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Religion, interculturalism and sciencein an English primary schoolDavid Coulby aa Bath Spa University, UK

Available online: 27 Oct 2008

To cite this article: David Coulby (2008): Religion, interculturalism and science in an Englishprimary school, Intercultural Education, 19:4, 363-366

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Intercultural EducationVol. 19, No. 4, August 2008, 363–366

ISSN 1467-5986 print/ISSN 1469-8439 online© 2008 Taylor & FrancisDOI: 10.1080/14675980802376887http://www.informaworld.com

Taylor and FrancisCEJI_A_337855.sgm10.1080/14675980802376887Intercultural Education1467-5986 (print)/1469-8439 (online)Original Article2008Taylor & Francis1940000002008DavidCoulbyd.coulby@bathspa.ac.uk

Examples of best practice

Examples of Best Practice, supported by the Evens Foundation, is a new section in Intercul-tural Education that will examine best practices in intercultural education in both the formaland non-formal education sectors.

The Evens Foundation is a philanthropic foundation which promotes Europeanconstruction in consideration of ‘the other’. It is incorporated in Antwerp, Belgium, and isrepresented in Paris and Warsaw. It supports projects that contribute to a deeper respect forhuman beings, in the fields of intercultural education, art, science, literature, building sharedvalues, European citizenship and conflict prevention. More information on the Evens Foun-dation is available on: www.evensfoundation.be

This particular example of good practice was selected by the Guest Editors of this issueof Intercultural Education.

Religion, interculturalism and science in an English primary school

David Coulby*

Bath Spa University, UK

This article attempts to show how a set of values associated with the Christian character of anEnglish primary school support aspects of the science curriculum. Data are obtained from thechair of governors and school documents

Batheaston Church of England Voluntary Controlled (CEVC) School is a 4–11 primary inthe South West of England. It has 215 pupils divided into seven classes on an age-progressionbasis. It is situated in an artistic suburb of a rich city and draws its intake also from a substan-tial neighbouring estate of social housing. Its link with the established church means thatthere are expectations of the characteristics of both the daily act of worship/assembly(compulsory in all schools in England and Wales) and of the teaching of religious education.This brief article explains how these expectations, of the diocese, some governors and manyparents, are used to substantiate a broad and intercultural approach to religion and a scientificand ecological view of knowledge and values.

The current chair of governors was the headteacher for 17 years, and the school hasobviously benefited from a continuity of leadership and a sureness of ethos. She is aware ofbalancing religious expectations with the diversity of the backgrounds of the pupils.

*Email: d.coulby@bathspa.ac.uk

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There is some flexibility in the degree and style we are expected to meet commitments as achurch school. However, the representatives of the diocese would be happier if we increasedthe formality of it … I don’t mind the fact that there is an expectation … but I am aware of thediversity of the families who come to the school. I take this into consideration … alongside myown views and those of the staff.

The church encourages confessionalist teaching but the school considers that an understand-ing of Christianity and ‘Christian’ behaviour can be encouraged without this.

The school’s Values Curriculum does not mention religion.

Each half term the whole school takes on a values focus. This is designed to give the childrena focus for thought and study. The areas on which we concentrate throughout the year are:Empathy, Privilege and Poverty, Race, Gender, Disability, Age.

The pupils thus visit and re-visit each of these themes each year of their schooling. Interest-ingly, the diocese found this approach exemplary. They asked only that the title be changedto ‘Christian Values’. The school politely demurred. The principle at work here is that madeexplicit in the guidance on collective worship: that it is ‘broad and balanced in its use ofdistinctively, but not exclusively, Christian material’. This seems to be a formulation withwhich everyone can operate. Thus the local priest regularly takes some assemblies but these,when led by others, especially the head, may also focus on the festivals of other religions oron social or ecological issues. However, the chair of governors comments:

I was able to choose what the diocese is expecting in a form that will fit the school. I could onlydo this because I am confident and don’t need the diocese’ approval. Other headteachers mightnot have that confidence.

She is also aware that, over the years, the school’s ethos (and consistently good test results)has attracted a certain type of parent who is very supportive of the approach. She is awarethat they would be hostile to the confessionalist approach of the diocese. It is the balance offorces here that allows good practice to emerge within a CEVC institution which could havebeen controlled by confessionalism.

