Article
Comment
Education
5 min read

Why the RE teacher recruitment crisis is a problem

In the week that over a quarter of a million young people sit their GCSE Religious Studies exam, Paul Smalley analyses the crisis in religious education -demand for which is rising.

Paul Smalley is a Senior Lecturer in Religious Education at Edge Hill University and a Local Missional Leader in the Diocese of Liverpool. 

Students sit in a classroom.
Credit: Get Teaching

I could have laughed at Nick Gibb, the Minister of State for Education recently – but unfortunately, I don’t think he was trying to be funny.  What caused my outburst of hilarity was a written answer he had given to a parliamentary question.  The question had been asked by Catherine West, a shadow minister, and was enquiring about what steps the government was taking to ensure that recruitment targets for religious education teachers are met.  As the daughter of a headmaster and a practising Quaker, it seems reasonable that she might take an interest in such matters; she is clearly aware of the recruitment crisis that is threatening the teaching of the subject in schools up and down the country.  This awareness seemed to be lacking in the Minister of State’s response.   

The first part of his answer was to report that the number of teachers remains high. And of course, he is correct – the number of Full Time Equivalent Teachers in England has remained fairly steady at around half a million for the last few years. What he didn’t mention is that there are over a quarter of a million more pupils now than there were five years ago. The pupil to teacher ratios in secondary schools has risen each year since 2013. Every teacher needs to teach more pupils.  Last year the recruitment target for teachers was missed by some way and will be only slightly better this year. 

Gibb’s answer was designed to suggest that there was no problem, nothing to worry about – when in fact there is a crisis. 

But the question was about RE teachers specifically. And again, Nick Gibb chose his answer carefully, choosing the one year (2020/21) in the last ten when the recruitment target for RE teachers was exceeded – the year that the target was substantially reduced.  In 2022/23 the recruitment target was missed by 25 per cent.  On average between 10 and 12 per cent of RE teachers who train leave the profession within five years of training.  This is higher than the average across all subjects. 

Gibb’s answer was designed to suggest that there was no problem, nothing to worry about – when in fact there is a crisis.  Teacher recruitment for all subjects is down 22 per cent from last year. However, RE stands out, being down a third of applicants from the last recruitment cycle.

Students often describe it as the one time in school where they can think independently about the people, events and beliefs in the world around them. 

Why does it matter if there aren’t enough RE teachers? 

Religious Education is the only subject which every state school must provide for all of its pupils.  It has been this way since 1944 – but the subject has changed beyond recognition in that time. 

It is a popular and increasingly important subject for our young people to study.  Over the last five years entries to the GCSE have stood at around an average of 250,000 with entries to the full course GCSE rising by 30 per cent over the last decade. It is a subject which helps young people navigate the complex and dynamic nature of our multi religious, multi secular world. It has never been more important, recognised by wider society as vital for preparing students for life in global Britain.  

Students often describe it as the one time in school where they can think independently about the people, events and beliefs in the world around them. It is a space where ultimate questions are discussed.  Big questions such as: ‘Why do people suffer?’, ‘Is death the end?’, and ‘How should we behave in the world?’.  In an increasingly secular world, young people need a space where they can explore these questions, gain insight into how Christians, members of other faiths and non-religious people respond to these issues and develop their own understanding of their place in the universe. 

I wouldn’t go as far as some in saying that RE is an opportunity to de-indoctrinate young people against a prevailing secularising agenda, but RE is a curricular space where pupils can come to realise, that whatever their own personal background, someone’s belief or worldview, shapes and influences how they engage with and interpret the world around them.  For some people these beliefs are fundamental; there is no place of neutrality on such matters – nobody stands nowhere.  Pete Greig reminds us (in the book How to Pray: A Simple Guide for Normal People) that even those who state that they are not religious will often pray: there is a spiritual side to life, even if people fail to explicitly recognise it.  If children are growing up in non-religious households, school may be the only place where spiritual matters are discussed openly and objectively. 

High school pupils are now three times more likely to be taught RE by someone with no qualification in the subject than, for example, in history. 

Teaching young people is a demanding job, and as someone who has been training people to teach RE in high schools since 2006, I know that teaching RE demands a particular skill-set.  RE is multi-disciplinary, so it requires a teacher who understands how to think like a theologian, and a historian, a philosopher and a social scientist.  It requires academic skills such as ethnography and literary analysis, but also the people skills to act impartially, empathetically and sensitively when discussing important and controversial issues.  And all that on top of the skills required of any teacher – to manage behaviour, plan lessons and monitor progress for example.   

However, such is the level of crisis that all too often RE is being taught by non-specialists, simply because there are not enough trained RE teachers.  High school pupils are now three times more likely to be taught RE by someone with no qualification in the subject than, for example, in history.  Of those who teach RE in secondary schools over half spend most of their time teaching another subject (compared to only 13 per cent of those who teach English and 27 per cent of those who teach Geography). These same pressures contribute to many schools’ RE provision simply not being good enough. 

What can be done? 

The first step for the government to take is to acknowledge that there is a problem – with teacher recruitment across the board.  The teaching profession as a whole needs a boost – to show that teaching is an attractive career.  Significant workload reductions and pay increases will help this perception. 

