Faith Schools and Community Observations on Cohesion Community Consultations
Audrey Osler Foreword Centre for Citizenship and Human Rights n September 2006, Runnymede began a Education, University of Leeds and Visiting Scholar, University of Washington new research project called, simply, Faith ISchools and Community Cohesion. The aim of the project was to engage a wide range of stakeholders in conversations - what we came to call ‘learning dialogues’ - about how a school system that includes faith schools successfully prepares young people for living in a multicultural society. In particular, through the research and multiple stages of consultation and data collection, we wanted to address three main questions: How do or can faith schools contribute to community cohesion and good race relations? What barriers or challenges do faith schools face in this regard? What, if any, impact do faith schools have upon ethnic segregation? This 16-month project, which will draw to a close with a final report in early 2008, aims to contribute credible data - some quantitative, but mainly qualitative - detailing a wide range of lived experience along with considered views on the opportunities offered and challenges posed by faith schools in fostering community cohesion and promoting good race and inter- faith relations. For what is a relatively short project, this is a tall order that has required a range of methods to be applied in order to get to these ‘lived experiences’ and ‘considered views’. These have included:
A RUNNYMEDE TRUST INTERIM REPORT NOVEMBER 2007
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• a formal consultation paper requesting written Contents responses issued to the public in March 2007; • interviews with a selection of the written consultation respondents; Foreword by Michelynn Laflèche • one-day community consultation workshops; and, 1. Introduction • school-based workshops, which involved an in- depth survey consultation with parents and teachers, focus groups with parents, one-to-one 2. Consultation Design interviews with headteachers and focus groups with young people. 3. Key Consultation Questions In all, over 250 individuals from 6 different areas of the 4. Interpreting the Data country have contributed their experiences and views to the project so far. This interim report by Professor Audrey Osler 5. Emergent Themes focuses on the one-day community consultation workshops. Over the summer months of 2007 six 6. Local Profiles community consultation workshops were held — in Brent and Harrow, Newham and Hackney, Liverpool, 6.1 Brent and Harrow Leicester, Blackburn, and Southampton. A wide range 6.2 Newham and Hackney of participants took part, including Local Authority 6.3 Blackburn Cohesion officers, SACRE members, headteachers (faith and community schools), members of faith networks, 6.4 Leicester regeneration community organizations, youth bodies, 6.5 Liverpool Youth Parliament representatives and others. 6.6 Southhampton In this paper, Professor Osler, acting as the project rapporteur, draws our attention to a range of broad 7. Initial Observations and Linkages themes that emerged in the community consultation workshops. She then takes us through each of the six geographical areas highlighting particular issues as they References were experienced locally and articulated through the workshop activities. The paper concludes with the author drawing together the threads and pointing us - the reader and the project - towards conclusions for further consideration in relation to the other project Audrey Osler is Professor of Education and data collected before and after these community founding Director of the Centre for Citizenship consultation workshops were conducted. and Human Rights Education at the University of In the current public discourse where much of the Leeds. In 2007 she held an honorary post as discussion on faith schools takes simplistic positions — Visiting Scholar at the University of Washington’s faith schools are good or faith schools are bad — one Center for Multicultural Education. She holds a of the most important contributions this report makes PhD in Education from the University of is to highlight the true complexity of the situation and Birmingham and has held academic posts at the how different types of schools are responding in universities of Birmingham and Leicester. She has different ways to very different local contexts. As the worked as an advisor to a number of international first piece of analysis of project data, though focused on organizations, including UNESCO, the Council of only one element of the data collected, this publication Europe and the Carter Center at Emory University, is shared with our readers and project participants to Atlanta, Georgia. Dr Osler is author and co-author encourage further dialogue, reflection and debate. of 16 books including Teachers, Human Rights and Diversity: educating citizens in a multicultural Michelynn Laflèche society (Trentham, 2005); Changing Citizenship: Director, Runnymede Trust democracy and inclusion in education (Open November 2007 University Press, 2005); and the prize winning Girls and Exclusion (Routledge Falmer, 2003). Dr Osler can be contacted at [email protected]
The Runnymede Trust would like to thank the Esmeé Fairbairn Foundation for their support for our Faith Schools and Community Cohesion project.
Osler: Faith Schools and Community Cohesion 3
1. Introduction 2. Consultation Design
rom September 2007, all maintained schools in ach full-day meeting was organized in a England have an obligation, under the Education workshop format designed to promote Fand Inspections Act 2006, to promote Emaximum participation and exchange of ideas. community cohesion. During June and July 2007 the On each occasion the day was introduced by a Runnymede Trust conducted a series of consultations Runnymede staff member and by local organizers; with key stakeholders across the country to and, where appropriate, by local elected members. understand the contexts, challenges and concerns Four consultation meetings were held on the premises facing local communities in relation to community of a faith or community group and two were hosted in cohesion. These community consultations were local authority centres. undertaken within the wider framework of Introductions were structured so as to allow Runnymede’s Faith Schools and Community Cohesion participants to meet others on a one-to-one basis and project, and they reflect on a spectrum of emerging to learn something of each other’s personal and themes that will inform the final report, due in 2008. professional experiences of diversity, experiences of The consultation exercise was designed to inform initiatives to promote community cohesion, possible our understanding of the differing contexts in which involvement in faith schooling, and active engagement faith schools and non faith schools are required to in issues of social and racial justice with and on behalf fulfill the duty to promote community cohesion, of young people. thereby supporting policymaking in this area at These were followed by a series of small-group school, local authority, and national levels. In discussions, ranging around the themes of school particular, we wished to explore the strengths and choice, living with diversity, multiple identities and limitations of different schools, both faith and non- belonging, equality and inclusion, and social faith, in fulfilling their new legal duty and to identify responsibility (for details of these themes see Section opportunities and challenges which schools in 3). The small-group discussions adopted the ‘café different locations face. conversation’ model, which allows participants to The author, working as project rapporteur interact at a ‘café table’ and then move on to meet alongside Runnymede Trust staff members, was a others at different tables. participant observer in meetings with stakeholders in In the second part of the day, participants were six locations across England. Two of these were in invited to work in groups to develop a local London - in Newham and Hackney (inner boroughs) community cohesion project of their choice, targeted and Harrow and Brent (outer boroughs); the other at young people in and/or beyond school. The aim of four were organized in contrasting cities across this exercise was to identify specific local community England - Blackburn, Liverpool (both in the cohesion, inter-faith and racial justice issues and to Northwest), Leicester (East Midlands), and address these in a creative but practical way. Southampton (South).1 Typically these were one-day It was not the intention that these projects should meetings2 planned by Runnymede in collaboration necessarily be realized (so the projects which with local organizations. participants proposed were not subject to the normal This report offers observations on themes that have constraints of budgets and resources), but that the emerged during the consultation and presents them process of discussion and planning should enable independently of the major report, for current everyone to engage in thoughtful debate about discussion and in the expectation that they may questions of community cohesion with co-participants provide an extra dimension to the work in progress. who have diverse experiences of education, inter-faith This paper is structured so that the next section, engagement, professional expertise and perspectives on Section 2, addresses the consultation design and faith schooling. Importantly, this session allowed identifies who was consulted. Section 3 briefly outlines participants to look in more depth at the issues facing the key questions we sought to explore. Section 4 local communities and promoted further debate about raises issues for consideration when interpreting the the meanings of community cohesion both within data. Sections 5 and 6 discuss the findings of the schooling and in the wider context of local young consultation, focusing on cross-cutting themes in people’s lives. Section 5 and presenting each of the area profiles in In addition, participants were given the opportunity Section 6. Section 7 briefly considers the implications to contribute to a ‘conversation wall’ where they of our findings for policy development relating to faith could post supplementary comments and reflections, schooling and community cohesion.
