There has been longstanding criticism of the whiteness of the professional discourses in teaching. Bariso (Race Ethn Educ 4(2):167–184, 10.1080/713693054, 2001) writes that where whiteness is constructed as being professional then blackness is constructed as unprofessional, in turn excluding blackness from the construction of the teacher. Similarly, Bhopal (Br J Educ Stud, 63(2):197–211, 10.1080/00071005.2015.1005045, 2015) argues that this presents a clash between embodying blackness and embodying the teacher. With the turn to research surrounding Muslim teachers, attributes of Muslimness have also been shown to be a source of marginalisation within school contexts (Shah in Education, leadership and Islam: theories, discourses and practices from an Islamic perspective, Routledge, London, 2016). Some scholarship has reflected on issues surrounding embodiment and ‘body-works’ of RE teaching’s professional discourses (Bryan and Revell in Br J Educ Stud 59(4):403–419, 10.1080/00071005.2011.602328, 2011; Everington in Br J Religious Educ 36(2):155–173, 10.1080/01416200.2013.820169, 2014; Vince in J Beliefs Values, 10.1080/13617672.2019.1686732019, 2019). Such empirical studies have shown that embodying faith is perceived to be at odds with notions of RE teacher professionalism, particularly around notions of ‘neutrality’ (Everington in Br J Relig Educ, 38(2):177–188, 10.1080/01416200.2016.1139892, 2016). Despite the concept of ‘neutrality’ being increasingly criticised (Franken and Loobuyck in Br J Relig Educ, 39(1):1–6, 10.1080/01416200.2016.1218219, 2017), embodying ‘neutrality’ remains an important commitment. This has clear implications for (hyper)visible religious bodies (Jeldtoft, in: Dessing et al. (eds) Everyday Lived Islam in Europe, Routledge, London, 2016). Accordingly, in this paper I explore how ‘Muslim RE teachers’ manage their identities in relation to ‘being neutral’. For these teachers, ‘becoming neutral’ was the formative part of becoming an RE teacher. However, this was particularly challenging due to the hypervisibility of their Muslimness, particularly for female Muslim teachers. These challenges are then framed as an issue of whiteness, disproportionally affecting those who do not fit the white teacher norm. I end on arguing that there is a pressing need to change how ‘neutrality’ is understood.

Although Muslim leadership in Britain has long been the focus of scholarly attention, discussion has tended to prioritise “official” Muslim leaders (Birt 2006; Geaves 2008; Ahmad and Evergeti 2010). However, what constitutes a “Muslim leader” is increasingly contested, revealing instead a diversity of authoritative ‘claim makers’ and representative positions (Jones et al. 2015). These contestations were a recurring theme throughout the Leadership, Authority and Representation in British Muslim Communities conference (Gilliat-Ray and Timol 2019). Building upon these debates, this article considers how Muslim teachers can be considered Muslim leaders within their local contexts. This paper draws on qualitative research with 21 ‘Muslim RE teachers’ across England to consider how their experience and positioning as ‘role models’ for Muslim and non-Muslim pupils brought considerable influence to represent Muslims, affect school policy and practice, and shape “official” Islamic discourses in their local communities. I argue that their experience reflects what can be considered as ‘Muslim leadership’ on the broader scholarly terrain, but as a form of ‘tactical’ Muslim leadership by virtue of existing within the confines of “secular” institutions. As such, this article concludes by calling for the recognition of Muslim leadership beyond national, ‘strategic’ forms to more ‘tactical’, contextually bounded cases.

Given the current context of Prevent and Fundamental British Values, there has been a surge in academic and political interest surrounding Muslim identities in British educational contexts. Noting this 'religious turn' in educational debate, Panjwani & Moulin-Stożek (2017) have questioned the mobilisation of 'Muslim' and 'Muslimness', suggesting that there are limits to such identification. This paper considers their critique through an exploration of how 'Muslim RE teachers' understood and experienced their personal and professional identities, based on recent qualitative research conducted with 21 'Muslim RE teachers' across England.Findings reveal that notions of being a 'Muslim RE teacher' are heavily contested, and instead highlight a fluid and dynamic spectrum of configurations of the participants' 'Muslim' and 'RE teacher' identities. The paper argues in support of the above critique, demonstrating that the assumed primacy of their 'Muslimness' limits the multiplicity of these participants' identities, and so does not reflect their empirical understanding and experience. The paper then suggests a move toward a more sophisticated understanding of identity, encapsulated in the notion of the 'RE teacher who is Muslim'.

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