Student number 60424729 EDT303Q

Unique number 769213

ASSINGMENT 02

1. Essay in which in which principal should respond to the aggrieved

students according to the values and practices guideline in national
policy on religion and education.
INTRODUCTION
Policy on religion document we set out the policy on the relationship between
religion an education that we believe will be best serve the intersets of our
democratic.the objective is to influence and shape relationship,in manner that is
in accordance with the values of our south african constution.in recognising the
particular value of the rich and diverse religigoues heritage of our country.we
idendify the districtive contribition that religion can make to educatio,and that
educatuion can make to teaching and learing about religion and we therefore
promote the role of religions,and for promoting these,but that it should do so
ways that are different from the religious intruction and religious nurture
provided by the home,family,andreligious community.

Aims ‘aspect of the policy on religion and education that we briefly reflect on is
the educational aims of this policy. The main aims of religion education in public
schools that are mentioned in the policy are “religious literacy” and the
development of capacities for
“Mutual recognition, respect for diversity, reduced prejudice, and increased civil
toleration that are necessary for citizens to live to-gather in a democratic society”
(Department of Education 2003). We can say that religion education is aimed at
“citizen education” in contrast to religious instruction that aims at faith
development and the teaching and learning of a single religion. Particularly
noteworthy-thy is the importance attached to the Constitution and
“constitutional
Values”, especially the freedom from discrimination, in this regard. The choice
and formulation of these educational aims of religion education must again be
seen against its historical background. We have to see this policy as part of the
democratization of the education system that started in the early 1990s.
 The South African Constitution with its Bill of Rights is the main guidepost in this
process of democratization and the move towards an education system that is
Based on equality, tolerance and a respect for human rights. The importance of
constitutional values is clearly stated in paragraph 11 on the values underlying
the new policy (Department of Education 2003):

religion that doesn’t not put the Golden Rule as the main message of their beliefs
and practices is not of a good religion. Such religion has in turn been radicalized
by their leaders to be following other man-made beliefs rather for the followers
to have been brainwashed to please their leaders rather. That’s how we see
radical religious groups and terrorists groups abusing religions to make people do
bad things unto others from voting man-made laws of discrimination to acts of
violence that those believers do unto others.

Having respect while following the Golden Rule ourselves towards those radical
groups who do not follow those same rule, means we do not do similar evil acts
towards them as an eye for an eye, meaning we practice justice in such a way
that their degree of harm is dealt with different degree of justice. Those who try
to use the legal system to pass discrimination, they should be challenged back in
court so that those discrimination laws are being struck down and those
politicians who advocate for discrimination, should be voted out. While those
doing the extreme of putting violence, they should then be dealt as criminals
according to our legal law system.

End of the day, prevention is better than cure such that when people get better
educated in morality of compassion and empathy, then they can understand the
Golden Rule. Each religion has different sub groups that have different beliefs, so
we should be careful of not stereotyping a religion based on the bad behaviors of
some sub groups claiming to be under that religion. Thus we should still respect
others as much as possible and not to be too quick to judge and stereotype a
whole religion

The role of religion in education flows directly from constructional values of

citizenship, human rights, equality, freedom from discrimination, and freedom
for consciences, religion, thought, belief and opinion, by enshrining these basic
values religion and education in democratic society.
Within this constitutional framework, public schools have a calling to promote the
core values of a democratic society, through the curriculum, through extra-
curricular activities, and in the way that they approach religious festivals, school
uniforms and even diets. As identified in the report of the ministerial committee
on values in education, these core values include equity, tolerance,
multilingualism, openness, accountability, and social honour. Our policy on
religion in education must be consistent with these values, and the practices of
schools may be tested against the following national priorities:

Equity: The education process in general, and this policy, must aim at the
development of a national democratic culture with respect for the value of all of
our peoples diverse cultural, religious and linguistic traditions.
Tolerance Religion in education must contribute to the advancement of inter-
religious toleration and interpersonal respect among adherents of different
religious or secular worldviews in a shared civil society.
Diversity In the interest of advancing informed respect for diversity, educational
institutions have a responsibility for promoting multi-religious knowledge,
understanding, and appreciation of religions in South Africa and the world.
Openness Schools, together with the broader society, play a role in cultural
formation and transmission, and educational institutions must promote a spirit of
openness in which there shall be no overt or covert attempt to indoctrinate
pupils into any particular belief or religion.
Accountability: As systems of human accountability, religions cultivate moral
values and ethical commitments that can be recognised as resources for learning
and as vital contributions to nation building.
Social Honour: While honouring the linguistic, cultural, religious or secular
backgrounds of all pupils, educational institutions cannot allow the overt or
covert denigration of any religion or secular world-view.
CONCLUTION

The policy on religion and education in South Africa is indeed an important

landmark in the educational, political and religious history of South Africa. It
embodies a position of religion-friendliness that acknowledges the importance
of religion in the South African context and the positive role that religion can
play in modern, democratic societies. From a public practical theological
perspective we welcome the model of co-operation between religion and
state, and we agree with the importance of the educational aims of achieving
“religious literacy” and the cultivation of the capacities for mutual recognition
and tolerance in accordance with the constitutional values, in particular the
elimination of discrimination. On the basis of practical theological research we
do, however, challenge the multi-tradition approach as an appropriate model
for achieving the educational aim of enhancing the capacities for mutual
recognition and tolerance due to the relative neglect of the religious ident-
Ties of teachers and learners. The policy challenges families and religious 1
communities to take up the responsibility for religious instruction and for the
development of religious polyphonic or post-conventional identities.

