5 Ways to Imbed Inclusion and Diversity in EYFS Lessons
Written by Jess Gosling
An experienced international Early Years teacher, blogger and writer. She is currently writing a book for international teachers, 'Becoming an International Teacher'.
I am currently in my ninth year as an international teacher, and this article was written when I was working in a school with mostly local children in Taiwan. The problem I aimed to solve then was how to showcase and embed diversity and inclusion into our classroom environment.
Therefore, I have developed, and continue to develop here in Poland, a series of ways to bring up issues of diversity, gender, disability, and culture in a way that is relevant, informative, and engaging.
These are big topics for EYFS pupils but there are ways to bring them up organically alongside other areas of learning – often using texts to help naturally raise questions and discussions.
Cultural cues
Although in an international school, the children are from a similar ethnicity and therefore notice differences often.
One example of this was when we viewed a speech over which the guest had a strong Spanish accent. A child remarked, ‘that sounds funny’, and laughed.
As a class, we talked through her view. I related the experience to my own, speaking Mandarin with my ‘funny’ accent. I asked in this case if they would laugh at me. The class was in agreement that they would not. We explored the child’s perception and reasons why, overall, we have accents when speaking another language. I encouraged them to instead think about how smart the speaker was using a different language than their own. We created parallels with their own experience, as bilingual learners.
Gender
We have had a few instances where we have challenged and discussed gender as a class.
A boy in my class expressed his love of ‘Frozen’ and the character of Elsa in particular. He frequently leapt up to sing ‘Let it go’. Gradually, other boys have begun to join him. In this context, however, initially, there were some giggles. We unpicked this reaction and talked about how some girls love ninjas and superheroes and does it matter. Reversing the context helped those children understand that we are free to like whatever we like.
In another situation, I was concerned when several of my children were remarking that a new member of my team was a ‘boy’ as she had very short hair. I could see that the staff member was a little upset by the comments, so I stopped the whole class and I asked them to turn and look at the staff member. We do a lot of work on feelings and it was clear that she was upset. The children who had made the comments paused and looked at the floor. In this instance, I asked the class whether calling out gender names as a joke was a nice thing to do. The class, and the particular children involved, decided as a collective it was not. This behaviour was not repeated.
Discussing individuals who have taken different pathways
Integrity forms part of our school’s ‘learner profile’. To develop their understanding of this concept, I showed a recording of ‘We will Rock You’ by Queen and their frontman, Freddie Mercury, to prompt a discussion about him.
I wanted to illustrate how being honest and true to yourself is as important as being honest to other people.
We looked at how he took a different path in life than what he was expected to do, to remain honest with his hopes and dreams as a musician. The children were incredibly engaged in both the music and his life story.
Recognising cultural differences
When texts are selected carefully, they can illustrate a diverse representation of cultures. This includes environments, rituals, clothing, and religions that differ from my students. Following a book share, we discuss any perceived differences and similarities, encouraging questions.
However, it is important these stories show children living around the world, often with similar experiences to the children. One example is ‘The Proudest Blue’ about a little girl’s first day at school experiencing at the same time her sister’s first day wearing a hijab.
The little girl, Faizah, feels so excited for her sister but instead, other children use harsh words which confuses Faizah.
The children are drawn into the book by the fabulous illustrations. They picked apart what was unkind about the situation but also why others’ may make these remarks. Often I find children are not sure why people would say cruel things to point out a difference. We discussed together how certain words can not only affect one individual (Faizah’s sister) but also ripples to others, who hear and see them.
Showing differences, such as disability, as part of the ‘norm’
Furthermore, I endeavour to show texts which show children and adults with disabilities. One such example is ‘Rumble in the Jungle’, which shows a child in a wheelchair. These messages are more discrete as it is not a central aspect of the book. Additionally, I don’t always point them out. As these differences have been already discussed early in the year, I want the children to recognise, as with different racial identities that diversity such as disability is commonplace and part of our lives.
Indigenous Knowledge is Integral to Diversifying the Curriculum
Written by Rob Power
Dr Rob Power is an award-winning teacher, educational consultant and cultural historian specialising in global history and indigenous knowledge. Before returning to academia as a lecturer at the London School of Economics and Political Science in 2018, and more recently as founder of Powerful Histories, Rob was Head of History and Politics at a leading independent school in Oxfordshire.
Indigenous Knowledge should be central to curriculum diversity initiatives
On 13th September 2007, the General Assembly of the United Nations adopted The Declaration of the Rights of Indigenous Peoples. Enshrined in the document was a commitment to uphold standards for the survival, dignity and well-being of the Indigenous peoples of the world.
In recent years, there has been a growing recognition of the importance of incorporating indigenous knowledge into education. Indigenous knowledge refers to the unique knowledge, traditions, practices, and beliefs of indigenous communities. It is knowledge that has been passed down from generation to generation and encompasses ways of knowing, being, and doing that are rooted in a deep understanding of the natural world and the relationship between humans and the environment.
As schools throughout the world begin to consider ways in which to develop sustainable practices, the prioritisation of connection to our living environment occupies centre stage. It is in this context that Indigenous knowledge can be particularly impactful. Inclusion of non-appropriated Indigenous knowledge into our teaching – on issues such as the environment, community, climate, medicine, economics and science – isn’t just about creating a culturally relevant and culturally responsive curricula. It can also help to create a more equitable and inclusive learning environment that recognises and values diversity within our own communities.
