Gender is “wibbly-wobbly” and “timey-wimey”, and gloriously so
Written by Matthew Savage
Former international school Principal, proud father of two transgender adult children, Associate Consultant with LSC Education, and founder of #themonalisaeffect.
David Tennant’s regeneration of the Doctor, in exploring the conceptual complexity of time, explained to Sally Sparrow in 2007’s ‘Blink’, “People assume that time is a strict progression of cause to effect, but actually from a non-linear, non-subjective viewpoint, it’s more like a big ball of wibbly-wobbly, timey-wimey stuff.”
As the father of two transgender young adults, and a school leader of two decades who has worked with and supported hundreds of children and young people questioning, openly or indirectly, their gender or sexuality, I have increasingly learned that gender identity and expression, sex and sexuality, are no less “wibbly-wobbly” or “timey-wimey”. Indeed, the more we back them into a binary backwater, the less we will understand, respect and celebrate the rich diversity of the Genderbread Person who makes us who we were, who we are and who we will be.
My youngest child, Jack – born AFAB in 2001, identifying as queer when adolescence first hit, as dysphoric shortly afterwards, and as transgender when the adolescent rollercoaster was well underway – at 19, now counts his trans identity as but a tiny fraction of who he is. To him, he is an artist first and foremost; a gay man; a recipe non-conforming chef; and many other identities besides, like all of us. But just as he happens to be a trans male, he obstinately and understandably ticked “Male” as his sex on the recent UK census, even though his first gender reassignment surgery is still a couple of months away.
My eldest child, however, born AMAB in 2000, has recently come out publicly as trans-feminine non-binary, and, about a year previously, as “obnoxiously bisexual”. In doing so, she has embarked on a journey both of discovery and also of worn, lived and breathed gender identity and expression. She is as uncertain about her precise route and destination as she is certain both of her pronouns (she/her, or, at a push, they/them) and also of her name, Phoebe. With her bravery has grown yet further my awe and humility, and, with her wisdom, so also my desire to learn, and to continue learning.
Just as Jack has now acquired the toxicity of male privilege and the pungency of male bathrooms, so has Phoebe gained (bizarrely conditional) access to misogyny, gender inequality and an increasingly unsafe society. Both are emerging into an adult world whose hostile environment permits so many of those who know nothing and represent no one to speak loudest and most hatefully. Much as I love both my children unconditionally (what is conditional love, after all, but something hateful dressed in love’s robes?) and beyond words (even though, as an English graduate and teacher, and wannabe writer, words are my thing!), I fear for their futures.
As a result, I want to do everything in my power, heaping every ‘Teaspoon of Change’ and feverishly flying Maathai’s ‘hummingbird’, to help reshape our world, one which they have the bravery and beauty, but not the obligation, to transform, into a nurturing and safe space: for Jack, for Phoebe, and for every transgender, non-binary and gender non-conforming child, young person and adult in this rainbow realm.
In a few days, I will be delivering a presentation at ECIS’ “Diversity and Belonging” Leadership Conference 2021, entitled, “A Principal’s Journey: what I learned about inclusive school leadership from my transgender son”. The abstract argues that, “to identify as LGBTQ+ whilst studying at an international school can present a unique set of challenges, rendering the student especially vulnerable to mental ill health, poor wellbeing and disrupted learning”.
And I will aim candidly to share my experience as the proud father of a gay, transgender child, and how it has taught me to be a truly inclusive leader. But, in reality, this is Jack’s story, and it needs to be told. I am not a religious person (Jack and I both entered “Dudeism” on that very same census!), but Phoebe and Jack are miracles; and miracles deserve to be shared, as far and wide as possible. If I could reach the Doctor’s next regeneration, I feel confident they would share it wherever the Tardis can travel.
Telling it Like it is: Decolonisation is Not Diversity
Written by Tre Ventour
Northamptonian writer-poet, educator and curator, whose work has often revolved around arts, Black history and issues of race and social justice.
Previously published in Northampton Chronicle [edited]
Since the Murder of George Floyd, there has been renewed interest in Education to decolonise the curriculum, but I have so often seen this term decolonisation lumped with Diversity and Inclusion [D&I].
Movements to decolonise curricula have been around for years but progress has been little. To put more Black and Brown authors on course reading lists is simply diversity. And as Sofia Akel writes, “diversity can still exist within this western bias.” D&I and decolonisation are not the same. Academic Kavita Bhanot states that “the concept of diversity only exists if there is an assumed neutral point from which ‘others’ are ‘diverse.’” So, in responding to the Black Lives Matter movement, diversity can only exist in proximity to White people because diversity is “the new corporatized version of multiculturalism” and what we should be exploring is decolonial thought.
In order to understand decolonisation, we must look at colonialism, specifically how it was more than the brutalisation of a set of peoples and cultures. It also includes intellectual genocides through knowledge production (i.e the erasure of African history), or if you want the jargon, epistemic violence. Epistemology is the theory of knowledge, so epistemicide is in reference to a violence committed through knowledge. This combined with the codification of White western European thought into our structures, very much a by-product of colonial epistemologies, is what we are living with today. Meaning these codifications have also centralised White western experiences and ways of thinking/acting as the universal norm, with Dr. Shona Hunter describing Whiteness as “the ethos of the impulse to govern. … it is not just that whiteness is sameness. It is the generalizing universalizing impulse, the impulse to have power over life, the ultimate controlling impulse.”
