Rights, social cohesion and identity: arguments for and against state‐funded Muslim schools in Britain

Tinker, Claire

doi:10.1080/13613320903364499

Cited by 45 publications

(23 citation statements)

References 31 publications

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“…Even while accounting for its origins in the troubled geopolitics of the Middle East and the region's fractured relations with the West, the liberalÁradical opponents of faithbased education have striven throughout the first decade of the twenty-first century to emblematise 9/11 as the classic expression of religious toxicity: a violent cocktail of fundamentalism, superstition, fanaticism and intolerance symptomatic of the intrinsic evils of organised religion and justification enough for its erasure from the institutions of public education in the name of reason and democratic pluralism (Tinker 2009). Although these campaigns have for the most part proved unsuccessful, they have brought unprecedented levels of attention to the content of learning and teaching in religious schools.…”

Section: Critics Of Faith-based Educationmentioning

confidence: 99%

A Catholic curriculum for the twenty-first century?

Davis

Franchi

2013

International Studies in Catholic Education

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Section: Critics Of Faith-based Educationmentioning

confidence: 99%

A Catholic curriculum for the twenty-first century?

Davis

Franchi

2013

International Studies in Catholic Education

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“…Yet research evidence suggests that faith-based schools provide standard mainstream education similar to, and in some cases better than, their secular counterparts (Parker-Jenkins et al, 2005;Tinker, 2006;Flint, 2009). To this end, Tinker (2006) cites Barabara Lal's 'ethnicity paradox' hypothesis, which is that being confident about one's ethnic identity would help them become active and productive citizens. A further argument is that rather than religious divisions, it is socioeconomic and class divisions which are translated geographically in the UK, and which pose a much bigger challenge to social integration.…”

Section: Thinking About Religious Welfare: Some Key Dimensions Of Promentioning

confidence: 99%

Thinking about Religious Welfare and Rethinking Social Policy in the British Context

Jawad¹

2012

Social Policy & Society

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The role of religion in social welfare provision, and more broadly in shaping the development of state social policy in the UK, has become an issue of increasing prominence in the last decade raising both new challenges and opportunities. This article brings together new and existing research in the field of religion and social action/welfare in the British context to present a preliminary discussion of how and why religion, as a source of social identity and moral values, matters for social policy. The key argument is that religious welfare provision goes beyond the mixed economy of welfare paradigm and has the capacity to challenge the Utilitarian underpinnings of mainstream social policy thinking by giving more relative importance to ethical issues such as self-knowledge and morality, in addition to the more conventional concepts of wellbeing or happiness. The article proposes the concept of ways of being in order to bring together these moral ideational factors that underpin social welfare.

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“…The findings reported in this paper originate from research (undertaken by CT) examining the debate about the state-funding of Muslim schools (Tinker 2006(Tinker , 2009. A qualitative research design was favoured to enable an in-depth consideration of the outlooks of research participants on this potentially controversial topic (Mason 1996).…”

Section: Methodsmentioning

confidence: 99%

“…The eleven state-funded Muslim schools are required to employ fully qualified teachers and follow the National Curriculum for England. Those in the independent sector (like all independent schools) need not follow these requirements, but nevertheless some choose to (Tinker 2009) while others claim they have insufficient resources to do so (Walford 2001).…”

Section: Muslim Schoolsmentioning

confidence: 99%

“…In addition, arguments have been made about the rights, choices or needs of parents, children and/or 'the Muslim community' (Hewer 2001;Parker-Jenkins 2002;Jackson 2003;Tinker 2006Tinker , 2009Meer 2007;McCreery et al 2007). These include: having educational institutions that are organized and run in ways that reflect religious (and/or cultural) values and practices (including gendered practices); communicating or inculcating particular religious and cultural knowledge, practices or values (which are viewed as marginalized if not wholly absent in the curricula of mainstream schools); enabling children to avoid the prejudice and discrimination that is perceived to occur in mainstream schooling and which is argued to undermine their self-confidence and self-identity; and, improving children's attainment.…”

Section: Muslim Schoolsmentioning

confidence: 99%

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Constructions of collective Muslim identity by advocates of Muslim schools in Britain

Tinker¹,

Smart²

2012

Ethnic and Racial Studies

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This paper considers how and why collective Muslim identity is expressed and mobilized by advocates of Muslim schools in Britain. This relates to broader questions about the conceptualization, construction and meanings of Muslim identities, and the problem of essentialism that can arise when reporting identity claims that emphasize intra-group unity. Analysis of data from interviews with stakeholders in the debate about Muslim schools in Britain revealed advocates commonly regarded separate schooling as a protective measure against threats and/or attacks to Muslim identity. It is argued that interviewees invoked collective Muslim identity in ways that drew attention to common knowledge, values and practice, and/or shared life experiences relating to denigrated or discordant social identities. The commonalities expressed by respondents are interpreted as evidence of a convergence of identities and interests in particular social conditions, and are not claimed to be essential characteristics of collective Muslim identity. KeywordsMuslim Schools, Collective Identity, Muslim, Claims-making, Multiculturalism, Education.Collective Muslim identity is expressed and mobilized in group claims-making. This raises questions about the conceptualization and construction of collective Muslim identity (e.g. Modood 1998; Sayyid 2000), and the social conditions in which identities and interests converge (Hempel 2004). In this paper, these questions are considered in the context of debates about Muslim schools in Britain, using an analysis of qualitative interviews with stakeholders. It is revealed that advocates for Muslim schools commonly perceived Muslim identity to be under threat and/or attack, and considered separate schools as an appropriate means of defence. In expressing these arguments, two constructions of collective Muslim identity were apparent: 1) knowledge, values and practice, and/or 2) life experiences relating to denigrated or discordant social identities. These findings are discussed to reflect upon the formations and meanings of collective Muslim identity in the context of claims for Muslim schools. It will be argued that the expression or mobilization of identifications that emphasize intragroup unity is not evidence of essential group characteristics, but rather the convergence of identities and interests in particular social conditions.

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Rights, social cohesion and identity: arguments for and against state‐funded Muslim schools in Britain

Cited by 45 publications

References 31 publications

A Catholic curriculum for the twenty-first century?

A Catholic curriculum for the twenty-first century?

Thinking about Religious Welfare and Rethinking Social Policy in the British Context

Constructions of collective Muslim identity by advocates of Muslim schools in Britain

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