The community-based approach to problem-solving that lies at the core of Indigenous knowledge systems should have a place in every school. Whilst honouring the robust and deep knowledge held by Indigenous communities, we help our learners to bridge divisions between cultures and constructed knowledge hierarchies and develop a holistic understanding of history, culture and the natural world. It can be a powerful tool for promoting social justice, encouraging pupils to critically reflect on the effects of forced assimilation, cultural genocide, and ongoing social and economic marginalisation of indigenous peoples.
Indigenous Knowledge in the Curriculum
Incorporating Indigenous knowledge into our teaching should go beyond rudimentary case studies. Prioritising the voices and experiences of indigenous peoples and communities, involving indigenous community members in design of curriculum and assessment materials, and utilising knowledge acquisition pathways of the communities we are studying is essential. Prioritising Indigenous knowledge thus not only affords an opportunity to diversify our curriculum, but to globalise our teaching.
Valuing, respecting, and integrating Indigenous knowledge into the curriculum involves developing an understanding of knowledge and knowledge acquisition within Indigenous communities. Oral tradition, ceremony, connection with the natural world and spiritual practice are integral to the continuation of Indigenous ways of being and convey deep meanings and concepts that are not easily translatable in Western codes of learning. It can thus be helpful to focus on four principal pedagogical approaches when teaching Indigenous stories and experiences: land-based teaching, storytelling, performance-based teaching and experiential teaching. The incorporation of Indigenous languages can also be beneficial.
When incorporating Indigenous knowledge into your curriculum, it is important that that knowledge takes centre stage. This means refraining from treating the study of Indigenous communities as case studies and instead placing those communities – and their ‘ways of knowing’ – as the lens through which we learn. Not only does this create an opportunity to truly globalise our pedagogy, but so too it affords space for interdisciplinary learning. Let us say, for instance, that rather than teaching the topic of ecology or biodiversity through a Geography or Biology curriculum, we instead delivered a series of lessons focusing on the semi-nomadic Chahdegal Balouch peoples in Iran. A focus on the community would not only allow the study syllabus-specific content – on environmental management, land distribution, sustainability and migration, for example – but would open opportunities to consider the interconnectedness of socio-cultural values and the living world. This is of course an isolated example, but think of the possibilities that a curriculum centred on Indigenous knowledge could offer.
Global Teaching in Practice:
Incorporating indigenous knowledge into the classroom is an essential step towards providing a more inclusive, diverse education. It is about reimagining what education means and looks like, developing an approach where knowledge hierarchies are deconstructed, disciplinary barriers are challenged and all communities are valued and respected. Collaborating with those communities is essential, not only in providing a culturally relevant education for pupils, but also as a means to develop culturally sustaining pedagogies that frame diversity in a truly global context.
My work with schools through the Global Teaching Project primarily involves supporting teachers to recognise the importance of Indigenous knowledge and de-centring dominant narratives responsible for the creation of exclusionary barriers. In a recent project at a school in West London, teachers came together to transform a Year 8 module on ‘The Americas Before Europe’. Together, they worked to challenge dominant Western narratives presenting Indigenous American communities as homogenous, passive, and situated within the past. Drawing on newly-made connections and interviews with Indigenous American artists and community leaders, teachers centred the perspectives of indigenous voices. Pupils responded by curating a virtual exhibition which celebrated the stories and experiences of Indigenous communities. This was not co-option of community knowledge but a conversation between learner and community members.
The Global Teaching Project, and its focus on Indigenous knowledge and global pedagogies, forms an important part of ongoing learning and self-reflection about issues of power and privilege. More work is sorely needed in this regard, not only in critical reflection of what our pupils learn, but also in consideration of the impact that diversifying a curriculum through content change alone can have in the long term.
Being Comfortable Being Uncomfortable
Written by Bethan Hughes
Bethan Hughes is a Second in English in a West Midlands secondary school and joint contributor to the LGBTQ+ toolkit on Diverse Educators.
I am a 33-year-old lesbian who has, probably only recently, become really quite comfortable in my own skin. The irony being that this is, probably only because of a lifetime of enduring being uncomfortable. When you exist outside the norms of society and outside of the dominant discourse, there is an odd sense of not quite ever being ‘inside’ where it is comfortable and instead watching from the other side of the metaphorical windowpane.
What does it actually mean to be comfortable? Comfortable is synonymous with safety, being content with where you are and what’s happening and maintaining the status quo. Comfortable keeps things the same. Being comfortable allows the same practices to continue. Which unless you are a white, heterosexual male might not be beneficial to you and contribute, whether directly or indirectly, to more challenges for others.
Yet to shatter, or at least wobble, the status quo involves putting yourself into a more uncomfortable position. It means speaking up in a meeting if you don’t agree with something or holding someone to account if their views or actions don’t align with what you believe to be morally right. It means having difficult conversations which might not go the way that you want them to go. It’s taking a deep breath, closing your eyes and being prepared to be the first domino to fall. And that’s tough. Especially when you could choose to take the easier route by keeping your mouth shut and trundling on with your daily business. And so, the cycle continues.
