The Hypocrisy at the Heart of Racist Riots
Written by Dr Nilufar Ahmed
Dr Nilufar Ahmed is a multi award winning Chartered Psychologist, Academic, and Accredited Psychotherapist. She works as an academic at the University of Bristol where her research and pedagogy focus on Inclusion and Engagement. Her work is situated in an antiracist and Intersectional framework. She is regularly invited to comment in the media on all things psychology and has delivered training, keynotes, and consultancy services across sectors including HE, business, and Government.
Originally published by The Conversation on 9/8/24
When news broke that a 17-year-old male had stabbed a number of young girls in Southport, misinformation swiftly followed. First, that the perpetrator was an asylum seeker or refugee who had come to the UK on a boat. This was discredited and information emerged that the individual was British-born. But the circulation of disinformation, including a fake, Arab-sounding name, led many to argue it must have been a Muslim male.
Though the perpetrator has no known links to Islam, violent, far-right rioters still mobilised to attack mosques. Islamophobic violence spilled onto the streets in the worst race riots Britain has seen in years.
The fact that this misinformation was so readily believed can be partly explained by psychology, and how we think about people who look like us, and about others who don’t.
People are conditioned to identify with their in-group – others who are like them on a range of markers such as race, gender, class or nationality. The maintenance of this shared identity largely requires “us” to be different (meaning better) than “them” by making negative inferences about them.
This automatic psychological response explains how people can see the self and the in-group as complex and fluid (for example, not all white people are criminals) but frame the out-group as homogeneous and fixed. This can lead, as we’ve seen, to some people casting all black men as dangerous, Muslims as terrorists, asylum seekers as opportunistic and refugees as “taking” jobs and healthcare resources, justifying the dislike and even hatred of the out-group.
The racism of this public reaction to a horrific attack on children is stark when you compare it to other recent events.
When a white male killed a 14-year-old black boy named Daniel Anjorin with a sword in May, protesters did not mobilise around the country to “protect children”. Neither were white men as a group deemed a threat to the safety of children.
Whenever crimes, however heinous, are committed by white perpetrators, they are more often viewed as the acts of an individual who was at fault because of mental health issues or falling in with the wrong crowd. There is a long history of disparate treatment of criminals in the media linked to race.
People are socially conditioned to think heinous acts are committed by outsiders. There are a number of cognitive biases at play here, including contextual bias, where decisions are influenced by background information rather than the crime itself, and affinity bias, where people prefer others who are like them.
These biases are present in individual cases, but also across the judicial system. Inequalities in sentencing perpetuate the narrative that people of colour are more dangerous and disposed to crime.
A study commissioned by the Crown Prosecution Service also found that people of colour are significantly more likely to be prosecuted than white people for the same crimes. Such inequity results in overrepresentation in prisons and with convictions. This then feeds the narrative that people of colour are more likely to commit crime – when in fact they are simply more likely to be prosecuted.
The Blame Game
In times of scarcity, this in-group/out-group bias can become simplified and exacerbated to justify withholding resources from the out-group, who the in-group perceives as “undeserving”. Out-group scapegoats offer an easy and reliable way of deflecting responsibility by those with power.
This is what has happened over the past 14 years in Britain. While the Conservative government created an unstable economic climate and deep poverty through cuts to public services and economic turmoil, it is politically convenient to suggest the reason for scarce resources is a small number of asylum seekers.
The previous government used the negative attitudes towards refugees and immigrants as a core pillar of its election campaign. Politicians used increasingly inflammatory language in relation to immigration, blaming immigrants for things like the housing crisis and depleted health resources as a way shifting attention from their cuts in spending.
Anti-racist counter-protests have organised all around the country. Simon Dack News/Alamy
Over time, the scapegoats have been boiled down to one homogenised group of people who are not white. This is apparent in the differential treatment of asylum seekers from Ukraine, who were welcomed to the UK and allowed to work and be housed.
Asylum seekers from the rest of the world are not allowed to work on arrival and receive just £49.18 a week. This feeds the narrative that white people work, while people of colour don’t (though somehow are simultaneously “taking our jobs”).
The relentless scapegoating dovetails with the psychological biases we are all socially conditioned to fall for, creating an “us” and “them” environment that can easily turn violent. The events of the past two weeks have awakened much of Britain to the consequences that can arise when society is defined this way.
The UK Race Riots, Summer 2024 - The Aftermath
Written by DiverseEd
Diverse Educators started as a grassroots network in 2018 to create a space for a coherent and cohesive conversation about DEI. We have evolved into a training provider and event organiser for all things DEI.
It has been a difficult summer for many people across the UK as hate has manifested itself online and on the streets of our country.
The loss of innocent lives have been used as an excuse to riot, with those enacting civil disorder and violence under the cover of protesting and the right to freedom of speech.
Protests quickly became riots. Riots escalated into acts of terrorism.
And let’s not forget that the spate of racist, islamophobic, anti-migrant incidents took place during South Asian Heritage Month.
Many pupils, educators and parents/ carers will be returning to school in the coming weeks scared and traumatised by what has happened, by what they have experienced and by what they have witnessed. There will also be a number of these groups who are also emboldened in their attitudes, beliefs and behaviours. So, how do we challenge this?
Some questions for us to reflect on and to discuss as part of our DEIB strategic approach:
- How prepared are we to create safety, to offer support, to protect our communities?
- How will we take an anti-racist stand as a profession, as organisations and as leaders?
- How will we review all aspects of school life moving forwards through an intersectional lens?
- How will we ensure our approach to supporting our school communities is trauma-informed?
- What training have your different stakeholders had, and what further training and support do they need?
- How are we supporting the wellbeing of your DEIB leader/ working party as they manage the emotional tax of doing the necessary work that is likely to be triggering for their own lived experience?
- Do we have staff briefings ready and are assemblies, tutor activities and PSHE lessons prepared?
It is important to ensure that these questions move from being words to become actions.
In our work at #DiverseEd we encourage people to consider how we are developing consciousness, confidence and competence in ourselves and others. We also encourage our network to look in the mirror before we look out of the window – we need to do the inner work alongside the outer work to make sure what we do is authentic, considered and not performative.
We appreciate that:
- There is a lot to process.
- There is a lot to do.
- There is a lot of overwhelm.
We need to learn the lessons from the Anti Racism work schools jumped to in the aftermath of George Floyd’s murder – it is important for us to take action but it is more important to think about what needs to be done in different school contexts. How do the incidents this summer feed into our ongoing DEIB work? How do we commit to proactivity instead of reactivity?
