2011 HSC Notes from the Marking Centre – Studies of Religion I and II
Contents
- Introduction
- Section I
- Section II (Studies of Religion I and II)
- Section III (Studies of Religion I and II)
- Section IV (Studies of Religion II only)
Introduction
This document has been produced for the teachers and candidates of the Stage 6 courses in Studies of Religion I and Studies of Religion II. It contains comments on candidate responses to the 2011 Higher School Certificate examination, indicating the quality of the responses and highlighting their relative strengths and weaknesses.
This document should be read along with the relevant syllabus, the 2011 Higher School Certificate examination, the marking guidelines and other support documents developed by the Board of Studies to assist in the teaching and learning of Studies of Religion I and Studies of Religion II.
General comments
In the preamble to the Studies of Religion syllabus for the Religious Tradition Depth Studies it says:
The purpose of this section is to develop a comprehensive view of religious traditions as living religious systems that link directly with the life of adherents. Elements of a religious tradition raised in the Preliminary course are covered in greater depth in the HSC study. In a Religious Tradition Depth Study, the particular focus is on the ways in which a religious tradition, as an integrated belief system, provides a distinctive answer to the enduring questions of human existence.
It is in the best interest of candidates that they understand concepts like an integrated belief system and enduring questions of human existence. They should undertake the Religious Tradition Depth Study through the thematic lenses of the above. Doing so will allow them to tackle the more open-ended style of questions that are asked in Section III.
Candidates need to be familiar with the Board’s Glossary of Key Words, which contains some terms commonly used in examination questions. However, candidates should also be aware that not all questions will start with, or contain, one of the key words from the glossary. Questions such as ‘how?’, ‘why?’ or ‘to what extent?’ may be asked, or verbs may be used that are not included in the glossary, such as ‘design’, ‘translate’ or ‘list’.
Candidates are reminded that a question restriction applies in Section II and III, where the same religious tradition cannot be used to answer both sections. Penalties applied tocandidates who ignored the directive to choose a different religious tradition from the one chosen in Section II.
Candidates should avoid prepared answers based on the ‘dot points’ in the syllabus to suit the directive term in the question stem, as this invariably prevents them from fully answering the question posed.
Candidates need to be aware that in Sections I and II the answer space allocated is a guide to the length of the required response. A longer response will not in itself lead to higher marks. Several candidates wrote far too much for the mark value in Section II and required additional writing booklets. Candidates are warned against doing this as writing in excess of the space allocated could reduce the time available for answering other questions. Candidates are reminded that in Section III, the expected length of response is around three pages or approximately 600–800 words.
Section I
Question 11 (Studies of Religion I and II)
In better responses, candidates clearly and specifically identified and explained the relationship between ecumenism and/or interfaith dialogue and secularism. The examples provided were clear, relevant and specific. Candidates made links between aspects of ecumenism and/or interfaith dialogue in maintaining religious relevance and influence in the wider community, allowing individuals to find meaning and purpose, and working to actively promote a sense of community and wellbeing through justice initiatives.
In mid-range responses, candidates identified and explained the features of ecumenism and/or interfaith dialogue. Some candidates attempted to link the relationship between ecumenism and/or interfaith dialogue and secularism without using examples. Some candidates were unclear about the difference between ecumenism and interfaith dialogue.
In weaker responses, candidates simply provided simple definitions of ecumenism, interfaith dialogue or secularism.
Question 22 (Studies of Religion II only)
In better responses, candidates provided clear, accurate and relevant reasons to account for the global distribution of two religious traditions. They gave specific examples to support the reason for the distribution. They made reference to the information provided in their response, acknowledging the relevant percentages with links to the reasons for global distribution.
In mid-range responses, candidates tended to refer to the Australian context only. A number of candidates did make reference to the information provided, often through restating the question. Responses were more general in nature.
In weaker responses, candidates made little or no reference to the information provided. These candidates often used material that did not relate to this area of study.
Section II (Studies of Religion I and II)
Religious Tradition Depth Study
Question 1: Buddhism
In better responses, candidates distinguished between the contribution and impact of the significant person/school of thought. Candidates were succinct and selective about what they included in their answer, providing good examples and integrating the quotation throughout their response.
Mid-range responses were more general in nature and often used only one variant of Buddhism for their examples.
In weaker responses, candidates did not distinguish between the contribution and impact of the significant person/school of thought. They often relied on the biography of the significant person rather than their contribution or impact.
Question 2: Christianity
In better responses, candidates demonstrated an explicit understanding of Christianity and the contribution and impact of the significant person or school of thought chosen. These responses were supported by clear examples, made strong links back to the quote using explicit reference to sacred texts and/or the person of Jesus. Clear and accurate judgements were made about the links between the significant person or school of thought and the foundations of the tradition. Clear links were made between the significant person/school of thought and their impact on the development and expression of Christianity. Correct and relevant terminology was used.
Mid-range responses tended to be descriptive and focused on the contribution and impact of the significant person without making clear and accurate links to the quote. The links to the quote were tenuous and focused on the significant person with little support from examples.
Weaker responses were general in nature. These responses were mainly descriptive and made little or no link to the quote.
Question 3: Hinduism
In better responses, candidates addressed both the sacredness of life’s moments and unity underlying diversity in the tradition in the context of the marriage ceremony, pilgrimage or temple worship. These candidates integrated examples into their responses effectively and linked their response to the quote.
In mid-range responses, candidates made implicit rather than explicit links between beliefs of Hinduism to their chosen practice.
Weaker responses were general in nature with little or no evidence of an understanding between the beliefs of Hinduism and the chosen practice.