1. The cities were selected to reflect a range of lived experiences of ethnic and religious diversity and of schooling, with different cities offering different choices in terms of faith-based and non-faith-based schooling within the public sector; different proportions of students attending faith and non-faith schools; some locations had only long-established Christian schools alongside non-faith alternatives within the state sector; other locations had newer minority faith schools already established or about to gain voluntary-aided status.
2. The exception was Southampton, where a half-day meeting took place with stakeholders working in schools and voluntary organizations and a second evening consultation was held with members of an established inter-faith forum held in a local mosque.
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anonymously if they wished. These were left open Cohesion project team recognizes young people’s right, throughout the day. There were four questions to under the UN Convention on the Rights of the Child provoke their thinking: 1989, Article 12, to be consulted about decisions that • What inspires young people to be responsible for affect them.4 We also are aware of research that developing cohesive communities? confirms how policies and practices which relate to • What everyday practices (activities, events) create young people and schooling are more likely to be 5 community cohesion for young people? effective when they are consulted. The data from the learners will be incorporated into the final project report. • How can we best engage the participation of young people from all ethnic and faith backgrounds in initiatives to promote cohesion? • What kinds of partnerships would support community cohesion initiatives in schools? 3. Key Consultation Questions The composition of the stakeholder group attending the consultation varied according to the location. In each he central focus of this consultation exercise was location, invitations were sent to a wide variety of local as follows: stakeholders: including school principals and teachers in T faith and non-faith based schools; teacher unions; • How can a school system in this locality/city that parents’ associations; police representatives; local includes faith schools prepare young people for authority staff, including those with specific living successfully in a multi-ethnic and multi-faith responsibilities for equalities, the education of specific society? What are the challenges that schools in ethnic and religious communities, and community this locality face? cohesion; religious institutions and associations; elected representatives; voluntary organizations, particularly The aim was to explore how community cohesion those working with children, young people and parents; might be promoted both within faith schools but also members of the local SACRE,3 colleges and institutions within the wider local community and between the of higher education; humanist and secular organizations. members of faith schools and non faith-based schools. Our intention was to involve as wide a range as The project wished to understand the lived possible of those individuals and groups who had a experiences of cohesion and of ethnic segregation, specific professional responsibility and/or community- separation and isolation. The areas identified for based interest in matters of community cohesion and to particular consideration were: develop the dialogue between such groups. In practice, the composition of the stakeholder groups varied School choice considerably between the different locations. So, for Do learners and parents have a genuine choice between example, in one locality there were significant numbers faith and non-faith schooling? Is this the case for all from a local university, whereas in other localities higher groups? Are there points of tension (for example, in the education institutions were absent. Generally speaking, a provision of new schools)? How fair and inclusive are range of participants from the local authority attended, the admission polices within these schools? but in two localities no local authority personnel were present, despite repeated invitations and encouragement Living with diversity to participate. These consultations, held at the end of the school How well do schools in this area, including faith year, did not include the children and young people who schools, currently prepare young people for living are the subject of community cohesion policies and together with people from diverse ethnic and religious initiatives. For organizational reasons, a parallel series of backgrounds? Are there ways in which they go beyond consultations was conducted with young people in the providing knowledge of diversity to equipping young localities in September and October 2007, and this data people with the skills for living together? is being analysed at the time of writing. The Runnymede Trust Faith Schools and Community Promoting multiple identities and a shared sense of belonging What do schools (including faith schools) in this area 3. Every local authority is required by law to have a SACRE or Standing Advisory Council on Religious Education. It originates in the Education Act 1944, but the Education Reform Act do to reflect the multiple identities of local students 1988 and the Education Act 1996 strengthened its place. The responsibilities of the SACRE (e.g. gender, ethnicity, faith, sexuality)? How do they are: to provide advice to the local authority (LA) on all aspects of its provision for RE in its schools (this does not include Voluntary Aided Schools); to decide whether the LA Agreed cultivate a sense of commonality between young people Syllabus for RE needs to be reviewed and to require the LA to do so; to provide advice to the of different ethnic and faith identities? LA on collective worship in its schools (this does not include Voluntary Aided or Voluntary Controlled schools); to consider any requests from school principals to hold collective worship that is not of a broadly Christian character; and to advise on matters relating to training for teachers in RE and collective worship. Equality and inclusion How do schools (including faith schools) in this area 4. See Osler and Starkey (1998) and Alderson (1999). respond to the educational needs of different 5. See Carter and Osler (2000); Osler (2000); Osler and Osler (2002); and Rudduck and Flutter communities? Are there any communities or people (2004).
Osler: Faith Schools and Community Cohesion 5
from particular ethnic/faith backgrounds who are A range of factors, including local circumstances and the alienated, excluded or disadvantaged in their accessing of ways in which different local authorities and non- educational services? governmental organizations have interpreted official documents and given particular emphasis to specific Social responsibility elements within them, will have had an impact on those How well do schools (including faith schools) respond to consulted, and influenced their understandings of and address disadvantage and exclusion within the government policy in this area. community of the school and the neighbourhood? While there are clearly some specific local factors, which are recorded below under the local profiles, these profiles should be read only as snapshots of each area made in June/July 2007, not as definitive studies. In other words, we should remember that local identities and affinities, as well as local concerns, are changing and 4. Interpreting the Data changeable and that those present cannot be said to represent the whole community or even significant he scope of the consultations was, as can be seen, interests within it. ambitious. The emphasis of discussions in each of While some local factors, such as employment Tthe six locations differed not only according to the opportunities and economic development, may be part of specific local context but also in respect of the medium term trends within a city or neighbourhood, professional and personal experiences of those attending these contextual factors can change rapidly and have a the consultation exercise. It is important to remember direct impact on individuals, on communities and on these key points when interpreting the findings of this study. community cohesion. Another challenge lies in the meaning of the term Some changes may be felt across the country, albeit in ‘community cohesion’. Interpretations of the term appear different ways. For example, migration from Eastern to be complex, changing and contested. One of the Europe was mentioned in all six locations. This was not earlier official definitions is: foreseen as a factor likely to have an impact on community cohesion at the time of the Cantle report.7 It A shared sense of belonging based on common is an important issue nationally but is likely to be goals and core social values, respect for difference experienced differently in different areas, depending on (ethnic, cultural and religious), and acceptance of pre-existing demographics; current understandings and the reciprocal rights and obligations of community experiences of diversity; numbers of migrants and the members working together for the common good. local job market; and responses by local institutions, (Home Office, 2001a) including schools, to the newcomers. In our globalized world, the impact of international Policies that aim to strengthen a sense of belonging, but events is also likely to be felt by a range of groups and which fail to address deprivation, racism and inequality, individuals at local level. So, for example, the attacks of are likely to be met with scepticism at best. At worst they 11 September 2001 in the United States and more may further alienate those they seek to include. This is particularly the London terrorist bombings on 7 July acknowledged by the government-appointed Commission 2005 have led to increased public debate across Britain 8 on Integration and Cohesion (COIC), which observes: on citizenship, national identity and belonging. These events and their aftermath, including the wars in Integration and cohesion policies cannot be a Afghanistan and Iraq, have shifted the focus of political substitute for national policies to reduce deprivation and media discourse and were seen by a number of the and provide people with more opportunities: tackling individuals at our consultation meetings to have impacted, inequality is an absolute precondition for integration directly or indirectly, on their local community. A number and cohesion. (COIC, 2007: 21) of participants in the consultation process, across all six locations, made reference to these events; to ways in which Guidance to schools on how they can meet their legal they believe government policy on community cohesion duty to promote community cohesion, published in July is influenced by international developments; and how 2007, states: Muslim communities have come under the media spotlight.
