daily Prayers – http://www.stanford.edu/group/zoroastrians/prayers.shtml
The kusti prayers of Zoroastrians in translation. These contain reminders both
of what Zoroastrians believe (creeds) but also reminders of what they should
do.
Basics
of Jainism –
http://www.jcnc.org/reference_title.cfm?category=Basics%20of%20Jainism
Good information for the culminating exercise. Particular use should be made of
the section “Universe, God, Jainism, Multifold Aspects, and Substance.”
The
Bundahisn – http://www.avesta.org/pahlavi/bund1.html
A detailed Zoroastrian account of creation and the fundamental war between
Ahuramazda and Ahriman.
Cults aka New Religious Movements –
http://www.religioustolerance.org/cultmenu.htm
The Ontario Consultants on Religious Tolerance provide a variety of information
about cults. A good site to visit for information, which can be used in the
culminating activity.
God
in Hindu Dharma and Temples – http://www.hindunet.org/god/
Contains good information on representations of deity in Hinduism, avatars,
etc.
Dharma
– www.hinduism.co.za/dharma.htm
A good introduction to a complicated topic. The section on “Kinds of Dharma”
may be useful for the assignments in Activity 2.4.3.
Dualism
– http://www.pyracantha.com/Z/dualism.html
A good overview of the concepts of good and evil in Zoroastrianism.
Homage
unto Ahura Mazda – http://www.zarathushtra.com/z/article/dhalla/ch1/ill.htm
An influential Zoroastrina high priest, Dastur Dr. M. N. Dhalla gives a lengthy
exposition on his feelings toward Ahuramazda and his religion in general. Also
good devotional information about the Yazatas and Amesha Spentas, Zoroaster,
etc.
India’s
Religions – http://www.lib.utexas.edu/Libs/PCL/Map_collection/middle_east_and_asia/India_Religions87.jpg
Map was produced by the CIA to explain the diversity of India’s religious
makeup to government officials.
Nature
of Evil – http://www.comparativereligion.com/evil.html
An essay which considers the views of evil held by a number of different
religions.
Ohrmazd
Yasht – http://www.avesta.org/ka/yt1sbe.htm
Verses 1-23 are a hymn to Ahuramazda, which details many of His attributes and
qualities.
Vohuman.Org:
An Educational Institute – http://www.vohuman.org
Many articles on Zoroastrianism, its influence and significance. Updates
regularly.
Yasna
30 – http://www.avesta.org/yasna/y28to34b.htm
This chapter of the Gathas deals with the fundamental opposition between good
and evil.
Zoroastrian
Ethics and Morals – http://www.ozemail.com.au/~zarathus/deen33i.html
Gives some specific information on how the fundamental opposition of good and
evil influences Zoroastrians on a day-to-day basis.
Founded
by the prophet Zarathustra (in Greek Zoroaster) about 1800-1600 BCE. Zoroaster
was a priest among his people, but became convinced of the need for religious
reform when he was in his teens. When he was 33, he had a vision, and spent the
next 20 years trying to convince others of his message with little success.
Eventually, he convinced Kavi Vishtasp, a local ruler, of the correctness of
his teaching and he converted the whole royal family and court. Zarathustra
died in his 70s, when he was slain by a soldier from an invading army.
The
Zoroastrian religion was the official religion of the Persian Empire, probably
from the time of Cyrus the Great (c. 600 BCE) until the Muslim conquest of
Persia (c. 632 CE). At the height of it’s influence, the Zoroastrian religion
was practiced in an area stretching from Armenia to Southern Arabia, and from
Palestine in the west eastward to India, and into Central Asia.
The
deity of Zoroastrians is Ahuramazda (or Ormazd), which means “The Wise Lord.”
For this reason, Zoroastrians call their religion Mazdayasna (the Worship of
[Lord] Wisdom). Zoroastrians are sometimes called fire worshippers, but this is
a misunderstanding of the reverence they have for fire as a symbol of the
divine.
