Schools Bill [HL]

Lord Knight of Weymouth Excerpts

Committee stage & Lords Hansard - Part 2
Monday 13th June 2022 Lords Chamber

[The Lord Bishop of Chichester]

My Lords, I shall speak on behalf of my colleague, the right reverend Prelate the Bishop of Durham, and declare his interest as chair of the National Society. I shall speak against Amendments 50 and 55. Amendment 50’s proposal to give power to local governing bodies to withdraw from a MAT may inadvertently trigger fragmentation of MATs that are growing, an erosion of strong MATs that are reliant on academies within the MAT for sustainability and, as a result, wider instability in the system. The proposal does not reflect the company structure of the MAT or the remit of a local governing body as a committee of the board. Where there are concerns about the quality of provision, or the ability of a school to flourish and grow, these things should be discussed at a strategic level with the relevant regional director and, where appropriate, religious authority, so that together we can shape and develop an educational landscape that works effectively across communities of schools.

The language used in Amendment 55 is unhelpful. It should be noted that church academy trusts are based on church model articles which have a religious object, but that does not make them religious trusts. Church model articles provide a commitment to supporting the individual ethos of the school, whether it is a designated school or not. The requirement for additional consultation would add an unnecessary level of bureaucracy.

[Lord Knight of Weymouth (Lab)]

My Lords, I shall speak principally to the amendment in my name, Amendment 79B, about regional boards. This is part of my ongoing quest—our ongoing quest, as a Committee —to stimulate thinking on what an all-academy school system might look like in practice, and flush out a few thoughts to inform the Minister’s reflections as she seeks to improve the Bill as it goes through its journey in Parliament. In particular, what I am interested in in this amendment is the accountability of MATs.

One of the main criticisms I have of academies generally and, to some extent, multi-academy trusts, is that they are insufficiently accountable. We have heard that in the context of this debate now. I am also interested in the accountability of the Secretary of State, particularly if they take on a lot of powers through the Bill. The most appropriate body, or set of bodies, to hold the academy system to account are local authorities, because they are locally elected and have that legitimacy of election—he said, speaking in the House of Lords. Currently, the system has advisory boards for what, up until just after I tabled this amendment, were called regional schools commissioners; they are now regional directors. My sense is that the system does not actually regard the current RSC advisory board that highly. They are elected by the CEOs of MATs in the region and they elect some of their number to serve and advise the regional schools commissioner in her or his job.

I think we can do better than the current construction, so I am not giving up on a structure that already exists. If you can make something that already exists work, that can often be quite a helpful way forward. It is important to focus accountability at a regional level, rather than at a local authority level. We have local authorities of various sizes, from Rutland to Birmingham—in terms of the number of schools; I am sure there are local authorities with larger geographical sizes than Birmingham. But that we might want a set of local authorities within a region covering multi-academy trusts, given their catchments and the geography that they are drawing on, seems to make sense to me.

I am suggesting that the local authorities within a region form the majority of such advisory boards that now would have a statutory basis; and that they would be required to publish an annual report, so that they would be reporting on the way that the powers had been used by the Secretary of State in that region, and by the regional director. It was notable that the Minister, in response to the previous group, confirmed that in practice some of these functions will be performed by regional directors. This is an attempt to make those civil servants accountable for some of the decisions they are making in the name of the Secretary of State. In essence, it is the accountability of transparency that I am after—that, by asking those boards to publish and make publicly available an annual report, we can all see how the powers are being used and how the needs of the children in that area are working, and how local authorities would function as the voice of parents and pupils in their areas.

As I think the noble Baroness, Lady Bennett, was just talking about, in the end this is rooted in the importance of schools as part of a community. I do not think anyone in this House, from the Government Benches through to this side, disagrees with that. It is important that the community is reflected in the work of an academy, that the community as a whole is there to attract and retain teachers, that the school understands how to engage parents on the basis of the parents in that community, that it is able to develop engaging learning by making it relevant to that community, and that it is able to adjust the curriculum according to what is going to create the relevance to its community. That is my suggestion, and it is merely a probing amendment to see if anyone thinks it is a good idea.

There are just a couple of amendments tabled by the noble Lord, Lord Shipley, that I would comment on. Amendment 41 talks about a “similar geographical area”. I chair a multi-academy trust that is national and works across a bunch of regions, which by and large works pretty well, and some of the other national trusts work pretty well. The overall direction of travel of policy from the Government and elsewhere is that a more regional, localised approach is probably on balance better, but we are where we are with those large national trusts. We need to understand what is a viable footprint within a region to have a good relationship with a local authority, with its duties to SEND, and with its duties to children generally. If those national trusts have a mere smattering of a presence in a region, it might be as well for them to between them work out how to be more focused on a geographical basis. But if they already have a substantive footprint, and a substantive relationship with the local authorities, I do not think that it should be disrupted. The noble Lord, Lord Shipley, might want to think about that.

