Category: EDI

  • Ramadan should matter to higher education

    Ramadan should matter to higher education

    Ramadan celebrates the revelation of the Islamic holy book, the Qur’an, to the Prophet Muhammad.

    One of the five pillars of Islam is fasting (abstaining from all food and drink) during daylight hours in this holy month.

    In the UK, approximately 321,000 (11 per cent) students identify as muslim, which is the largest religious group after christian students (27 per cent).

    However, in a recent survey of nearly 300 UK educators, almost a quarter of them couldn’t say when Ramadan took place in 2024. A quarter also didn’t know whether they had any muslim students in their classes.

    Only 30 per cent knew the exact dates of Ramadan, and 47 per cent could only guess approximately. Worryingly, 40 per cent of respondents had no idea whether their muslim students were fasting, and despite 56 per cent acknowledging a need for change in teaching practices, only half of them had actually made any adjustments.

    This is concerning – because the practice of Ramadan will undoubtedly impact muslim students’ ability to engage with their studies among those who are able to observe it.

    The ninth month of the Islamic calendar

    Throughout Ramadan, priorities may shift towards personal worship and devotion, as well as family and community.

    They are more likely to require time to pray during the day, and to be absent to celebrate Eid at the end of Ramadan.

    Changes to muslim students’ routines to enable them to take part in pre-dawn meals and night prayers may also impact their learning. The effects of Ramadan will also fluctuate during a given day as well as through the fasting period.

    You can gain an insight into Ramadan from a students’ perspective in this video, produced by Oxford Brookes University.

    A prevalent myth is that staff should avoid eating and drinking in front of fasting students. This is not necessary – muslim students respect the need for others to eat and drink and generally do not expect others to alter their behaviour.

    However, it is considerate to avoid organising social events centred around food and drink during Ramadan.

    Another misconception is the belief that students will automatically request support or adjustments if needed. In reality, students may not be aware of their rights to reasonable adjustments on religious grounds, or they might not feel comfortable making those sorts of requests.

    Staff should openly communicate institutional policies regarding religious observance and encourage students to discuss their needs without fear of judgement or disadvantage.

    Fasting doesn’t affect all students in the same way. Not all muslim students fast – some may be exempt due to health reasons, travel, or other personal circumstances. The effects of fasting can also vary, with some students managing well while others may struggle, particularly during the holiest last ten days of Ramadan.

    Evidence regarding the impact on learning of fasting during Ramadan is mixed. It can have different impacts on cognitive functioning depending on whether students are studying in predominantly muslim countries or not.

    In terms of the impact of disrupted sleep routines and a lack of sleep on learning, the evidence is fairly robust, with multiple studies showing a negative impact. This sleep disruption when observing Ramadan could potentially have a greater impact on students’ learning than fasting itself.

    Unfortunately, the limited guidance available on most institutional webpages in the UK seems to be aimed at muslim students themselves, putting the onus on them to seek support or adjustments. This positioning takes away some of the responsibility of institutions to amend practices and policies to support these students.

    Supporting muslim students

    With these issues in mind, I led a project to find out what educators proactively do to support muslim students.

    Based on our findings, and with contributions from a panel of muslims and other experts, we created a guide containing information and practical support for educators to implement in their classrooms. The guide is available to download from the National Teaching Repository.

    In the guide we have:

    • included an email template (page 9) that you can adapt to send to all students to acknowledge Ramadan
    • included a link to free printable posters about Ramadan to display on campus
    • busted common myths, for example around eating and drinking
    • provided 6 ways to make relatively small changes to learning and teaching practices that could make a big difference. These include 1) Acknowledge Ramadan, 2) Avoid Assumptions and Ask, 3) Adjust Assessment Timings, 4) Offer Asynchronous Learning, 5) Raise Awareness and Celebrate, and 6) Be Inclusive and make Sustainable Change.
    • given some guidance relating to supporting students who are on a work placement

    Supporting muslim students on work placements during Ramadan presents unique challenges and opportunities. The guide encourages conversations with placement coordinators and managers early to explore what accommodations might be available, such as flexible scheduling to allow for prayers or adjusted meal breaks to accommodate Suhoor (pre-dawn meal) and Iftar (meal to break the fast).