Let’s learn from the mistakes made in the aftermath of George Floyd’s death. Let’s not be silent, but let’s consider who is doing the talking and presenting to each stakeholder group. Let’s be mindful of who we have consulted, which voices have been listened to to frame the message and how it is delivered and how it lands.
Let’s also consider how we are working with our local community. What does a connected community look and feel like for all community members? How are we building bridges, creating safe spaces, carving out opportunities to listen and nurturing collaborative partnerships?
Below we have collated resources and we signpost support that has been shared by our network to help navigate the next few weeks as we return to school.
As an anti-racist school leader we can show our support by undertaking the following key reading and actions to get started:
- Dr Nilufar Ahmed – read and share this article exploring the hypocrisy at the heart of racist riots.
- Sir (Mufti) Hamid Patel – read and share this article considering After the riots: The role of schools in healing our communities
- Professor Paul Miller – watch and share this video summary of the race riots.
- SARI – read and share this guidance on how to respond to hate crimes.
- Jeffrey Boakye – read and sign the Open Letter re Safeguarding and Child Protection
- Hope Not Hate – send a copy of the HNH letter to your local MP
- BAMEED – read and share their curated toolkit of anti-racism resources for schools.
Some free training events as term starts which you may wish to attend/ share with colleagues:
- Facing History – attend and share this free webinar on Supporting Teachers to Respond to the Summer’s Civil Unrest on 28/8.
- APEX Educate – attend and share this free webinar on Reckoning with the riots – Addressing the aftermath in schools on 9/9.
- Still I Rise – attend and share these free sessions with Orla McKeating with guest contributor Baisat Alwiye
Some organisational statements in response to the riots to read and consider your own public messaging as an organisation:
- Association of Colleges
- CCT
- Fair Education Alliance
- Liberal Democrats
- Mayor of London
- Teach First
- The Big Issue
- Women’s Aid
Some thought-provoking posts by individuals in response to the riots to read, reflect on and discuss with colleagues:
- Chanel Noel – signposting to further support
- Christina Brooks – some tips on small acts we can all make to support others
- Gulwali Passarlay – sharing the fear they are experiencing
- Hannah Naima McCloskey – a post exploring how events are labelled and framed
- Dr Matt Jacobs – on white allyship and creating safe space
- Naomi Wilcox-Lee – sharing resources on inclusive language
- Pete Olusoga – a blog exploring the media portrayal of the riots
- Rachel Carrell – sharing tips on how to talk to children about the riots
Some next steps to consider getting involved in:
- Teaching Working Party and Curriculum Review
- Whilst not forgetting the brilliant work that The Black Curriculum have been doing for the last 5 years.
Some further resources to review and share:
- PSHE Association – Belonging and community: addressing discrimination and extremism
- Spark and Co – Standing Together Against Racist Violence: Support for Communities of Colour in the UK
Some further reading to read and discuss with colleagues:
- Dawn Butler – There’s a huge difference between free speech and hate speech
- Nafeez Ahmed – Exposing the Real UK Race Riot Instigators: The Key Players and Transatlantic Network Around Tommy Robinson
- Torsten Bell – Despite appearances, Britons are more tolerant than ever
- Zahra Sultana – ‘People Aren’t Going To Forget What’s Been Said, And How They’ve Been Made To Feel’
Some final resources and supports from us at Diverse Educators:
- Our DEIB toolkits including one on Anti-Racism
- Our thematic DEIB training sessions including one on Anti-Racism
- Our DEIB Directory with a list of organisations who can support you in unpacking race and religion/ belief in your context.
- Our free virtual event on September 21st on Building a Global Majority Workforce and Pipeline.
Heart Stories and Community
Written by Samira Vance
Diversity, Equity and Inclusion Leader and Consultant. Founder of the Thailand DEI Hub.
As I journey into the next chapter of my life and career, I am finding myself taking stock and feeling gratitude for many things. As I intentionally work to engineer this next phase, I want to share one aspect that I have come to realise is essential to build and find. A community of ‘my people’.
To clarify, by ‘my people’ I don’t necessarily mean BIPOC folx but rather individuals and groups that endow me with a sense of true belonging. The people with whom you truly and fully unmask and allow space for them to do the same. At the start of this year, I attended two incredible conferences (AIELOC and DEIx24) and I was overwhelmed at the power of community. I have since set up the Thailand DEI Hub to provide a similar sense of community and peer support after being inspired by both conferences. Whilst I have found ‘my people’ along my professional journey, it was positively overwhelming to be around so many that could potentially be ‘my people’ all in one place. It is a great thing to find, witness and be amongst the souls that nourish one another.
One of the things that was consistent was the level of vulnerability shown by attendees. At DEIx24, Margaret Park asked us to consider what constitutes a safe place. Is a statement to that effect all that is needed for the feeling of safety to be felt by participants? Many of us have felt the disconnect between being told that it is a safe place when our body and gut tell us otherwise. Yet, in these instances with strangers, online ‘friends/connections’ and acquaintances, the level of vulnerability very clearly indicated the sense of safety felt by many.
A fellow attendee, spoke of wanting to connect people with ‘similar heart stories’. Heart stories. The phrase stuck with me. After some pondering, I have decided that heart stories are those defining, poignant stories of our lives. The ones that make us who we are and the ones that describe our journey through life. Are they what bind us? Do heart stories recognise each other? Indeed hearing my stories and those of my loved ones spoken back to me without my uttering a single word made me feel heard. Seeing the raw emotions through vulnerability that mirrored my own, moved me to connect. I recognised the heart story because it was similar to my own. The snapping of the fingers, the head nods and the ‘Mmms’ told me that the speaker and I were not alone. Those moments, conversations and experiences moved me to make space in my life for these strangers. We could speak truth to our stories where we were understood.
It was a metaphorical embrace signalling understanding, joy, sadness, a spectrum of emotions all at once but most of all, safety in being able to share those emotions with others. It said:
I see you, even as you hide
I hear you, even though you haven’t spoken
I know you, although we’ve never met
I am you, or at least that what my heart thinks
I feel your heart story
At AIELOC, another workshop leader spoke about safe spaces in relation to indigenous practices, specifically that of the Muscogee (Creek) Nation and roles of different members of the tribe. As BIPOC folx, but other minoritised groups too, spread across the globe, are we all yearning for places where we belong?
