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6. 2009 HSC Notes from the Marking Centre – Studies of Religion

2009 HSC Notes from the Marking Centre – Studies of Religion I and II

Contents

• Introduction
• Section I
• Section II – Religious Tradition Depth Studies (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 2009 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 2009 Higher School Certificate examination, the marking guidelines and other support documents which have been developed by the Board of Studies to assist in the teaching and learning of Studies of Religion I and Studies of Religion II.

Teachers and students are advised that, in December 2008, the Board of Studies approved changes to the examination specifications and assessment requirements for a number of courses. These changes will be implemented for the 2010 HSC cohort. Information on a course-by-course basis is available on the Board’s website.

General comments

Teachers and candidates should be aware that examiners may ask questions that address the syllabus outcomes in a manner that requires candidates to respond by integrating their knowledge, understanding and skills developed through studying the course. It is important to understand that the Preliminary course is assumed knowledge for the HSC course.

Candidates need to be aware that the marks allocated to the question and the answer space (where this is provided on the examination paper) are a guide to the length of the required response. A longer response will not in itself lead to higher marks. Writing far beyond the indicated space may reduce the time available for answering other questions.

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 which are not included in the glossary, such as ‘design’, ‘translate’ or ‘list’.

The examination in 2009 had a particular focus on broadening the scope of extended response questions. The questions were drawn from the statements at the beginning of the Religious Traditions Depth Studies (page 37 of the syllabus) as well as the Outcome Statements (H1 to H9). Candidates could answer from the perspective of two or more content areas derived from Significant People and Ideas, Ethics and Significant practices in the lives of adherents. Stimulus material in the form of quotations from sacred writings or from credible sources was used as a springboard into the questions. The primary objective of the examinations is for candidates to demonstrate their knowledge and understanding of the course.

Candidates are strongly advised to refrain from preparing answers based on syllabus ‘dot points’ or adjusting prepared answers to suit the question as this does not enable them to fully answer the question posed. Candidates must be able to demonstrate an understanding of each religious tradition studied as a living religious tradition and relate this study to the lives of adherents.

Section I

Part B – Foundation Study 1

Question 11 (Studies of Religion I and II)

Most candidates demonstrated a clear understanding of the question and were able to draw on the stimulus material in their answers. Most candidates were able to identify and explain the contributing factors which led to changes in Australia’s religious landscape since the 1960s.

Higher range responses clearly identified and accounted for a range of differences in the church signs from 1965 and 2009. These differences were attributed to changing immigration patterns, denominational switching, new age religions, secularism, and ecumenism. Broader factors such as the changing role of women, interfaith dialogue and Reconciliation with Indigenous Australians were also used by candidates to demonstrate the changes to Australia’s religious landscape since the 1960s. These responses referred to both Church signs in order to address the question.

Mid-range responses identified changes in the stimulus material with reference to one or both signs. These responses made general connections between the changes in the sign and the changes to Australia’s religious landscape. They focused on one or two factors such as changing immigration patterns, denominational switching and ecumenism.

Lower range responses compared the two signs at face value without making a connection to changes in Australia’s religious landscape. Reference to features such as the name of the church, times of services and names of ministers were common in these responses.

Question 22 (Studies of Religion II only)

Most candidates were able to identify some sources of ethical direction for individuals who were atheists or agnostics and made reference to the quotation to explain the influences on the aspirations and behaviours of these individuals. Some candidates thought that agnostics believed that ‘anything is permissible’ and that they would change their behaviour when proof of the transcendent (God) became available.

Higher range responses identified specific areas of ethical direction and named them correctly. Using sound knowledge of either atheism or agnosticism, they demonstrated how non-religious ethical direction affected the aspirations and behaviour of individuals by linking and applying at least one or the other to specific areas such as the preservation of the environment or community endeavours.

Mid-range responses demonstrated basic knowledge of atheism or agnosticism and named some sources of secular ethical direction but made only tentative or implied statements about how these influenced the individual’s aspirations and behaviour.

Lower range responses demonstrated limited knowledge of atheism or agnosticism by suggesting that atheists/agnostics have very little ethical guidance and therefore “anything is permissible”. They then proceeded to make some unsubstantiated moralistic assertions.