Question 4: Islam
In better responses, candidates demonstrated an explicit understanding of Islam and the contribution and impact of the significant person or school of thought chosen. These responses were supported by clear examples, made strong links back to the quote using explicit reference to sacred texts. Clear links were made between the significant person/school of thought and their impact on the development and expression of Islam. Correct and relevant terminology was used.
Mid-range responses tended to be descriptive and focused on the contribution and impact of the significant person without making clear and accurate links to the quote. The links to the quote were tenuous and focused on the significant person with little support from examples.
Weaker responses were general in nature. These responses were mainly descriptive and made little or no link to the quote.
Question 5: Judaism
In better responses, candidates concisely described the practice and its key features using references from the Torah and appropriate technical terminology to support their responses. They distinguished between streams of Judaism. These responses also clearly, accurately and concisely linked the core beliefs and the chosen practice, sometimes identifying symbols and then extracting the belief. Candidates clearly connected the statement, the practice and its significance for the Jewish community.
Mid-range responses were descriptive in their approach, often describing the symbols rather than the beliefs. These responses identified the chosen practice but were tentative in making a connection with the statement and the significance the practice had for the Jewish community.
In weaker responses, candidates provided general comments about the chosen practice with limited features mentioned. These responses did not identify the core beliefs of Judaism and didn’t link this with the chosen practice. Candidates named the practice and made general comments about Judaism, often without reference to the statement or to the Jewish community.
Section III (Studies of Religion I and II)
Religious Tradition Depth Study
Question 1: Buddhism
In better responses, candidates integrated Buddhist teachings in relation to significant people and ideas, ethics and significant practices in the life of adherents and discussed ways in which unity in the tradition was built into the active practice of compassion/justice. Candidates made a clear judgement providing evidence that the tradition included both justice and compassion as important. These responses were highly integrated and cohesive.
In mid-range responses, candidates showed some understanding of justice and compassion and provided examples. These responses were more descriptive in nature. These responses attempted to draw examples from the sacred texts in relation to Buddhist teaching.
In weaker responses, candidates presented a general response relying on broad descriptions of features of Buddhism.
Question 2: Christianity
In better responses, candidates incorporated significant people and ideas, ethics and significant practices in the life of adherents into their answer. Their judgement was clearly stated and then supported by examples of how Christian diversity reflected either justice or compassion or both. The information was presented in an accurate, relevant and cohesive manner. These candidates recognised justice and compassion as central elements of Christian teaching as set out in the Gospel accounts and the writings of Paul. They provided evidence from these sources as citations in support of their answers.
In mid-range responses, candidates tended to engage with the question in general terms and provided minimal evidence to support any judgements being made. Candidates focused on the statement or on diversity, but failed to integrate the two.
In weaker responses, candidates provided general information about Christianity with little explanation of how the information related to the question.
Question 3: Hinduism
In better responses, candidates addressed both the quotation and the question using HSC Course material selectively to make their points. Candidates made a clear judgement. They often argued, providing evidence from the tradition that included both justice and compassion. These candidates produced a broad range of examples of diversity throughout their response.
In mid-range responses, candidates attempted some judgement on how justice and compassion were evident in the tradition. Candidates attempted to link the question with selected aspects of justice and compassion.
In weaker responses, candidates presented a general answer relying on broad descriptions of features of Hinduism.
Question 4: Islam
In higher-range responses, candidates made informed judgments in relation to compassion and justice as referred to in the stimulus. They also demonstrated how one or both of these elements were evident in Islam as a living religious tradition. Candidates drew on a broad range of knowledge, including foundational teachings and practices of Islam from the Preliminary course, to reinforce their premise and back up their knowledge of the HSC course in their response. These responses were supported with reference to sacred texts and, in some instances, sources such as pivotal figures and contemporary organisations across Islam.
In mid-range responses, candidates generally discussed aspects of compassion and justice as referred to in the stimulus. They attempted to explain how Islam is a living religious tradition. Candidates made reference to various aspects of Islam primarily in reference to justice or compassion with less degree of emphasis on the living religious tradition component of the question. These responses in some instances referred to sacred texts to support their discussion.
In weaker responses, candidates were descriptive, providing primarily general information about Islam. These candidates did not engage with the stimulus or the concept of Islam as a living religious tradition.
Question 5: Judaism
In better responses, candidates displayed a comprehensive understanding of the religious tradition and integrated their knowledge in responding to the question. Candidates made sound links to the quote, referring to significant people, ideas, ethics and significant practices in the lives of adherents. Correct and accurate Jewish religious terminology was used where appropriate. These candidates supported their answers with quotes from the sacred writings of Judaism to explain the extent to which the statement applied to the distinctive response of Judaism to the enduring questions of life.
In mid-range responses, candidates wrote more generally, with limited links made between the statement and their response. Many of these candidates attempted to show how Judaism lived out the ideals of justice and compassion but were simplistic in their assessment of ‘to what extent’. The body of these responses was descriptive and disregarded the question. The use of Jewish religious terminology was limited.
In weaker responses, candidates were general in nature with little use of Jewish religious terminology. General descriptions were used with little or no reference to the statement.
Section IV (Studies of Religion II only)
Religion and Peace
Question 1
In better responses, candidates showed an explicit understanding of peace as part of a religious tradition. These responses clearly expressed a relationship between the sacred texts and principal teachings, and were supported by relevant examples. Analysis was evident along with the use of correct and relevant terminology.
In mid-range responses, candidates tended to focus more on identification of teachings and/or sacred text, but without a clear and explicit relationship demonstrated. The links between the teachings on peace and the sacred texts were tenuous and with no clear support from examples. These responses tended to be descriptive using some relevant terminology.
Weaker responses were poorly structured. Candidates did not have a clear understanding of terminology. These responses were mainly descriptive and did not make links between sacred texts and principal teachings.
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