Why should I want to be uncomfortable, I hear you say? If we (truly) want to live in a just society then we all need to play our part. But we can’t do this if we are only focusing on the struggles that we personally face; as Martin Luther King said, “no one is free until we are all free.” If we can begin to take steps towards change by only being a tad uncomfortable, surely this is something that we can all commit to?
What might this look like in my educational setting?
- Always start from a place of mutual respect. If you are heading into difficult conversation territory, then this is always a solid start.
- When a student makes a comment or asks a ‘difficult’ question – explore it. Instead of ignoring a ‘that’s so gay,’ comment, address it and explain why the phrase is derogatory. Sometimes a conversation can begin to change someone’s attitudes or at least begin to challenge their ingrained value system.
- If you notice someone being spoken over in a meeting or their ideas not being heard; use your privilege to support that person or to credit their ideas. Consider when you are the most, or one of the most, powerful people in the room and how you can use this to amplify the voices of others. Or, if you don’t hold that power, can you join forces with someone else and support each other?
- Speak to share and not change minds. Use your voice to share your experience or your own feelings whilst being mindful that a conversation often won’t be enough to completely change someone’s mind. Share first and understand that changing minds can be a longer process.
- Speak from your personal experience and not on behalf of others. Also be open to credible sources when discussing information that is not personal to you.
- If you notice something that needs addressing, bring it up to those who have the power to change it. Perhaps the display in the science corridor only celebrates the achievements of men. Perhaps there is a lack of diversity in your English curriculum. Perhaps there is limited policy or support for your LGBTQ+ students. Be brave enough to have that conversation and to do something about it.
- Be patient with yourself and others. Change takes time but begins once we start to go into those uncomfortable spaces.
It’s easy to do nothing but if you have the privilege to do so; be 10% braver and have that conversation so that some of us who are perpetually uncomfortable, can be a little more comfortable.
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.
Building Belonging in Primary Schools with Human Values
Written by Sarah Pengelly
Sarah has taught in London Primary schools for 12 years specialising in Literacy and PSHE, studied for an MA Educational Psychotherapy and previously worked at the BBC. For the past 5 years, she has been working with non-profit charity, Human Values Foundation, to develop a new values-led PSHE programme called The Big Think
Laying the Foundations of DEI (Diversity, Equity and Inclusion)
The Big Think (TBT) is a PSHE programme for ages 5 to 11 which explores human relationships through the lens of 5 BIG human values (Peace, Love, Truth, Responsibility and Community) and develops 5 BIG Social and Emotional Learning (SEL) skills. Our holistic approach uses Silent Sitting Meditations for Self-Management, Real World stories for Social Awareness skills, Values Inquiry for Responsible Decision-making skills, The BIG Feelings Compass for Self-Awareness skills and a range of safe dialogue practices to build Relationship Skills.
The purpose of TBT is to build Belonging in all pupils and staff because we know that a stronger sense of Belonging in pupils leads to higher performance in all areas (see OECD SEL Report – Beyond Academic Learning 2021)
But when working with Primary schools to embed a whole-school PSHE approach, we are regularly faced with this pressing question from Early Years practitioners: ‘But what about us?’
We will always collaborate, trial, model and adapt our resources for 4-year-olds and younger. But this just isn’t good enough. If we truly want to create a climate of inclusion, equity and celebrated diversity – where EVERYONE (pupils AND staff) feels a strong sense of Belonging – then we must lay the foundations of DEI with the whole school community and start with more serious intentions, and with evidence-based practice, in those precious Early Years.
To this end, we have recently started collaborating with a range of Early Years settings such as The Mulberry House School in West London and Exhall Cedars Infant, Nursery and Pre-school in Coventry, to start together at the beginning and build Belonging in the Early Years from ages 2 to 7.
We are all human first
Human Values work well in all settings and with all ages simply because we are all human and when bringing together groups of people of any age and in any context, this is a powerfully inclusive way to begin. Introducing The Big Think to any school starts with a Community Values Dialogue – a 90-minute circle discussion with 30 invited participants representing the school community (school leaders, teachers, governors, support staff, caregivers, community and faith leaders and most importantly – pupils who are often members of the school council). This will naturally look quite different in different schools and can be face-to-face (always our choice!) or virtual (see case study examples and photographs on the full blog post link below).
Building Belonging in Early Years Settings
The Head Teacher at The Mulberry House School, Victoria Playford, leads with the vision: ‘Born curious, live curious, stay curious’. A prep school in West Hampstead for ages 2 to 7, she wanted to bring to life their PSHE curriculum through their school values and ensure key social and emotional learning skills were being developed throughout the school.
Their Community Values Dialogue involved school council pupils aged from 4 to 7 (including the Minister for Community who was 7!) and offered the chance for very young children to have a voice and part to play in shaping how the school values would influence their PSHE curriculum. Each class has a basket of special animals that bring to life the school values in their everyday learning (e.g. Empathy Elephant, Mindful Meerkat, Resilient Water Bear, Participating Penguin and Meditative Macaque) and these Special Animals became the essence of our work with such young children. A 6-year-old at The Mulberry House School chose to connect Empathy Elephant with the BIG 5 Value of Love ‘because Empathy is about learning to love everyone for who they are’.