By community cohesion, we mean working towards a society in which there is a common vision and sense of belonging by all communities; a society in which the diversity of people’s backgrounds and circumstances is appreciated and valued; a society 6. This is based on the words of Alan Johnson, former Secretary of State for Education and Skills, speaking in Parliament on 2 November 2006. Based on the Government and the Local in which similar life opportunities are available to Government Association’s definition first published in Guidance on Community Cohesion all; and a society in which strong and positive (LGA, 2002) and resulting from the Cantle Report in 2001. relationships exist and continue to be developed in 7. Home Office (2001b). the workplace, in schools and in the wider 8. See Osler (2007, unpublished paper) for an account of recent political discourse on 6 community. (DCSF, 2007, original emphasis) citizenship, multiculturalism and ‘British values’, and the potential impact of this discourse on schooling and, in particular, on the citizenship and history curricula.
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dialogue. Dialogue between faith groups and those who 5. Emergent Themes do not identify themselves as members of any faith group or who align themselves with secular or humanist his section features emergent themes from across traditions is less well developed. Some inter-faith the six localities in which the Runnymede team organizations are beginning to address this issue while conducted their community consultations. T others do not see it as a priority, since the immediate Interpreting community cohesion task is to develop inter-faith dialogue. Nevertheless, there seems to be growing recognition that inter-faith From September 2007, all state schools are required, dialogue which is not extended to those individuals under the Education and Inspections Act 2006, to outside the faith traditions is likely to be of limited promote community cohesion. This duty is in addition value in realizing community cohesion. to an existing duty under the Race Relations Amendment Act 2000 (RRAA) to promote racial A growth in demand for faith schools equality and combat racism.9 One of the most striking It was argued across the country that polices which points arising from the consultation was the different expanded the number of faith schools did not ways in which local people interpreted the government’s necessarily always reflect a demand for faith schooling community cohesion agenda. but might actually generate a demand. It was broadly In the four London boroughs, participants in the recognized, both by those who advocate publicly consultation tended to accept this agenda, seeing the funded faith schooling and by those who believe that legal requirement on schools to promote community public funds should not be invested in faith schools, cohesion as something which merely reinforced what that extending support to a range of faith communities they accepted as good practice. This was more the case is equitable, even when there is a division of opinion on in Harrow and Brent than in Hackney and Newham, whether it is desirable. where the concept and the government thinking behind However, as groups observe other faith communities the concept (integration/promotion of so-called ‘British achieving public funding for their schools, there is an values’) were questioned by some participants. awareness that this may lead to pressure on other By contrast, in the other locations across Britain, groups, who have not previously campaigned for state there was a strong element of distrust and suspicion support, to demand publicly funded faith-based around the broad community cohesion agenda, which schooling. It may leave some members of those was expressed by both education professionals and communities, those who previously felt a secular system community workers. For example, in Leicester, a served their needs, wondering if faith schooling might participant observed that community cohesion was yet be a means to reinforce either a faith-based or broader another requirement on schools which didn’t bring with cultural identity through schooling. This, in turn, may it any additional resources, and that just because lead to pressure on some parents from within these Leicester has a national (and indeed international) communities to support a call for a publicly funded reputation for good community relations this did not school linked to the faith group. mean the task was undemanding. Similar reservations were expressed in Southampton. In Liverpool some Marginalized young people concern was voiced that ‘community cohesion’ was in fact a move away from the very real problems of While participants in the consultation recognize that racism, disadvantage and structural inequalities. young people as a group often lack a voice, it was felt In Blackburn, the government’s motives in focusing across the country that new initiatives to promote on community cohesion were similarly questioned. It community cohesion should address the needs of the was suggested by one participant, working for a most vulnerable young people who, it was argued, are Christian religious institution on an inter-faith ill-served by most schools, regardless of whether these programme, that an official focus on community schools are faith schools or not. cohesion was an indirect way of placing additional pressure on Muslim communities, who were already Not all people of faith are regarded by both government and by other sections of advocates of faith-based education the community with some suspicion. This was a This may seem like an obvious point to make but it is, sentiment echoed elsewhere. By extension, the legal nevertheless, worth stating. Some advocates of faith- duty of all state schools to promote community cohesion based education cite the numbers of a particular faith could be seen as a tool for exerting direct government group in an area as evidence of demand for faith control over Islamic schools in the state sector. schools. Yet some parents believe that they can provide the elements of faith-based learning for their children Inter-faith dialogue and its boundaries and are strong advocates of multi-faith and In all six locations, we found organizations and groups multicultural schools, believing such schools will best that were engaged in inter-faith and inter-community equip their children for living together with others in a diverse society and that the disadvantages of faith-based schools outweigh their advantages. This viewpoint can 9. It is worth noting that both schools and local authorities have been observed to exhibit low be found across all faith groups. levels of compliance with the duty under the RRAA to promote race equality and combat racism in schools (CRE, 2003; Ofsted, 2005).