So many of us work to create equitable and inclusive spaces with the aim of fostering belonging, but what is the cost of existing in spaces not designed for us at this moment? What is the cost of continuing to mask day in, day out? I am very fortunate in that I have been able to find the people in my professional life with whom I can exist as my authentic self but the reality remains that for minoritised groups, this is consistently not the case outside of these relationships and spaces. Whilst we are working on systemic change, it is vital that we find our communities and safe spaces.
As I move back to England (my home), I do so with the recognition that I am a member of both visible and non-visible minority groups. I think about the communities, ‘tribe members’ and safe spaces that I will need in personal and professional settings to both support my mental health and allow me to sustainably carry on with the work that I do.
If you know of any amazing communities in the South East of England or ones based online for black women, mixed-race women, people of south-asian heritage, neurodivergent people/parents, parents of black children, DEI professionals and/or not-so-fit basketballers please do share and connect with me if you’d like! The word underpinning my vision board this year was ‘nourish’ and I can absolutely see the power of communities and people to provide spiritual, mental and sometimes intellectual nourishment and strength.
Pride Month 2024 - Responding to homophobic language: guidance for schools using Oracy and No Outsiders
Written by Andrew Moffat
Andrew Moffat has been teaching for 25 years and is currently PD Lead at Excelsior MAT. He is the author of “No Outsiders in our school: Teaching the Equality Act in Primary Schools” and “No Outsiders: everyone different, everyone welcome”. In 2017 Andrew was awarded a MBE for services to equality and diversity in education and in 2019 he was listed as a top ten finalist in the Varkey Foundation Global Teacher Prize.
Ensuring equality for all cannot be achieved if any group of people feel they are unseen, unwelcome or feel targeted because of the person they are. As teachers, we strive to ensure that everyone feels seen, everyone feels welcome, and no one feels they have to hide their true selves, or parts of their identity.
In preparing children for life in modern Britain, we need to be clear and consistent in our efforts to make schools a safe place where children understand there are different ideas in society and prejudice may exist in the outside world, but prejudice and discrimination do not exist here, because in our school, there are “No Outsiders” and everyone is welcome.
Children are allowed to hold different views. I am a big champion of oracy as it encourages children to see both sides of a debate and understand it is possible to hold two views at one time. However, while different views are embraced, the othering of a group of people is not allowed. A child can disagree with a point of view and still show respect; this is the golden thread of a no outsiders ethos.
If a child chooses to use homophobic language, this must be tackled immediately. Children must understand there is no tolerance of prejudice at our school. It is the job of any adult to respond to homophobic language, as this is a safeguarding issue (KCSIE, 2023, “Children who are LGBT” page 51),
A quick response is; “Excuse me?” or, “What do you mean by that?” followed by, “And what do we say at our school?” to which the expected reply is “There are no outsiders”. Reiterate, “That’s right, there are no outsiders here, so you need to think about the language you are using. How are you going to put that right?”
All homophobic incidents should be recorded, and parents informed.
If homophobia arises in a debate where no individual is being targeted but there are attitudes forthcoming that need to be addressed, make sure they don’t go unchecked. An oracy framework enables us to challenge such attitudes effectively by asking the class to respond; “Would anyone like to respond to that?”. If the comment is offensive, for example if a child says, “gay people are wrong” it’s important that the adult responds immediately along the lines of;
“Can we think about the language we are using here… those ideas may exist in the outside world, but we need to be really careful about the words we use here. To say something is ‘wrong’ is different to saying, you ‘don’t agree’ with it. Do you want to re-phrase so that you are not othering anyone or being offensive?”
“What does the law say about this?” (The Equality Act, British law says it’s ok to be LGBT)
“What do we say at our school about different people?” (We say there are no outsiders, and everyone is welcome here.)
It’s vitally important the teacher addresses the attitudes while not giving their own opinion so we don’t get in to an argument or lead the children down any particular path. What we need to do instead is remind children it is ok to hold different views (“and that’s what makes this debate so interesting”) and we can still show respect and non-judgement. It’s ok to disagree with one another, the important thing is that everyone still feels they have a place here, including the child who is being offensive. It is the child’s views that are not welcome; the child is still welcome.
If a child brings their faith into the discussion; “My religion says it’s wrong”, respond in this way:
“You’re right, there are different views about this in different religions. And that’s the best thing about living in the UK- we have different views and beliefs, freedom of speech and democracy, and we have the Equality Act which protects religion and belief, so people are allowed to hold those views under British law. Who else is protected under the Equality Act? (disability, age, race, pregnancy and maternity, marriage and civil partnership, sex, LGBT) hmmm that’s interesting isn’t it – on the one hand you have religion and belief and on the other you have LGBT … both protected, both allowed… so I suppose we have to find a way to respect both views. We can co -exist without saying the other is wrong….”
And then open out the conversation, move it along using the oracy technique; “Who wants to build on that?”
Keep coming back to “That’s why we say there are no outsiders… we can have different opinions, and we can still respect each other. No one is pushed out because of their religion, their race, or because of their sexual orientation.”
I recognise that these conversations are not easy but they are important and we need to be having them with our children. My advice is to practice responses with each other as a staff team.
Here are some useful assembly links from www.no-outsiders.com:
https://no-outsiders-assembly.blogspot.com/2024/05/pride-2024.html
Assembly pictures : Football shirt (no-outsiders-assembly.blogspot.com)
Assembly pictures : football (no-outsiders-assembly.blogspot.com)
Assembly pictures : Bathroom (no-outsiders-assembly.blogspot.com)
Assembly pictures : Beano (no-outsiders-assembly.blogspot.com)
Assembly pictures : LGBT history month (no-outsiders-assembly.blogspot.com)
Assembly pictures : What is homophobia? (no-outsiders-assembly.blogspot.com)
Assembly pictures : Curly hair (no-outsiders-assembly.blogspot.com)
https://no-outsiders-assembly.blogspot.com/2024/06/veteran.html
South Asian Heritage Month: free to be me.
Written by Zahara Chowdhury
Zahara is founder and editor of the blog and podcast, School Should Be, a platform that explores a range of topics helping students, teachers and parents on how to ‘adult well’, together. She is a DEI lead across 2 secondary schools and advises schools on how to create positive and progressive cultures for staff and students. Zahara is a previous Head of English, Associate Senior Leader and Education and Wellbeing Consultant.
This year’s theme for SAHM is beautiful: free to be me. As we celebrate lived experiences, storytelling and authenticity, it seems only right that freedom and embracing our individual narratives is next.