Each very young person was able to choose a special animal to link to a core BIG 5 Value and speak about the life skills they would need to show this value in action. Together we created a safe space of non-judgement where everyone could join in with courage, listen with curiosity and respect all ideas. Pupils didn’t have to agree with their peers, teachers or caregivers, and could move the animals around to try out a range of opinions and see which ideas were a best-fit for themselves and their school. A 4-year-old chose to connect the BIG 5 Value of Responsibility with the school’s Resilient Water Bear ‘because it’s my job to ask for help if I need it and this is being resilient’.
During the final check-out of the session, in which everyone is able to share a key idea they will take away and act upon, all adults expressed surprise at the depth of understanding about human values that the very young children were able to demonstrate during the session and the collaborative and inclusive way they were able to make responsible decisions together. We could all see that our youngest humans already know how to live life as natural ambassadors for DEI – we just need to protect safe spaces for them to practise these innate values and skills.
Exhall Cedars Infant, Nursery and Pre-school in Coventry is a vastly different context serving an area of high deprivation. However, it is laying the very same foundations as The Mulberry House School. Headteacher Sharon Hillyard and PSHE Lead Bex Episcopo were keen to build Belonging in their pupils aged from 2 to 7 through self-regulation and oracy skills. They knew that if their children had time to understand themselves more deeply and were able to label their feelings and talk about them, they would feel a stronger sense of Belonging and be able to access learning more readily. Exhall Cedar Infants also use special animals to represent the values (Rex the Resilient Fox, Rory the Respectful Rabbit, Kai the Kind Deer, Nuala the Nurturing Owl, Hadwyn the Honest Hedgehog).
During the Staff Workshop, Early Years teachers shared their experiences of very young pupils who struggled to belong as their communication and language skills were the most underdeveloped they had ever seen – with many arriving unable to make the sounds for animals. For a host of complex reasons, the pandemic, coupled with rising poverty, have had a marked impact on the ability of pupils to feel they belong at school.
In response to this national need, our new Early Years resources will focus on developing Self-Regulation and Oracy skills. Early Years children and staff deserve access to high quality evidence-based resources to support them in the vital work they do in establishing strong foundations on which to build learning and belonging for life. We can’t wait to get started.
See full blog post with photographs and case study examples:
Faith is too often seen as a barrier to LGBT+ inclusion, so we’re launching new resources to change this
Written by Amy Ashenden
Director of Comms and Media/Interim CEO, Just Like Us, the LGBT+ young people’s charity.
As the new Interim Chief Executive of Just Like Us, my aim this year is to ensure more schools than ever have the tools they need to support their LGBT+ young people.
For several years now, School Diversity Week has been celebrated by so many incredible educators across the UK, showing young people that being LGBT+ is nothing to be ashamed of. Last summer, more than 5,000 primary and secondary schools took part. This year, 26-30 June, I believe it’s vital that schools with intersecting communities have the resources they need to celebrate School Diversity Week.
From faith schools to Welsh-speaking communities and primary schools, Just Like Us will be providing new sets of resources that cater specifically to the educators that need tailored LGBT+ inclusion tools the most. When half of young people (48%) tell us that their school hasn’t given them positive messaging about being LGBT+, it’s clear to me that we have a long way to go and that to change this, schools need the right kind of resources that speak to their individual ethos and community.
Our new independent research has found a third of teachers (30%) say faith has been a barrier to discussing LGBT+ topics in school. More than 7,000 UK teachers took part in our survey this February, revealing an indisputable need for resources that are both LGBT+ and faith inclusive.
That’s why we’ve launched a new series of faith and LGBT+ inclusive resources for Anglican, CofE, Catholic, Jewish and Muslim school communities. From primary assemblies to worksheets and videos featuring LGBT+ young people talking about their faiths, the resources are designed to give educators the tailored tools they need to celebrate School Diversity Week in a way that makes sense for their community. We have also worked in collaboration with LGBT+ faith-led organisations Keshet, Hidayah, One Body One Faith and Quest to develop these resources in a way that really speaks to the communities they’re designed to support.
In faith schools, the research found that 46% of teachers had previously found faith to be a barrier to talking about LGBT+ topics in the classroom, compared to 25% at non-faith schools. I believe it’s vital that we now provide the tools educators at faith schools need to support their young people who may be LGBT+ or have LGBT+ families.
Interestingly, just 3% of headteachers said that faith has always been a barrier to discussing LGBT+ topics.
A lack of LGBT+ inclusion in schools is so rarely about a lack of willingness but instead due to a historic lack of suitable resources that empower educators to get started on their journey. It’s also important that we remember that LGBT+ and faith communities are never totally separate – as you’ll see in the resources, faith is very important to many LGBT+ young people and to suggest that there’s no overlap just isn’t reality. You can absolutely be LGBT+ or an ally and belong to a faith – being Jewish and a lesbian, I know this reality well.
It’s also really important that we don’t erase the fantastic LGBT+ inclusion work that many faith schools are already doing with their pupils. St Stephen’s CofE Primary School in London is just one example of this. Nicola Collins, who works at the primary school, is a huge advocate for celebrating School Diversity Week and won our LGBT+ Inclusive Teacher of the Year award in 2022. She explained: “As a school, we feel passionate about challenging stereotypes and homophobic language. As a result, the children in our school are well informed and accepting of all people no matter who they are!”
