Inclusivity in Education

(This is a current page, from the Patterns of Power Edition 3 book contents.  An archived copy of this page is held at https://www.patternsofpower.org/edition03/6749.htm)

As already described (, education can make an important moral contribution to peaceful pluralism – but education is also a political issue.  Richard Dawkins argues that children should not be brought up to believe in any religion,[1] but this is clearly unrealistic; one cannot prevent parents from teaching religion and it is widely regarded as a parent’s right – for example in Article 26 of the UDHR (Appendix 1).  A more practical approach is to ensure that children are also taught to have a wider perspective and a respect for other ‘people of the book’, and to ensure that they are free to change their beliefs in adulthood.

Public education policy can be careful to be neutral in terms of religion and to foster understanding between ethnic groups.  In most countries, though, there are also schools which are supported by a single faith – and it would be an impractical and undesirable curtailment of personal freedom to insist upon the State being the only authority allowed to educate children; it would allow a government more control than many people would accept.

Faith schools tend to encourage the adoption of particular beliefs, so they can be seen as potentially divisive; it is therefore of fundamental importance, in support of peaceful pluralism, that every school should be required to teach a basic level of understanding of other faiths.  Public examinations could test such knowledge, regardless of which type of school the pupil attended.  Such arrangements already exist in some places; they need, though, to be continually reviewed as each society continues to evolve as a consequence of pluralism.


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[1] As noted previously (4.3.3) Richard Dawkins’s argument, that children should not be brought up to believe in any religion, appears in The God Delusion, chapter 9.