Osler: Faith Schools and Community Cohesion 7
Teacher education and support ethos. For many parents the central question in school Across all six localities teacher education and support choice is not faith but the quality of the education. For was identified as a key issue that needs to be addressed others, behaviour, faith and student achievement are with some urgency if efforts to promote race equality seen as inter-related. and community cohesion are to be successful. It was Although there has been a campaign among Hindus argued that initial teacher education institutions should for a faith school, some Hindus do not support the provide specific training to enable student teachers to idea, believing that communities will become polarized respond to the particular needs of local populations and if they are not educated together. Since the Gujarati to understand the particular local contexts in which community across both boroughs is generally high they work. It was emphasized that even when teachers achieving, demands for a faith-based school within the have some training in addressing diversity, this does not Hindu community are more likely to be related to always extend to addressing issues of faith. questions of cultural and faith identity than to school Similarly, schools and teachers need support in standards. addressing the needs of the most vulnerable and Some concern was expressed that where the only marginalized young people, if real community cohesion school in an area was an evangelical Christian one that is to be achieved. choice was narrowed and a religious ethos imposed on those students who attend it. Where faith-based secondary schools are single sex, as in these boroughs, those opting for or finding themselves in a faith school do not have the option of co-education. 6. Local Profiles Living with diversity hat follows is a brief profile of each of the Although, in Brent, Catholic schools have traditionally specific locations, and how these locations accepted children of other faiths and none, the impact Winfluenced each consultation day. It begins of Polish migration was being felt. With the Catholic with the two pairs of London boroughs and then population having expanded as a result of this recent reports on each of the four profiles from around England. migration and Catholic schools giving priority to Catholic children, there was an immediate impact on 6.1 Brent and Harrow the demographic make-up of the schools in question. This consultation day brought together two These schools are seen to be becoming less diverse in neighbouring Outer London boroughs: Harrow, which their ethnic make-up and more homogeneous in their is portrayed as the most religiously diverse borough in religious make-up. London, and Brent, sometimes described as the most Faith schooling may also have a class dimension. It ethnically diverse. Perhaps the most telling comments was argued that in Northwest London, the Jewish came at the end of the day, when among the evaluative schools are predominantly middle class. Some parents observations were a number which reflected this one: ‘It in this area select a Jewish school out of fear of anti- was really good to bring the two boroughs together. I Semitism in other schools. For many such parents it didn’t realize we’d have so much in common!’ Realizing was suggested that the primary concern is the emotional that we can learn from our neighbours is itself an and social needs of their children, rather than an important element of community cohesion. explicitly faith-based education. The day was particularly well attended by members Racism can take many forms and it was suggested of the two local authorities, working in a range of that some of the negative reactions to faith-based capacities with young people and schools. Other education reflect anxiety about non-Christian schools. participants included elected members, representatives Participants suggested that it is anxiety about schools of inter-faith organizations, faith schools, a teachers’ serving visible minorities, and particularly Muslim union, the Jewish Council for Racial Equality and other schools, which is fuelling the debate against faith-based non-governmental organizations. The meeting took education. This point was made strongly in this place at the premises of a Hindu organization in Harrow. consultation meeting by several participants, who argued that a focus on terrorism and extremism by the School choice media and officialdom meant that Muslim communities and Islamic schools were placed under the spotlight. There appears to be a substantial demand for faith There was a range of opinions as to whether faith- schools in both these boroughs, with a waiting list for based schools in these boroughs educate for diversity. an Islamic school in Brent and a high demand, Some faith-based schools have an outward-looking particularly within the Irish community, for faith ethos but others do not educate their students about schooling and consequent pressure on places in other faiths. It was also argued that, because of their Catholic schools. It was observed that some Muslim different historical traditions, it is inappropriate to parents send their children to Christian schools because compare Christian schools with schools of other faiths. they judge these schools to have the best academic The former are more likely to be secure in their identity results; they are not necessarily selecting a religious and to be open to students of other faiths. Faiths other
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than Christianity have fewer school places overall; for Both boroughs have relatively few faith schools and this reason they are likely to wish to reserve these places those (more affluent) parents wishing for a faith-based for children and parents of their own faith community. education are likely to move to neighbouring Outer London boroughs. The strong message that came from Promoting multiple identities this meeting was that parents generally wanted good and a shared sense of belonging schools - the issue of faith schooling was seen as Participants felt this was the most challenging aspect of relatively low on the agenda. faith education. Since faith schooling is generally On the other hand, there was a degree of unease established with an explicit expectation of fostering faith about the government’s community cohesion agenda, identity, it was argued that other aspects of young with some participants in Newham and Hackney people’s experiences and allegiances were at risk of being interpreting it as an integrationist (meaning neglected. It was strongly argued that faith schools assimilationist) move on the part of the government. promote exclusive either/or identities. Efforts to encourage schools, both faith schools and those without School choice an explicitly faith-based orientation, to examine different It was suggested that the greatest differentials reflected aspects of young people’s identities and to challenge in the exercise of school choice in this area of London bullying, discrimination and various forms of exclusion are related to social class, rather than faith. The can be effectively promoted at local authority level. It picture painted at this consultation meeting was of an was at this level that issues relating to Lesbian, Gay, extremely mobile population, with some indication Bisexual and Transgender (LGBT) identities are being that more affluent families tended to leave these addressed in Brent. boroughs to secure school choice. The implication is It was further suggested that public spaces need to be that economically disadvantaged parents in Newham reclaimed, by and for young people, from the gang and Hackney have little real school choice. New culture that tends to monopolize certain areas. immigrants are the most likely to take up places in Participants felt this would be a valuable project to community (non-faith) schools and these populations address the needs of young people and promote greater are least likely to exercise any choice. community cohesion. Those children attending the state-funded Jewish primary school in Hackney tend not to enter state Equality and inclusion secondary schools in the borough, opting either for A number of community (non faith-based) schools were publicly funded Jewish schools or academies in other arguably less confident in dealing with religion than with areas or for the independent sector. other aspects of equality, diversity and identity. It was It was argued that those schools which developed suggested also that, in this part of London, most schools their own admissions polices independently of the reflected a wide social spectrum. Since faith schools tend local authority actually worked to undermine to draw from a wider catchment area than their non- community cohesion, producing unfair outcomes for faith counterparts, they are potentially less likely to have some families. For example, Catholic schools’ strong links and roots in the immediate neighbourhood. admissions polices which include the requirement to It was suggested that all schools might do more to secure a reference from a priest were thought to be address questions of exclusion as a consequence of unfair, being far too subjective. More generally it was bullying, homophobia and racism. The needs of both felt that faith schools were able to select more affluent asylum-seeker and Traveller children were often families, and this is demonstrated by the differentials neglected. These areas were identified as priorities for in those claiming free school meals: proportionally teacher education and support. fewer children claim free meals in faith schools than in non-faith schools. Social responsibility Living with diversity More cross-borough work was felt to be needed with young people; and cooperation between boroughs should It was felt that there needs to be more work on occur in school holidays, since there are differences in the identifying commonalities in schools, particularly since ways the two local authorities organize their school year. a number of schools appeared to be largely segregated Such work needs to target the most marginalized young by ethnic group, with one Catholic school attracting a people who rarely leave their own neighbourhoods. largely African-Caribbean population and other These activities need to improve young people’s capacity community schools having predominantly Asian school to participate and give them the skills to engage as citizens. populations. This separation at school was believed to lead to distrust between students and communities. 6.2 Newham and Hackney A number of teachers and principals at the meeting used the occasion as an opportunity for networking Those who attended the consultation meeting in with a view to partnership and twinning arrangements. Hackney and Newham included elected representatives, a Nevertheless, the policy and practice of twinning was number of principals of faith schools, as well as local criticized by some present as a weak way of addressing authority employees and community representatives. It fundamental mistrust between young people of was held in a local authority centre. different ethnic groups.