We hope that these new resources will be a gamechanger for schools with faith communities to celebrate School Diversity Week this 26-30 June. We really welcome educators to get in touch with your feedback or any questions you might have about making LGBT+ topics faith inclusive.
Acceptance: Still so much work to be done.
Written by Kelly Richens
Programme Director, BASCITT. BASCITT is proud to celebrate diversity and promote equality and inclusivity (see here)
Applying to train to teach is a daunting enough task; the whole construction of your personal statement and how it defines you, all of your work experience, your qualifications and who will be your referees. All wrapped up in the deep emotions of taking this huge step towards becoming a life-changer for young people.
If this wasn’t searching enough in terms of self-exploration and presenting yourself, there is a section that says ‘Criminal Record and Professional Misconduct’ in which an applicant can make any relevant declaration.
I had an email confirming an application in which there had been such a declaration. Imagine my horror when I opened the webpage to view the application and read: ‘I am unsure whether this is a safeguarding issue, however I feel it necessary to raise and protect myself and others from misunderstanding. I am transgender.’
A flood of emotions ensued: rage that this applicant had felt being transgender could be a safeguarding issue; sadness that whilst she wanted to share this information, she had chosen to include in in a section labelled ‘criminal record’; fear that there are groups of people without the psychological safety to just be who they are without recourse of judgement; and the smallest amount of pride that she had actually been brave to share at all.
So rather than my first conversation with this applicant about her potential qualities as a teacher, I had to have a difficult conversation of reassuring and coaching her that she was in safe hands with us. What a shame that we could not talk instantly about her joy of her subject, or why she was applying to us. Her being transgender was a huge distraction from this and that is wrong.
Whilst I reflect on this, and have since interviewed and offered a training place to this lovely individual, based on her merit, I am still left without an answer of how do we stop this happening again? Keep promoting inclusivity? Keep the courageous conversations going? Keep educating and keep that positive momentum going on how we can continue to aim for a world in which an individual does not fear themselves being viewed through a judgmental lens? Instead a place where everyone can be celebrated for who they are and what they have to offer our pupils.
The Fight Against RSE
Written by Ian Timbrell
Ian is an education consultant and trainer, supporting schools develop their provision for LGBT+ pupils and their RSE curriculum. He has worked in education for 15 years; including as a class teacher and a deputy head teacher.
The cursory glance at social media and the internet suggests that UK RSE curricula include suggestions of bondage, is opposed by most people, is queering education and is a risk to safeguarding. But what is the truth behind this opposition?
The backlash
Broadly, objections can be categorised into three areas: secrecy around RSE; developmentally inappropriate materials; the inability to withdraw from lessons; and the ‘queering’ of education.
The secrecy around RSE
A common oppositional narrative is that schools refuse to show what materials they are using. This view essentially accuses all teachers of not safeguarding their children. We’re not asked to show all materials so why is RSE different? If schools were to publish every piece of planning and resource used, the workload would push an already overworked system to the brink of collapse. This is not to say that there is no transparency. Generally, schools will share this information upon request, or through parent consultations.
RSE is developmentally inappropriate
Opponents of RSE claim it contains messages of anal sex, bondage, pornography and self-stimulation at age 4-6. My son is 9 and I would be horrified if he learnt any of these at his age. But he’s not. Because none of it is in the RSE frameworks.
Proponents of this message often use excerpts of preparatory paperwork as evidence for inappropriate content. But these aren’t in the mandatory documents. As part of any curriculum design process, you look at a wide range of documents to find out everything that is out there. That doesn’t mean that Governments use them, or that you agree with them.
I am not saying that no school has ever used inappropriate materials, but critics fail to acknowledge that these mistakes are in the smallest percentage of schools and instead of banning RSE for all, the individual school should take the appropriate action to ensure appropriate nature of the materials they are using in lessons.
The inability to withdraw from lessons
In Wales, parents are not allowed to withdraw pupils from RSE lessons. Being told that we cannot withdraw our children from any areas of their life is bound to put some people’s heckles up. However, the reality is that this is the case for pretty much every other area of the curriculum. Schools would not allow withdrawal from English or Maths, so why should it be allowed from a framework that aims to develop healthy, happy people?
One of the reasons that withdrawing from all RSE lessons is not as simple as some would like you to think, is that effective RSE is primarily not delivered as ‘RSE lessons’. RSE encourages friendships and respect and so it is impossible to withdraw from any lesson that develops these attributes. What the parents here are generally saying is that they want them withdrawn from sex education and/or mentions of sexuality or gender. Withdrawing from RSE frameworks as a whole is impossible, but withdrawing from sections would be a logistical nightmare for schools and is not realistic.
The ‘Queering’ of Education
This phrase is fascinating, especially because it has no agreed universal meaning. Most opponents seem to be using it as a phrase to suggest that ‘Queer Theory’ is now underpinning education. They are conflating the true meaning of Queer Theory with conspiracy theories to suggest that there is collusion in education and health to somehow convert children to become LGBT+. This is rooted in LGBTphobia and is not founded on anything but discrimination and panic culture.
