Education and Inspections Bill

My not speaking until now gives me an opportunity to reassure the noble Baroness, Lady Williams, who raised a couple of points earlier in Committee. She said that all classes of schools have failure—I agree. As has been said, I chaired a group that looked at the future of Church of England schools. That caused me to look around and led me to the conclusion that any justification for the expansion of Church of England schools should be grounded in superiority of academic achievement. In a 400 to 500-paragraph report, only two paragraphs were addressed to that. In them, we referred to a degree of failure. We mentioned two schools that we had visited that were in special measures. We also acknowledged that the Church schools lived in the same world as the rest of us. As the noble Baroness, Lady Williams, rightly said, they depend very much on getting the right leadership. We counselled the Church not to venture into adding to the number of Church schools, especially as the policy that we recommended was to expand, if at all possible, primarily in areas of the greatest social and economic need. Those schools would therefore be at the greatest risk of failure. I entirely agree with the noble Baroness. Reasonable academic performance is a necessary condition of being able conscientiously to recommend an expansion, but that is not a fundamental characteristic of a Church school. Rather, it is having a certain outlook on life. Young people have the experience of living within that community. However, we saw no evidence of any proselytising and seeking to convert children to something that was foreign to them. Why then did we recommend an expansion of Church of England schools? When I spoke about this matter on the previous occasion, the noble Baroness, Lady Massey, shook her head when I said that there was parental demand. We had obtained some information on that, otherwise I might not have said it. If I remember the figures correctly—sometimes I do—in 1996, some years before we did our study, there were 1.3 applications for every place in a sample of 80 schools, which is nearly half the total of Church of England schools. By 2000, the figure had risen to 1.6. The right reverend Prelate said that, while the rolls for primary schools nationally had fallen by roughly 4.5 per cent, in Church of England primary schools rolls had fallen by only a third of that, which is further corroborative evidence. We should respond in education to parents’ wishes. I understand that that it is a building block of the policy of the Government and the Conservative Party. That was a major element in the report. The noble Baroness, Lady Sharp, or the noble Baroness, Lady Walmsley, referred to the Sutton report. The Sutton report stated that the top schools were all characterised, whether they were faith schools or not, by a low proportion of people having free school meals. It is true that the faith schools were heavily represented in the top 200 schools, but the social class question was distinctive, as it was with the other schools. The report went on to point out that whereas the proportion of different social classes in community schools reflected their immediate community, it did not do so in the voluntary aided schools, even though the overall proportions were the same. That is legitimate, because if the faith school is distinctive in wanting in its pupil population a certain element, it has a wider catchment area than the immediate community. I would have wished to have heard the noble Lord, Lord Lucas, before I spoke, but as few people were speaking up for faith schools, I felt that it was about time that we had a change of menu. I agree with the first element of the amendment of the noble Baroness, Lady Whitaker, about beliefs, as long as we can find a way of defining the main beliefs rather than 1,001 beliefs. She will know what I mean. The other amendments in the group refer to importing as a matter of statutory requirement the use of an agreed curriculum into voluntary aided as well as voluntary control schools. That should be an objective, but a good deal of thinking and talking is needed beforewe move to a statutory requirement rather than something that has been accepted by the faiths and is gradually being adopted. We should not go about it this week, but it is an objective that we might look forward to meeting. The issue of Muslim schools has come up several times. The noble Lord, Lord Baker, referred to the fact that Roman Catholic schools were originally exclusively for Roman Catholics. I think that thatwas because they were supporting an immigrant community. As time has gone by, they have accepted a wider intake in the great majority of cases. It is not surprising that, when there is a very small number of schools of the faith of an immigrant community, those schools should want to serve that community. The noble Lord, Lord Ahmed, said that there are 135 Muslim schools. That is a very small number and many of those schools are very small. It is not surprising that immigrants should want the same opportunity as the indigenous population to have their children work within the framework of their parents’ faith. If there were 1,000 such schools, it would be a different matter, but the number is small. I was listening to a lecture by Prince Hassan of Jordan a couple of months ago—one or two other Peers were perhaps present. He examined the reasons for the world’s great problems. Underpinning them all, as he said it, was the divide in dignity. He was referring to his own people in particular and their feeling that dignity is denied them. Similarly, in our own community, we have to be very sensitive to the feelings of those who have come to this country and who are often—this is so of Muslim families—living on low incomes. The families contain many more members than is normally the case. None of the adult members of the family has a job and they live in overcrowded conditions. If it was the will of Parliament in some way to block Muslim schools, that would be seen as a profoundly unacceptable signal about their rights as members of our civilisation and as a lack of acceptance of their right to dignity. We should do well to ponder that. I have been into only a couple of Muslim schools, but I have read elsewhere that many of the parents who send their children there are not as well heeled as is typical of the Anglo-Saxon community. They make a great sacrifice. They only pay low fees, and that is reflected in what can be offered them. If there was a bar on any more faith schools in the public sector, the aspirations of quite a number of those schools to come into the public sector and be properly funded with adequate and well qualified teaching staff—aspirations that have been encouraged to some extent—would be denied. The composition of the governing body would not be widened as it otherwise would be. Even if the school is voluntary-aided, it is always a local authority member. For a time, the noble Lord, Lord Baker and I had different roles in life and I knew where I stood. He was the Minister and I was the chairman of a nationalised industry who came and made a case to him. On the amendment of the noble Lord, Lord Baker, I am not speaking for the Church of England at all; I am speaking for Ron Dearing. Of the hundred-odd Church of England schools coming along, 30 per cent must be not of the faith of the foundation. I would say, ““No problem, easy!”” I nearly said that some might find it difficult to make up the number of the faith. There are definitional problems, but for many long-established faiths this would not be a problem. For the Muslims, however, it could be. I would regret anything that would be interpreted in the Muslim community as a rule that would bite on them but nobody else.