Osler: Faith Schools and Community Cohesion 9
It was suggested that more resources should be 6.3 Blackburn invested in working with the wider community, not just The Blackburn consultation, held in Blackburn Cathedral, with young people, and in teacher education, which was attended by members of Christian, Muslim and needs to be sensitive to the particular local issues. It Hindu organizations, local non-governmental was also suggested that more locally relevant teacher organizations, the police and fire services, faith schools, support might come about through professional a community cohesion programme based in the cathedral networking opportunities. and members of a teachers’ union. There were no elected members or officers of the local authority at the session. Promoting multiple identities and a shared sense of belonging School choice It was strongly argued that any initiatives to promote Blackburn has a large proportion of faith schools, yet it multiple identities needed to address not just the was argued that in reality there is little school choice multicultural nature of London or Britain but also have for working-class families. As in Newham and 10 an international or global perspective. Cohesion was Hackney, it was reported that a key admissions thought to be not just about religion and belief, but selection criterion was a statement of support from a included other aspects of identity such as gender, faith leader, something which was seen to be subjective. sexuality and class background. Since the demand for faith-school places is higher than The goal of promoting a strong faith identity can the supply, it is effectively the faith schools which are sometimes be in tension with that of enabling selecting their students rather than the students or their community cohesion. For example, orthodox Jewish parents who are exercising a choice. schools in the independent sector might argue that they It was argued that Muslim and Christian faith are enabling community cohesion by providing the schools in Blackburn have different approaches to the children who attend these schools with a strong sense issue of faith, which can be explained in the standing of of their own identity and consequent security. However, the two religions in the local community. Whereas Islam it is difficult for outsiders to move beyond formal is a lived religion for a significant number of Blackburn relationships with ultra-orthodox Jews and their residents, Christianity is a tradition for a large number separation from others is seen as problematic, with of people, but an everyday faith for a much smaller some individuals from outside the community feeling number. This is reflected in the different ways in which 11 suspicious of people about whom they know very little. Islamic and Christian schools are organized. Islamic schools are promoting the faith and offering students a Equality and inclusion lived expression of faith within the school. The One of the strongest messages from this meeting was Christian schools take a different approach, concern expressed about opportunities for girls and emphasizing their Christian ethos rather than young women, and how girls from local Pakistani, promoting the faith in an explicit way. Bangladeshi and Somali communities (among the most At secondary level, these faith schools, which are disadvantaged in these boroughs) might be empowered, effectively selecting their students, are also achieving the develop greater self-esteem and be less subject to highest academic results. The publicly funded Islamic traditional influences within their communities, which Tauheedul Girls’ High School is considerably were said to be having a negative impact on educational oversubscribed, with 140 applicants in 2007 for 60 places. opportunities. There are also considerable differences between faith It was argued that genuine cohesion and the schools, including Islamic schools in Blackburn. realization of equality and justice for all populations Whereas one Islamic school in the city follows the depended not on what might be understood to be national curriculum and works to establish links with superficial moves to demonstrate polices for cohesion, other state sector schools. a representative of a second such as school twinning, but on the quality of Islamic school described his institution as ‘secluded’. It relationships within schools. attracts students from across the country, not just from Genuine inclusion means including young people in Blackburn. The aim is to protect learners from decision-making and taking seriously their influences judged to be un-Islamic by the school understanding of issues and their life experiences. Care authorities, including elements of the curriculum. should be taken that young people are not used in a However, the parents who sent their children (both tokenistic way and that where they identify a concern boys and girls) to this school would not consider (such as the focus in the Youth Parliament on ‘racism allowing them to continue into further or higher must die’) that this is followed through. education, perceiving them to be at risk from dangerous Again, it was argued that the biggest challenge in influences. In the course of the discussion, the school promoting equality and ensuring inclusion was in representative acknowledged that these children might addressing the needs of new migrants and extending be missing out on some opportunities and that, their life chances and employment opportunities.
10. I refer to such education, which addresses equality and prepares young people for living with diversity at local, national and global levels as education for cosmopolitan citizenship (see Osler and Vincent, 2002; Osler and Starkey, 2003, 2005).
11. It is important, I would argue, to situate concerns or ‘suspicions’ within a framework where anti-Semitism is acknowledged and discussed.
10 Runnymede Trust Interim Report 2007
although children learn about other religions, the Finally, participants wanted to stress how segregation school may not contribute significantly to community is related to a range of economic and social issues but cohesion. Nevertheless, supporting children in realizing generally operates along class lines rather than ethnic. their Muslim identities was judged to be the priority. Middle-class and aspirant parents in Blackburn (both 6.4 Leicester White and South Asian) are opting for the independent In Leicester the consultation was held in a local (non-faith) sector on the outskirts. authority education centre. It brought together an Living with diversity elected member; a number of people working for the local authority both in education and in related Although those attending faith schools normally learn capacities, including a number in senior positions; something of other faiths, it was generally agreed that teachers and principals from faith and non-faith-based faith schools, particularly those that focus on schools; members of the British Humanist Association; promoting a particular faith rather than those that interfaith organizations and other non-governmental emphasize a particular ethos (and are thus more likely organizations engaged in education; a member of a to be diverse in their intake), are not necessarily well parents’ organization; the Schools Support and equipped to prepare their students for diversity. Efforts Development Agency; and others with responsibility for to promote twinning and other inter-school youth and community services. collaboration in sports were cited as ways in which As in other places, participants questioned the bridges are being built. thinking behind government initiatives to promote Barriers to promoting community cohesion in community cohesion. In some ways it was seen as a Blackburn identified by participants included what they vague term, not necessarily connected to the everyday took to be a suspicion of faith schools by those working challenges that form part of people’s lived experiences. in the local authority. No-one from the local authority Although Leicester is sometimes presented as a national attended the consultation, which made it impossible to (and indeed an international) model of a multicultural discuss this point. This absence was seen by many from city, participants warned that this did not mean the city the different faith groups as affirmation of this problem. did not have to face real challenges in addressing It was also acknowledged that projects to promote equality and diversity. collaboration between schools with the goal of promoting community cohesion were limited by the fact School choice that no resources had been specifically allocated to help Although Leicester has a number of Christian (Church realize this legal requirement. A local Catholic school of England and Catholic) primary schools, it had, at the had contacted the mosque to seek advice on working time of the consultation exercise, only one Catholic with a group of Muslim students, and this was cited as secondary school. All other publicly funded secondary an example of successful collaboration between faith schools in the city were at that time non-faith-based. communities. From September 2007 these schools are joined by an Equality, inclusion and belonging established Islamic school, which moves into the state sector, and a new Christian academy to be run by the One of the strongest challenges to educational Church of England. It is not yet clear what the impact initiatives to promote equality, inclusion and a sense of of these schools on school choice might be. belonging among young people, identified by In the primary sector, church schools are seen as participants in Blackburn, was racism. Lack of local providing the highest standards. Despite Leicester’s employment opportunities for upwardly mobile young national and international reputation as a successful people accentuated the problem. Another challenge multicultural city, the British National Party is active in identified by participants was the activity of far-right the city and the surrounding county. Faith schools are political parties in the town. often seen as a haven from racism and racist abuse. While it was recognized that the local authority did Faith schools have fewer children entitled to free school attempt to promote initiatives to realize gender and race meals or with special educational needs than their non- equality, the question of faith, which is important faith counterparts. locally, needed to be added into the equation. It is mixed-heritage young people who are most A specific challenge which many Muslim children frequently the reported victims of abuse. The city’s face is combining Arabic studies with their other primary schools are near the bottom of the national academic commitments and interests. It was argued that league tables in terms of students’ academic attainment if this subject were to be included in the regular and African-Caribbean children are among those curriculum of state schools it would free up much of students for whom Leicester schools can be said to be the time spent in madrasas. This would help learners underachieving. find more after-school time to engage in projects that support community cohesion and living together in Living with diversity diverse communities. Perhaps surprisingly, given Leicester’s ethnic make-up, it was reported that 80 percent of its schools classify as 12 12. National guidelines classify a school as monocultural when more than 80 percent of monocultural. It was observed that, despite Leicester students are recorded as coming from one ethnic group.