The real reasons for the backlash
The most obvious and largest group appear to be transphobic and homophobic. The reality is that up to 10% of the population are LGBTQ+ and if we do not ever discuss these things, this whole section of society will grow up wondering why they feel different. But also by deliberately not mentioning LGBTQ+ people, we are saying that they don’t exist, which is phobic in and of itself. Inclusion of LGBTQ+ people on displays, in books and in lessons is not going to turn anyone LGBTQ+, but it will make our world a more inclusive and tolerant place.
An argument opponents to RSE also use is that they don’t want sex talked about to three-year-olds. But sex doesn’t need to be mentioned. At that age, it’s about realising that there are different families and challenging gender stereotypes.
The final reason that I will talk about here is religion. A minority use religion as a reason for their children not to be ‘exposed’ to LGBT+ or gender discussions. I follow a number of LGBTQ religious individuals and organisations, and I can tell you that religion does not spread hate, people do.
Conclusion
In 2021, 5 parents took the Welsh Government to court to ban RSE. Unsurprisingly, they lost the court case as many of the disproved views from above were put forward as ‘evidence’.
The fact is, no matter what change happens in schools, there are always opponents and critics. But when you couple inevitable bemoaners with homophobia and transphobia, there was bound to be pushback. But RSE is key to making the UK an inclusive country and the vast majority of us know that it is the right thing to do and trust the teachers to do the best by their children.
“Andrew Tate is a father figure to me” - lessons learned from talking to young people in schools
Written by Bold Voices
Bold Voices is an award-winning social enterprise preparing and empowering school communities to recognise and tackle gender inequality and gender-based violence through the delivery of educational talks, workshops, training and resources for young people, teachers and parents.
On January 3rd, the Bold Voices team arrived for our first staff training of the year. We love delivering staff training in schools, and we were excited to be back, if slightly unprepared for the early start and January rain. The session ran smoothly and the staff were engaged and passionate, all seemed as usual until we asked if there were any questions. Dozens of anxious hands shot up and they all had the same question – “what can we do about Andrew Tate?”
It wasn’t a surprise to any of the team, especially after the most recent news over the Christmas break, but the number of times his name has come up in schools in January has been unprecedented.
Back in July 2022 we began to hear students talk about Tate, and in order to get ahead of what we could see was a growing issue, Bold Voices released our Parent and Staff Toolkits to equip adults with the skills and confidence to have conversations about the ‘King of Toxic Masculinity’ with the young people in their lives. As the education sector catches up with the fact that this popular figure is not going anywhere anytime soon, we have seen a whole range of approaches to dealing with his popularity amongst teenage boys.
One strategy which we’ve seen is the blanket ban – sanctions for anyone who says his name in school. Another approach is whole school assemblies to speak about the harms of his content and messages. The young people we’ve spoken to don’t feel this works; they either say they feel silenced, or that the school is making too much of it. It is completely understandable that this is how many schools are responding. We certainly don’t have all the answers at Bold Voices, and we are always keen to hear back from other educators and parents who have found effective ways to address this issue (please let us know!) but for now we are encouraging schools to focus on one method that we know can have an impact: starting a conversation.
However, the reality is, these conversations are not easy. Here is a snippet of how they normally go:
“Miss, can I ask you a question? What’s your opinion of Andrew Tate?”
“Well, I’m much more interested in your opinion – what do you think of him?”
“He’s a top G miss. He teaches men how to be men. He makes money. He gets females. He’s a fighter. He is a traditionalist. He has four Bugattis. Those trafficking charges are lies. Those things he says? Taken out of context. Miss, it’s the Matrix. He’s a father figure to me.”
These conversations don’t always feel possible, or respectful, because these young people have internalised the message that anyone arguing against Tate is an idiot, hasn’t woken up to the truth, or they’re simply wrong. This makes it much harder to do our jobs – but we have seen success. In a school which had banned any mention of his name amongst pupils, when we opened up a conversation in a classroom, the feedback we received afterwards was: “I thought Andrew Tate was good but I realised what he does and all the hate against women.”
So what can we do to make more of those conversations successful? How can we move from fear of even starting a conversation, and those that go nowhere, to helping young people to choose for themselves if they want to continue to support Tate and his harmful messages?
Our response is three things (and they’re not easy):
STEP 1: TALK ABOUT HIM – BUT DON’T CONDEMN HIM
This can feel extremely difficult when the messages Tate puts forward are so explicitly dangerous and incite violence, but the more we condemn his words, the more we play into a right or wrong binary that pushes defensive teenagers even further away. Narratives around the Matrix incorporate the idea that there is a “great lie” going on, and figures like Tate (and Trump and other populists who brand themselves as anti-establishment) use this condemnation to push the idea: “that’s what they want you to think”. Break out of this binary by opening a dialogue and empowering young people to see all sides and opinions and to have the autonomy to make their own decisions about who they follow and believe. The aim should not be to have our children believe everything we believe because it’s scary when they don’t; we want to raise a generation of critical thinkers who can form their own opinions.
STEP 2 – MAKE ANDREW TATE UNCOOL AGAIN
This ties into avoiding condemnation – when we stand up and tell young people he is dangerous we give him notoriety and power. Andrew Tate has branded himself as the antidote to cancel culture, so his popularity is not tied to his morality. Not only that, his messaging around gender roles mean that he can discredit those who speak out against him with misogynistic myths – case in point, I asked a student if he would stop liking him if Tate was convicted for the trafficking charges and he said “well, the women are probably just lying for money and attention.”