Sofia Akel also says “decolonisation typically refers to the withdrawal of political, military and governmental rule of a colonised land by its invaders. Decolonising education, however, is often understood as the process in which we rethink, reframe and reconstruct the curricula and research that preserve the Europe-centred, colonial lens.” So, this is something undiscussed in just putting ‘diverse authors’ on reading lists. Prof. Gurminder Bhambra and colleagues believe decolonisation should provoke a change in our thinking about the world – where racism, empire and colonialism are placed at the centre and positioned as objects around which our present world is shaped.
During the Labour Party’s Black History Month debate in October, the term decolonisation was contested by members of The Government. Bhambra and colleagues think that “one of the key challenges that decolonising approaches have presented to Eurocentric forms of knowledge is an insistence on positionality and plurality.” This means the conflicting different stances that can be taken in relation to arguments about decolonial thought. One such example could be to look at how colonialism is discussed in geographies situated in the Global South compared to the Global North(west). On a personal note, to me decolonising the curriculum could begin with looking at what epistemic violence looks like in STEM subjects. We could start by interrogating our very language in relation to Whiteness, (terms like East and West) and how the words and terms we use are vital to how we relate to our identities, communities and each other.
Since the 2020 anti-racism resurgence, there’s been much debate about White privilege, a notion that has a long history in print with work having been done by thinkers, including WEB DuBois, Kalwant Bhopal, Peggy McIntosh, Theodore W. Allen, and more famously in the mainstream with Reni Eddo-Lodge. In our want to decolonise, it would be of value to also critique Whiteness, especially by looking at the work of Black and Brown authors, since Whiteness is often better critiqued from those outside of it. If we look at the current colonised curriculum as a symptom of White supremacy, we might be able to change our thinking beyond individuals. Just as Charles Mills writes, “unlike the currently more fashionable “white privilege” white supremacy implies the existence of a system that not only privileges whites but is run by whites for white benefit.”
So, when we think about decolonisation, we must the consider language. So, here we begin to see that D&I and decolonisation are different, and it’s often infuriating to see them lumped together. In admitting school, FE college and university curricula are colonised, we must then see how our education system is complicit in White supremacy. The Murder of George Floyd was a wakeup call for many. Movements to decolonise the curriculum have been around for decades and this is simply the latest chapter in a much longer, subtler history. Decolonise, not diversify, and with universities as well, in the tiger’s mouth of Coronavirus and students being fed a colonised curriculum in the White academy, you really have to ask, what exactly are students paying for?
Antisemitism Today
Written by Freddy Naftel
Speaker, teacher and lecturer at Holocaust Enrichment Education.
My Mother and Grandparents were refugees from Nazi Germany, my Great-Grandmother spent several years in a concentration camp and survived, my Great Aunt and Uncle both perished in Auschwitz and I have been the victim of antisemitism both at school and in my professional career as a teacher. I have experienced prejudice indirectly, whether through ignorance or genuine hatred and yet very little appears to have been done to improve matters.
Prejudice and Racism in any form is totally abhorrent and prevents society from accepting that all people are equal, regardless of their colour, creed, disability or sexual orientation. The words “Islamophobia” and “Homophobia” are by now well known but “Judeophobia” less so. Why hasn’t this expression appeared in the media alongside the aforementioned words? In any case, “phobia” means a fear of something, not necessarily hatred, even though fear stems from ignorance which can then lead to prejudice.
It is fair to say that antisemitism is thought of as a “Jewish problem” and therefore can only be fully understood and dealt with by people of that faith, which of course should not be the case. I have noticed far too often that antisemitism is pushed under the carpet and that the fault lies with Jews themselves, as if they deserve it. There are those who believe that The Holocaust was something just waiting to happen and that Jews brought it upon themselves. Others have said that Hitler failed to achieve his aim and that six million wasn’t enough. Holocaust denial has continued to grow despite overwhelming historical evidence to the contrary and conspiracy theories have doubled in recent years. The Jews have been blamed for everything including 9/11, Brexit, the Grenfell Tower tragedy and now Coronavirus and when members of a certain political party reinforced these views, antisemitism became even more prevalent.
With views like these and with little chance of the media coming to our defence, as antisemitism is not generally seen as an issue commensurate with anti-Islam or even anti-gay propaganda, we are constantly relying on organisations such as Campaign Against Antisemitism to speak up for us, often with successful results. Antisemitism is now found in academic circles, particularly at universities, where Jewish students have been made to feel unwelcome and where some lecturers have actively engaged in antisemitic rants, with the authorities seemingly unwilling to act accordingly.
This is why for the past 10 years, I have been visiting schools up and down the country, delivering presentations on Judaism, The Holocaust and Antisemitism from a very personal point of view. By necessity, I have continued delivering my talks virtually, reaching the USA and Australia in the last few months. The lack of knowledge about the true facts of The Holocaust and Antisemitism have been a revelation for many students, despite the mandatory study of this period of history in schools. It is no use skimming over the surface where this is concerned and in fact, there can never be enough Holocaust education. Many of us who study and teach about this cataclysmic event are in agreement that nothing should be hidden from young people. This is especially important when we have seen similar events occuring in countries as diverse as Rwanda, Darfur, Bosnia, Roumania and North Korea. We are now seeing the “re-education” of Uighur Muslims in Chinese concentration camps and even the Jewish way of life is threatened in China.
The way I see it, young people are our main hope and their reactions to some of the stories I relate express shock, outrage and a willingness to speak out. Students have told me that they agree that education is the way forward and they are beginning to understand that centuries of hatred have made us that much more determined to stamp down on this scourge of society.
