AS-LEVEL RELIGIOUS STUDIES RSS09 World Religions 1: Buddhism OR Hinduism OR Sikhism Report on the Examination 2060 June 2016 Version: 1.0 Further copies of this Report are available from aqa.org.uk Copyright © 2016 AQA and its licensors. All rights reserved. AQA retains the copyright on all its publications. However, registered schools/colleges for AQA are permitted to copy material from this booklet for their own internal use, with the following important exception: AQA cannot give permission to schools/colleges to photocopy any material that is acknowledged to a third party even for internal use within the centre. REPORT ON THE EXAMINATION – AS-LEVEL RELIGIOUS STUDIES – 2060 – JUNE 2016 RSS09 World Religions 1: Buddhism OR Hinduism OR Sikhism General Comments The standard of scripts was similar to last year, and showed a very wide range of ability with some very impressive and maturely expressed answers. There was a tendency to fail to take notice of the demand to ‘outline’ and ‘examine’ and to write too much on the former and too little on the latter in relation to questions 1, 7 and 17. Also in response to evaluation questions, students did not focus directly on the issue raised and failed to notice the word ‘today’ in order to give contemporary relevance to the answer where this was required. Section A Buddhism This is the most popular section. It shows that students have understood the teachings and practices of Buddhism clearly and are able to respond to the issues raised in evaluation questions with an appreciation of the implications of these teachings for Buddhists today. Question 1 Samsara and the three marks of existence Part 01 was by far the most popular question on this section. All students understood the concept of samsara as the cycle of birth, death and rebirth determined by the law of karma and the defilements of greed hate and delusion. The experience and cause of samsara is vividly depicted in the Tibetan illustration of the Wheel of Life. Some students used this image effectively to explain the processes which cause and perpetuate the human condition in samsara. Although the condition of suffering in samsara has some relation to the three marks of existence, ie dukkha, anicca and anatta, as these are aspects of the nature and cause of suffering, some students provided far too much unnecessary detail on these teachings and did not relate them to samsara. More attention needed to be given to the implications of a belief in samsara for the Buddhist way of life. This includes a motivation to escape this endless cycle of samsara by developing good karma by following the eightfold path of morality, meditation and wisdom. Also a belief in samsara would enable Buddhists to accept some of the suffering and injustices of present existence and even give some an incentive to become a monk to devote one’s life to gaining freedom from the law of karma and samsara. Part 02 proved to be quite a challenging question for some students as an assessment of the view that samsara can only be understood through experience required a reappraisal of those aspects of samsara which are clearly observable and known in everyday life. This is the dukkha / suffering and frustrations of life rooted in hatred and ignorance. Other aspects of samsara bound up in the law of karma require wisdom and faith rather than experience to understand fully the meaning of the concept of samsara. Those who were able to apply some philosophical principles about the nature of knowledge through both empirical experience and contemplation of the Buddhist dhamma gained the higher levels of marks. Also the role of meditation and the cultivation of wisdom in fully understanding these complex truths was relevant to this question. Question 2 The Four Noble Truths Answers to part 03, examining the concept of nibbana, varied from detailed and in depth analysis to generalised and superficial responses. It was clear that some students had studied a range of different interpretations, with the basic Theravada being the foundation of their answers. Most made a distinction between nibbana gained during this lifetime as a transcendent timeless 3 of 7 REPORT ON THE EXAMINATION – AS-LEVEL RELIGIOUS STUDIES – 2060 – JUNE 2016 experience and nibbana gained at point of and beyond death (paranibbana). Many also pointed out the ineffability of nibbana as being beyond description. Some well-balanced answers were presented in response to the statement in part 04 that ‘the main aim for Buddhists is to achieve nibbana. Students wrote in a more informed and focused way than in question 03. They argued for the ultimate status of nibbana as the primary aim as well as the valid importance of living a moral life in order to gain a good rebirth to achieve nibbana in a future life. Thus it could be an interim aim rather than a main aim. The better responses pointed out the difficulty of achieving nibbana as it needs for seclusion and renunciation of social responsibilities and the equally