This year’s theme has made me think where have I felt my most free? It’s not an easy question to answer. You see, growing up South Asian, (in my case, a British Pakistani Muslim, who’s family was born and raised in Africa), masking your identity can often feel normal, particularly when masking makes you feel safe in public, school and at work. Returning home, comes with its own comforts and conflict: finding joy in your culture and sticking out because you don’t really ‘fit’ within it either. Freedom then becomes a rather grey area and one that does not feel easily attainable.
Over the years, particularly I adulthood, there are a few spaces where I have come close to ‘free’: one was in my classroom. When teaching, my classroom was predominantly full of students who looked like me, shared similar lived experiences and most importantly we connected over an understanding of shared ambitions, aspirations and values. I felt free in an office with a colleague who shared my heritage; breaktimes and lunchtimes were full of laughter, candid conversations and asking each other, ‘what did your mum use to store atta in the kitchen?’, ‘were your sofas covered in shrink wrap too?’
Since then, I have felt most free in conversation with South Asian educators across the sector, most recently in conversation learning all about the wonders of Pehalwaan Juice (if you know you know…I definitely didn’t!). In many ways I share this with caution: for someone who works to amplify diversity, is there a problem if my freedom is sought and felt within my own community? Do I then just enjoy being a part of my own echo chamber?
The answer is no. Within these spaces diversity thrives. Diversity of thought, feelings, faith, work, experiences – being South Asian does not make us all one and the same and every South Asian friend, colleague and student I have connected with has a different story and identity. If anything, the freedom I feel in these spaces makes me more determined to centralise my identity in mainstream spaces too.
My childhood and teen years were branded with the term ‘coconut’ – in many ways, I didn’t think much of it then and I don’t think much of it now. What I do think about now though is how the identity of a ‘coconut’ lacked freedom. Consciously and subconsciously (and I really hope fellow South Asians can relate) I spent my childhood and adolescence straddling between several identities, depending on the audience – and I happened to be pretty good at it; I still am (we are pros when it comes to masking). I (still) do not know enough about my heritage, and I still don’t feel very ‘white’ either. Perhaps this is what imposter really means.
I studied all of this at university, wrote about it for my dissertation. 15 years later, specialising in a field that very much reflects the truth of my life couldn’t be more imperfectly perfect, no matter how much I question it on a daily basis (awareness and celebratory months are only one piece of the ‘work’). If anything, my experiences as a teacher and now EDI trainer, speaker and consultant are in some ways liberating and in other ways, revealing of just how far ‘we’ (marginalised and minorities in the West) have to go to be free.
South Asian Heritage is rich, diverse, nuanced and just huge – I am so naive and ignorant of its beauty. There is so much to learn. I’m not sure I’m free to be me just yet…but I think (and hope) we’ll get there soon.
In light of this and all of the learning and connections we have to make, I’m excited to share a space, network and group for South Asian Educators to connect, talk and be. Assistant Headteacher and Author, Yamina Bibi has said, the network will be a space ‘for anyone who is looking for a safe space for those of South Asian heritage. The challenges and issues facing South Asian Educators is somewhat different to those from other heritage groups as they are often thought of as the hard workers, obedient, quiet, shy, oppressed by colleagues and society in general. This network will support more educators to have their unique voices heard.’ We want this network to be collaborative, safe, empowering and a community where we can learn from one another too. Please Join us here!
Safe spaces: a process of co-creation
Written by Sherine El-Menshawy
Sherine is a Primary Education Teaching Professional and DEI Lead. She is also a DEI Associate Consultant for Being Luminary, delivering training for school leaders, and is a school governor with a focus on DEI, RSE and PSHE. Her passion and interest in DEI and all things related to identity, culture and power stem from her mixed-heritage background which has shaped her diverse personal and professional journey. She holds an MA in Cultural Studies and lived in Cairo for 11 years working in the field of International Development for UN organisations and regional NGOs.
We often talk about ‘safe spaces’ in education, as we should. The safety of all our students, staff and stakeholders is paramount and protected through our safeguarding framework and responsibilities. However, consideration of what we mean when we say ‘safe spaces’ is an area worth exploration. When we say ‘safe’ we need to be clear on what we mean. We are talking about psychological safety as well as physical safety. Both are crucial for enabling a safe, inclusive learning environment where we can all thrive. And this is where things become more complex. Can we actually be sure that we are considering the psychological safety of our students and those we have a duty of care towards if we don’t make the effort to understand how they feel, why they feel that way and how their experiences, their identity affects their sense of safety in a given environment. Is it right to talk of creating ‘safe spaces’ without doing the work of understanding the power dynamics of any given space or environment, the wider power dynamics at play and how these impact our students differently? Is it right to come up with ambitious plans of how to create ‘safe spaces’ without engaging everyone in the process? I would argue that there is a danger of missing the mark without this deeper understanding. That just as good teaching considers who students are, what they bring and where they are on their own learning journey, and adapts accordingly, schools need to do the same when talking of safe spaces. Safe spaces for who? Safety from what? And what external factors, outside of the school, may be contributing to the need for safe spaces in the first place?
Firstly, we need to explore the feelings of safety and belonging and how they impact learning. We know from our Trauma Informed training that a student who doesn’t feel safe will not be in a position to learn. Safety comes first. So perhaps if we consider, why some students find our learning environments safe spaces and are able to access and learn with ease, while others struggle we may start to understand more. If we apply this lens, we can see the impact of belonging on behaviour and in turn learning attitudes. So how equitable are we being when we rate a student’s ability without considering the impact of the environment and their sense of safety to function on their ability to learn in that space? We need to go deeper, build stronger relationships with our students to be able to see the real barriers to learning, as well as understand the power dynamics of the other relationships in the learning space or classroom.
We know that children who have experienced trauma have so much more to process in order to feel safe and to learn. We try and make accommodations for this in our schools and classrooms. But how far are we considering the child that is too fearful of putting up their hand and getting the answer wrong and asking ourselves what the barriers are for that child to confidently engage with the learning in an outward way? How much effort are we placing on fostering a safe culture in the classroom, modelling these behaviours, celebrating them between peers and insisting on them? Setting clear boundaries for all, that keep us all feeling safe. We need to be amplifying the strengths of all our pupils clearly and overtly for them and visibly in front of the rest of the class. Explicitly recognising the little triumphs that perhaps go unnoticed and encourage all pupils to do the same for themselves and for each other.
