The Malign Effects of Faith Schools

FORUM ◽  
2007 ◽  
Vol 49 (3) ◽  
pp. 229
Author(s):  
CLYDE CHITTY
Keyword(s):  
FORUM ◽  
2007 ◽  
Vol 49 (3) ◽  
pp. 277 ◽  
Author(s):  
JULIA BARD
Keyword(s):  

FORUM ◽  
2009 ◽  
Vol 51 (1) ◽  
pp. 107
Keyword(s):  

Legal Studies ◽  
2011 ◽  
Vol 31 (4) ◽  
pp. 615-643 ◽  
Author(s):  
Eoin Daly ◽  
Tom Hickey

In law and discourse, it has typically been assumed that the religious freedom of state-funded religious schools must trump any competing right to non-discrimination on grounds of belief. For example, the Irish Constitution has been interpreted as requiring the broad exemption of denominational schools from the statutory prohibition on religious discrimination in school admissions. This stance is mirrored in the UK Equality Act 2010. Thus, religious discrimination in the public education context has been rationalised with reference to a ‘liberty-equality dichotomy’, which prioritises the integrity of faith schools' ‘ethos’, as an imperative of religious freedom. We argue that this familiar conceptual dichotomy generates a novel set of absurdities in this peculiar context. We suggest that the construction of religious freedom and non-discrimination as separate and antagonistic values rests on a conceptually flawed definition of religious freedom itself, which overlooks the necessary dependence of religious freedom on non-discrimination. Furthermore, it overstates the necessity, to religious freedom, of religious schools' ‘right to discriminate’. We argue for an alternative ordering of the values of religious freedom and non-discrimination – which we locate within the neo-republican theory of freedom as non-domination.


Faith Schools ◽  
2004 ◽  
pp. 63-72
Keyword(s):  

2006 ◽  
Vol 10 (1) ◽  
pp. 75-88 ◽  
Author(s):  
John Sullivan

THIS PAPER ARGUES that, in preparing people for leadership in faith schools, attention should be paid to the differences in their purpose, nature and ethos as well as to what they have in common with all other schools. First, I suggest that leadership is essentially connected to purposes. Then I bring out some of the ways that leadership of faith schools, and more particularly, leadership of church schools, requires priorities and capacities additional to and different from those required in mainstream schools. Third, as an example of the type of separate and specific provision for church school leadership that is needed, there is a brief description of an MA programme which I directed between 1997–2002. Fourth, there is an analysis of some of the tensions and conflicts brought about by the desire of churches to have separate provision of leadership preparation opportunities. Finally, it is suggested that, although there are difficulties that arise when faith schools emphasise their distinctiveness too much, so too there are dangers when insufficient attention is paid to this distinctiveness and when other professional and educational orthodoxies are imposed.


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