Faith schools: the evidence

Over a third of schools in Britain are faith schools, yet their place within public education systems remains deeply contested.

Proponents of faith schools claim that they improve parental choice, achieve superior educational outcomes, and are better at promoting moral values. The evidence from the research strongly contests these claims.

Such research is often piecemeal and difficult to access, making it hard to gain a comprehensive view of the debate. This research bank is intended as a valuable resource for policymakers, politicians, academics and anyone else interested in the ongoing debate around faith schools in Britain.

Each entry provides an at-a-glance overview of the key evidence and central arguments made in a different study. The research bank is arranged chronologically within a number of key sections: social cohesion; performance; school choice; values; and public opinion.

Together, the evidence provides a compelling and comprehensive case against state-funded faith schools.

Social cohesion

The evidence in this section shows that faith schools undermine social cohesion by segregating pupils on religious, ethnic, racial and social grounds. By reducing contact between people from different social groups, faith schools foster exclusionary in-group dynamics that are detrimental to the wellbeing of a liberal, multicultural society. This evidence strongly undermines claims by supporters that faith schools facilitate social integration, promote a communal religious ethos and help to integrate minority faiths into the life of the nation.

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School Admissions: Fair Choice for Parents and Pupils

S. Tough and R. Brooks (June 2007), Institute for Public Policy Research.

This report argues that the current admissions system for school places is a cause of segregation by social class and ability and is likely to lead to systematic unfairness. This is especially the case for schools that are their own admissions authorities (such as faith schools), which are found to be more unrepresentative of their local areas than schools with admissions that are controlled by the local authority. The authors claim that a system of fair choice would take into account the need to achieve a balanced intake in every school, and call for a system of area-wide banding for all local authorities in order to ensure that schools admit pupils of all abilities. The report argues that this should apply equally to faith schools, meaning that 'religious faith would no longer take strict precedence over all other factors in allocating places'. They argue that this approach would also 'be compatible with schools maintaining their own distinct ethos, religious or otherwise'.

A PDF copy of this report is available to download.

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Sharing crisps with someone different?

Social Cohesion, Diversity and Education Policy. I. Bruegel (August 2006), Submission to the Commission on Cohesion and Integration.

This report, which was submitted to the Commission on Cohesion and Integration, explores research into children's friendships in 12 English primary schools between 2003 and 2005. It found that school friendships 'cross ethnic and faith divides wherever children have the opportunity to make friends from different backgrounds' and observes that 'the positive benefits of mixed primary schooling, particularly for white children, extend into the early years of secondary school'. The research also shows 'that parents learned to respect people from other backgrounds as a result of their children's experiences in mixed schools'. The report concludes by calling on the commission 'to consider how far policies of enhanced school choice and the retention of existing faith schools have hindered integration'.

A PDF copy of this report is available to download.

Click here to access.

Social Capital, Diversity and Education Policy

I. Bruegel (August 2006), Families and Social Capital ESRC Research Group, London South Bank University.

This study examined patterns of children's friendships in 12 English primary schools with significant variation in ethnic and faith diversity. The findings support claims that regular contact between members of different groups provides positive social outcomes. The children involved in the study 'saw faith schools as isolating groups of children from one another', and the report noted that: 'day-to-day contact between children has far more chance of breaking down barriers between communities, than school twinning and sporting encounters'. It concludes by stating the need to consider 'How far policies of enhanced school choice and the retention of existing faith schools have hindered integration'.

A PDF copy of this report is available to download.

Click here to access.

Without prejudice: an exploration of religious diversity, secularism and citizenship in England

(With particular reference to the state funding of Muslim faith schools and multiculturalism). K. Moti Gokulsing (2006), Journal of Education Policy, 21(4): 459–470.

This paper examines the issue of religious diversity, with particular reference to the state funding of Muslim schools and their impact on secularism, citizenship and multiculturalism. The author suggests that New Labour's policies on education were contradictory – promoting an enterprise culture through knowledge and skills with secular outcomes, but at the same time pursuing an increase in state-funded faith schools.