Osler: Faith Schools and Community Cohesion 11
being a multicultural city, some White young people in choices because of catchment area admissions policies. the wider catchment area of Leicester City schools have Another factor affecting school places for those from little if any experience of fellow students from Black visible minorities is levels of racial tension which exist and ethnic minority communities. in certain schools in predominantly White areas of the It was suggested by participants in the consultation city. Participants saw a north-south divide in the city, exercise that teachers are uncomfortable with issues of explaining that the northern areas were often perceived faith and avoid teaching about this area of experience. as no-go areas for Black people. New migrants housed Leicester’s age profile is different from the national in the north often sought alternative homes and school one, with a larger proportion of young people. It was places in the south as a result of racial harassment. suggested that Leicester is, in fact, a somewhat Parents wanting their children to learn Arabic or fragmented city, which breaks down into numerous Chinese opted for supplementary Saturday schools. A small neighbourhoods. Middle-class Asian families tend new Polish supplementary school had recently been to move to the suburbs, whereas middle class and established by new migrants. aspiring White families, it was observed, often move outside of the city altogether. Living with diversity St Francis School in Kensington is an inter-faith school The potential of young people which brings together students from Protestant and to contribute to community cohesion Catholic communities. King David School, a Jewish Participants in Leicester felt that young people are most foundation, takes more than 50 percent of its pupils likely to contribute to a community cohesion initiative from non-Jewish backgrounds because the Jewish if they can see the benefits it will bring to themselves and population of the city has declined. to the local, national and global communities to which It was claimed that a number of Anglican and they belong. The notion that young people believe that Catholic schools did not teach successfully for diversity. what they do can make a difference is critical. Focusing It was argued that teachers in the city, who were on an issue like poverty, which does not apply to one described as under considerable pressure, needed more single ethnic or faith group, is a useful starting point. support in addressing issues of diversity and cohesion. Young people are keen to develop their leadership It was suggested that children in non-faith schools skills and have a genuine desire to find out more about were likely to receive somewhat superficial teaching other young people. They appreciate their beliefs and about diversity, learning about different festivals, but ideas being respected and listened to by the wider little more, and it was stated that Liverpool parents are community. They are also open to opportunities for increasingly choosing to withdraw their children from new experiences, adventure and friendships. lessons which focus on world religions. Although the mixed-heritage population of Liverpool 6.5 Liverpool is long established, children from such backgrounds were The meeting in Liverpool took place in a community often treated as foreigners and newcomers, it was said. centre and was attended by representatives of There was little spontaneous discussion of community groups and by members of a local sectarianism, but when the issue was raised by university. No members of the local authority, teachers facilitators it was acknowledged as an on-going or elected members were present, but there were problem, though less acute than in the past. organizations and individuals with direct experience of working both with schools and with parents. Equality and inclusion Faith schools were seen by some as a haven from racial School choice harassment and bullying. Participants suggested that the Liverpool has the highest proportional representation of needs of Liverpool Black British children, whose faith school (church school) places of any local heritage was in the city, were not adequately discussed authority in England. Faith schools were said to have within the local authority, even though there is evidence better average results than non-faith schools and of widespread and on-going underachievement. The participants believed they were more likely to provide a participants reported high levels of Black exclusions, better education, particularly for Black children. although these were said often to be informal rather It was said to be easier for girls to secure places in a than officially recorded. faith school than boys, because of the disproportionate There were also low levels of Black participation in number of girls’ places in these schools in the city. formal politics and in the teaching profession in the city. Despite this, some Somali and Sudanese parents who It was said that regeneration schemes and other were not able to secure places for their daughters in initiatives were bringing in skills and expertise from single-sex schools preferred to keep them at home, and outside the city, even though there was now a pool of it was said that a number of these children simply expertise within the city. A number of people referred disappeared from the view of the local authority. to the postcode lottery. One woman cited the example Places in boys’ Catholic schools are highly sought of her granddaughter, who gave the grandmother’s after as there are fewer of these. address rather than her own, in order to secure a job. It was said that parents have relatively limited school The granddaughter lives in a neighbourhood from which local employers are said to be reluctant to recruit.
12 Runnymede Trust Interim Report 2007
6.6 Southampton impact on British culture. Two meetings were held in Southampton: an afternoon The point was made that it is important to educate meeting at a centre for volunteer activities and an Muslim children about the impact that Islam has had evening meeting of an inter-faith forum held in a local on Western European culture. mosque. Members of the Southampton Council of Faiths The length of these meetings meant that the suggested that children raised in a competitive world methodology adopted at the other venues had to be often assumed that faiths were in competition; the very adapted to fit the relatively short time-span. In the existence of such a forum where members of different afternoon a curtailed version of the café conversation faiths were in dialogue was a valuable lesson in itself. was adopted. In the evening the rapporteur led a One interesting feature of the discussions in discussion, posing a series of questions to the members Southampton was the role of the SACRE. It was of the inter-faith forum, and focusing on those issues suggested that if it were to be inspected and given a felt not to have been addressed in the earlier session. higher status, it might be in a position to offer stronger Participants included members of the local leadership on matters of faith and education. authority; principals of a primary and secondary, both faith and non-faith schools; representatives of various Promoting multiple identities faith-based organizations; an organization working and a shared sense of belonging with parents; a member of a local university; and Members of the Southampton Council of Faiths members of the Southampton Council of Faiths. acknowledged the need to promote children’s multiple The City Council has recently appointed the Oasis identities and to teach tolerance and challenge trust, an evangelical Christian organization, to run two homophobia, racism and other discrimination. new academies in Southampton. It is set to open in However, they acknowledged that this was not an area September 2008, on the closure of four existing where they had engaged with local schools. Their role schools. The bid was backed by the Southampton is currently limited to providing advice on religious Council of Faiths following revisions that include a education and to offering their services as visiting commitment to teach about world religions. speakers.