The school’s religious education policy makes explicit and exemplifies the interculturalapproach. Its first two aims are: ‘to develop a knowledge and understanding of Christianityand other World Religions and to recognise religion as an expression of human experience;to appreciate moral values such as honesty, liberty, justice, fairness, inclusion and concernfor others’. The ‘multi-cultural dimension’ is explicit: ‘We therefore use every relevantopportunity in our teaching to use diverse examples to exemplify how life is multicultural/multiethnic and the achievements which all people have contributed to world development’.It is worth quoting the exemplifications of diversity at length, as they represent the focusand strength of the school across many years.

We will choose specific experiences that are not seen as ‘English’ … to create an interest andexcitement about diverse experiences eg. Steel pans and street percussion for school instrumen-tal tuition; batik or Chinese calligraphy; Flamenco and South African gumboot dancing fordance; Indian/Jamaican playground games; hillside tepees in technology; native Americanprayers; Haiku poetry; Caribbean novels etc.

Certainly, this is a long way from Protestant confessionalism. The document continues:

There are also areas of the curriculum … that are specifically designed to inform children aboutnational and international diversity eg. Our Comenius project – working on curriculum projects

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with schools in Norway, Slovakia, France and Greece, or our partnership with Smithy StreetSchool (all Bangladeshi/Muslim children) in London. These partnerships are not only useful toillustrate the similarities and differences of growing up in Europe or in very multiethnic areasof Britain, they also provide excellent opportunities to look at racism and inequality.

The root values of ‘Christianity’ here have been used to form a progressive, internationaland inclusive agenda. Continuity of leadership and ethos have allowed these to be built into the central curriculum and activities of the school. The chair of governors does not seethis as a challenge to more formal Church of England beliefs and practices: ‘There is a lotof overlap and difference between different countries and cultures. … We can relate thisback to anti-racist teaching, give examples in assemblies of racial and anti-Muslim attacks.’

The ethos of the school is what underlines and integrates this range of themes. Animportant component of these is science and especially the necessity for the children to learnabout sustainability. The chair of governors includes religion within her statement of thisinclusive ethos:

Christianity, awe and wonder: illustrate this in a current context by talking about natural formsof energy – solar, wind, bio, waves etc. This leads into explaining the technology. Again a lotof work is done on this in assembly – conservation, sustainability at home, natural resourcesused by human beings, global warming, limited resources.

The school has taken up these themes in substantial and concrete ways. Part of its electricpower is derived from solar panels, part from a windmill and even a water wheel with whichthe children interact to explore the role of hydropower. Pupils can work with this technologyand assess the actual amount it can give to the energy consumed by the school. Furthermore,they grow fruit and vegetables on an allotment in the playground and assess what contribu-tion this can make to their diet. There is a seven-year cultivation cycle, one year of whichis linked to practice in a school in Africa. The food that the children grow is incorporatedin school dinners. ‘Can you do this locally? Growing our own fruit and vegetables. Back toawe and wonder.’

Community involvement in the school links both to the moral curriculum and to thecommitment to science and ecology. A distinctive aspect of this approach has been aconscious and sustained project to reach out to grandparents. ‘We involve them in sustain-able and natural projects. This stresses the worth of all types of people but it also links backto the knowledge they have and the ways they can educate the children.’ Thus, a grandparentwho was a meteorologist was brought in to teach about the weather and climate change andto establish appropriate equipment for further study. ‘The ethos of the school allows us toembrace some Christian values but also to teach about climate change. But we teach thisscientifically not through religion.’

The wider background to the school includes the encouragement of religious involve-ment in schools by previous prime minister Blair. The Church of England, against decliningSunday attendance, then looked to its schools as the way to recruit worshipers. However,this school has attracted national publicity and awards for its leadership and ethos. In thiscontext, even with reinvigorated religious militancy, the relationship with the diocese hasbecome reciprocal. ‘We are perhaps influencing the diocese as to how Christianity can bepresented to families who might be doubtful, that is to make it relevant and respectful butnot proselytising.’ The balance of forces between central government, local government,diocese, parents, staff and headteacher is an exceedingly delicate one in church schools inEngland and Wales. Good academic results will always give more flexibility for the schoolto follow its own route. A committed headteacher and enthusiastic staff, with supportive

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governors and parents can pursue a progressive intercultural and ecological curriculum evenwithin the constraints of CEVC status and the English National Curriculum.

Sources

This article is based on regular visits to the school over the last 17 years, internal curriculumand policy documents and an interview with the chair of governors. For documentation andfurther details about the school, go to www.batheastonprimary.co.uk.

Notes on contributorDavid Coulby is Professor of Education and Head of International Activities at Bath Spa University.His research interests concern the sociology and history of culture in Europe and Asia.

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