When looking at a class of children and considering their progress, what is not represented in the data is the disadvantage of not fitting in and how this impacts a child’s learning and their experience. The nuances of identity and how parental networks, language, cultural mannerisms affect how easy it is for a child to fit with the group and feel like they belong all have an effect. How far are they actively hiding aspects of their identity because they don’t feel safe to bring their full authentic selves to the space? As adults, I think we can appreciate the difficulty of not belonging and how this presents as disadvantage in terms of friends, allies, networking, connection, having a voice, being heard, being seen, self-confidence, willingness to take risks, self-esteem etc. Applying the same to a classroom of children, we need to understand exactly those dynamics, listen to our children, and actively foster an inclusive culture, which will go some way to enabling safer spaces.
We can’t assume that these principles are being endorsed and applied outside of school. In fact, we can assume that cultural biases and hierarchies are prevalent and active outside of school in the wider world and that these will impact the dynamics and realities of all our stakeholders – our children, our families and our staff. We need to consider this when we talk of safety and think about creating a truly inclusive culture. The alternative – assumptions and assertions of safety and inclusivity which is not the experienced reality of our stakeholders – only serves to disempower, alienate, isolate. It leads to masking, compounds feelings of being unsafe and essentially excludes. This can have serious consequences for mental health and learning.
What we are essentially talking about here is culture. The culture in the classroom, in the school and of course the consideration of the wider culture within which the school and the education system are positioned, as well as our home cultures which shape each of us as actors in that space. Now ‘culture’ is one of the terms that we all feel we have an idea of what it means but struggle to explain. When I embarked on my Cultural Studies Masters Degree at the Birmingham School of Cultural Studies at Birmingham University more than 20 years ago, we started by researching, and thinking developing a deeper understanding of what we mean by culture. We discussed the term at length, each of us having a different perception of what we were talking about when we used the term ‘culture’. I urge you to investigate the term yourself and consider the multiple ways and contexts in which we use the term. A simple google search will bring multiple usages and definitions, all somehow correct yet different. What we really started to understand was the fact that culture is not static, it is not fixed in time or space, it is not a thing, it has multiple dimensions and multiple understandings, meanings and applications. It is when we talk of culture as something that can be conceptualised as having a set meaning and is fixed that we find we are trying to make things fit with an assumption that there is a shared understanding of what the word means. And this is important because when we are able to understand ‘culture’ in this fluid sense, we can really see how it is collaborative, changing all the time, it belongs to us all and we all have an impact and influence the culture at any given time in any given space. One cannot be a static part of a fluid concept unless disengaged and isolated from it, and even then one’s presence, even if not overt, would influence the culture. There are power dynamics yes, but essentially culture is always changing and has the possibility to change through our interactions and engagement with each other building connection. We are all active actors in any given space or time that influence the culture. So if we now think about a classroom made up of 30 students and a teacher, we would be wrong to think that the teacher is the only one that can influence the culture of that space at that time. We would be wrong to assume that the teacher can dictate the culture and make it whatever they want it to be because cultures develop from the ways in which those sharing a space at a particular time build connection, develop common meaning, learn, interact, and engage with each other to co-create common codes of practise for those interactions. The culture is co-created by each person that shares that space and how they interact with all the other people. Each of us is different and brings something different to that space, so creating a safe culture must include everyone – it is a co-creation process and cannot be dictated and created by one person of authority from above.
With this thinking in mind, we cannot approach this fluid co-creation of culture in a particular space with a rigid approach that essentially forces its participants to fit. Instead, we need to truly understand difference and ensure we are not coming at this with our assumptions. We need to be human-centred in this pursuit. The golden rule: don’t assume that what may feel safe for you, feels safe for everyone. In the first instance, we need to engage our students with this and provide different ways for them to have a voice, express themselves. A collaborative approach is needed, understanding and learning together about safety and how inclusive practice is central to enabling us to feel safe to learn. Remember, not all students feel safe to speak out loud, but this does not mean they don’t have a voice and that their voice is not valid and central to contributing to a safe culture. We need to use various channels of communication for student voice that don’t leave students feeling exposed and vulnerable. This methodology requires careful consideration and should not only take one form. It also needs to be ongoing. Think of it as a journey we embark on together, there is no final destination, just a common direction that we are exploring together, checking in on each other as we travel.
Next, and this is so important – we need to look at our data, our context, and listen to what the data and the responses tell us. This can be difficult. We all want to believe that in our pursuit of putting the students first that we are actually achieving the aims of inclusivity and safety and it can be difficult to be confronted with pupil voice to the contrary. However, we must take comfort in the fact that engaging with this process in the first place, embarking on the journey together, listening to our students, even if we don’t like what they tell us, is us supporting them and putting their needs first. So we must properly respond to the data and include our students in that process. There is nothing worse than asking for opinions, asking questions, receiving feedback and then not actively working with that feedback. Student voice is not a one-time question, we need to keep assessing, building in lines of communication through which our students can feedback, and we need to ensure that students are involved and engaged in this process every step of the way. Remember we are co-creating and this process is fluid and developing all the time.
Finally, being open to broaden and deepen our own lens to understand the realities of those in our care is essential to embarking on the journey of co-creating safe, inclusive spaces. This is a journey of learning for us as teachers and leaders too and we need to be open and curious to the idea of creatively navigating this process. Educating ourselves on inclusivity, belonging and always positioning ourselves as a co-creator and learner is key. Safety and inclusivity are not an additional consideration to layer on top of our work they are integral to a learning environment and culture that enables everyone to flourish and grow – they are central to what we do as educators. The golden rule: don’t assume a space feels safe for others just because you say it does.
Advancing Black history education in the UK
Written by Katie D'Souza
Katie D'Souza is a recent MA Education graduate, whose dissertation titled "Understanding the impact of 'our island story': exploring feelings of identity and belonging for Black British students" is currently under review for publication in the Curriculum Journal. Katie has since worked for a small business called The Educate Group, supports university staff to diversify their curricula and lead more inclusively, and now works at the Office of the Children's Commissioner, helping to ensure that the government listens to the voices of the children and young people living in this country.
Did you know that you can ask your MP to host a roundtable for you in parliament? The Black Curriculum (TBC) founder, Lavinya Stennett, certainly knew this, and last week took the opportunity to bring together key players in the Black history sphere for a critical discussion of Black history education in the UK, hosted by Bell Ribeiro-Addy MP.
TBC’s mission is to work with key stakeholders to embed Black history into the national curriculum. This roundtable sought to find practical and productive actions for ways to achieve this, and further cemented the determination for Black history to be meaningfully incorporated into the national curriculum, all year round.