Unfortunately, some schools believe that having a Holocaust survivor come into school once a year is sufficient enrichment for the study of The Holocaust, in effect sidestepping the growing problem of contemporary worldwide antisemitism. Yes, we should remember the experiences of those people who survived unimaginable horrors but The Holocaust itself did not necessarily teach us the right way forward, as exhibited by the actions of the aforementioned countries.
We must never forget what happened and we should do all we can to fight prejudice as a uniform body.
How Can We Create a Curriculum that is Inclusive of Queer Theory?
Written by George Hayward
(he/him), English Teacher in East London, LGBTQ+ Advocate.
During my time as a student, I often felt a lack of inclusivity in the curriculum I was studying. Reading great classics and beloved page turners such as To Kill A Mockingbird and Lord of the Flies, I found myself wondering why none of these stories were about people like me. When I reached university, I discovered Queer Theory and I was mindblown. Not only were there stories about people like me, but there were academics studying and rereading the texts I grew up with and held dear through a lens of queer understanding. One such text was Robert Louis Stevenson’s The Strange Case of Dr Jekyll and Mr Hyde. I had the opportunity to study these readings during my time at university, so when the opportunity arose to deliver a lecture on it at my school in East London, I was overjoyed. While planning the session, I drew upon the essays and research I had from my undergraduate degree, revisiting the work of prominent theorists such as Elaine Showalter, Judith Butler, Eve Sedgwick and Michel Focault. The most extensive in relation to Jekyll and Hyde being Showalter’s paper Dr Jekyll’s closet.
Queer Theory aims in principle to challenge heteronormativity: the assumption that heterosexuality is the default state of being. It digs into the structures of understanding within art, literature and society and dismantles them. This is an important area of theory as it provides visibility. It allows students of all backgrounds and identities to see themselves in the curriculum they study. It shows them that they are seen and that different people exist. There is a lot of talk about ‘acceptance’ of LGBTQ+ peoples and while acceptance is a great first step, what we need is celebration and understanding. The teaching of Queer Theory and narratives provides this understanding and promotes the celebration of all our students and their identities. It promotes a culture of inclusive allyship and support, where students, staff and their families from all walks of life can lift each other up and be their true authentic selves. All our students deserve to feel they are lifted up in a space where they are safe and important.
The session was received well by staff and students alike. I was able to offer the session twice, firstly to the staff of the English department and secondly to our year 10 students. Staff were engaged with the topic and felt that Queer Theory provides another framework of understanding to utilise in our classrooms. It provides another tool in our analysis toolbox to dig deep into language and encourage our students to be critical thinkers. Similarly, students in my year 10 class that attended the session found the subject refreshing and interesting. I found that while Queer Theory and readings may seem oblique to some, students and staff alike were able to engage with the topic and take away some food for thought. The opportunity to deliver the session was incredibly fulfilling for me on a personal level and it is my true belief that the teaching of these theoretical frameworks is of benefit to every student. I believe it is crucial to foster this culture of inclusivity and celebration for all our learners and I hope that Queer Theory will be a valuable step on this journey.
An African Teacher’s Experience of a British Classroom
Written by Chinwe Njoku
Qualified teaching professional with a background in Engineering. I have written three books related to the education space (Good Morning Year 11, Raising an ‘A’ Student and From Diapers to Doctorate Dollar-Free).
Try teaching as an African teacher in a non-African country to a mix of students from various backgrounds as different as the colours of a chameleon! This is true hard work! All your paradigms of how children should (not) behave are upended and challenged. Sometimes completely obliterated, you wonder why you lived by those beliefs in the first place. Either culture clash or languages blended.
For example, a student from one of the most popular Asian countries that can also be ‘black’, joins in about halfway through the year and it soon became clear that she and her family must have recently migrated to the UK.
Because, at the start of the next lesson, she walked over to my desk where I was sat and greeted me, “Good morning, Teacher”.
I did not know how to respond as it took me by surprise. Without making eye contact, I just said, “You don’t need to greet me like that every lesson”. I felt embarrassed. Thank God I’m brown skinned or I would have turned red.
Next lesson, I made sure I was at the door welcoming students in to avoid the intense attention of being called Teacher, which I am but dang, just call me “Miss” or “Dr Njoku” like the others.
Second example. A fellow African student was revising after school for her upcoming exams in my classroom, with her friends. But they were chatting quite a bit with this girl being the loudest, most animated and more loquacious of all.
I called her by her last name with the tone of, you need to stop talking and getting on work, or you shall hear from me in a not so fun way! And child, your parents would not be happy either!
Calling children by their last names or first and last names is an African thing. To remind the child of whose they were, and not to bring disgrace to their ancestors and everyone on their family tree?
In response to hearing her last name, she said “Yes, Ma!” And this was not the first time African students have responded to me this way. I have even had, “Yes, Aunty!”, “Yes, mummy!”
Her friends responded with audible arghs, expecting me to caution her against saying that. She quickly caught herself, recanting that she was just used to saying it. I simply raised my eyebrows, shook my head and carried on doing what teachers do after school.
Her default response which caught her off guard, got her to be quiet, but only for a while as nature sometimes trumps nurture.
Last example. One Maths topic I teach KS3 students is Introduction to Data, including the different classifications of data that there are. Data can be classified as either Continuous or Discrete, or as Qualitative or Quantitative. To help students distinguish between the later, I typically go through different contextual examples getting them to decide which class the data type belonged to.
Now because Qualitative and Quantitative sound alike, it was difficult to know which one was being said as an answer. I tried enunciating it for my students so that they could emphasize the ‘li’ and ‘nti’. But try as I may, it seemed not to be working.