Amendment 95 is about reporting on funding. Some multi-academy trusts do something called GAG pooling, which is nothing about keeping people quiet; rather, it is pooling the general academies grant to then distribute money across the map where it is deemed to be needed. As an example, I was in a meeting today to discuss an academy in Walsall that is the last one in the E-ACT group that is struggling. We put a considerable amount more funding into school improvement in that case than it would get through its general academies grant. It is that redistribution of wealth—to use an old-fashioned phrase that we like on this side of the Chamber—that is at the heart of the flexibility that the noble Lord, Lord Shipley, is questioning. I think he is basically saying that it is fine but that we should have some transparency about this. I am not afraid of transparency, and if the Government choose to move to get more transparency about things, so much the better. We have to publish in our annual report quite a detailed amount of financial information, and that is all publicly available. I hear criticism that more information should be easily available on an academy-by-academy basis. I do not think any of us should be afraid of transparency if that is what people would like.

[Lord Davies of Brixton (Lab)]

My Lords, I have two points. My tendency is to support Amendment 41 but, after hearing what my noble friend just said about the direction of travel, maybe that is sufficient. I find the idea of widely dispersed academies problematic. In the White Paper that came before the Bill, in paragraph 131 on the size of trusts, the Government say:

“we will limit the proportion of schools in a local area that can be run by an individual trust.”

This is a genuine question: how does that fit together with the debate we have just had?

My second point relates to Amendment 55. I heard what my noble friend Lady Blower said, raising the issues of parents being faced with a decision about which they have not been consulted. We sort of had an answer from the right reverend Prelate the Bishop of Chichester, speaking on behalf of the right reverend Prelate the Bishop of Durham, but the Church needs to take a more understanding approach to this issue. We have a case in point: a group of parents were faced with the reality of their school being moved from an academy into a multi-academy trust with a Christian ethos. In principle I am against Church schools, but that is not the point here. The point here is whether those parents should have some input before that decision is reached. I find it impossible to believe that someone would argue in principle against consulting parents about this major change in the way that their school is run.

--- Later in debate ---

[Baroness Whitaker (Lab)]

My Lords, I support all the amendments in this group. I shall speak to Amendments 53 and 57, to which I have attached my name. As a patron of Humanists UK, I want briefly to emphasise the points made in the clear, comprehensive and persuasive introduction by the noble Baroness, Lady Meacher. Basically, as the arrangements stand for what the Bill calls worship and religious education, there is no recognition of the fact that many parents will have an ethical and moral code that is not based on faith. As the noble Baroness said, current figures suggest that it is actually over half of our population. Why should these parents not have their values recognised and their children enabled to learn them?

I hasten to add that these amendments in no way disparage religious education. It is simply that there are other sets of beliefs, and indeed other religions than Christianity, that have a long and influential tradition, have helped to form our national identity and should not be sidelined in an education worthy of the name.

I will add only that we now live in a diverse society, which I believe the Government welcome. One corollary of that is that we need to develop and strengthen the bonds that unite us in our differences. We will not do this by neglecting the elements of our various faiths and beliefs in the education of our children. To live with each other, we need to understand each other within a framework of human rights; we need to learn to respect where our fellow citizens are coming from. I suggest that this is a better way to avoid extremism—from any side—than excluding the traditions that people value. Among those are values that establish a moral code that is not faith-based. These values are no friend to extremism and are a source of rational and compassionate analysis of the issues that confront us, whether they are environmental, democratic or furthering peace and well-being.

I hope the Minister will recognise the educational deprivation that will continue without these amendments, and accept them.

[Lord Knight of Weymouth (Lab)]

My Lords, I am supportive of the last two speeches. One of the things that I suppose I regret about the decline of collective worship is the decline of moments of collective reflection, although I am not of faith. Indeed, I am a humanist, and two years ago I was lucky enough to get married on a deserted heart-shaped island in the Orkneys at a humanist wedding. At that time, and I imagine this is still the case, I was advised by the celebrant that there are more people getting married in humanist ceremonies in Scotland than all the other faiths put together. That is a demonstration of the sense that society is changing, whether we like it or not.