important Engaged Buddhism which aims to improve society on Buddhist principles. Question 3 The Eightfold Path Part 05 proved to be quite challenging for some students as it required judicious selection of material about the role of wisdom, morality and meditation in the eightfold path. There was a tendency to describe each section of the path in detail without referring to the purpose of each in attaining enlightenment. Some good explanation and examples were presented showing how each of the aspects of the path interrelated and contributed to the attainment of enlightenment. In part 06, responses to the statement that ‘Morality is more important than meditation for Buddhists today‘, were, on the whole, good. Most were able to provide good arguments and justifications both in support and against the statement. However, the higher levels were given to those who explicitly included a contemporary dimension, for example the value and benefits of meditation, especially mindfulness in the areas of psychology and emotional wellbeing, which are widely appreciated and understood today. Question 4 The Sangha Most students were able to outline the discipline of the monastic community in part 07 but fewer gave good responses to the ‘examine’ part of this question, which asked them to examine the importance of monastic discipline in Buddhism. Whilst most recognised the significance of the commitment and dedication required to follow the monastic way of life not many pointed out the importance of the monastic life in Buddhism. The monastic discipline creates very high moral standards and behaviour in the monks which is an inspiration and example to lay people and monks (bhikkhus) represent and embody the qualities of the Buddha and are regarded with great respect by lay people as they show the way (dhamma) and teach the means to enlightenment. Some excellent answers were presented in response to the statement ‘Only monks can become enlightened’ in part 08. These ranged from the view that it was only possible for monks due to the necessity of renouncing world responsibilities and distractions, to those who argued that enlightenment was equally possible for lay people who had to overcome the challenges of involvement in the world. Although not on the specification, some students had an awareness of other traditions in Buddhism where enlightenment is considered to be the goal for all beings. 4 of 7 REPORT ON THE EXAMINATION – AS-LEVEL RELIGIOUS STUDIES – 2060 – JUNE 2016 Section B Hinduism The standard of responses to this section was generally very high and above average, characterised by detailed and accurate knowledge as well as articulate and well-judged evaluations of the issues raised in the AO2 questions. Question 5 The Hindu concept of God In part 09, most students were well informed about the qualities and powers of each of the major deities of the Trimurti and showed very good use of technical vocabulary. The approach to the importance of these deities in the Hindu concept of God was less clear. Some implied the importance in the role and distinctiveness of each deity, whereas others more explicitly dealt with the importance of the Trimurti within the Hindu concept of God. The Trimurti reveals the Hindu understanding of how the concept of God is linked to the cycle of birth, death and rebirth of the universe and human existence. The Hindu concept of God in the impersonal Brahman is beyond full understanding so the Trimurti gives Hindus a means of understanding and relating to the impersonal absolute in these three different personal forms. Responses to the statement, ‘Since Hindus believe in the Trimurti they must be polytheistic’ in part 10, were very good. Students revealed their theological understanding in making clear distinctions between monotheism, polytheism and henotheism. Question 6 Means to Liberation in Hinduism All the answers to part 11 on the three forms of yoga were answered well with depth and detail. In part 12, responses to the statement ‘Yoga is essential for Hindus’, were well balanced in their justifications, as each form of yoga develops a different aspect of human nature and experience. However, the counter arguments referred to the fact that for many Hindus the practice of these yogas is a personal choice rather than an essential element of their lives. Question 7 Worship in Hinduism Some excellent answers were presented in response to part 13 on the design of Hindu temples and the purpose of the various features of Hindu temples. They linked the design features to expressions of religious ritual or concepts such as darshan and the spiritual experiences which are an integral part of worship. Question 8 The Hindu Way of Life In part 15, the roles of the various holy men in Hinduism were well understood and answered in sufficient detail and depth by those students who were awarded the higher levels of marks. Responses to the statement, ‘The way of life of the holy man is superior to any other way of life in Hinduism’ in part 16 yielded some interesting and well-argued discussions showing independence of thought. It was suggested by some that every Hindu is a holy person if they fulfill their dharma wholeheartedly and completely, and that even some of those consciously adopting the way of the holy man have become egoistic and corrupt. 