Ideally, they would each have mini whiteboards so that they could just show me their answers, saving me the tongue twisting/biting! But not this time for some reason.
Eventually, my tongue could take it no more. Repeatedly asking them to repeat themselves and make a clearer distinction in their pronunciation, I blurted out, “Qua-gini?”
Gini, in my native tongue, Igbo, means ‘what’. By the time I realised I had spoken a different language in an English-based Maths lesson in a British school, it was too late. I could not take back my words.
My students who looked at me confused. But since no one else knew what just happened, I kept a poker face, swiftly correcting it to, “Qua-what?”
All was calm. Teaching and learning resumed. Except in my mind, of course, as I tried not to laugh at my blunder.
Then it happened again in a different lesson. I was in the throes of solving one question after the other on the board and taking requests from the audience – my Year 11 students. Then, someone called out, “Question 36, Miss!”
To gain time to figure out the solution to the problem, I responded as I walked to the board, “Thirty-gini?”
From the eyes at the back of my head that all teachers have, I could ‘see’ the two students who had Igbo heritage chuckling to themselves in mutual knowing of what they just heard.
Somebody, help!
As Educators, What Do We Owe to Our Children?
Written by Rosie Peters
Rosie Peters has been in education for over 20 years and is currently working as a Co-Head of School. She is passionate about improving children’s life chances and strongly believes in the power of mentoring and representation.
As educators, what do we owe to our children? Surely it should be an education where each and every child feels represented within the education system and the curriculum.
An early-years setting that says welcome, I hear you and I see you, instantly communicates to the child that they belong. In turn the child recognises and sees familiarity within the physical environment, the faces they encounter, the words that they hear.
For a child that has little English, a simple hello in their first language can make a world of difference. Books opened and read aloud, bridge reality with the imaginary with ease because someone has taken the time to check there is true representation of the children entrusted to them as they embark on what should be a wonderful adventure of education, full of excitement and discovery.
We want all our young people, regardless of colour, class religion, gender or ability to experience a shaping of belonging and identity that is positive, clear and authentic. We are responsible for shaping their views and attitudes of self and others.
Pupils should be made aware of the true contributions made by their ancestors and the ancestors of their diverse peers.
Starting with a Primary History curriculum that gives the full story by bringing back the erased and forgotten: the Aurelian Moors who were Roman soldiers based in Britain; the Ivory Bangled Lady; Septimius Severus a Roman Emperor. ‘We can be certain that people from Africa lived here more than 1,700 years ago.’ (Black and British, a Short Essential History; David Olusoga 2020.)
In history wonderful websites such as ‘Another History is Possible’ or ‘Meanwhile Elsewhere’, gives insight to other equally important global events that took place at the same time as the eras covered in the national curriculum.
A curriculum that allows different perspectives to be taught – from the point of view of, for example, race, gender, class, religion, disability and age, would give a strong message that diversity is not only accepted but essential.
A curriculum that develops and champions critical thinkers who are able to question, to ask why, is essential. Why, for example, during the VE Day celebrations in the summer of 2020 Black and Asians soldiers were barely mentioned. Why, in certain professions, there is little or no representation from non-white communities.
Let’s empower young people by ensuring that the curriculum and experiences they encounter are reflected through the role models we choose, the places we focus on and the cultural connections we celebrate. There is no subject in which diversity and inclusion cannot be embedded and made the norm. With a bit of time and effort it is amazing what can be achieved.
Educators need to be supported and provided with CPD to enable them to become ‘racially literate’ and able to talk openly about racism; in other, words not shy away from uncomfortable discussions. They need to be aware that terminology is forever changing and that it is better to ask someone what they prefer to be called: Black, Black British, Black Caribbean, Roma or Romani … rather than avoid it.
Teachers that go all out to make sure that someone’s name is pronounced correctly show children that their name is important; it is part of their history and culture. ‘It is not the first mispronunciation that stays with the student, it is the failure to learn how the name is pronounced and then the continued incorrect pronunciation on the second, third, fourth attempt. The unfortunate consequence, witnessed first-hand, is that students with names from different backgrounds start to hide their names. Their pride in their own heritage is eroded. (Diversity in School, Bennie Kara 2021)
We all have the responsibility to engineer change. Lack of knowledge of different people causes a lack of trust, fear, conflict and animosity. Educators need to be instrumental in changing society in a meaningful way.
The pandemic has highlighted the inequalities that exist in our society and the mistrust that some communities have in our institutions such as the justice system, the police and the medical profession. This is built on decades of negative experiences and unfair treatment endured by marginalised communities. One only has to look at key data sighted in the Office of National Statistics 2017/18:
- Fifty-five percent of Black Caribbean pupils achieved the expected standard in reading, writing & maths (The lowest percentage out of all ethnic groups after White Irish Traveller and Gypsy Roma pupils.)
- Three times more likely to be permanently excluded than their white peers.
- Forty-five percent of Black Caribbean live in rented social housing, compared with 16% White British (2016/17)
- Black Caribbean women are five times more likely to die in childbirth than their British counterparts.
This lack of trust can have a devastating impact on minority groups. A prime example can be seen in the low rate of uptake for the COVID-19 vaccine amongst the Black and Asian communities. This surely has to change.
We need to come together and work for the common good. It should not be the responsibility of one community, usually the community being most affected. It has to be the responsibility of everyone; the majority: white allies, working alongside the minority.