With contributions from Professor Deirdre Osborne, expert in feminism, race and poetics, Michelle Codrington Rogers, citizenship teacher and NASUWT President, and award-winning history teacher and author Shalina Patel, amongst others, participants left this roundtable energised to arm the next generation of students (and ultimately leaders) with the comprehensive knowledge of history they need to navigate our increasingly globalised world.
A survey conducted by Bloomsbury in 2023 found that more than half (53%) of those surveyed could not name a Black British historical figure, and that only 7% could name more than four. The same survey suggests that less than 1 in 10 Brits believe that Black people have resided in England for more than 1000 years, assumptions erring towards 200 years, when in fact the answer in closer to 2000. Is this really the state of our history education system at the moment?
More can, and should, be done. Teaching Black history does not just build essential knowledge about structural and institutional racism, and Black brilliance, joy, and success. It also helps to create a sense of belonging for students with diverse heritage in UK classrooms, which may even serve to improve attainment and academic progress.
However, as it stands, the only mandatory (statutory) topic on the Key Stage 3 history curriculum is the Holocaust. Whilst the Department for Education has defended this set up as giving schools and teachers the freedom and flexibility to include Black history, in practice, the non-statutory nature translates as schools having little incentive to change their existing approach to history.
Shalina’s powerful account of her experience as a history teacher of 15 years spoke to the importance of the supportive leadership team in her school giving her both the time and resources to construct a department that is committed to building an inclusive history curriculum.
Unfortunately, this is not the case for everyone. When there is resistance to change at management and/or senior leadership team level, it can make it really difficult for teachers to do this important work alone.
Bell’s remarks further emphasised the role that teacher confidence and resources play in delivering a comprehensive Black history education. She reasoned that all teachers must be equipped to do justice to Black history in the classroom, so that the responsibility does not fall solely on teachers of colour. TBC’s resources are a great way to begin to do this, as Robert Primus, a secondary school history teacher, advocated, but this must be paired with some more concrete changes to the way history is taught in our schools.
Therefore, in the face of a general election in July, we urge the next government to consider the following asks from TBC and the other participants at this roundtable:
1 Introduce mandatory racial literacy training
The consensus at the roundtable was that we know teaching Black history is essential but that there are real, practical barriers to achieving this widely across the UK. TBC together with sisters Naomi and Natalie Evans who founded Everyday Racism ask that the next government introduces mandatory racial literacy training for school staff and leaders, under the rationale that racial literacy acts as a form of safeguarding for students from diverse backgrounds. Every adult interacting with children and young people must understand the intersectionality of identity in the UK and how the way that narratives and histories are told in the classroom deeply affects the sense of self and belonging of those listening. It’s imperative that teachers are given the time, headspace and resources to become more racially literate, and we believe making this training statutory is the way to make this happen.
2 Make Black history a statutory part of the curriculum
Recent RSHE guidance published by the Department for Education has proven that if they want to, the government is willing to prescribe what schools should and shouldn’t teach. Whoever forms the next government should make Black history a statutory part of the history curriculum. The reality is that value of teaching Black history for improving cultural understanding, increasing sense of belonging, and students seeing themselves reflected is unfortunately often overlooked by headteachers and senior leaders for whom the current school system places such great emphasis on grades and exam results. Making Black history statutory will support teachers to overcome challenge from their school leadership, as the content will be on official specifications and be included in exam materials too. There has already been some good progress in this space at Key Stage 4, where GCSE exam boards recently introduced a migration thematic study, covering migrants in Britain as well as the history of Notting Hill, but for the Key Stage 3 curriculum much remains to be achieved.
3 Equip teachers to meaningfully integrate Black history
Black history must not be seen as a tick-box exercise but should be meaningfully integrated into the curriculum. To realise this ambition, teachers must be equipped with the resources and empowered with the knowledge and confidence to do justice to Black history without ‘othering’ the stories of the past. For example, learning about Mansa Musa and the richness of West Africa before any mention of the transatlantic slave trade will support both teachers and students to reframe their understanding of Black history. Or when studying medieval England, to simultaneously look at medieval Mali, or Japan, or Baghdad. It is not necessarily a case of overhauling the whole curriculum, but weaving interesting and positive stories into the topics that are already so well known. It is about teaching a full history, not just the version constructed by the victors. As Bell summed up nicely, ‘you’re not learning a complete history if you’re not learning about black history’.
Mirrors, Windows and Sliding Doors: A Metaphor for the Diverse Curriculum
Written by Hannah Wilson
Founder of Diverse Educators
In the dynamic landscape of education, the curriculum serves as the foundation for shaping young minds. As we strive for a more inclusive and representative educational experience, the metaphor of Mirrors, Windows, and Sliding Doors offers a powerful framework for curriculum development. This metaphor, introduced by Dr Rudine Sims Bishop, encapsulates the essence of diversity, equity, inclusion and belonging within educational content, emphasising the importance of reflection, observation, and engagement for all learners.
Mirrors: Reflecting Students’ Own Lives
Mirrors in the curriculum are essential for students to see themselves – their cultures, identities, and experiences – reflected in what they learn. When students encounter stories, histories, and perspectives that resonate with their own lives, they feel validated and recognised. This reflection fosters a sense of belonging and self-worth, which is crucial for their overall development and academic success.
For curriculum specialists and subject leaders, this means incorporating diverse voices and narratives across all subjects. For example, in literature, selecting texts from a variety of authors who represent different backgrounds ensures that every student can see themselves on the page. In history, presenting a more inclusive perspective that acknowledges the contributions and experiences of marginalised groups and provides a fuller understanding of the past.
Windows: Viewing Others’ Lives
Windows offer students a view into the lives and experiences of people different from themselves. Through these glimpses, learners develop empathy, understanding, and a broader perspective of the world. Windows help dismantle stereotypes and prejudices, fostering a more inclusive mindset among students.
To create these windows, educators need to curate a curriculum that includes global perspectives and diverse narratives. In geography, this might involve studying various cultures and their relationships with the environment. In science, discussing contributions from global scientists highlights the universal nature of discovery. Providing opportunities for students to engage with content that portrays different lifestyles, beliefs, and challenges cultivates an appreciation for diversity and interconnectedness.
Sliding Doors: Engaging and Interacting
Sliding doors represent opportunities for students to enter into, and interact with, different worlds. This element encourages active engagement and personal reflection. When students can metaphorically ‘step into’ the experiences of others, they gain deeper insights of different identities and build meaningful connections.