School choice Equality and inclusion At the time of the consultation there were just two It was noted how there is relatively low participation faith schools in the secondary sector: St Anne’s, for by members of Black and minority ethnic communities girls and St George’s, for boys. Both are Catholic in the public sphere in Southampton. This is reflected schools and St Anne’s is a particularly popular and in public spaces such as museums, where it is difficult successful institution, which has a record of success to find art from members of visible minority with students from a variety of ethnic backgrounds. communities. Parents are likely to seek out a school place at St It was suggested that faith is one way of identifying Anne’s for its record of academic success. There does commonalities and uniting people. Faith, it was not appear to be particular demand for faith schooling suggested, could help break down a range of barriers, and it is perhaps worth noting that in the last census including class barriers. An example was offered of Southampton recorded an exceptionally high number how a Church of England school contributed to of people representing themselves as ‘jedi’, possibly dancing and music at a local mela. It was also reflecting a disregard for faith matters within sections suggested that faith could be harnessed as a positive of the local community. force to boost students’ attainment. In Southampton it was acknowledged that equally Living with diversity important to inter-faith work was the need for people While St Anne’s is a diverse community with 25 of faith and those who did not profess any faith to languages spoken, particular minority communities are come together. One area in which this had worked was to be found in clusters in certain areas of the city. In in promoting fair trade, a concern shared between faith this sense the school is more diverse than many of the groups and other secular organizations. neighbourhoods to which the students return in the An inter-faith forum can play a key role in evenings. welcoming and supporting new migrants as, for many It was suggested that many Black and minority people, their early contact is with a faith organization. ethnic students would feel uncomfortable about going Members of the forum felt it needed to be to predominantly White estates, but it was not clear acknowledged by the City Council and supported at among those present whether this was a fear based on this level. They noted that the City’s welcome pack real threats. contained no reference to faith. It was said that most teachers would rather not teach about faith, but that as Southampton becomes Social responsibility more diverse people who had previously not Members of the interfaith forum stressed their considered faith were showing an interest in questions responsibility for working with different communities. of faith and in learning more about Christianity and its So, for example, the mosque has started to involve
Osler: Faith Schools and Community Cohesion 13
non-Muslim schools in visits to this place of worship, a key role to play in contributing to race equality and and a Christian leader is involved in a project to community cohesion, few of the community members challenge racism in the city through engagement with a we spoke to, particularly those engaged in faith football club. organizations, made reference to the school curriculum beyond the role of religious education, or were familiar with citizenship education. The Ajegbo review (2007) recommends a new strand to the citizenship curriculum: ‘identity and diversity: living together in the UK’,13 and the successful development of work in 7. Initial Observations this area would appear to require the engagement of local community concerns. and Linkages This consultation exercise has emphasized the diversity of experiences across the country, and the rom this consultation it is apparent that in all six particularity of each locality’s experiences. But it has localities people are engaging with changing local identified contrasting experiences among those living Fidentities and affinities. Local concerns are also side by side and also, importantly, some countrywide changing and changeable. Generally speaking, teachers commonalities. lack support and appropriate training to address these Evidence from this research requires us as educators changes. This is a particular difficulty when focusing on to rethink the ways in which we engage with young faith and community cohesion, since many people’s identities and affinities, recognizing that professionals, not just teachers, feel uncomfortable community cohesion should not be seen as a fixed goal handling questions of faith. but as a set of processes in which young people (and There appears to be an urgent need to support others in the community) are engaged. It would appear teachers and to provide both pre-service training and that efforts to engage young people in local decision- on-going professional development opportunities so making processes could enable them to work alongside that teachers are comfortable when addressing faith as others from different backgrounds and make a genuine an aspect of diversity. This professional development contribution to community development and cohesion. needs to include, but extend beyond, teaching about Other well-designed arts-based and sports-based world religions. projects might serve a similar function. A linked problem may be mutual mistrust, between There are numerous barriers to community cohesion, local authority officers on the one hand and members including racism, anti-Semitism, Islamophobia and of faith communities on the other, in some of the religious prejudice and discrimination. Yet research localities visited. In the three localities where no local suggests that gender inequalities, homophobia and elected member attended the consultation there was experiences of harassment and bullying at school can concern about the commitment of the local authority in all serve to undermine cohesion within the community meeting the needs of all sectors of the local community. of the school.14 Participants in this consultation stressed It is important that both elected members and local how both individual school ethos and local school authority officers listen to and engage with the admissions polices then have an impact on the wider concerns of local people, relating to community community and on efforts to promote cohesion. cohesion, faith and schooling. It is also clear that other factors, such as economic Schools, both faith schools and non-faith schools, prosperity and poverty, and policies on housing and on face a range of challenges in promoting community the integration of migrants, can also have a huge cohesion. Some of these are shared but some differ impact and can either support or effectively undermine according to the particular features of the school. While educational initiatives on community cohesion. some faith schools with relatively homogeneous school Within local communities resources which might populations are faced with particular challenges in support schools in this task are evidently being offered ensuring that young people acquire lived experiences of by faith groups and secular organizations, but the diversity, this problem is not confined to such schools relationships between such organizations and schools and may also apply to non-faith schools with relatively are not yet well enough developed for schools to fully homogeneous student populations. benefit from local expertise. Schools which are not aligned with a particular faith Local expertise cannot replace the professional group face a different challenge, since many teachers expertise of teachers, and the consultation has are less than comfortable about incorporating faith into identified teaching for diversity, especially incorporating those programmes that seek to promote cohesion and faith and religious diversity, as an urgent need. This diversity. This is an issue about which there needs to be support for teachers needs to be addressed by those greater professional debate. developing policy at local and national levels. Another area about which there might be greater communication between schools and the local authority on the one hand, and local communities on the other, is 13. For a critique of the Ajegbo report (DfES, 2007) and a discussion of its strengths and limitations in supporting race equality and community cohesion initiatives in schools, see that of citizenship education. Although this segment of Osler (2008). the school curriculum is seen by government as having 14. See, for example, Crozier and Dimmock (1999); Smith et al. (1998); Walkerdine et al. (2001) and Osler and Vincent (2003).
14 Runnymede Trust Interim Report 2007
References
Alderson, P. (1999) ‘Human rights and democracy in Osler, A. (2000) ‘Children’s rights, responsibilities, and schools: do they mean picking up litter and not killing understandings of school discipline’, Research Papers in whales?’, International Journal of Children’s Rights, 7: Education, 15(1): 49-67. 185-205. Osler, A. (2007) Patriotism, multiculturalism and Carter, C. and Osler, A. (2000) ‘Human rights, belonging: political discourse and the teaching of identities and conflict management: a study of school history (unpublished paper). culture as experienced through classroom relationships’, Cambridge Journal of Education, 30(3): 335-56. Osler, A. (2008) ‘Citizenship education and the Ajegbo report: re-imagining a cosmopolitan nation’, London CoIC (2007) Interim Statement from the Commission Review of Education, 6(1) forthcoming. on Integration and Cohesion. London: Department for Communities and Local Government. [available at: Osler, A and Osler, C. (2002) ‘Inclusion, exclusion and www.integrationandcohesion.org.uk] children’s rights: a case study of a student with Asperger Syndrome’, Journal of Emotional and CRE (2003) Towards racial equality: an evaluation of Behavioural Difficulties, 7(1): 35-54. the public duty to promote racial equality and good race relations in England and Wales (2000). Report for Osler, A. and Starkey, H. (1998) ‘Children’s rights and the CRE by Schneider-Ross. London: Commission for citizenship: some implications for the management of Racial Equality. [available at: schools’, International Journal of Children’s Rights, http://www.cre.gov.uk/duty/survey.html] 6(4): 1-20.