Wouldn’t it be wonderful to produce children who have a full sense of belonging; knowing where they have come from and where they are going and, in equal measure, hold the same knowledge of their diverse peers.
Imagine if this were the reality, there would be less racism, prejudice, unconscious bias and the inequalities we see today.
Agency would be for all and not the chosen.
The decision makers of tomorrow would mirror the richness of society’s diversity and therefore decisions on a local and global scale would recognise and address inequality and bring equity where required.
Some educators have already started this journey; a journey we should all embrace in order to bring into being a more equal society for our children, the leaders of tomorrow.
The green shoots of change can already be seen. Let’s hope they fully blossom.
Teaching is a great profession especially when we recognise that education is a powerful vehicle for creating better human beings.
Claim the Room
Written by Annemarie Williams
Executive Head Teacher of Humberstone Infant Academy and Humberstone Junior Academy, where she has been Headteacher / Executive Head Teacher for 12 years.
I’m going to start this with a disclaimer. Because I feel like right now there is a lot of highly expressed emotions and publicity around the issues I’m writing about. Many people will have an opinion and this is mine.
Last weekend I was proud to be part of the online celebrations for International Women’s Day – last night I lit a candle for the horrific crimes against Sarah Everard and cried. I woke up to some of the most distressing and brutal photographs from the vigil that was held in her name. In between this, I watched a woman admit to an international TV audience that she felt so overwhelmed by her treatment in the media and by an institution, that she had thought about taking her own life. I have spoken to friends, family, colleagues and the overwhelming feelings are the same. Women are expressing their sadness and anger and the sense of powerlessness that they have felt in so many of these situations. The lack of power in preventing crimes like these, the lack of power in challenging the institutions responsible and the lack of power in affecting meaningful change.
I’m a mother, a daughter, a niece, an auntie, a best friend, a leader and proud to have been a regional leader within the #WomenEd community for 5 years. I’ve spoken to women of all ages and stages in life and each and everyone of them has a story about being followed home in the dark, shouted at in the street, groped in nightclubs, patronised and interrupted at work and called names on social media because of their body shape. It is heartbreaking.
I do not attempt to speak for all women but it seems to me that many women who were taught to take a seat at the table…now realise that they will always be sitting on the chair with shorter legs because equality and equity are not the same thing. It’s not enough to have a seat at the table if you don’t feel that your voice is heard. And really to be genuinely listened to and heard is what many women are asking for. In their statements for the media today, the spokesperson for Reclaim the Streets spoke repeatedly about women wanting to be heard and about the need for constructive discussion and dialogue.
Brene Brown speaks of the difference between “power over” and “power with” and this is the bones of what many women experience on a daily basis. “Power with” can only happen if the people at the table acknowledge their position of privilege and actively and deliberately seek to change the status quo. In this case that means men doing more to address the issues at hand here. In my life I am fortunate to have some truly wonderful, brilliant, enlightened and courageous men who have absolutely and sensitively tried to conduct themselves like the brothers and allies women need. But there still feels like there is more to do. I know that these are the men who would intervene in the case of a woman being harassed in the street, or call out an inappropriate joke in the office or challenge the use of sexist language in the locker room. But there’s more subtle forces at work than this. It’s more than calling out bad behaviour – we need men to actively demand better behaviour and not because they are husbands, fathers and brothers, but because it is the right thing to do if we believe in a fair and equal society.
This is challenging and requires an active and deliberate awareness. It is almost asking too much – to feel the day to day experience of being a woman. The theme for International Women’s Day this year is #choosetochallenge. Women all over the world are providing that challenge but it is not enough if men do not do the same. So what could this proactive stance look and sound like?
- Questioning the diversity of a panel that you are asked to speak on
- Asking what the diversity and inclusion policy is where you work
- Offering to give up your space at an event for someone who would benefit from the opportunity
- Initiating open conversations with women about their experiences of everyday sexism and being prepared for the fact that this might feel uncomfortable
- Insisting that recruitment is transparent and that there are no secret backdoors to get that seat at the table
- Providing opportunities for women to have open discussion, forum groups and other ways of giving anonymous feedback
If we want things to change then there needs to be an acknowledgement that this is an active and proactive process and if you are not willing to help find the solution, then you are probably part of the problem.
Culture Vs Performance Scrutiny? Which is most important for a governing board to get right to fulfil its strategic role on race?
Written by Dominic Judge
Director of Governance Programmes at Inspiring Governance
The recent Diverse Educators series on Diverse Governance has got me thinking. The recurring theme is that developing the right culture in your governing board is the most critical step to getting equality and diversity right in your school. If you like… ‘culture eats strategy for breakfast’. But are there other ways of tackling racial inequality?
I’ve been a continuously serving governor for the last 15 years in a variety of school and catchment contexts. I’ve also been a Diversity Training Manager in the police after the tragic murder of Stephen Lawrence and worked at the National College for Teaching and Leadership, not least leading a range of work to diversify senior school leadership.
From what I’ve seen in all these contexts, culture is critical in successfully addressing racial inequality. A culture of leadership, personal commitment, brave discussion and a collective willing of boards and decision makers to educate and self-examine themselves in order to move forward.
However, my experience has shown me that it is also about fundamentally ensuring race equality is elevated front and centre of organisational performance too. This means that race equality is on agendas, data is sought and scrutinised, actions are taken (and funded), and outcomes/ performance are scrutinised and challenged as forensically as any other element of performance. A good culture means this is easier to do but it can be done as the right culture is being developed.