Interactive projects, collaborative learning experiences, and role-playing activities serve as sliding doors in the curriculum. For instance, a history project where students re-enact historical events from multiple perspectives can provide profound learning experiences. In literature, writing assignments that ask students to create narratives from the viewpoint of characters unlike themselves can deepen empathy and understanding.
Integrating Mirrors, Windows, and Sliding Doors
To integrate these concepts effectively, curriculum specialists and subject leaders must be intentional and thoughtful in their approach. This involves:
- Reviewing and Revising Existing Curriculum: Conducting thorough audits to identify gaps and biases. Ensuring that the content reflects a diverse range of voices and perspectives.
- Collaborating with Diverse Communities: Engaging with parents/ carers, community leaders, and organisations to gather input and resources. This collaboration can enrich the curriculum with authentic, representative materials.
- Providing Professional Development: Equipping teachers with the skills and knowledge to deliver an inclusive curriculum. Training on cultural competence, unconscious bias, and inclusive teaching strategiesl.
- Utilising Technology and Media: Leveraging digital resources to access a wider array of content. Using online platforms, virtual exchanges, and multimedia can bring diverse voices and experiences into the classroom.
- Encouraging Student Voice and Choice: Empowering students to share their stories and choose projects that reflect their interests and identities. Designing student-centred approach fosters a sense of ownership and relevance in their learning.
The metaphor of Mirrors, Windows, and Sliding Doors provides a robust framework for creating an inclusive and representative curriculum. By reflecting students’ identities, offering insights into others’ lives, and facilitating active engagement, educators can cultivate a learning environment that values diversity, promotes equity, centres inclusion and builds belonging. As curriculum specialists and subject leaders, embracing this metaphor not only enriches the educational experience but also prepares students to thrive in a diverse and interconnected world.
Do you feel like you belong at work? Here’s why it’s so important for your health, happiness and productivity.
Written by Dr Nilufar Ahmed
Dr Nilufar Ahmed is a multi award winning Chartered Psychologist, Academic, and Accredited Psychotherapist. She works as an academic at the University of Bristol where her research and pedagogy focus on Inclusion and Engagement. Her work is situated in an antiracist and Intersectional framework. She is regularly invited to comment in the media on all things psychology and has delivered training, keynotes, and consultancy services across sectors including HE, business, and Government.
Originally published for The Conversation on May 9th 2024, republished with author’s permission.
We all want to feel like we belong. Psychologists have known this for a long time, describing belonging as a fundamental human need that brings meaning to our lives.
Traditionally, this need was filled by family and community networks. But as society becomes more individualised, with many people moving away from their community and family, the workplace has become an increasingly important source of meaning, connection and friendship.
Many employers know the value of belonging, boasting that their organisation is like a family – a place where everyone is welcome and takes care of each other. But in reality, just being hired isn’t necessarily enough to feel like you belong. Belonging is about feeling accepted and included. This might mean feeling “seen” by your colleagues and manager, and that your work is recognised, rewarded and respected.
Most people want to do meaningful work, and belonging and feeling connected with others is part of this. Meaning in work may come from the job itself – doing something that aligns with our purpose – or from the relationships and roles people create in the workspace. Consider someone who has a (formal or informal) position of offering support to their colleagues. This sense of connection and belonging can make the job feel more meaningful.
Belonging is also good for business. Feeling excluded and lonely can lead people to disengage, negatively affecting their work performance. Surveys have found that over 50% of people who left their jobs did so in search of better belonging, with younger workers more likely to leave.
The exclusion that comes from not belonging can be as painful as physical injury, and feeling isolated can have a range of negative health impacts. In contrast, when employees feel they belong, they are happier and less lonely, leading to greater productivity, fewer sick days and higher profits.
In my role as a psychotherapist, I work with countless people who feel unsupported and alone in the workplace due to direct or indirect discrimination and exclusion. The instinctive response can be to work harder to be accepted and belong – but this can lead to burnout, trying to get the approval that might never come.
The pandemic altered how we think about and engage with work. Some businesses may feel that bringing people back into the office is the answer to building connections and fostering belonging. But the truth is such actions alone could have the opposite effect.
People may withdraw and become less connected in such spaces. Those who prefer working from home may feel unsupported by their workplace if they have to come in to the office to deliver work they can do equally, if not more productively, at home.
On the flip side, for some people, being in the office offers a sense of belonging and connection that can be missing when working from home. Ideally, enabling a balance between the two allows people to benefit from the advantages of both spaces and work in a way that maximises productivity and connection. But it may be some time before employers figure out how to get the balance right.
Finding belonging
Belonging is particularly important to consider as workplaces become more diverse. Workplace discrimination is more likely to be experienced by marginalised groups, and is a major barrier to belonging.
Employees in organisations that are more diverse, particularly in senior leadership positions, are more likely to feel a sense of belonging. Diversity is also related to greater productivity and profitability. But organisations must consider the diversity distribution. While grand statements of inclusion may attract new workers, if the senior leadership team is predominately white and middle class, these statements have little meaning.
For diversity to effectively create belonging, it has to go hand-in-hand with psychological safety. This means that everyone – not just those who share characteristics with the majority or the leaders – feels they have a voice and are listened to. A workplace where people feel nervous about raising concerns, are worried about making mistakes, or feel there is a lack of transparency is one that is lacking in psychological safety.
When people feel unable to bring their authentic selves to work, they may end up performing different identities or codeswitching – adjusting their language – to become more “acceptable” and fit in. These strategies initially help workers create a sense of safety for themselves in the workplace, but can result in exhaustion and burnout.
Creating ways that people can express their authenticity – for example, through employee resource groups such as women’s staff networks – can create a safe space to share with others who have similar experiences in the workplace. For those who are self-employed or work mostly from home, to combat isolation, consider finding online groups or local coworking spaces that mirror the social benefits of a workplace community.
Employees feel more connected with the wider team when their efforts are recognised and rewarded. But this does not have to be through a pay rise or promotion – even an email from a manager can boost someone’s sense of belonging. The more recognition and appreciation for the work we put in, including from our colleagues, the more positive the benefit.
Not everyone has the opportunity to leave workplaces that make them feel unsafe or unhappy. If you are in this position, you can minimise the negative impact by finding connection and belonging outside of work, and reconnecting with people and activities that bring you meaning and joy.
Should schools provide prayer spaces?
