Faith of our fathers – lesbian, gay and bisexual teachers’ attitudes towards the teaching of religion in Irish denominational primary schools

Abstract

Owing to a variety of complex historical and socio-cultural factors, the Irish education system remains heavily influenced by denominational mores and values (Ferriter 2012), particularly those of the Roman Catholic Church (O'Toole 2015;Faas, Darmody, and Sokolowska 2016). Unsurprisingly, with the declaration by the Church that homosexuality was "intrinsically disordered" (Catechism of the Roman Catholic Church 2003), the professional identity and practice of Lesbian, Gay and Bisexual (LGB) teachers working in denominational schools is often (in)formed by fear, as well as perceived, or actual, harassment and discrimination (Gowran 2004;Fahie, 2016). This paper examines the lived-experience of twenty-three self-identified LGB teachers who work(ed) in Irish Roman Catholic primary schools. Their unique experiences and perspectives of faith-based schooling are examined against a backdrop of the complex processes of rationalisation and reflexivity these teachers undertake as they endeavour to reconcile their sense of personal integrity -as members of the LGB community -with their professional responsibilities. The study draws particular attention to those LGB teachers who hold deeply-felt, and sincere, beliefs in the teachings of the Roman Catholic Church but who, nonetheless, express a level of discomfort at the language and tone of church dogma in respect of minority sexualities.

LGB teachers and the (Com)Promised conditions of legislative change

“…Like Section 28 in the UK, Section 37.1 was never used in court in Ireland, but it acted as a 'chill factor' for LGB teachers (Fahie, 2016;Gowran, 2004). In several jurisdictions, the legislative reach of religious ethos is such that it (re)produces LGB teachers' feelings of insecurity, shame, guilt and unease (Neary, 2017a;Fahie, 2016;Fahie, 2017;Jones et al, 2014;Ferfolja, 2005). But many LGB teachers are themselves religious and/or have embodied memories of religious teachings and so, their navigations are an ambivalent mix of delight in the shared belonging and meaning that religion brings and lived experiences of hurt and exclusion as a result of religious teachings (Neary, 2017a;Neary, 2018).…”

Diversifying the Teaching Profession

“…Legislative deficiencies are felt in potent ways by LGBTQI+ teachers in religious or faith schools across the globe. Religious exemptions give legislative power and credence to the concept of religious ethos in schools Fahie , 2017. In several contexts, religious exemptions have resulted in the dismissal of LGBTQI+ teachers on ethos grounds (see, for example, Callaghan 2015).…”

Artificial boundaries? Shaping policy through empowering research

“…The interrelationship between religion, race, and education is an example of disciplinary and regulatory power made possible by policy in Ireland. The overwhelming majority of primary schools are under the direct or indirect, control and/or ownership of the Roman Catholic Church (Devine 2011;Fahie 2017). Irish schools have a right to retain a particular religious ethos, legally enshrined in the Education Act (1998), which raises questions about diversity, religious rights, and racial discrimination.…”

“…Irish schools have a right to retain a particular religious ethos, legally enshrined in the Education Act (1998), which raises questions about diversity, religious rights, and racial discrimination. In fact, the professional identity and practice of LGBTQA+ teachers working in denominational schools are often (in)formed by fear and discrimination and many remain sensitive to the publicly supported attitude of the Roman Catholic Church towards homosexuality (Fahie 2017). Solutions to education problems are often sought in changes to governance.…”