In one of my roles I remember taking on a major programme to develop a pipeline of headteachers. One of this programme’s sub projects (the ‘diversity project’) was unfunded and described to me as an ‘influencing project’. Not surprisingly it was not under the same level of scrutiny as the others and consequently not achieving as much as them.
This is exactly my point; we won’t make the progress we need to without the high scrutiny and funding of action that goes along with other areas of organisational/ school performance. Within months I ensured it was six-figure funded and scrutinised for its’ performance and progress by the overseeing programme governance board as keenly (if not more) as any other project we were undertaking.
So, if tackling race inequality in schools is to be scrutinised as forensically as any other area of school performance, what are some of the questions governing boards need to be asking themselves?…
7 main areas to consider:
- Pupil achievement/ attainment – Does the governing board regularly interrogate the school’s attainment data against ethnic category data. Are there markedly different SATs/ GCSE/ A-Level outcomes for different student groups? Why is this? What are we doing about it? How is the current Covid exam grading approach playing out across our diverse students?
- Racism – My own experience of governance tells me that reported racist incidents to governing boards are very low, but a TES pupil survey last spring reported a third of pupils had seen/ heard racism in their school. So, behind the monitoring of RIs, how are governors assuring themselves that their school is tackling racism and educating students about it? Do all their students feel included, protected, and supported to achieve their academic best?
- Exclusions and behaviour The Timpson Review rightly shone the spotlight on pupil exclusions and if you have ever sat on an exclusion panel you will know the magnitude of the decision you are being asked to make. But as a collective board, governors need to monitor exclusions (and for that matter general behaviour sanctions) by ethnic category data – what is the pattern showing? how do they have safeguards/ checks and balances in place to understand and counter any uneven outcomes?
- School workforce data and approaches – Are governing boards reviewing their own composition? Are they reviewing the make-up of their SLT, their teaching staff, their ancillary staff? This is not advocating a call for positive discrimination but ensuring that the governing board is asking questions about the strategic approach to recruitment and development in the school.
- Broad and balanced curriculum – Governing boards have a strategic role to ensure the school is delivering a broad and balanced curriculum. So, are governors confident the school is offering a balanced curriculum, relatable and accessible to all students from all backgrounds? If an academy, how are they ensuring their curriculum freedoms motivate all pupil groups in the school?
- Policies (e.g. uniform) – How are maintained governing boards and trusts reviewing and signing off policies? Are these policies unwittingly leading to indirect discrimination in their outcomes and unevenly associated disciplinary action because of these – e.g. Black hairstyles
- Destination data – Governors of secondary schools should be strategically scrutinising the destination data from their schools. Where are their students from different race and ethnic backgrounds going after they leave school? What does the data say on those progressing to further or higher education, employment, what does our NEET data tell us?
Good schools and governing boards will already do much of the above and more. They will have developed their culture and have clarity for the school’s vision and ethos on race. But if some schools are working hard to develop their culture then it’s helpful to remember that part of the governing boards’ strategic role on race is to hold the school executive to account for the educational performance of all its pupils. For success and change, culture and performance scrutiny need to go hand in hand.
When You’re Accustomed to Privilege, Equality Feels Like Oppression
Written by Wayne Reid
Professional Officer & Social Worker
Black History Month has passed but we must not stop ringing the alarm on racism in social work.
The level of inaction from many within the profession’s establishment is both deafening and revealing. To quote US novelist and activist James Baldwin: “I can’t believe what you say, because I see what you [don’t] do.”
Being ‘let in’
I write this article from both personal and professional perspectives. I do not speak on behalf of all Black and ethnic minority people or social workers as we are not a homogenous group. Also, I refuse to be the tokenistic ‘Black voice’ of BASW. I’m one of many Black voices in the profession. I realise that I’ve been ‘let in’ (to some extent) to express my views because, to quote Black historian and TV presenter David Olusoga, I “won’t scare the horses”: I am supposedly well-spoken and middle-class or so I’ve been told.
For the record, I’m not aspiring to be a ‘nice guy’ when it comes to combating oppressive regimes and systems. ‘Niceness’ is often weaponised against people of colour. My motivation is not for career ambition or financial gain. It’s for the cause, not applause – and the cause is Black Lives Matter.
My narrative is based on my lived experiences and those of other people who are routinely judged on the basis of their skin colour.
Minimisation Street
The prevalence of anti-black racism and the stealthy manoeuvres to gloss over our contributions and downplay our legacies is discombobulating. Some of us learn to live with the burden of our exposure in white spaces, even though it punctuates the rhythm of our everyday lives, and some do not.
Most Black and ethnic minority people recognise early on that we are forced to try harder and tolerate multi-layered oppression for our endeavours and to be recognised. This is evidenced by the tiny number of Black people honoured with a statue or trophy name; the groundswell of racism aimed at Marcus Rashford for campaigning to provide meals for disadvantaged children and the avalanche of complaints and relentless racism targeted at Ashley Banjo for leading a BLM-themed dance.
Interestingly, some people have likened Black actor John Boyega being cut out of the Chinese launch of a perfume advert to a photo tweeted from a Guardian Social Care Lives 2020 event in which I was cut out as a panelist.
People must make their own minds up about any similarities. The reality is the list of minimisations and omissions (accidental or otherwise) for me and other Black people is endless and normalised.
Critics argue that politics is for politicians and Rashford should ‘stick to football’ and Banjo should ‘stick to dancing’. These modern-day revolutionaries are accused of ‘playing the race card’ by some. Reducing our life experiences to a game of cards serves only to undermine the importance of what we say.