The paper goes on to discuss the English, French and US systems of dealing with religious diversity in schools, and questions whether faith schools contribute to the common good rather than the particular good of the faith community. The author notes that: 'The problem of Britain as a pluralist society is to find some social cement to ensure that people with different moral religious and ethical values as well as social, cultural and linguistic traditions can live together with a degree of harmony', but argues that while faith is an integral part of the daily life of many communities, 'religion approaches life in terms of non-negotiable absolutes whereas education is about challenges to and changes of often strongly held views'. The paper concludes that 'secularism and citizenship in schools are not best served by the state funding of faith schools', and makes a number of proposals for educational reform.

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Panel Report, Oldham Independent Review

D. Ritchie (11 December 2001).

This independent review into the civil disturbances that took place in Oldham in 2001 identified the segregated nature of the town's school system as a key contributor to underlying ethnic divisions. It noted the 'divisive' nature of faith secondary schooling in the town, pointing out that three of its faith schools (Blue Coat, Crompton House and Our Lady's) admitted no Muslims, and called for 15-20% of school places to be open to pupils of non-Christian backgrounds (claiming that: 'it is possible to admit a significant number of adherents of other faiths without fundamentally undermining a school's ethos'). The report further noted that: 'The problem of segregation would only get worse with the increase of single faith schools'.

A PDF copy of this report is available to download.

Click here to access.

Community Cohesion: A Report of the Independent Review Team

T. Cantle (2001), The Cantle Report, Home Office, London.

An investigation by the Independent Review Team headed by Ted Cantle (charged with examining the issue of community cohesion after civil disturbances struck a number of northern towns in 2001) identified a variety of problems. A key factor was faith schools. The report found a lack of ethnic diversity in many faith schools, noting that this was not simply due to the ethnic composition of the local area but could be due to the admissions policies of the school. As the author wrote: 'One C of E school for instance in the midst of an Asian community had a policy whereby pupils had to produce a letter from their local vicar to prove they and their parents were regular church goers. Consequently, Muslim parents rarely bothered to apply to send their children to this school and were effectively excluded from it'.

The report went on to observe how the lack of diversity within a school contributed to a lack of diversity in wider social networks, claiming that the promotion of cultural knowledge and understanding outside the school 'would be easier where the intake had a better mix of cultures and faiths, as this would also allow friendship and parental networks to naturally develop more easily. We are concerned that some existing faith schools appear to be operating discriminatory policies where religious affiliations protect cultural and ethnic divisions'.

The report went on to call for schools to try and limit their intake from one culture or ethnicity, and to offer at least 25% of places to reflect other cultures or ethnicities within the local area.

A PDF copy of this report is available to download.

Click here to access.

Faith-based schools and state funding: a partial argument

H. Judge (2001), Oxford Review of Education, 27(4): 463–474.

This article makes two principal and interrelated arguments against an expansion of state-funded faith schools in Britain. The first centres on the issue of academic performance and selection. The author notes that while denominational schools tend to secure good academic results, 'there is no agreement among sympathetic observers and researchers about the extent to which such achievement is related to the religious character of the schools in question'. The author adds that:

Any school granted the exceptional and remarkably attractive privileges of being able to choose its own teachers, to depart from bureaucratically designed procedures, to develop its own sense of mission and – this above all – in the last analysis to select its own pupils, whether by admission or through the ultimate sanction of exclusion, is almost certain to succeed. Such a truism does not of itself constitute sufficient justification for the public funding of religious schools.

The second argument against an expansion of state-funded faith schools centres on their impact for social cohesion. While the author defends the rights of parents to educate their children in the manner of their choosing, and to raise them according to their religious principles, he contends that faith schooling has negative social consequences, and that: 'any further extension of state aid to faith-based schools is likely to lead to an unwelcome fragmentation of society and a diversion of resources from schools committed to developing a common culture, while respecting a diversity of cultural identities'. The article claims that: 'There are powerful and potentially dangerous tensions between the (publicly funded) nurturing of distinct cultural identities within a heterogeneous society, and an orderly process of integration'.

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