I shall speak to Amendments 54 and 56 in the names of the noble Baronesses, Lady Burt of Solihull and Lady Bakewell, and myself. Amendment 54 would require faith academies to provide an inclusive alternative to faith-based religious education for those who request it. Amendment 54 seeks to mitigate some of the issues caused by compulsory faith-based RE. It would do so by introducing a requirement for faith academies to offer those pupils who withdraw from faith-based RE a new subject called religion and world views education. This new subject would be objective, critical and pluralistic. This alternative would cover both religious perspectives and non-religious perspectives such as humanism.

We have heard from the noble Baroness, Lady Meacher, the stats from the British Social Attitudes survey regarding the number of those now identifying as non-religious, non-Christian and so on. It is particularly high, at 72%, among those in the age bracket 25 to 44 —that is, those most likely to have school-age children—yet over one-third of our state-funded schools have a religious ethos, and I respect them. The vast majority of those, 99%, are Christian, and I respect that too. Indeed, in 2020 the Church of England’s own Statistics for Mission revealed that the number of places in Church of England schools now outstrips the Church’s entire worshipping community.

The DfE’s associated memorandum declares that it is not compulsory for a child to attend a school with a religious designation, but of course this ignores the fact that, as we have heard, thousands of parents are effectively having to send their children to faith schools every year because there is no suitable alternative locally. That was definitely the case in my former constituency of South Dorset in the rural areas where many or indeed most of the village schools were Church of England schools. They did a perfectly fine job, but while you could get assistance with transport if you wanted to send your child to a different faith based-school, you certainly could not get such assistance if you wanted to send them to a comprehensive non-faith-based school if that was what in accordance with your views.

It is that kind of discrimination against people who are not of faith which I am keen to try to do something about, when we have the right opportunity to do so in an inclusive way. Amendment 54 provides a remedy. It would mean that children who do not share the religion of the school they attend will have access to an “objective, critical and pluralistic” version of the subject that does not seek to indoctrinate them into one religious perspective.

Amendment 56 would make it explicit that RE outside of faith academies must be inclusive of non-religious worldviews such as humanism, in line with what is already required by case law, and rename the subject accordingly to “religion and worldviews”. RE is a statutory subject in all schools. However, recent figures from the National Association of Teachers of Religious Education found that 50% of academies without a religious character, which make up approximately two-thirds of academies, do not meet their legal requirements to provide the subject as set out in their funding agreements. Although there are a range of reasons for this, it seems plausible to suggest that many schools—as well as pupils and their parents—see the subject as outdated and irrelevant to their lives. This is an opportunity to give the subject a shot in the arm.

I think that is why, when there was a review of the subject by the Commission on Religious Education in 2018, chaired by the Very Reverend Dr John Hall, the Dean of Westminster and former chief education officer for the Church of England, that report recommended the policy of both the RE Council and the National Association of Teachers of Religious Education: that we should do exactly this. It has been properly considered and thought through, and seems a perfectly reasonable adjustment to make, as do the amendments proposed by the noble Baronesses, Lady Meacher and Lady Whitaker.

Finally, I stress that the new “religion and worldviews education” would still reflect the fact that the religious tradition in Great Britain is, in the main, Christian. This is not at all an attempt to whitewash out teaching about religious traditions. Those are really important if we want to have an inclusive society that respects each other’s traditions and faiths. However, as I say, this amendment provides a shot in the arm for what I think is a vital subject.

[The Lord Bishop of Chichester]

My Lords, I speak on behalf of my colleague the right reverend Prelate the Bishop of Durham and declare his interest as chair of the National Society. I speak against Amendments 53, 54 and 56 to 58.

I strongly urge noble Lords not to support the proposal set out in Amendment 53. It is framed as a mandatory requirement. However, it is unclear what would satisfy the definition of “a meaningful alternative” for pupils. Furthermore, it does not consider the resourcing implications in terms of staff and accommodation, depending on the number of pupils opting out.

Amendments 54 and 56 provide no definition of what constitutes such an “objective, critical and pluralistic” education. This would require a much fuller consensus to be achieved about the purpose and content of the RE curriculum, which is not the purpose of the Bill—although I note the helpful observations of the noble Lord, Lord Knight, on the work done by Dr John Hall. There may be some helpful work elsewhere that could be continued from that.

The wording around acts of worship and “religious observance” in Amendment 57 is open to interpretation, which is subjective. It would be very difficult to define or apply it consistently. A prohibition as proposed under this amendment would appear excessive and it is unclear how it would be monitored.

Amendment 58’s removal of provisions may conflict with church school trust deeds and governance documents that require certain staff in a church school to have particular attributes as a genuine occupational requirement; for example, fitness and competence to teach religious education because of their religious opinions, attendance at religious worship, and/or willingness to teach in accordance with religious tenets.