Attempts to laugh at Andrew Tate have been more successful in damaging his reputation than pointing out how dangerous he is. The closest to this that I’ve seen is this twitch streamer’s video and Greta Thunberg’s infamous tweet. What I don’t like about these tactics is that they use old tropes of emasculation to put a pin in his puffed up performance of masculinity. Relying on his tools to tear him down won’t create meaningful change in the long run (we’ll just see a newer version of him spring up to his place).
STEP 3 – ASK THE RIGHT QUESTIONS
This brings us to the most important point – we need to change what questions we’re asking about Andrew Tate – instead of asking “what can we do about him?” we need to ask “what is it about him?” And “what is it about this current climate that allows his version of masculinity to thrive?”
His brand of masculinity is what draws people towards him: words like traditional, realist, role model for how to be a man. To most adults he looks like a cartoon of all the most ridiculous tropes of toxic masculinity; the cars, the money, the ideas about mental health. The alleged trafficking of women, the misogyny. So when we’ve looked at why he’s so popular the next question needs to be, what is the context and climate that means he is appealing?
When having these conversations I like to zoom right in, then all the way out. Instead of arguing his actual points with evidence or debating his intentions, I ask questions about what he represents, then look at the bigger picture, and ask why is that appealing right now?
The context in which boys are gravitating towards Andrew Tate is one in which they feel victimised and powerless. As an educator in the gender-based violence sector this can feel frustrating. But ignoring it and saying, “suck it up”, men have had power since the beginning of time, is not helping anyone.
Conversations around violence against women have completely transformed since I was at school less than 10 years ago. In a way that we can see paralleled with the movement for racial justice, conversations around gender-based violence have been radically shifted by events of the past decade: The #MeToo movement, Everyone’s Invited, Ofsted investigations, Sarah Everard’s death and many more. It’s confusing for young people.
Girls, trans and non-binary pupils have more awareness and knowledge than ever (thank you TikTok) about the ways in which they are victimised within a culture of gender-based violence. And they still suffer many different forms of this. But boys feel under siege too. They feel more under threat of being falsely accused than ever. Andrew Tate offers them a different narrative from the one in which they feel they’ve been cast as the baddies. There are no alternative models of masculinity on offer. We go into schools and tell young people that what Andrew Tate puts forward is an unrealistic stereotype of masculinity that ultimately harms everyone. Sometimes they see that, but when we exist in a system that punishes those who don’t fit a stereotype, we construct a reality where it is preferable to be an Andrew Tate rather than a man who can express his emotions and show weakness and vulnerability.
The quote at the beginning says it all. “Andrew Tate is a father figure”. This is how teenage boys feel when there aren’t any other role models for masculinity that seem valuable in today’s world.
The options are; see the problem with masculinity and try your best to not embody it, or go sit with Andrew, the realist, who can show you how to stop apologising for being a man in a world where stereotypes are just ‘the way things are supposed to be’.
As educators on this subject we can tell you that having these conversations on the ground is hard work. It’s a painful slog that feels unrelenting and sometimes futile. Watching boys copy his physical stance, treat me with suspicion, shout down my logic and questions and cling to their idolisation of him makes me realise something; they are clinging tightly because he makes them feel safe and understood. And taking that away is difficult and can feel cruel when we aren’t offering good enough alternatives. If it was anybody but Tate, I would never question a vulnerable year 9 boy’s father figure and role model. I’m so glad he has that. I wish it wasn’t one who would teach him that depression isn’t real, that he should value women as possessions, and that his worth is measured in what he can win, and how dominating he can be. I want to give him a hug.
LET’S COME BACK NOW TO OUR THREE SOLUTIONS.
1- Talk about him, don’t condemn him. At Bold Voices we will keep going into schools and having these conversations. And if you have young people in your life please use our toolkits to start having these conversations too. This part is the intervention and it’s more necessary than ever. The aim is not to condemn and create a right or wrong, it’s to open a dialogue where there is more than one narrative to choose from.
2- Make Tate uncool – but not him specifically and not through emasculation. Instead through promoting other role models of masculinity who seem more appealing than Tate. We look to people like Marcus Rashford, Stormzy, and Steph Curry (get in touch if you have others you promote!)
3- Look at the conditions that make Tate popular. Ask questions and don’t stop asking.
WANT TO LEARN MORE?
- Toolkit: How to Talk to Young People About Andrew Tate – Bold Voices
- Article: (7 minute read) How to respond to boys inspired by Andrew Tate Mark Roberts – TES
- Article: (5 minute read) Andrew Tate: How schools are tackling his influence Alice Evans – BBC
- Article: (6 minute read) What is going on with this Andrew Tate hand gesture? Sophia Smith Galer – Vice
HOW CAN WE HELP?
Bold Voices is an award-winning social enterprise preparing and empowering school communities to recognise and tackle gender inequality and gender-based violence.
Resources: Activities for the classroom, toolkits, blog posts and lesson plans for discussing gender inequality and gender based violence. Sign up to be the first to hear about new resources we create through our newsletter.