But there is a specific problem with RE recruitment.  Postgraduate teacher training attracts a bursary to teach Geography of £25,000.  RE trainees receive no bursary.  I have heard of well qualified humanities or social science graduates who have chosen Geography over RE simply because of this.  In years when there has been a bursary available to train as an RE teacher, then recruitment has risen significantly.   

But what might really make a difference is a properly funded National Plan for RE to ensure it is properly resourced and taught by professionally trained teachers. 

 

For more information about becoming an RE teacher or supporting the campaign, visit: Teacher Recruitment - Culham St Gabriel's (cstg.org.uk) 

Article
Comment
Justice
Trauma
4 min read

Can life go on after wicked acts of violence?

We can fulfill the law in more ways that just the legal sense.

George is a visiting fellow at the London School of Economics and an Anglican priest.

A montage shows three people, an older man, a young man and young woman.
Ian Coates, Barnaby Webber and Grace O'Malley-Kumar.
Family handout.

It’s an all too human instinct to seek vengeance against psychopathic killers, especially those murderers of children and youngsters. If we’re honest, we can all feel a primal urge to “get our hands on them”, to inflict, in retribution, the pain, death and suffering that they delivered on their victims and their families. 

That must be why, shortly after his sentencing, the murderer of the three little girls at a dance class in Southport - Elsie Dot Stancombe, Alice da Silva Aguiar, Bebe King – was reported to have been beaten to a pulp by fellow prisoners. It went momentarily viral with the help of the likes of former support-actor Laurence Fox, who writes in short sentences because he thinks in them, claiming he’d heard it “on the grapevine”.  

The story was only slightly undermined by such giants of investigative reporting getting the jail where the convicted prisoner is incarcerated entirely wrong. 

It’s a kind of wishful thinking, if a herd can be said to think. It’s also why we have a rule of law in what we aspire to call a civilised country. It’s there to bring such perpetrators to justice, while ensuring that justice isn’t impaired by the wholly understandable desire of victims’ families to tear their killers to pieces and the knuckle-dragging, social-media lynch mob who think they know what justice looks like. 

Hard for anyone to know how to respond to this. It’s perhaps particularly challenging, for fear of being intrusive and trite, to see how a religious faith can respond. But I want to have a go. And to avoid those charges of hand-wringing solipsism, I won’t speak of hope and love and life in this context, which so often feels like throwing a handful of seeds into a raging storm.  

Rather, I think I want to ask what fulfilment of the law might look like. The full 240-page report into the killing In Nottingham in June 2023 by a paranoid schizophrenic of two 19-year-old students, Barnaby Webber and Grace O’Malley-Kumar, and separately a 65-year-old man, Ian Coates, has been published. Not unnaturally, the headline theme has been that the killer “got away with murder” through a series of chaotic failings by the NHS, in its discharges of its patient into the community, in its absent risk management and failures to medicate him adequately. 

Culpability for these crimes is a powerful driving force. But there’s something else going on here. After the report’s publication, the two young victims’ mothers, Sinead O’Malley-Kumar and Emma Webber, went on BBC Radio 4’s Woman’s Hour for an extended interview. And, yes, of course they share a campaigning spirit to change the health system so that this kind of tragedy is less likely to happen again. But Emma said that they’re “not witch-hunting with pitchforks” and Sinead observed with crystal clarity that “systems are made up of people”.  This was about human as well as systemic change. 

The go-to journalistic word here is “dignity” and, yes, these two mothers have it in bucket-loads. But, as I say, there’s something else. Struggling to identify it, I come up with the phrase that life goes on – and not in its platitudinous sense of bucking up and getting on with what’s left to us. There’s a feeling of continuation, not just of ending, dreadful as those endings are for families.  

Asked by interviewer Anita Rani (who, in passing, was first class) what sustained them, where their strength came from, Emma answered in a heartbeat “Barnaby”, adding quickly in a heartbreaking throwaway: “It’s that invisible umbilical cord.” Similarly, Sinead said she was strengthened on a “bad day” by the knowledge that she was “doing it for Grace.” 

They know, absolutely, that they can’t change what happened, but they’re there for each other. And not just these two mothers. Bereaved parents from Southport have been in touch, as they said, in “awful solidarity.” 

A solidarity unconfined to this dreadful cadre of the violently bereaved. When these two mothers visited Nottingham for a vigil for their lost children, they expected “maybe 50” to turn up. In the event, there were “thousands and thousands” in Market Square.  One of the two said simply: “There’s more good than bad out there.” Life goes on. Again, not in the sense of pulling your boots up and making the best of it, but in the sense of acknowledging that this is not all there is, that we’re working towards something infinitely better. 

I think that’s what fulfilling the law might mean. Not solely changes to human systems, but changes in humanity. And perhaps that makes some sense of the gospel line: “I’m come not to destroy the law, but to fulfil it.” Not just to fulfil prophecy; not just to improve legal processes, but to fulfil the immutable laws of humanity for which these two mothers – and so many others around them – work so tirelessly.  

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