5 of 7 REPORT ON THE EXAMINATION – AS-LEVEL RELIGIOUS STUDIES – 2060 – JUNE 2016 Section C Sikhism Question 9 The Gurus All those who answered this question, which asked for an outline of the life of Guru Nanak and an examination of his main teachings, answered part 17 very well but sometimes with too much unnecessary detail and did not give sufficient attention to an examination of his main teachings which required more than a general reference to equality and the nature of God. Reference to Guru Nanak’s understanding of God as being beyond categories of male and female and as both saguna and naguna ie with characteristics and beyond characteristics and his teachings about becoming God–centred (gurmukh) instead of self-centred (manmukh) would have gained higher marks. His teachings of (nam japo) keeping God continually in mind, meditating on gods name, earning an honest living (kirt karo) and sharing the fruits of labour with others (vand kakko) could have been included in the answer. Part 18 was seeking a response to the statement, ‘Guru Nanak’s teachings totally challenged the religious culture of his time’. This was not fully understood by some students who argued that he challenged the caste system of Hinduism and some aspects of Islam. The key word in the question was ‘totally’ and students needed to evaluate the extent to which he challenged as well as assimilated aspects of the religious culture of his time. For example, he liked the Hindu and Muslim sant tradition of bhakti and loving devotion of God through singing and worship and he incorporated them into the forms of worship he initiated. Question 10 Festivals Part 19, on the significance of the celebration of Vaisakhi for Sikhs, was quite well answered by most students. The better answers provided a good balance of historical and contemporary factors which demonstrated the significance of this festival. The responses to the statement that ‘the celebration of festivals is always significant in the lives of today’s Sikhs’ in part 20, did not always fully recognise the focus of the question; which was about the celebrations of the festival rather than festivals in general. Firstly, the emphasis was on today’s Sikhs and there were some good arguments supporting the view that the celebration of festivals was always important for today’s Sikhs to preserve their history and identity in a different culture and historical epoch. However, the arguments against this were less convincing and reference could have been made to the fact that Sikhs today have different priorities in the upkeep of their faith and festivals are less important than maintaining Sikh values and spiritual traditions of prayer and worship in the home and gurdwara. Also the more secular environment of modern Sikhism makes these festivals have more of a social than religious importance. Question 11 The Guru Granth Sahib and the Gurdwara. For part 21, students were required to examine both the main features of the Golden Temple complex at Amritsar and the significance of these features. There were some excellent answers and some rather weak responses. The former were characterised by detail and accuracy and clear links between the features and their significance in both spiritual and social ways, the latter were vague and generalised. 6 of 7 REPORT ON THE EXAMINATION – AS-LEVEL RELIGIOUS STUDIES – 2060 – JUNE 2016 The responses to the statement, ‘The Golden Temple complex at Amritsar is central to the Sikh faith’ in part 22, was generally good. The better responses made good use of the issues for Sikhs in diaspora communities and the extent to which the Golden Temple complex was both highly significant as a source of renewal of faith and tradition but also remote and unconnected to their lives. Question 12 Diwan and Langar Part 23 required an examination of the concept and practice of sewa. Many answers to this question lacked an appreciation of the spiritual purpose of sewa in contributing to the progress toward gurmukh and lessening self-centredness. Some good debate was evident in response to the statement, ‘For Sikhs, practising sewa is more important than believing in God’ in part 24. Several students stated that the two aspects were interrelated like the two wings of a bird and that they were more than equally important but closely linked together. Mark Ranges and Award of Grades Grade boundaries and cumulative percentage grades are available on the Results Statistics page of the AQA Website. Converting Marks into UMS marks Convert raw marks into Uniform Mark Scale (UMS) marks by using the link below. UMS conversion calculator 7 of 7
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