In Person Talks and Workshops: Discover our staff training, pupil talks and workshops, led by experienced facilitators and delivering on key topics relating to gender inequality and gender based violence.
The issue with “high expectations”
Written by IncludEd Diagnostics
IncludED Diagnostics support local authorities, academy trusts, and individual schools with their work to increase inclusion, reduce suspensions and reduce exclusions. More information is available at www.includeddiagnostics.co.uk
If you are sanctioned for failing to meet an “expectation”, it is, in fact, a “condition”.
For a long time I have been interested in why deprivation and poverty are associated not just with academic outcomes, but with behavioural outcomes, and on my journey to understand this I came across a researcher called Sendhil Mullainathan and his work on the concept of scarcity. In his view, scarcity is a much more wide-ranging concept than poverty (an arbitrary threshold of income), i.e. we can have a scarcity of time, health, family support, relationships, cultural input, etc. – all of which can impact our outcomes. In describing the impact of scarcity he uses the analogy of packing into a smaller suitcase, and inspired by the #IncludEd2023 conference today, I’d like to start with this.
Two pupils are going away for a week, one packing into a large suitcase and one into a smaller suitcase. The suitcases can be seen as strict metaphors for disposable income (family income in this example), or in a broader way as availability of lots of different resources… but they both articulate a difference in experience.
The pupil with a smaller suitcase (i.e. scarcer resources) has a smaller capacity for items, therefore…
- They are forced to operate with more conditions
Their items have to be folded smaller and packed away better than the pupil with a large suitcase. They have to make more “either/or” decisions on what to pack, whereas the pupil with the larger suitcase can pack more with less efficiency.
Could you list all the conditions / expectations children must meet to engage fully in your school? When we put pressure on parents/carers to immediately provide a new pair of school shoes, do we consider the scarcity that so many are living with? Less time because of childcare or multiple jobs, the cost and time of travel to get the shoes, the cost of the shoes, and what is the “or”? What isn’t being bought, what isn’t time being invested into?
- Decisions have to be better!
Not only does the pupil packing into the smaller suitcase have to make better, not equal but better, decisions because there are more conditions, but any errors they make will cost more. If both forget their phone chargers, one may buy a new charger with relative ease, one may not. If packing is done badly and an item gets damaged, the same applies.
Living in scarcity means a “lack of slack” for mistakes – we all make mistakes but they don’t cost us or impact us all equally. There is very little flexibility for this within most school behaviour systems as the consequences appear superficially the same – the same detention time is given. The actual impact – socially, emotionally, educationally – may vary widely.
- Triggering reminders of scarcity means we have less “bandwidth” for the process [not our inherent intelligence / cognitive capacity but how much of it is temporarily available]
There is research to support this – using food-related words in word-searches prompted dieters to be significantly slower in finding the following words – and the implications are profound. The implications are that the concentration, focus, and attention needed to actually pack the suitcase is more limited for those affected by scarcity when that has been consciously triggered (i.e. I wish I had a bigger suitcase like other people!) Wouldn’t that make this pupil more likely to make mistakes? Ones which cost more?
——————————————————
What prompted me to write about this today was hearing from two speakers who have experienced the care system. Consider the conditions we place on children in school, then consider the size of the suitcase a child in care is packing, i.e. the multiple levels of scarcity they may be experiencing. We have conditions on appearance and equipment – coat, black socks, bag, colour of pen, PE kit, pencil-case, etc. We have conditions on behaviour – a consistent requirement to accept adult authority and direction, regulate level of activity, attention, and emotional response. Even peers come with conditions for integration – they could be clothing, games consoles, cultural references, a similar capacity to spend time together outside of school. Some of these may feel impossible for a young person to achieve… Lemn Sissay OBE described it so viscerally today when he recalled “the smell of people with families”.
The speaker before Lemn was Jade Barnett, which is a name you will come across again in the future. Her educational journey travelled via two managed moves, a pupil referral unit, a move into care then a move into a care home at the opposite end of the country. Jade is a model of the most positive outcomes – today she held five hundred minds in her hand purely because she speaks with such intelligence, articulacy and power. But, as a child, she was forced into a situation where she was packing into a small suitcase. And the schooling system places yet more conditions on her, and others like her. Nowhere in her speech did she imply that those conditions were helpful; where many, such as Lemn, feel like they don’t belong already, the consequences of failure to meet these “expectations”/conditions must only reinforce that perception. At their least useful, they make engagement and access to education harder for some of the most vulnerable.
————————————————–
To return to more typical language of schooling, high expectations can no longer be a cover for just describing a very large number of conditions. And we need to stop painting such conditions as supportive to young people by their mere presence. That is to confuse equality of expectations/conditions with equity, but that isn’t equity at all. In reality, we may be both ignoring the smaller suitcase and expecting more of the child who is packing it.
High expectations of academic progress are crucial to all children fulfilling their potential, and these are genuinely “expectations” because they come without sanction. Without them children may not be taught to their full potential. Alongside that, adult understanding of the difficulties that some children face is a critical factor in making sure children belong and can thrive. For school and education leaders, it is worth considering what is within your control and sphere of influence to mitigate the impact of scarcity. Is the pupil premium grant being used to best effect? Also, please do consider when thinking about the rewards and sanctions in your school how do you make things fair for those living with scarcity?