Section II – Religious Tradition Depth Studies (Studies of Religion I and II)

Question 1: Buddhism

1. Most candidates were able to provide one Buddhist ethical teaching, including the characteristics and features of this teaching. Higher range responses identified and applied specific Buddhist ethical teachings to the chosen area and often demonstrated this with examples of ethical issues. Lower range responses only focused on one aspect of ethics such as bioethics or abortion.
2. Higher range responses established the context and/or purpose of the practice within the tradition. The descriptions of the components of the practice were explained in terms of what they symbolised and the beliefs they expressed. Many candidates were able to describe the practice and give reasons for the practice but only referred to beliefs generally. Lower range responses mentioned the practice without an adequate explanation of the beliefs.
3. Most candidates were able to identify the key features and relate the biographical, historical and social context of the chosen significant person or school of thought in relation to the impact of the contributions the person or school of thought made to Buddhism. Higher range responses identified the impact as having produced a significant change for Buddhism which is still having an effect for contemporary adherents. These responses were precise and succinct and were able to appropriately respond in the space provided.

Question 2: Christianity

1. Better responses named a number of features and briefly described their significance to the chosen practice.
2. Higher range responses explained the relationship between Christian ethical teachings and the sources of the teaching.  These responses also distinguished between the different views of the variants of Christianity for a number of issues within the ethical area chosen.
3. Higher range responses made an informed and detailed judgement about the contribution of the chosen significant person or school of thought to the development and the expression of Christianity. Candidates need to ensure that their study of a significant person is related to the individual’s lasting contribution to the whole of Christianity and not just one variant of Christianity.

Question 3: Hinduism

1. Most candidates correctly named one principal source of ethical teaching for Hinduism and described a number of characteristics or features of this teaching.
2. Higher range responses made specific links between the significant person or school of thought and their impact on Hinduism. Mid-range responses listed several characteristics without specifically explaining their impact on Hinduism. Lower range responses listed some characteristics in a generalised manner.
3. Most candidates correctly identified one Hindu practice. Higher range responses identified the key features of this practice and then clearly articulated the relevance of this practice for the individual adherent. These responses were precise and succinct. The examples used by the majority of candidates were precise with strong links to the Hindu adherents. Lower range responses were descriptive, often with accurate information but with weak links to the relevance for the adherents.

Question 4: Islam

Candidates are again reminded that they should use the correct terminology in reference to this Religious Tradition.

1. Most candidates were able to describe various features of the practice. Some candidates tended to focus on outlining the significance of the practice rather than describing the practice. Lower range responses only described one part of a practice, for example circling the Ka’ba for Hajj instead of the whole practice.
2. Higher range responses were detailed and included the primary sources (such as the Qu’ran and Hadith) to substantiate the explanation. These responses made several specific references to Islamic ethical teachings and demonstrated an understanding of Islamic jurisprudence. They also linked these ethical teachings directly to specific laws or ethics and supplied quotes and references to support their answer. Lower range responses referred to only one example and often included only generalised discussion of the chosen area with little specific reference to sources of ethical teaching. Lower range responses included limited information about ethical teaching with few links to their application to contemporary society.
3. Many candidates tended to focus more on the biographical details of the significant person or school of thought rather than assessing the contribution of the person or school of thought. Higher range responses supported their assessment with specific examples and relevant quotes by the significant person. Responses which dealt with schools of thought, such as Sufism, assessed the overall contribution of the school of thought but also referred briefly to a significant person from that school of thought in order to strengthen their assessment of the contribution of the school. Lower range responses made generalised statements without supporting these with evidence.
   
   Candidates who chose Sufism, as well as assessing the overall contribution of the school of thought, also referred briefly to one or more significant people from that school of thought in order to strengthen their assessment of Sufism’s contribution to the development and expression of Islamic beliefs. Candidates who chose people of questionable significance in terms of the Studies of Religion syllabus, for example the American boxer Mohammed Ali, were less able to fully assess his contribution to the development and expression of Islamic beliefs.

Question 5: Judaism

1. Most candidates provided details of one Jewish practice, including its characteristics and features. Higher range responses provided detailed information about aspects of one practice. Marriage was the most common practice selected. These key features included any of the following: beliefs, rituals, symbols and/or the practice’s role within Judaism.
2. Higher range responses specifically referred to the ethical teachings of Judaism, using quotations, and linked these teachings accurately to the selected area referring to relevant examples. Some of these responses dealt comprehensively with only one issue within an area of ethical teaching (eg homosexuality within sexual ethics) but most responses covered a variety of issues within the selected area of ethical teaching. Several candidates mentioned the differences within variants, when applicable. Mid-range responses lacked the detailed or accurate link between the ethical teachings and the area studied. Lower range responses described the chosen area but did not give any explanation of the ethical teachings.
3. Candidates were able to identify through the biographical, historical and social context of the chosen person or school of thought the key features and relate them to the impact they had on the development and expression of Judaism. Higher range responses identified the impact as having produced significant change/s for Judaism, which continues for contemporary adherents today. They provided evidence for the impact by using explicit and relevant examples. These responses were precise and succinct. Mid-range responses provided limited detail on the impact of the significant person or school of thought, especially in terms of both the expression and development of Judaism. Lower range responses were descriptive and tended not to mention any impact.