    It also highlights the importance of understanding the potential impact of such accommodations not only on students but also on clients, patients, or service users in placement settings, ensuring that any adjustments made are both supportive and practical.

    Organising a three-way meeting between the placement provider, the student, and the academic lead can help surface specific issues and create tailored solutions. And constructing a formal policy for supporting fasting students on placements could serve as a blueprint for sustainable, long-term change.

    More broadly, institutions could formalise their approach by adding “religious observance” as a standing agenda item in relevant committees and planning meetings. This would ensure that religious inclusion is not treated as an afterthought but as an integral part of institutional decision-making.

    Working with university chaplaincies is another recommendation – chaplains often have direct connections with religious student groups and can provide valuable insights into their needs. Ideally the sector would move beyond fixes and towards normalising religious inclusivity, reduce barriers to learning, and demonstrate a genuine commitment to equity and fairness.

    We hope that the guide will make it relatively easy for educators to take some immediate positive action, and that even a small change will make a positive difference by increasing a sense of belonging and mattering to our muslim students.

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  • There are real people underneath the labels we attach

    There are real people underneath the labels we attach

    When I first arrived in Dundee, I anticipated an academic journey that would challenge my perspectives and expand my knowledge.

    What I didn’t foresee was how profoundly it would transform my understanding of identity and belonging, compelling me to reexamine my sense of self and my place in broader societal structures.

    Having moved from India to pursue a Master of Education (MEd) in the UK, this journey not only offered a world-renowned education but also a deeply personal exploration. I encountered labels—both explicit and implicit—that reshaped how I viewed myself and how others perceived me.

    A year after graduating, with distinction, this reflection examines the unintended consequences of such labels, navigating an evolving sense of identity and belonging, and how higher education institutions could approach identity.

    The weight of new labels

    In India, my identity felt clear and unchallenged. Growing up in a community where cultural and national homogeneity was the norm, I seldom encountered the complexities of navigating diverse cultural spaces.

    As a proud citizen, I had always viewed myself through a singular lens—an educator, a parent, and a lifelong learner.

    Yet, upon arriving in the UK, I gradually found myself assigned new labels: “South Asian,” “brown,” “BAME,” or “non-native English speaker.”

    These descriptors, while often used to acknowledge diversity, and well-intentioned, created a sense of “otherness” I had never felt before.

    They carried with them an uneasy sense of stereotyping relating to cultural norms, economic motivations, or professional capabilities, overshadowing my individuality and the intentionality behind my journey. Or so it seemed to me.

    This was shaped by my specific circumstances. I hadn’t come to the UK fleeing hardship or seeking greener pastures. After over two decades of a successful career, my journey was a deliberate choice to grow and challenge myself within a global academic system.

    Nevertheless, I found myself viewed through a lens that reduced my presence to that of a “brown immigrant” – a categorization laden with assumptions I neither recognized nor accepted as my own.

    Becker’s (1963) labelling theory, as detailed in his seminal work Outsiders, highlights how societal labels can shape individuals’ self-perceptions and interactions. For instance, being termed a “non-native English speaker” undermined my confidence, despite my strong command of the language. I became acutely self-conscious of my speech and writing, scrutinizing every phrase and mannerism.

    Similarly, whilst being classified – for diversity reporting purposes – as “BAME”—a term that homogenized diverse ethnicities—diminished my unique identity as Indian. Condensing the diversity of a vast continent like Asia, and beyond, into a single category overlooked its rich individuality and distinct experiences.

    At 48 years of age, with significant professional and personal capital, this phase felt like a rebirth, requiring me to relearn how to approach daily interactions, meet people, and manage emotions in an unfamiliar environment.

    As a parent, I grappled with the tension between fiercely guarding my child in this new space and allowing her to grow freely as her own person. These dilemmas became an integral part of my journey, shaping my reflections on belonging. However, through these challenges, I discovered that cultural exchange offered a path to understanding identity and belonging.

    Balancing cultures and shared humanity

    One of the most enriching aspects of my time in the UK was finding harmony between embracing new cultures and retaining my distinct and individual, Indian identity. While cultural disconnections were inevitable, moments of connection highlighted opportunity and potential.