Written by Zahara Chowdhury
Zahara is founder and editor of the blog and podcast, School Should Be, a platform that explores a range of topics helping students, teachers and parents on how to ‘adult well’, together. She is a DEI lead across 2 secondary schools and advises schools on how to create positive and progressive cultures for staff and students. Zahara is a previous Head of English, Associate Senior Leader and Education and Wellbeing Consultant.
The recent High Court decision, ruling in favour of headteacher Birbalsingh’s decision to ban prayer spaces has created quite the media storm. The decision has raised concerns about the precedent it sets for schools creating safe spaces for students and staff, Muslim students and staff in particular. It has also raised conversations about what schools are for and how schools and workplaces can fulfill their obligation to adhere to the Equality Act and The Public Sector Equality Duty – and how they can get around it too.
The responses to the verdict reveal that we live in a society and online world in which Islamophobia and anti-Muslim hate is increasing; whilst we have ‘come a long way’ in overcoming Islamophobia since 9/11, a high court ruling like this makes me wonder if we’ve made any difference at all to the safety of Muslims for future generations? The verdict also reveals the disconnect that exists within the school system itself: we have some leaders who are not interested in creating unity and understanding within a diverse country – yet at the same time they ‘tokenistically’ take pride in multiculturalism too. And, we have other leaders in education giving us hope, embedding inclusive and equitable practices in everyday school life. I find it baffling that a simple question about prayer spaces ends up at the gates of a High Court. To me, this not only reveals a lack of unity and understanding in a school but also an absence of a critical skill that should be at the centre of schooling: listening.
Many educators and commentators have been sharing their concerns and outrage about the decision. It will also concern parents and students who regularly use prayer spaces in schools, maybe even at work (many teachers use prayer spaces too). It’s a disappointing decision and whilst several anti-woke keyboard warriors rejoice at the ruling, we cannot let it set a precedent for schools – and I don’t think it will. Schools absolutely should provide prayer spaces and they will continue to provide such safe spaces for students – it’s quite simply common sense. For this blog, examples and explanations are practical and experiential, based on what life is like ‘in school’. Whilst research and data are important, progress, collaboration and community cohesion are also nurtured by listening to the candid, lived experiences of staff and students in schools.
Time and space to pray
In line with the Equality Act, allowing students and staff to pray is reasonable and proportionate to a school and working day. It is comparable to allowing students to have break times, music lessons and god-forbid, toilet breaks. Different forms of prayer and spiritual practice are a part of nearly every faith. In Islam, praying 5 times a day is an integral part of the faith. It takes 5-10 minutes to pray. For the duration of that time, a prayer mat takes up just as much space as a two-seater desk. Depending on the time of year, prayer usually fits into a lunchtime. Just as schools host extracurricular clubs, music lessons sports fixtures and more, prayer can usually fit into this time too. It is not a big ask and it is not disruptive.
Some schools may have a designated prayer room, which is great. Other schools may allocate a classroom, usually near a space where a teacher is ‘on duty’ anyway; the last time I checked, prayer doesn’t require back flips, cartwheels or balancing on one’s head…the health and safety risks are fairly manageable. Some schools might even say, ‘if you need to pray and you have what you need with you (prayer mat, head covering, beads, holy book etc…), feel free to use a designated safe space. It does not need to be complicated.
Prayer spaces are not the problem
To blame prayer and collective worship for peer pressure and bullying is deflecting from the real problem. If children start praying as a result of seeing others pray, or if they simply observe with questions and curiosity, why is this such a problem? If they find it to be a positive experience, surely that can only be a positive learning experience. If the opposite happens, it’s not necessarily a problem either. Rather, it’s a teachable moment and reveals hostile attitudes any school should be aware of. Knowledge about the prejudices within our communities is the first step to safeguarding young people in education. ‘Cancelling’ or banning prayer spaces is not.
‘Banning’ or ‘cancelling’ (on and offline) doesn’t work. It is a power-based behaviour management tool fuelling a notion that education is based on ‘controlling the masses’. We all learn through conversation, discussion, listening, knowledge, understanding, boundaries and respect, not necessarily in that order. By no means are any of the latter ‘easy’ to achieve, but from working with teenagers I’ve found they’re open to a heated debate, discussion, learning, understanding and compromise.
School is a place of work and I’m not sure why we expect teenagers to just abide by ‘yes and no’ rules with little to no explanation. Plus, if they find a reasonable solution (like praying in a classroom for 10 minutes at lunchtime), what’s the big deal? Secondary school students are a few years away from further education and the workplace, which we all know thrives on innovation, creativity and autonomy. In this case, a blanket prayer ban in a school (their current place of work) completely contradicts the 21st century workplace they will inhabit. It doesn’t make sense.
‘It’s inconvenient: we don’t have time to police prayer spaces’
Like any theory of change, whether that be introducing a mobile phone policy or changes to a uniform policy, navigating any arising teething issues (by students, parents and the community), takes time and flexibility. None of this is impossible if it is built firmly into the school culture, relevant processes and policies. These policies and processes may be safeguarding, anti-bullying, behaviour management and curriculum. All of the above are part of a teacher’s and a school’s day-to-day functions; navigating prayer spaces is no different to introducing a new club or curriculum change. Plus, we somehow managed bubbles and one-way systems post-lockdown…I think schools are pretty well equipped to create a prayer space for all of a matter of minutes in a day!
Prayer is not ‘an add on’
Faith is observed differently, from person to person. It is a way of life, and an ongoing lived experience; for some it is an integral part of their identity and for others it is their identity. Prayer is a major part of several religious practices. Like some people are vegan and vegetarian, prayer is not just a choice and something to switch on and off – it is an intrinsic part of an individual’s life. Some individuals, as far as they possibly can, plan their days, weeks, holidays and more around prayer. Not only is it a religious obligation, it is also a source of wellbeing and peace. In a time where health and wellbeing are paramount in education, denying prayer spaces seems counterintuitive. Enabling some form of space (like we do options on a menu) for individuals to pray is a minimal request and something schools can do with minimal disruption. However, if cracks in the system are revealed and outrage spills online and at the High Court, there are bigger questions and concerns to address.
Schools don’t need to be ‘impossible’ or difficult spaces – and they shouldn’t be made out to be like this either. One high court ruling does not define the state of schooling in the UK. I have too much respect and experience (or maybe good fortune) of working in schools that enable, or at the very least, welcome conversations around inclusion, safety, flexibility and authenticity. None of the latter disrupts mainstream education and a student’s chances of attaining a grade 9. However, many other things do and those are inequitable opportunities, ‘belonging uncertainty’ (Cohen, 2022) and denying the identities of the young people we teach.