Section III (Studies of Religion I and II)

Question 1: Buddhism

Higher range responses addressed the question by specifically analysing how Buddhist ethics and/or practices were informed by the different expressions of this religious tradition. These responses demonstrated a comprehensive knowledge and understanding of the relationship between Buddhist beliefs and the ethics and/or practices of the religious tradition. These responses also thoroughly integrated both quotations and made explicit references to the different expressions of Buddhism – Theravada, Zen, Mahayana and Vajrayana. Candidates also used specific and relevant Buddhist terminology.

Mid-range responses offered some analysis of how Buddhist ethics and/or practices were informed by different expressions of this religious tradition. Candidates made reference to cultural practices (eg Tibetan, Japanese, Indian) when considering the different expressions of the belief system. References were made to both quotations.

Lower range responses were highly descriptive of the ethical teachings and/or practices from the chosen area. Candidates who presented prepared responses did not address the question at all. These responses ignored the quotations or merely restated them and made no reference to the different expressions of the Buddhist religious tradition.

Question 2: Christianity

Candidates assessed Christianity as a living religious tradition in the life of adherents in the light of the quote from Luke’s Gospel, responding from the perspective of ethics and/or significant practices in the life of adherents and/or significant people and ideas.

Higher range responses demonstrated explicit understanding of Christianity as a living religious tradition. These responses were well considered and clearly expressed, showing the importance of Christianity in the life of adherents. They were supported by clear examples, made strong links to the quote or sections of the quote and explicit reference to sacred texts. Sound judgements were made about the importance of Christianity as providing a sense of purpose in the life of adherents. They used correct and relevant terminology and logically developed an argument. In essence, they demonstrated how a particular significant practice and/or significant person/school of thought and/or ethical viewpoint evidenced the ongoing relevance and influence of the tradition in the lives of believers.

Mid-range responses tended to focus on the particular significant practice and/or significant person/school of thought and/or ethical teaching of only one variant of Christianity, thereby missing the opportunity to demonstrate and apply a thorough and comprehensive knowledge of the whole religious tradition. Responses tended to be descriptive, lacked relevant examples and provided limited judgements. There was limited use of relevant terminology. Links to the quote were not as evident and not necessarily relevant or well supported. Some candidates attempted to link a prepared response by writing an introduction and conclusion incorporating the quote and question. The body of these responses bore little relation to the question.

Lower range responses did not show a clear understanding of terms commonly used in the course including ‘living religious tradition’ which was essential to answering the question. These responses demonstrated limited knowledge and were mainly descriptive, and made little or no link to the quote.

Candidates are reminded that they are to address the whole of the Christian religious tradition and not just one variant. It is important to use the terminology in the syllabus to refer to worship services as not all Christians attend ‘mass’ and not all Christians recognise Saturday/Sunday worship or baptism as a sacrament.

Question 3: Hinduism

Higher range responses provided a comprehensive discussion of the relevance of the quotation from the Upanishads to the ethics and/or practices of Hinduism. They showed a comprehensive understanding of the tradition. Candidates made detailed and accurate references to the sacred texts and beliefs of this religious tradition, consistently discussing these in relation to the chosen area of ethics and/or practices. Candidates used specific and relevant terminology throughout their responses.

Mid-range responses attempted to discuss the relevance of the quotation to Hindu ethics and/or practices. Candidates made some references to sacred texts and beliefs and attempted to engage with the quotation in their response.

Lower range responses were highly descriptive, merely providing details of the ethical teachings and/or practices of Hinduism. Candidates restated the quotation at the beginning and end of their response rather than engaging with it.

Question 4: Islam

This question required candidates to analyse the role played by the revelation through the Prophet in the life of Muslims, ie the role played by the Qur’an in the life of Muslims, as suggested by the quotation from H. Coward. Candidates could respond to this question from the perspective of ethical and/or significant practices in the life of adherents and/or significant people and ideas.

