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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
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Digital
Film & TV
Masculinity
4 min read

How our social media turns us against ourselves

We treat others differently when our eyes and hearts are forced inwards.
An unhappy father sits next to a scared son in a police interview room.
Stephen Graham and Owen Cooper star in Adolescence.
Netflix.

My wife turned to me this week whilst watching the compelling Netflix drama Adolescence and asked if it was based on a true story. That proves the quality of the acting, script, and storyline. But it also demonstrates the drama’s prophetic nature. Conceived two and a half years ago by Stephen Graham and Jack Thorne, the perversion of Jamie’s underdeveloped brain and developing masculinity by social media forces has come to reflect real-life extreme violence by young men. With the sentencings of murderers Axel Radakubana and Nicholas Prosper in recent weeks, Jamie’s actions resonate deeply. Adolescence isn’t based on a specific true story, but that doesn’t prevent it from being true. 

What about the role of social media in these narratives? Radakubana and Prosper were radicalised by violent content they had accessed online. With social media, extreme content does well, particularly on sites with no filters on pornography and violence like Reddit and X. We are beginning to discover that content algorithms are not neutral, instead siloing us into echo chambers that are deliberately forming us into better consumers of content, advertising, and objects. Social media harvests our data and sells it on- meaning it cultivates us as the product. 

Yet these manipulations cover over the deepest issue. Social media depersonalises us, preventing us from making genuine human connection and perverting our view of anybody but us. The German philosopher Martin Buber differentiated between two different ways for humans to exist in the world. One was I-It; in a person treats everyone and everything they come into contact with as an ‘It’- something to be used or taken advantage of. 

The other was I-Thou, in which humans approach every other person as a unique being, with resources to offer the I which ensures that a mutual, open, present connection ensues. For Buber, the ultimate ‘Thou’ was God, with whom humans can have the deepest and most transformative connection. 

Social media ensures we see life in ‘I/It’ mode by removing genuine contact with others and providing curated, fake, existences that can never be open to genuine connection with others. Love and affection become commodified; likes, follows, reactions. Our presentation of ourselves becomes more extreme, more perfect, more beautified, to keep mining the commodities. Our eyes and our hearts are forced inwards, and we lose any sense of encountering a ‘Thou’ on the way. We just keep encountering the I: our own thoughts, needs, desires, self-radicalised by our own insular minds. 

This can be our contribution to the conversation on the culture our young people, and particularly young men, are growing up in. To live I/Thou lives.

The great St Augustine back in the fourth century developed the idea of ‘original sin.’ All humans are prone to destruction: it’s in our DNA. The evidence for such an idea is found in every human experience, as the destructor and the one destructed. Left unchecked without genuine connections with others to challenge and expand our hearts, an I/It life digs deeper and deeper into these destructive impulses until our humanity is twisted into violent obsessions. 

The I/It life focuses completely on self-glorification through any means, something amplified by social media. What if we don’t get enough likes, follows, reactions? What if we cannot achieve self-glory through the more banal mediums of attraction, attention, popularity?  

Both Radakubana and Prosper said they wanted to be notorious, attempting to find the most extreme channel for their violence as possible to ensure they are never forgotten. They will not be the last. Jamie continues to deny his crime but in episode three of Adolescence he states that he could do whatever he wanted to Katie, the young girl he murdered. The same impulses come through; others as objects to take advantage of in achieving self-satisfaction. 

The good intentions for human connection that some of those early social media sites were set up for has been largely lost. But the good intention can remain in our own resolution to live an I/Thou life. Putting down social media and picking up connections with humans in the real world by seeing the other with curiosity and openness will ensure that we are constantly turning our heart outwards, embracing genuine relationships, and finding space in our heart to think of the other before ourselves. These are the relationships that will make us more human. 

Ultimately, Buber was right that the ultimate ‘Thou’ connection we can make is with God. The Christian story is full of God’s desire to seek out relationship with humanity, to allow us to find a connection with God that surpasses our own human experience and transforms us to be people that slowly grow away from our destructive instincts.  

What might Christian faith have to contribute to the conversation on the culture young men are growing up in? To live I/Thou lives that are curious, open, and seeking truest divine and human connection. Such a life might even touch those who have been ravaged by social media and ignored by other I/It lives. It might even inspire them to compassion and curiosity that look beyond the content that turns them inwards, to turn outwards and find a healthier future. 

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