This minimisation strategy disturbingly correlates with attempts to de-politicise social work policy, practice and education. Have social workers been ‘dumbed-down’ to simply become agents of the state? This debate has continued for decades to a point where social workers are now regarded by some as agents of social control. Being politically and socially aware is essential to promote social work values and ethics – otherwise, surely, we are just automated robots.
To quote Black activist Guilaine Kinouani: “Any attempt at portraying [social work] (or any scholarly discipline) as an apolitical, decontexualisable and ‘neutral’ field of knowledge production which can operate outside of the realm of politics and ideology is not only ill-informed, it is naïve.”
Does the automation of tasks that social work has become in some places stifle this type of critical and free thinking? I’d argue it does and that there has been a silent (but deliberate) shift to devoid social workers of their political nous and social activism.
I’m not talking party politics here, but all the local and national activities through which people make, preserve and amend the written and unwritten rules under which we all live. The activities associated with making decisions for groups, power relations between individuals and the distribution of resources or elevated status by central government.
From this perspective, politics is inextricably linked to the phenomena of conflict, cooperation, fairness, social justice and human rights.
It’s a bad state of affairs when those in power use the media to corrupt our societal world view, so that to be ‘woke’ or to ‘do-good’ is considered something to sneer at. Accusations of ‘virtue signalling’ and ‘victimhood’ do not evoke compassion or humanity, but provide an insightful measure of their sensibilities.
For those politicians of colour who deny ‘white privilege’ and denounce critical race theory, ‘Skin folk ain’t always kinfolk’ is an apt mantra from my upbringing.
Nowadays, I take the view that some white wolves exist in Black sheep’s clothing. Let’s be clear, these people are cleverly disguised gatekeepers and handlers. White supremacy is often more palatable when it is communicated by people from Black and ethnic minority backgrounds. Of course, the incentives of money and power are enough to seduce most human beings regardless of their ethnic background.
I’m Black all year round not just for one month
Black History Month (BHM) is not really a celebration of Black history. It’s more a filtered window of remembrance to pacify us. If those in power were serious about Black history, they would integrate it into all aspects of mainstream education.
There is a very real danger of BHM, the BLM movement and anti-racism all being caricatured and side-tracked by the insidious multi-dimensional forces that exist to suffocate them. Namely, different manifestations of white supremacy and institutional ‘whiteness’.
This is why we have ‘bigger fish to fry’ than Rule Britannia or whether Adele should have her hair in Bantu knots! Examples of this suffocation in social work include: racial harassment, gaslighting, and marginalisation. When white people attempt to police the dialogue and language of Black and ethnic minority people (based on what they view as palatable), this is how the ‘psychosis of whiteness‘ is socialised and teaches perceived entitlement and superiority over Black people. An example of this can be seen in the responses to rap music and Black culture.
Also, there are attempts to derail, discredit and devalue Black lives through social media, including through auto-generated ‘bots’ which is deeply sinister. The mission to educate, equip and empower hearts and minds on anti-racism has never felt more urgent in my lifetime.
The mainstream media and politicians think BLM is old news. However, since the resurgence of the BLM movement, BASW has been at the forefront of anti-racist social work activism. BASW England has championed anti-racism in social work on a scale unrivalled by any other organisation in the profession.
As an organisation, we also realise that we are not immune to the perils of white supremacy and institutional ‘whiteness’. However, BASW has shown a willingness to address and tackle these issues internally and in the profession more broadly.
Cringe position statements, feeble blogs and noteworthy silences
Since my last article in Community Care on promoting anti-racism in social work, there have been some decent position statements from some organisations and prominent social workers. However, there have also been some cringe statements, some nauseatingly feeble blogs and some noteworthy silences.
Unfortunately, there remains a scarcity of cast-iron and explicit actions and/or commitments to anti-racism. Lightweight placatory comments like: “we are against racism and oppression in all its forms” is just not good enough anymore. Also, shamelessly flogging a blog from the only non-white staff member is a glaring attempt to tokenise the issues at hand. This is semi-skilful subterfuge to avoid addressing the real-life cause and effects of racism in social work.
What message does this really convey? Far from transformative, this approach is performative allyship or lacklustre window dressing at best. You know it, I know it – we all know it.
To quote Kinouani again: “When organisations perform anti-racism, it does not take long for the mask to fall… When performative committees are formed, they soon give themselves away. Justice is actually hard to fool.” Less fakery and more authenticity please.
Here is a reminder of the three typical organisational responses to racism that you might want to cross-reference with the white identities table by social work academic Gurnam Singh. How does your organisation match up?
- Keep silent, keep things the same and hope all this Black Lives Matter (BLM) ‘stuff’ just blows over. This kind of inaction and paralysis of fear correlates with and reinforces perceptions of ‘white fragility’, ‘white privilege’ and white supremacy for some Black people. Such an organisational response usually commends staff for being resilient and deflects attention away from the essential redesign of systems that routinely make people suffer.
- Publish lukewarm organisational statements that recycle and regurgitate previous rhetoric on workforce unity with predictable (and borderline offensive) platitudes – often proposing only superficial changes. For example, publishing a sympathetic, but non-committal brief statement; possibly delegating responsibilities to an already overworked equalities officer or proposing minor changes to already vague policies and procedures on ‘valuing diversity’ with little or no accountability. Approaches at this level are usually well-intended, but tokenistic and overlook the nuanced obstacles and pitfalls Black people face every day. Unfortunately, this response is common.
