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Intercultural Education
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Religion, interculturalism and science in an English primary school


David Coulby
a a

Bath Spa University, UK

Available online: 27 Oct 2008

To cite this article: David Coulby (2008): Religion, interculturalism and science in an English primary school, Intercultural Education, 19:4, 363-366 To link to this article: http://dx.doi.org/10.1080/14675980802376887

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Intercultural Education Vol. 19, No. 4, August 2008, 363366

Intercultural 10.1080/14675980802376887 CEJI_A_337855.sgm 1467-5986 Original Taylor 2008 0 4 19 d.coulby@bathspa.ac.uk DavidCoulby 000002008 and & Article Francis (print)/1469-8439 Francis Education (online)

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Examples of best practice


Examples of Best Practice, supported by the Evens Foundation, is a new section in Intercultural Education that will examine best practices in intercultural education in both the formal and non-formal education sectors. The Evens Foundation is a philanthropic foundation which promotes European construction in consideration of the other. It is incorporated in Antwerp, Belgium, and is represented in Paris and Warsaw. It supports projects that contribute to a deeper respect for human beings, in the fields of intercultural education, art, science, literature, building shared values, European citizenship and conflict prevention. More information on the Evens Foundation is available on: www.evensfoundation.be This particular example of good practice was selected by the Guest Editors of this issue of 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 an English primary school support aspects of the science curriculum. Data are obtained from the chair of governors and school documents

Batheaston Church of England Voluntary Controlled (CEVC) School is a 411 primary in the South West of England. It has 215 pupils divided into seven classes on an age-progression basis. It is situated in an artistic suburb of a rich city and draws its intake also from a substantial neighbouring estate of social housing. Its link with the established church means that there 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 many parents, are used to substantiate a broad and intercultural approach to religion and a scientific and ecological view of knowledge and values. The current chair of governors was the headteacher for 17 years, and the school has obviously benefited from a continuity of leadership and a sureness of ethos. She is aware of balancing religious expectations with the diversity of the backgrounds of the pupils.
*Email: d.coulby@bathspa.ac.uk
ISSN 1467-5986 print/ISSN 1469-8439 online 2008 Taylor & Francis DOI: 10.1080/14675980802376887 http://www.informaworld.com

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There is some flexibility in the degree and style we are expected to meet commitments as a church school. However, the representatives of the diocese would be happier if we increased the formality of it I dont mind the fact that there is an expectation but I am aware of the diversity of the families who come to the school. I take this into consideration alongside my own views and those of the staff.

The church encourages confessionalist teaching but the school considers that an understanding of Christianity and Christian behaviour can be encouraged without this. The schools Values Curriculum does not mention religion.
Each half term the whole school takes on a values focus. This is designed to give the children a focus for thought and study. The areas on which we concentrate throughout the year are: Empathy, Privilege and Poverty, Race, Gender, Disability, Age.

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The pupils thus visit and re-visit each of these themes each year of their schooling. Interestingly, the diocese found this approach exemplary. They asked only that the title be changed to Christian Values. The school politely demurred. The principle at work here is that made explicit in the guidance on collective worship: that it is broad and balanced in its use of distinctively, but not exclusively, Christian material. This seems to be a formulation with which 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 or on 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 only do this because I am confident and dont need the diocese approval. Other headteachers might not have that confidence.

She is also aware that, over the years, the schools ethos (and consistently good test results) has attracted a certain type of parent who is very supportive of the approach. She is aware that they would be hostile to the confessionalist approach of the diocese. It is the balance of forces here that allows good practice to emerge within a CEVC institution which could have been controlled by confessionalism. The schools religious education policy makes explicit and exemplifies the intercultural approach. Its first two aims are: to develop a knowledge and understanding of Christianity and 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 concern for others. The multi-cultural dimension is explicit: We therefore use every relevant opportunity 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 focus and strength of the school across many years.
We will choose specific experiences that are not seen as English to create an interest and excitement about diverse experiences eg. Steel pans and street percussion for school instrumental tuition; batik or Chinese calligraphy; Flamenco and South African gumboot dancing for dance; Indian/Jamaican playground games; hillside tepees in technology; native American prayers; 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 about national 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 Street School (all Bangladeshi/Muslim children) in London. These partnerships are not only useful to illustrate the similarities and differences of growing up in Europe or in very multiethnic areas of Britain, they also provide excellent opportunities to look at racism and inequality.

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The root values of Christianity here have been used to form a progressive, international and inclusive agenda. Continuity of leadership and ethos have allowed these to be built in to the central curriculum and activities of the school. The chair of governors does not see this as a challenge to more formal Church of England beliefs and practices: There is a lot of overlap and difference between different countries and cultures. We can relate this back 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. An important component of these is science and especially the necessity for the children to learn about sustainability. The chair of governors includes religion within her statement of this inclusive ethos:
Christianity, awe and wonder: illustrate this in a current context by talking about natural forms of energy solar, wind, bio, waves etc. This leads into explaining the technology. Again a lot of work is done on this in assembly conservation, sustainability at home, natural resources used by human beings, global warming, limited resources.

The school has taken up these themes in substantial and concrete ways. Part of its electric power is derived from solar panels, part from a windmill and even a water wheel with which the children interact to explore the role of hydropower. Pupils can work with this technology and 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 contribution this can make to their diet. There is a seven-year cultivation cycle, one year of which is linked to practice in a school in Africa. The food that the children grow is incorporated in school dinners. Can you do this locally? Growing our own fruit and vegetables. Back to awe and wonder. Community involvement in the school links both to the moral curriculum and to the commitment to science and ecology. A distinctive aspect of this approach has been a conscious and sustained project to reach out to grandparents. We involve them in sustainable and natural projects. This stresses the worth of all types of people but it also links back to the knowledge they have and the ways they can educate the children. Thus, a grandparent who was a meteorologist was brought in to teach about the weather and climate change and to establish appropriate equipment for further study. The ethos of the school allows us to embrace some Christian values but also to teach about climate change. But we teach this scientifically not through religion. The wider background to the school includes the encouragement of religious involvement in schools by previous prime minister Blair. The Church of England, against declining Sunday 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 this context, even with reinvigorated religious militancy, the relationship with the diocese has become reciprocal. We are perhaps influencing the diocese as to how Christianity can be presented to families who might be doubtful, that is to make it relevant and respectful but not proselytising. The balance of forces between central government, local government, diocese, parents, staff and headteacher is an exceedingly delicate one in church schools in England and Wales. Good academic results will always give more flexibility for the school to 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 even within 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 curriculum and policy documents and an interview with the chair of governors. For documentation and further details about the school, go to www.batheastonprimary.co.uk. Notes on contributor
David 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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