Class has been central to European sociology and especially to sociology of education. Class origins (through one's parents) do indeed largely determine one's educational attainments and through them, with further support from one's class origins, determine one's class destination. And the cycle continues in one's own children. However, class does not affect all ethnic groups in the same manner, given that different groups bring different resources to any given situation, in this case, education, through their ethnic capital. Ethnic capital is the social capital that may be distinctive to a particular ethnic group and so can vary across groups. It can motivate, support and channel the behaviour of members of a group. This article focuses on the ethnic capital of one set of parents and the wider community. It is based on qualitative research undertaken with a small group of British Kashmiris who have been educationally successful. The investigation explored the contribution of their parents and the wider community to their education: how the parents and the wider family communicated their expectations on education and the support and encouragement they provided to the young people. The findings showed that in a socioeconomically disadvantaged context the ethnic capital of the parents and the community can be a driving factor in their children's education.

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This paper reports the co-creation of knowledge through a Practitioner Action Research Community of Practice of teachers and mid-level policy enactors which sought to engage the question of how to enhance Religious Education in primary schools serving socially disadvantaged children. Co-authors' professional values and assumptions are explored, and questions developed to carry out a needs assessment of primary teachers in contexts of social disadvantage; highlighting the advantages of effective school-community partnership, leading to a recognition of the importance of learning outside the classroom for enhancing children's experience of Religious Education. A model of successful learning outside the classroom was developed, centring on the importance of spaces for encountering the lived experience of religion, asking challenging questions, and sharing learning objectives. The benefits of this approach for children from disadvantaged backgrounds are explored. Feedback from teachers, children, places of worship and SACREs was fed into the reflective process to arrive at a series of opportunities, weaknesses and training needs for effective field visits and visiting speakers. The paper concludes by setting out a model for an online portal to enable schools and education officers from places of worship to connect effectively with one another to enhance primary Religious Education.

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