In 2014, a series of allegations surfaced about schools in Birmingham. The central claim was that a group of Muslim men had conspired to take over governing bodies in order to “Islamise” schools. The story quickly became a national – even international – scandal. The media descended on a small corner of Birmingham, and the ripple effect went up to the highest levels of government.
Yet three years later, there is still no evidence that there was a conspiracy. So what happened? I spent over a year working on a piece for the Guardian’s Long Read section, investigating events at Park View – the school at the centre of the scandal – and schools affiliated to it. I spoke to former teachers, students, politicians and council workers to try and build up a picture of what happened and what went wrong in the handling of it.
Three years on, the Trojan horse affair remains perhaps the best known and most polarising story about Britain’s relationship with its Muslim citizens. For many, the story has come to symbolise the failures of multiculturalism and the threat that hardline Islamic ideology poses to the future of the country. It was mentioned in the 2017 Ukip manifesto, and it is rare for a month to go by without some reference to the scandal in the rightwing press. (Several reports this year in the Telegraph and the Times have warned of a “new Trojan horse plot” in different parts of Britain.) For others, it is a confected scandal promoted by rightwing newspapers, the product of a climate in which all British Muslims are viewed with suspicion, and complex questions about faith and integration are reduced by politicians and the media to hysterical debates about terrorism.
You can read the full story over at the Guardian, and the clipping is below. (I also wrote about the Trojan Horse affair at the time, in this 2014 article for the New Humanist)
Dama school, Bekaa Valley (photo: my own)
I recently travelled to Lebanon, one of the countries where the Syrian refugee crisis is felt most acutely. There are well over 1 million Syrians currently residing in Lebanon, a country of only 4 million people. Around half of these Syrians are children, meaning a huge scale educational crisis as Lebanon’s already struggling public school sector.
In response to this crisis, Lebanon introduced a “second shift” for refugee students. This offered a lifeline to many families, but it also entrenches segregation. In a piece for IRIN, the humanitarian news service, I wrote about some of the complex challenges posed by the education crisis, and the importance of integration within the classroom.
Although the second shift system has obvious benefits, it comes with its own set of problems. By the afternoon shift, teachers are exhausted and learning time is compressed. “Human resources are stretched very thinly,” explained Oscar Wood, co-director of Seenaryo. “There are not always new teachers in the second shift, and core staff like heads and senior leadership have to stay all day.”
You can read the rest of the piece over at IRIN.
In August, it was reported that Kadiza Sultana, one of three teenagers who had left their homes in Bethnal Green to go to Syria, had been killed in an airstrike. The three girls had become one of the best known cases of young Brits travelling to join ISIS, their photographs published on the front of every newspaper. In this report for the New Statesman, I spoke to the family lawyer and people from local communities about what happened, and interviewed experts about why young women might decide to make this journey at all.
In Syria, out of the glare of the world’s media, Sultana soon regretted her decision to join Isis. Her husband, an American fighter of Somali origin, was killed in late 2015. She was scared. “She simply did not feel safe or comfortable there, she didn’t feel she could trust anyone other than her immediate circle and she didn’t want to stay in that environment any longer,” says Akunjee. Sultana spoke regularly to her eldest sister, Halima Khanom, who is 33 and lives in London. It was difficult for her to convey her fears given the risk of phone calls being monitored by Isis.
The full piece is available at the New Statesman website, and a clipping will follow.
During my latest trip to Pakistan in spring of this year, I traveled around the country and reported on different aspects of extremism. I recently wrote a long feature for the New Humanist (Summer 2016 issue) looking at the country’s notorious network of madrasas (religious seminaries), examining their relationship to terrorism and the reasons why successive attempts at reform have failed.
Mohammed Ishfaq and Naeb Amir, two of the teachers, stepped outside to talk to me. “Things were good before this, but now there are problems teaching and praying here,” said Amir. “The number of students – even boys – has decreased. People are afraid to visit. Many don’t want to send their kids here.”
Ishfaq jumped in. “We are teaching an approved syllabus to the boys, but we don’t know what Halima was teaching the girls. There’s no evidence that she changed the syllabus, and we didn’t know about it if she did. We never heard her mention Syria or ISIS or sectarianism. Everyone was surprised.”
I asked what they thought of Cheema’s actions: had she done the wrong thing in going to Syria? “She did wrong,” Ishfaq said, immediately. “Women cannot travel without the permission of their husband. She went against Islam.”
The full piece is available at the New Humanist website and the clipping is below.
In January, David Cameron announced extra funding for English as a Second Language (ESOL) classes, to be targeted at Muslim women in order to counter extremism. It was quite a semantic leap to link women’s language skills with the wider problem of extremism, and was particularly odd given swingeing cuts to ESOL budgets in recent years. To get a fuller picture of the story, I went to an ESOL class in east London, mainly populated by, yes, Muslim women, and found that extremism is less of an issue than slashed budgets that make it harder for colleges to access vulnerable students. You can read the article over at Vice magazine.
In this classroom in Tower Hamlets College, the majority of the 14 students are Muslim women, and all are originally from Bangladesh: the demographic Cameron claims his new initiative will be aimed at. The threat of deportation, says Rebecca Durand, another teacher at the college, has really shaken students here. “We don’t want language-learning to be linked to any sort of threat,” she says. “That’s really frightened the people I’ve talked to in my class. People are motivated because they want to learn English.”
The following week, Ofsted announced that schools could be downgraded if students wore the face veil and it was found to be affecting learning. (Are you sensing a theme here?). In another article for Vice, I spoke to teachers about their views on this potential ban of face veils in schools.
Balloons go up to mark the opening of the Durham Free School in Gilesgate.
One of the coalition’s flagship education policies was to establish free schools, which can be set up by anyone. The idea was to allow leadership and to encourage communities to address their own needs. But in practice, it hasn’t always worked out well.
In a piece for the New Humanist, I examined a specific type of free schools: those with a “religious ethos”. I visited Durham to report on the closure of a Christian-ethos school there.
The controversy in Durham feeds into two separate debates. The first is about the success or failure of the free schools programme. (The Labour Party has been highly critical, and made it a manifesto promise to overhaul the policy). The second is about the wider role of faith in education. The two issues are clearly linked. A recent report by the government’s Social Integration Commission warned that Britain’s education system is increasingly “segregated” along lines of social class, religion and race. It said that free schools have contributed to the fact that children increasingly spend their formative years in surroundings “dominated by a single faith group or community”, and advised that no further faith schools should be allowed to open unless the groups planning them can prove that pupils will mix with children from other backgrounds.
The rest of the piece is here and the clipping is below. (NB I’ve written on education policy before, notably in this article for the New Statesman about Hackney’s Mossbourne School).