2. An essay comparing the beliefs and practices of Abrahamic religion

(Judaism)

INTODUCTION
An Abrahamic religion is a religion whose followers believe in Prophet Abraham and his descendants
to hold an important role in human spiritual development. The best known Abrahamic religions
are Judaism, Christianity and Islam. Smaller religious traditions sometimes included as Abrahamic
religions
Judaism has taken different forms over time, and continues to evolve into new approaches. The
historical study of Judaism emerged in the 19th century German school of thought referred to as the
Science of Judaism. It aimed to construct a history to counter the prevailing Christian belief system
that ascribed a semi divine status to Jesus (see Herschel 1998). These scholars therefore intended
their account to oppose Christian ideology by classifying it as a pagan offshoot of Judaism that
assimilated mythical beliefs in a virgin birth, incarnation and resurrection (more on this in the next
study unit). To affirm this intellectual position, scholars belonging to the Science of Judaism began to
define Judaism as a set of religious ideas which can be understood logically through historical and
philological methods (see the discussions on Pantheons Library – Judaism
<www.patheos.com/Library/Judaism/Origins/Historical-Perspectives.html>).
During the second half of the 20th century we saw the emergence of more robust sociological trends
that began to problematize the social functions of Judaism. One such trend consisted of the
contentions of multiculturalists and feminists, who began to see the issue of patriarchy in Judaism as
problematic (see Biale 1986:7). In the course of the early 21st century sociological approaches began
to be applied, particularly to the modern discourses of "power" and "identity". Such discourses
tended to resonate with the Jewish people, since they enabled the Jewish people to control their
own political, cultural, religious, economic and social life (see Biale 2002).

Beliefs’ Judaism does not have a formal dogma or set of beliefs that one must hold to be a Jew. It is
noted that orthopraxy (right living and right actions) are more important than orthodoxy (right
beliefs). Nevertheless, there is certainly a place for belief within Judaism. Over the past centuries, we
have seen the teachings of Judaism being debated according to various interpretations by the
different branches of Judaism, such as the Orthodox, Ultra-Orthodox, Reform, Conservative and
Reconstructionist branches. God and god alone is the creator of all things ‘god is one, and this unity
is unique and god is without body or physical form’god is eternal it is only proper to pray to god and
not anyone or anything else all the words of the prophets are true; Moses is the chief of all
prophets the present torah (the law) is the one that was given to Moses the torah will never be
changed and nothing similar will come forth god knows all the deeds and thoughts of humanity god
rewards those who keep his commandments and punish those who transgress them a messiah will
come forth the dead will be resurrected .
Rituals are repetitive actions, in other words they consist of a series of actions in a specific order.
The psychoanalyst Sigmund Freud, himself of Jewish descent, considered them to be nothing but
examples of compulsive, obsessive behaviour. Does this theory really explain ritual sufficiently,
however, or is it a little too reductionist? The observation of sacred practices (rituals) at specific
times, whether on a large or small scale, and whether periodic or occasional, are intended to
represent Israel's founding stories and their moral and political messages. Such actions and
observances have recently acquired a central place in the comparative study of religion, as they
distinguish sacred time and space from profane time and space. They do much more, however. For
example, they structure social and political power relations that may be hierarchical or egalitarian,
oppressive or liberating. One way in which to understand the importance of these practices in
Judaism is by seeing how varied they are in content. In this section, we contextualise Jewish rituals
into four categories.
CONCLUSION
An Abrahamic religion is a religion whose followers believe in prophet Abraham and his descendants
to hold an important role in human spiritual development. The best known Abrahamic religions
are Judaism, Christianity and Islam. Smaller religious traditions sometimes included as Abrahamic
religions are Samaritanism, Druze, Rastafari, Yazidi, Babism, Bahá'í Faith. Mandaeism is also
sometimes included as an Abrahamic religion, but this is actually inaccurate as Mandaeans believe
that Abraham was a false prophet.True Abrahamic religions are monotheistic. They also all believe
that people should pray to and worship God often. Of monotheistic religions, the Abrahamic
religions have the world's largest number of followers. They are also all ethical monotheistic
religions meaning they have a certain set of rules that they have to follow.

Eastern Religion (Hinduism.)