Better responses exhibited a comprehensive and holistic appreciation of Islam as a multi-faceted religious tradition. These responses drew on a range of content to demonstrate their understanding of the significance of the revelation of the Qur’an to the Prophet Muhammad for the expression of Islam. Candidates effectively integrated key texts from the Qur’an to illustrate how the principal beliefs of the tradition inform its expression in the lives of adherents. There was a rich diversity of examples used to analyse these relationships. These responses incorporated appropriate Islamic religious terminology.

Mid-range responses demonstrated understanding of Islam as a religious tradition that developed as a direct result of the revelation of the Qur’an to the Prophet Muhammad. These responses used some examples from the Qur’an to attempt analysis of how the principal beliefs of the tradition guide adherents in the practice of their faith. While more descriptive in nature, these responses also drew on a wide variety of content to make some connection between revelation, beliefs and the lives of adherents. There was some attempt to incorporate Islamic religious terminology.

Lower range responses were highly descriptive, making simple statements about the Prophet Muhammad’s life or outlining one aspect of Islam, for example the Five Pillars. Responses were defined by generalisations about the tradition that did not illustrate the significance of the revelation of the Qur’an for the lives of adherents. There was limited application of correct Islamic religious terminology.

Candidates are again reminded that they should use the correct terminology in reference to this Religious Tradition.

Question 5: Judaism

In this question, candidates were required to analyse the connection between ‘the laws and the rules’ and the love of God as a guide in the life of adherents with reference to the quotation from Deuteronomy. Candidates could respond to this question from the perspective of ethics and/or significant practices in the life of adherents and/or significant people and ideas. Candidates who attempted to include all aspects from the religious tradition depth study of Judaism responded better than candidates who only used one specific area of study in their response. Some candidates in incorporated foundational knowledge of Judaism from the Preliminary Course syllabus (eg Torah, Talmud and Covenant) in their responses to address the aspects of ‘belief’ and ‘laws and rules’ in the question.

Higher range responses displayed comprehensive knowledge and understanding of the religious tradition relevant to the question. These responses exhibited a comprehensive and holistic appreciation of Judaism as a multi-faceted religious tradition. These responses linked reference to the quote with beliefs and the life of the adherents. Correct and accurate Jewish religious terminology was used where appropriate. These responses also supported their answer with quotes from other Sacred Writings of Judaism. They used the ‘laws and rules’ and their application to highlight the different variants in Judaism and analysed the role of these ‘laws and rules’ in the daily lives of adherents.

Mid-range responses were more general in nature and generally did not draw an explicit link between the quote and the chosen area of response. While more descriptive in nature, these responses also drew on a wide variety of content to make some connection between ‘laws and rules’, beliefs and the lives of adherents. Some candidates attempted to link a prepared response by writing an introduction and conclusion incorporating the quote and question. The use of Jewish religious terminology was limited.

Lower range responses were general in nature with little use of Jewish religious terminology. General descriptions were used with little or no reference to ‘beliefs’ and ‘laws and rules’. Responses in this range often attempted to use prepared responses with no reference to the question.

Section IV (Studies of Religion II only)

Religion and Peace

The broad nature of the question allowed candidates to access all elements of the Religion and Peace topic, and a rich and varied range of responses were presented. High-range responses drew on comprehensive knowledge and understanding from across the syllabus in specific relation to principal teachings about peace. Responses were supported by the integration of correct and referenced quotations from key sacred texts and ethical teachings. These responses evaluated the principal teaching about peace in ONE religious tradition through a counter argument to the claims of the stimulus and/or by making an informed judgement about the principal teachings about peace of ONE religious tradition. Candidates drew on the contribution of religious traditions to world peace to support their argument. Some candidates illustrated their evaluations through integration of inner and/or world peace,

Mid-range responses demonstrated a knowledge and understanding of principal teachings about peace, and supported their response with detail and example. These came from a range of areas, including key sacred texts and ethical teachings or connection with examples of the contribution of ONE religious tradition to peace. These responses attempted to formulate a limited judgement which may have mentioned the stimulus. Occurring mainly in the first and/or last paragraph only, these limited judgements were implied rather than explicit. Candidates found difficulty in meaningfully engaging with the stimulus, either by counter was limited.

Lower range responses were very limited in their knowledge and understanding of the principal teachings about peace in ONE religious tradition, and a smaller proportion wrote about the concept of religion in general without defining a specific religious tradition. Others wrote generally about ONE religious tradition without specific reference to the religious tradition’s teachings on peace. These responses were largely descriptive and lacked the necessary illustration of detail and example to support their response and engage with the stimulus successfully.

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