- Publish an authentic anti-racism action plan, outlining significant reforms that commit to specific, measurable, achievable and realistic targets (suggestions below). Examples include publishing a strong mission or position statement condemning George Floyd’s murder and racism in all its forms and committing to the British Association of Social Workers’ code of ethics, anti-oppressive, anti-discriminatory and anti-racist practice. This approach interlinks with the Anti-racist Commitment Framework. It sees white allies fully involved in challenging, deconstructing and dismantling racist systems in solidarity with Black people.
It is fantastic that Brighton & Hove Council are recruiting a lead practitioner for anti-racist practice on a permanent contract. My hope is that other social work employers will follow suit. At BASW England, we hope to work with employers to promote these types of innovations.
Equally fabulous news is that De Montfort University have developed a fully-funded PhD Studentship on BLM, which seems like a pioneering opportunity. Also, the progress being made on Frontline’s Racial Diversity & Inclusion Action Plan is encouraging. Social work organisations must build on this impetus and swiftly (and proactively) embed anti-racist strategies into how they operate.
BASW England are pleased to be working in partnership with the chief social workers for adults and various cross-sector stakeholders in developing the Workforce Racial Equality Standards for Social Care (WRES). The aspirations for the standards and interest from local authorities is promising. At this juncture, I’m unaware of any national provisions in the pipeline specifically for children’s services.
Dr Muna Abdi, a leading anti-racism educator, says: “The work of anti-racism is to fight racism wherever you see it… even in yourself. The struggle cannot be found in the pages of a book. You can’t read yourself into activism. Sooner or later, you’ll have to make a choice… Do what is safe or do what is right.”
I will continue with my own activism. If my contributions remain that of a muzzled, side-lined agitator, on the fringes, throwing rocks at the throne – then I’ll just continue to be authentic and stay true to myself.
I do not want to appear ungrateful, but I can live without the acclaim, the ‘likes’, ‘retweets’, plaudits etc. I want revolution! So, brothers, sisters and allies – if you know your herstory, if the ancestral spirits live within you, if you know right from wrong – then now is the time to show and prove yourself. What have you done to enforce anti-racism and promote Black liberation lately?
Let’s not forget the saying, “when you’re accustomed to privilege, equality feels like oppression”. The only real enemy of progress is ignorance and ‘wilful blindness’.
‘One world, one race… the human race!’
[This article was originally published by Professional Social Work magazine on 11/12/2020:https://www.basw.co.uk/resources/psw-magazine/psw-online/%E2%80%98when-you%E2%80%99re-accustomed-privilege-equality-feels-oppression%E2%80%99]
We #ChoosetoChallenge
Written by The MTPT Project
The UK’s only charity for parent teachers, with a particular focus on the parental leave and return to work period.
Mothers’ Day always falls conveniently close to International Women’s Day and this year’s theme, #ChoosetoChallenge provides the perfect opportunity for The MTPT Project to showcase all the ways that our community members have challenged limiting stereotypes associated with parenthood.
Does a woman ‘leave before she leaves’, as so well explored in Sheryl Sandberg’s Lean In? Not, according to Madeleine Fresko-Brown, North London and Jewish Teachers’ Advocate for The MTPT Project. Madeleine interviewed, very obviously eight months pregnant, for her first SLT position before the birth of her first daughter, and has since stepped in and out of her role over a second maternity leave, building and sustaining effective models to secure the best leadership for her colleagues and students.
Does a woman lose all ambition when she becomes a mother? Not, according to Nadine Bernard, Head Teacher of Van Gogh Primary School, committed to coaching and mentoring aspiring principals and speaking up on the topic of exclusions and BAME leadership. Nadine returned from her third maternity leave this year and her social media accounts are an inspiring showcase of balance of personal and professional ambition.
Are all women natural, fertile earth mothers who sneeze and become pregnant? Not, as championed by The MTPT Project’s Fertility Advocate, Nicola Mooney, who speaks openly about her IVF journey, the practical logistics of trying for a family, and the ways in which schools can support teachers through this process. Or Adoption Advocate, Alex Mason who speaks candidly and confidently about adopting and her experiences of adoption leave as a parent-teacher.
Do all mothers require part-time hours in order to balance their personal and professional commitments? Not, according to Naomi Shenton, Ipswich Regional Representative for The MTPT Project who works full time as an Assistant Head Teacher, authoring chapters for the second #WomenEd book, Being 10% Braver and championing family-friendly practices in her school.
Equally, does the need to work flexibly in order to be present for our children indicate a lack of commitment or ability to fulfil leadership roles? Not, according to Liz Robinson and Nicola Noble who, for years, courageously provided an avant-garde model for co-headship, unashamedly pursuing fulfilment as school leaders and mothers, way before the recent positive trend towards flexible working.
Are all mothers the full time care-givers? Not, according to Jenny Webb, Trustee for The MTPT Project, Assistant Head Teacher, CPD provider and author of three edu-texts who regularly explains the teamwork between her and her husband who acts as the main caregiver around his own career in the arts industry.
Is our current model of parental leave inclusive and empowering of all parents? Not, according to Iesha Small only entitled to paternity leave as a Maths teacher when her wife gave birth to all three of their children, or Chris Reddy, who surprised his colleagues when he took five weeks paternity leave to be present in the early days of his sons’ lives.
At The MTPT Project, we #ChoosetoChallenge the assumptions and biases that society still attaches to the role of motherhood and parenting so that our teachers are not limited by oppressive stereotypes and disempowering systems. Instead, we encourage teachers to make choices that work for them and their families, and celebrate their successes – both at home and in the classroom.