Crozier, W. and Dimmock, P. (1999) ‘Name-calling and Osler, A. and Starkey, H. (2003) ‘Learning for nicknames in a sample of primary school children’, cosmopolitan citizenship: theoretical debates and young British Journal of Educational Psychology, 69: 505-16. people’s experiences’, Educational Review, 55(3): 243-54.
DCSF (2007) Guidance on the duty to promote Osler, A. and Starkey, H. (2005) Changing citizenship: community cohesion. London: Department for Children democracy and inclusion in education. Maidenhead, Schools and Families. [available at: Bucks: Open University Press. http://www.teachernet.gov.uk/docbank/index.cfm?id=11 635; accessed 29 October 2007] Osler, A. and Vincent, K. (2002) Citizenship and the challenge of global education. Stoke-on-Trent, UK and DfES (2007) Curriculum review: diversity and Sterling, VA: Trentham. citizenship (Ajegbo report) PPSLS/D35/0107/14. London: Department for Education and Skills. Osler, A. and Vincent, K. (2003) Girls and exclusion: rethinking the agenda. London: Routledge Falmer Home Office (2001a) Building cohesive communities: a report of the Ministerial Group on Public Order and Rudduck, J. and Flutter, J. (2004) How to improve Community Cohesion. London: Home Office. your school: giving pupils a voice. London: Continuum.
Home Office (2001b) Community cohesion: a report of Smith, P.K., Morita, Y., Junger-Tas, J., Olweus, D., the independent review team. The Cantle Report. Catalano, R. and Slee, P., eds (1998) The nature of London: Home Office. [available at: school bullying: a cross-national perspective. London: http://image.guardian.co.uk/sys- Routledge. files/Guardian/documents/2001/12/11/communitycohesi onreport.pdf; accessed 7 September 2007] Walkerdine, V., Lucey, H. and Melody, J. (2001) Growing up girl: psychosocial explorations of gender LGA (2002) Guidance on community cohesion. and class. Basingstoke: Palgrave Macmillan. London: Local Government Association. [http://www.lga.gov.uk/Documents/Publication/commun itycohesion.pdf; accessed 29 October 2007]
Ofsted (2005) Race equality in education: good practice in schools and local education authorities. HMI 589. London: Office for Standards in Education.
Osler: Faith Schools and Community Cohesion 15
Selected Runnymede Publications
Failure by Any Other Name? – Educational Policy and the Preventing Racist Violence: Interim Findings Continuing Struggle for Black Academic Success Sarah Isal (Working Paper June 2004) Runnymede Perspectives by Nicola Rollock (2007) Realising the Vision: Progress and Further Challenges The Mixed Heritage – Identity, Policy and Practice Report of the CFMEB (2000) revisited in 2004 Runnymede Perspectives edited by Jessica Mai Sims (2007) Runnymede Trust Briefing Paper (April 2004)
Creating Connections – Regeneration and Consultation on a Guardians of Race Equality Perspectives on Inspection and Multi-Ethnic Council Estate Regulation A Runnymede Community Study by Kjartan Páll Sveinsson Rob Berkeley (ed.) (2003) (2007) Developing Community Cohesion: Understanding The Issues, The State of the Nation: Respect as a Justification for Policy Delivering Solutions A Runnymede Thematic Review by Omar Khan (2007) Proceedings of a Runnymede Conference (2003)
School Choice and Ethnic Segregation — Educational Complementing Teachers: A Practical Guide to Promoting Decision-making among Black and Minority Ethnic Parents Race Equality in Schools A Runnymede Report by Debbie Weekes-Bernard (2007) Granada Learning and Runnymede (2003)
Not Enough Understanding? – Student Experiences of Divided by the Same Language? Equal Opportunities and Diversity in UK Universities Diversity Translated A Runnymede Community Study by Jessica Sims (2007) A Runnymede Trust Briefing Paper (March 2003)
Bienvenue? – Narratives of Francophone Cameroonians Cohesion, Community and Citizenship A Runnymede Community Study by Kjartan Páll Sveinsson Proceedings of a Runnymede Conference (2002) (2007) Perpetrators of Racist Violence and Harassment Distant Neighbours – Understanding How the French Deal A Runnymede Research Report by Omar Khan (2002) with Ethnic and Religious Diversity Runnymede Perspectives by Christophe Bertossi (2007) Mentoring: Business and Schools Working Together Linda Appiah (2001) Bolivians in London – Challenges and Achievements of a London Community The Future of Multi-Ethnic Britain: The Parekh Report A Runnymede Community Study by Kjartan Páll Sveinsson Commission on the Future of Multi-Ethnic Britain (2000, (2007) Profile Books)
The Vietnamese Community in Great Britain – Thirty Years Moving On Up? Race Equality and the Corporate Agenda: a On study of FTSE 100 companies A Runnymede Community Study by Jessica Sims (2007) Sandra Sanglin-Grant and Robin Schneider (2000)
Equal Respect – ASBOs and Race Equality Improving Practice. A whole school approach to A Runnymede Report by Sarah Isal (2006) raising the achievement of African Caribbean youth, Dr Debbie Weekes and Dr Cecile Wright (1998 with Why Preferential Polices Can Be Fair – Achieving Equality for Nottingham Trent University) Members of Disadvantaged Groups Runnymede Perspectives by Omar Khan (2006) Islamophobia: A Challenge for Us All A Report of the Runnymede Trust Commission on British What’s New about New Immigrants in Twenty-First Century Muslims and Islamophobia (1997) Britain? Rob Berkeley, Omar Khan and Mohan Ambikaipaker (2006, This is Where I Live: Stories and Pressures from Brixton Joseph Rowntree Foundation) (1996)
Preventing Racist Violence: Work with Actual and Potential The Future of Multi-Ethnic Britain: Agenda for Action (1995) Perpetrators – Learning from Practice to Policy Change A Very Light Sleeper: The Persistence and Dangers of Anti- A Runnymede Report by Sarah Isal (2005) Semitism The Space Between: From Rhetoric to Reality on Race Review by the Runnymede Commission on Antisemitism Equality in the Workplace (1994) A Runnymede Trust Report by Sandra Sanglin-Grant (April 2005)
Civil Renewal, Diversity and Social Capital in a Multi-Ethnic Britain For information on how to order Runnymede and jointly Runnymede Perspectives by David Faulkner (2004) published titles contact us at: The Runnymede Trust, 7 Plough Yard, Shoreditch, London EC2A 3LP Social Capital, Civil Renewal & Ethnic Diversity T: 020 7377 9222 F: 020 7377 6622 Proceedings of a Runnymede Conference (2004) E: [email protected] W: www.runnymedetrust.org
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