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Ethnic Minority Education in The UK 1940's - 1980's
Ethnic Minority Education in The UK 1940's - 1980's
[1] http://uk.encarta.msn.com/encyclopedia_121503282/Education_Act_1944.html
Ethnic Minority Education in the 1950's
The 1950's saw a growing resistance to immigration among the white population. In the latter part
of 1958, a series of attacks by white youths culminated in riots in Nottingham, and then in Notting
Hill in London. Calls for an end to immigration reached new levels, as it was presumed by the
government that the best way to handle 'the colour' problems was to limit the number of 'coloured
people' allowed into the country.[1] This decade then saw the development of an assimilation model
in which no more than 30% Ethnic Minorities were allowed in any one class or school. It was
assumed that once they had mastered the language traditions and values of the UK, immigrants
would be absorbed into white society without further conflict.[2] The idea of dispersal and 'bussing'
is evident from DES circular 7/65, which stated that,
'It is inevitable that, as the proportion of immigrant children in a school or class increases, the
problems will become more difficult to solve, and the chances of assimilation more remote. How far
any given proportion of immigrant children can be absorbed with benefit to both sides depends on,
among other of immigrant children who are proficient in English; the dividing line cannot be
precisely defined. Experience suggests, however, that ... up to a fifth of immigrant children in any
group fit in with reasonable ease, but that, if the proportion goes over about one third either in the
school as a whole or in anyone class, serious strains arise. It is therefore desirable that the
catchment areas of schools should, wherever possible, be arranged to avoid undue concentrations of
immigrant children. Where this proves impracticable simply because the school serves an area
which is occupied largely by immigrants, every effort should be made to disperse the immigrant
children round a greater number of schools and to meet such problems of transport as may arise.'
[3]
The circular concluded that every effort should be made to disperse the immigrant children round a
greater number of schools, thus institutionalising the notion of ethnic minority pupils as a
problem.[4] As Farrukh Dondy (1982) noted, 'bussing' ethnic minority children from their own
communities into white areas increased pupils vulnerability to racial harassment, including physical
attacks leading to at least one death.[5]
The Swann report of 1985 locates Religious Education in a pluralistic society. Instead of equating
'Britishness' with Christianity, the Swann report encouraged the development of non-Christian
areas, but not predominantly white areas. In contrast to the 1944 ERA, the Swann Report ditched
the daily act of worship, reemphasising the phenomenological approach. The teaching of the
curriculum offered to all pupils, regardless of school, must be permeated with a genuinely pluralistic
perspective.[2] The Swann Report recommends evaluating the curriculum on the basis of six
principles. Firstly, the variety of social, cultural and ethnic groups and a perspective of the world
should be evident in visuals, stories, conversations and information. Secondly, people from social,
cultural and ethnic groups should be presented as individuals with every human attribute. Thirdly,
cultures should not be empathetically described in their own terms and not judged against some
notion of 'ethnocentric'[3] or 'eurocentric'[4] culture. Fourthly, the curriculum should include
accurate information on racial and cultural differences and similarities. Fifthly, all children should
be encouraged to see the cultural diversity of our society in a positive light. Finally, the issue of
racism, at both individual and institutional level, should be considered openly and efforts made to
counter it.[5]
The Education Reform Act of 1988 reaffirmed and sought to clarify clauses relating to Religious
Education in the 1944 Act, returning the debate to Religious Education in particular.[6] This is
demonstrated through the returning need for an act of collective worship.
[1] Griffiths and Hope (2000) Access to Sociology: Stratification and Differentiation, p.
[2] Gillborn, David, (1990) p. 160.
[3] Ethnocentrism is the tendency to evaluate other ethnic groups from the standpoint of ones own
ethnic group and experience.
[4] Eurocentrism is the tendency to evaluate other ethnic groups from European ethnic group and
experiences.
[6] Parsons, G., There and Back Again? Religion and the 1944 and 1988 Education Acts, p. 163