INTRODUCTION
Hinduism has a large following of over 800 million people throughout the world, which accounts for
about 13 per cent of the world's population. Most Hindus live in India. In addition, a significant
number of Hindus constitute the Hindu Diaspora (Hindus who live in countries other than India). As a
consequence, any study of the world's major religious beliefs has to include Hinduism.
As scholars of religion we approach the study of Hinduism with the same motivation as we approach
the study of any religion – first, because it is interesting to find out what people from different
cultures and religions think, practice and believe, and second, because understanding different
religions promotes tolerance of different religious beliefs. The study of Hinduism also incorporates
critical approaches (e.g. feminist critique). The religions from different cultures have much beauty
and wisdom to share with the world, and Hinduism is no different.
As with our study of other religions in this tutorial letter, we will subdivide the study of Hinduism
into five categories, but it is important for you to notice how these categories interrelate with each
other. Indeed, the word used by the earliest inhabitants of the Southeast Asian Indus valley region to
identify what was to become Hinduism was Sanatana Dharma – "the eternal way", which denoted an
integrated way of life encompassing culture, belief and practice.
However, to facilitate our study of Hinduism it is useful to divide it into the following discrete
categories:
beliefs history practices institutions and values scriptures These categories influence the lived
experience of Hindus in different contexts. We will look at two case studies to show the complexities
of the lived experience of Hinduism: political reform (Mahatma Gandhi) gender issues relating to
dowry and marriage Case studies are very important in the study of Hinduism, because they reveal
the actual experiences of Hindus in particular historical and social conditions. Before we can
appreciate a case study, however, we need to know the central beliefs, practices and concepts of the
religion. The phenomenological approach is the best way to learn about a religion's beliefs,
scriptures and practices because it ensures that the religion is understood on its own terms without
influence from external ideas and assumptions.
BELIEFS
One of the major challenges of the study of Hinduism for non-Hindus is the extent to which Sanskrit
terms and concepts are used in describing Hinduism. For this reason we will keep the use of Sanskrit
terms to a minimum in this study unit. We will begin by familiarising you with the four central beliefs
in Hinduism. These are:
Dharma (universal law) karma (law of action) samsara (transmigration) moksha (spiritual
emancipation.
RETUALS
During the Vedic period (1700–700 BCE), priests (Brahmin) had become very powerful and became
protective of their positions of power in society, defining classes according to descending levels of
purity – priests being the most pure. Vedic society was divided into four social caste or varna
(colour), and this is still seen in India today (see Nadkarni 2006:77–130, Klostermaier 2007:263–282;
and Lipner 1999:108–145). The four castes are: Brahmin (priests) Kshatriyas (soldiers,
administrators and rulers) Vaishyas (subsistence farmers and merchants) Shudras (manual workers)
Each varna entails specific rules and activities prescribed in accordance with the dharma for that
position in society. It is worth noting that these categories were not rigidly adhered to in the early
phases of Vedic culture, but later on these categories became more fixed, and lower groups were
oppressed to a greater extent by the priestly class. A fifth class developed over time, at about 1000
BCE, who performed the "impure" functions in society such as cleaning sewage. They were known as
untouchables. Remnants of Vedic culture are still apparent in modern Indian society. We will return
to this social issue in the case study on Mahatma Gandhi.

While varnashrama dharma is specific in its focus on social station and life stage, in similar fashion
festivals and rituals associated with important rites of passage (samskaras) and important annual
events provide Hindus with a sense of purpose and meaning. Rituals and festivals allow for the
expression of belief through practice. There are, however, aspects of Hindu rituals that require
sociological interpretation, because Hindu ritual practice also functions to maintain existing gender
and class power relations. We will look at a number of rituals that show how rituals function both to
provide meaning and to maintain the status quo of power relations in society.

CONCLUTION
Hinduism is an Indian religion and dharma, or a way of life,[note 1] widely practised in the Indian
subcontinent. Hinduism has been called the oldest religion in the world,[note 2] and some practitioners
and scholars refer to it as Sanātana Dharma, "the eternal tradition", or the "eternal way", beyond
human history.[4][5] Scholars regard Hinduism as a fusion[note 3] or synthesis[6][note 4] of various Indian
cultures and traditions,[7][note 5] with diverse roots[8][note 6] and no founder.[9] This "Hindu synthesis"
started to develop between 500 BCE and 300 CE,[10] following the Vedic period (1500 BCE to 500
BCE).[10][11]Although Hinduism contains a broad range of philosophies, it is linked by shared concepts,
recognisable rituals, cosmology, shared textual resources, and pilgrimage to sacred sites. Hindu
texts are classified into Śruti ("heard") and Smṛti ("remembered").

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 RESULTS
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Total = 0 / 100 (0%)
 COMMENTS
1 You have not answered the question properly and have simply copied from the prescribed material.
You cannot be awarded marks for this.
2 Your answer is plagiarised from Tutorial Letter 104. This is not your own work and cannot be awarded
marks.
3 see comments below