    Simple acts, like sharing Ayurvedic home remedies with colleagues or discovering the vegetarian version of haggis and tatties—a Scottish dish that reminded me of flavours from Indian cuisine – sparked conversations, and mutual appreciation and understanding. Such experiences underscored the universality of care and the connections that form through everyday activities or practices.

    Collaborative projects were equally transformative. A group initiative to design an innovative education program with a focus on MOOCs brought together diverse perspectives shaped by educational systems in Uganda, Ghana, Sri Lanka, India, and the United States. Engaging authentically with these cultures helped me realize that my identity wasn’t being erased—it was evolving.

    This drew me to the conclusion that labels no longer seemed like barriers but also served as bridges. Interacting with domestic students further revealed our shared passions for equitable education and learner well-being, reinforcing the commonality of human experiences and aspirations.

    Such moments emphasized that despite our differences, shared humanity forms the foundation of genuine connection and collaboration.

    Celebrating individuality in academic spaces

    Higher education institutions play a crucial role in shaping how identity and belonging are experienced. As an International Postgraduate student, I found value in lectures exploring diverse educational philosophies from thinkers like Confucius, Paulo Freire, bell hooks, Ivan Illich, and Sugata Mitra, alongside predominantly Western curricula.

    These discussions offered a balanced perspective and inclusive learning environment, aligning with culturally responsive teaching (Gay, 2010) and ensuring students saw their identities reflected in education. Similarly, initiatives like the University of Edinburgh’s Global Citizenship Initiative and Kingston University’s Inclusive Curriculum Project provide platforms for students to share their unique experiences.

    Labels like “South Asian”, “BAME”, or “Global South” can serve as useful starting points for addressing systemic inequities but risk oversimplifying diverse experiences and perpetuating stereotypes. Institutions should creatively rethink these categorizations to highlight individuality.

    Platforms like self-identification surveys, narrative-sharing workshops, intercultural initiatives, peer-support groups, and reflective writing can foster mutual understanding, empathy, and respect. Staff training in dialogic engagement and curricular reforms can further nurture inclusivity.

    Tinto’s Leaving College: Rethinking the Causes and Cures of Student Attrition (1993) underscores how academic and social integration are pivotal in fostering a sense of belonging, which thrives when institutions celebrate individuality and embrace diversity as a strength.

    Moving beyond labels

    For me, this journey has been one of rediscovery. As I walked across the stage at my graduation ceremony, surrounded by peers from around the world, I felt an overwhelming sense of belonging.

    I realized my journey was not just about academic achievement; it was about embracing a deeper, more inclusive understanding of identity. Engaging authentically with new cultures doesn’t mean losing oneself—even under a label—but rather gaining dimensions to one’s sense of self.

    My reflections are a reminder for myself, and perhaps the broader global society that shared experiences cultivate a true community where individuals feel recognised and valued. Identity evolves, but the need for acceptance and respect as a person remains constant.

    Higher education must create spaces where individuality is honoured, differences are embraced, and restrictive labels are thoughtfully reevaluated. By doing so, institutions can harness the richness of diversity—not only to enrich learning experiences but also to dismantle stereotypes and foster a deeper sense of unity within our global community.

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  • Humane societies are thoughtful about how to promote equality, diversity and inclusion

    Humane societies are thoughtful about how to promote equality, diversity and inclusion

    We all knew that the Trump administration’s attacks on diversity, equality and inclusion would have ramifications in the UK, but we probably didn’t expect it to show up quite so quickly.

    This Saturday’s lead in The Times warned that – in tacit contrast to President Trump’s apparent intention that all federal funding should cease to organisations or projects that champion inclusion – UK universities could now lose public money if they do not.

    This refers, of course, to the ongoing consultation on the people, culture and environment measure in the 2029 Research Excellence Framework. Back in 2023, our tongues firmly in our cheeks, we held a panel session at our Festival of HE titled “Has REF gone woke?” That joke no longer looks so funny.