The
holy writings of the Zoroastrians are known as the Avesta. Much of the Avesta
was written after Zarathustra’s time and is written in a different language
from the one he spoke. The parts written by Zarathustra himself are known as
the Gathas. As time passed the
language of the Avesta became
difficult for people to read and commentaries (known as the Zand) were composed for each book of the
Avesta, explaining it in more
understandable language. Due to the wars, and particularly due to the Muslim
conquest of Iran, many of the books of the Avesta
were lost. In some cases the Zand was
preserved (e.g., the Bundahishn is preserved in its Zand only).
Several
centuries after the Muslim conquest of Iran, a group of Zoroastrians fled
persecution by sailing to India. In India, the Zorastrian community were called
Parsees (Persians), and they eventually settled in the area around Mumbai. The
Zoroastrians who remained in Iran are sometimes called Iranis to distinguish
them from the Parsees. In recent times, Zoroastrians have established thriving
communities in many countries, including Britain, Canada, and the United
States. Estimates vary, but there are probably about 250,000 Zoroastrians in
the world today.
Traditionally,
Zoroastrians are very concerned about purity. A devout Zoroastrian will take
considerable care to prevent the spread of pollution. The forms of pollution
which concern Zoroastrians could be something as simple as sewage in a river or
protecting themselves from contact with blood, puss, or carrion.
Zoroastrian
children enter into formal observance of their religion usually around age
eight, when the Navjote or Sudre-Pushn is celebrated. At this ceremony, the
child is given a white shirt to wear, and a sacred cord. Traditionally, the
shirt and cord would be worn daily for the rest of the Zoroastrians life, but
in many instances today they are only worn when going to worship.
Until recently, most Zoroastrians were neither buried (on land or at sea) nor cremated. Instead the bodies were exposed in Dahkmas, or “Towers of Silence”, where vultures would eat the flesh from the bones. In this way, Zoroastrians felt, their deaths would not pollute the fertile earth, the pure water, or the fire, which is a symbol of Ahuramazda.
(Activity
2.4.3)
Put
a 4 beside the student’s name, when an
observed behaviour occurs during cooperative learning activities.
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Student’s Name |
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Stays
on task |
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Fulfills
assigned role |
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Contributes
ideas and insights to the group |
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Listens
to others |
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Encourages
others |
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Shares
with others |
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Shows
interest and involvement |
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other |
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other |
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other |
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Hymn or prayer |
Emotions conveyed |
Qualities/ |
Nature of worship |
Cosmology |
Other observations |
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The following
rubric could be used for assessing understanding, thinking/inquiry, and
application of learning in the assignment for Activity 2.7: A “Recipe” for
Religion.
|
Criteria |
Level 1 |
Level 2 |
Level 3 |
Level 4 |
|
Understanding |
-
demonstrates a limited comprehension of relationships among the principles
behind religions |
- some
comprehension of relationships among the principles behind religions |
- considerable
comprehension of the relationships behind religions |
-
demonstrates a thorough comprehension of the relationships behind religions |
|
Critical-
and creative-thinking skills |
-
limited thought about the role/purpose of religion |
- some
thought about the role/purpose of religion, but limited creativity |
-
considerable thought about the role/purpose of religion, some creativity |
-
significant thought about the role/purpose of religion and considerable
creativity |
|
Research
and inquiry skills (e.g., use of citations) |
-
applies few of the skills involved in research and inquiry |
-
applies some of the skills involved in research and inquiry |
-
applies most of the skills involved in research and inquiry |
-
applies all or almost all of the skills involved in research and inquiry |
|
Application |
-
limited connections made between principles and religion |
- some
connections made between principles and religion |
- effective
connections made between principles and religion |
-
insightful connections made between principles and religion |
Note: A student whose achievement is below level 1
(50%) has not met the expectations for this assignment or activity.
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