    DK has explained elsewhere on the site exactly what’s wrong with the claims about the REF in The Times, should you need ammunition to fire over the dinner party table. We should hardly be surprised by now to see half truths and scare tactics mobilised in this particular culture war. Its proponents are not in the main motivated by a concern for evidence as by animus against a particular set of values which it suits them to project as being in opposition to [delete as appropriate] common sense/free market economics/honest working people/standards in public services/The Meritocracy.

    While the spectacle in the US of wealthy white men openly deploying their enormous power against those who are minoritised and disenfranchised is truly horrifying, FT science columnist Anjana Ahuja last week pointed to a larger concern: that scientists, funders and research organisations would quietly divest from equality, diversity and inclusion initiatives, or deprioritise vital research into differential experiences of or outcomes from public health, provision of public services, justice, or education, consciously or unconsciously orienting the scientific endeavour towards the locus of power rather than towards truth or justice. Any such reorientation would have a serious impact, both through loss of talent in research, and loss of knowledge that could improve, and save, many lives.

    The politics in the UK

    You might feel that despite the tendency of part of the UK media to promulgate the culture wars, UK research is unlikely to experience anything like as serious as the US. And that is probably correct in the short term, given the current flavour of the Westminster and devolved governments. The temptation when there is a lot of noise but without much real likelihood of action, is to stay quiet, and wait for the noise to pass. That would be a mistake.

    Despite the size of the Labour government’s majority, the current political battle – including the Labour Party – is on the populist right. The Conservatives under opposition leader Kemi Badenoch are locked in a struggle with Reform, which is currently not only beating the Tories in the polls, but is also neck and neck with Labour as a chunk of (socially, if not necessarily economically) conservative voters become impatient with Labour but are not ready to turn back to the big-C Conservatives.

    None of this should be an immediate cause for concern – the next election is a long way off, and Farage remains a good distance from No 10. But it does appear to mean, unfortunately, that political discourse tends to gravitate to the populist right, as it is these potential Reform voters both parties hope to woo back. Badenoch – whose anti-woke credentials formed part of her appeal to Tory members – has called diversity and inclusion work “woke indoctrination.” Labour has been adamant on the need to cut net migration, a perennial Reform issue, despite the likely impact on its stated priority of economic growth. The next Westminster election may yet be fought on an “anti-woke” platform. And Labour may be a one-term government, as Biden was in the US.

    What could the response be?

    An instance last week in which Secretary of State for Health Wes Streeting was asked about diversity, equality and inclusion activity in the NHS gives a sense of the issues higher education institutions will be working through in this space. Streeting’s measured answer acknowledged the cost of such activity in a time of economic constraint but robustly defended the importance of, for example, anti-racist bullying and harassment work in the NHS. He added that on occasion some “daft things” have been done in the name of equality, diversity and inclusion – the part of his answer which inevitably formed the bulk of media headlines.

    On equality, diversity and inclusion there is a principle at stake and a “political fight” to be had, in Streeting’s words, in which organisations that operate in the public interest must continue to stand up for the idea that any just and humane society makes a meaningful effort to address systemic and structural inequality no matter the economic environment or the political backlash.

    But nor should external pressures dissuade the academic and scientific community, higher education institutions or students’ unions, from examining the evidence, and keeping the public conversation open about how such efforts are best accomplished in practice.

    The culture wars thrive on category slippage between principle and practice – when one or two examples of specific initiatives are held to stand for all forms of equality and inclusion work. Anyone may have doubts about the merits of any given approach, and the best way to engage with those doubts is through evidence and good-faith discussion. Higher education has a responsibility not simply to protect and defend its own practice but to subject equality, diversity and inclusion practice to thoughtful scrutiny in the interests of promoting that principle – to contribute to making the public conversation as informed as possible.

    Research England, in its extended consultation and discussion of its people, culture and environment measure, and its mobilisation of evidence, is therefore a shining exemplar of good practice. Inevitably some will feel that the resultant system puts too much weight on equality, while others will wish that the funding mechanisms would lean in harder.

    What is not really arguable is that our collective approach to the management of research and education – what is prioritised, who is supported – has real-world consequences that shape the future of our society. To suggest that it’s wrong for evidenced consideration of how equality, diversity, and inclusion manifests in the funding mechanisms that drive those decisions is simply absurd.

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