Church Appointees on Scotland’s Education Committees (as of Summer 2015)
We are in the course of updating this information to Spring 2017. We have confirmation from all Councils who have responded to date that the Church representatives do have the right to vote in the Education Committees that they sit on.
We give here the names, Church affiliations, and appointments procedure, of the Church Appointees on all of Scotland’s Council Education Committees, as determined by Freedom of Information requests during Summer 2015. Church of Scotland and Catholic appointees are appointed by their Church hierarchies and Councils have no chioce in the matter. Procedures vary by Council for selecting the Church allowed to nominate the third appointee.
Notes on appointment procedures:
(a) Church was sole applicant in response to advertisement (8 Councils)
(b) Position vacant, pending reply from nominating Church (2 Councils)
(c) No replies to advertisement. Sitting member agreed to continue in place (1 Council) Read the rest of this entry
I have written here and here in favour of Edinburgh Secular Society’s petition to remove the requirement for Scottish councils to accept unelected church nominees church nominees on their Education Committees (you can see and sign the petition here; details of existing nominees are here). Why such a requirement exists at all is a question for legal historians, but I note that there is a parallel requirement in England, and that the relevant legislation for Scotland (here) is pre-devolution. I suspect all this is a hangover from the merging of church and public schooling in the 19th and early 20th century.
The Rev. Ian Galloway, Convener of the Church of Scotland Church and Society Council, claimed on BC Scotland Newsnight that the petition would deprive Education Committees of valuable input. Not true, your Reverence.
The arguments against the requirement are obvious. Most Scots (most English, for that matter) don’t even know about it (I didn’t myself until recently), and would be as dismayed about it as I am. It is not a trivial matter, since the religious representatives actually hold the balance of power in 19 of Scotland’s 32 Council Education Committees, a situation likely to continue in the current fluid state of Scottish politics. The religious representatives cannot but have a dual loyalty; to their duty as citizens, and to their duty as representatives of one particular worldview, and of an organisation with material and political interests of its own. It provides a kind of dual representation to those who happen to belong to one of the favoured religious groups, since they can present their case to their ecclesiastical representative, as well as to their elected councillor. Finally, and most seriously, it is an affront to democracy, and to the principle that Government should represent the interests of the people, rather than those of particular organisations or pressure groups.
But no one gives up power without a struggle, and we can already see the lines on which the religious establishment will oppose this change. The representatives of religion, we are already being told, have a special caring concern for the spiritual development of the young. They bring a special perspective to bear. They give generously of their time. They proffer the benefits of their wisdom and experience. Finally, it would be an infringement of religious freedom to debar them from contributing in this way, and yet another example of what they would have us believe to be an emerging anti-religious intolerance.
None of these arguments will stand up for inspection. Firstly, and most importantly, there is no suggestion that anyone be debarred from anything. Legislation gives councils broad powers to co-opt members to committees, if they so choose, and indeed it is customary to have teachers and parents represented on Education Committees. In exactly the same way, councils would remain free to invite church representatives to join them on these committees if they wished to do so. Indeed any such invitees would be in a stronger moral position than those mandated under present legislation. They would be there because councillors had chosen them, and those councillors themselves are answerable to their electorates, rather than to some external authority. Their religious positions cannot be assumed to automatically bestow on them any particular kind of wisdom or virtue, and it is all too easy to point to instances where the representatives of religion have shown neither. In this context, scandal aside, I would draw attention to the open conflict between the Bishops Council, which controls sex education in Catholic denominational schools, and bodies concerned about the quality of such education, including the educational arm of the National Health Service. I would also point out that several church nominees espouse Young Earth creationism, in direct contravention of Scottish Government policy, the curriculum, and indeed the whole of established science. Whether these representatives are donating their time, or whether they regard committee membership as part of their professional ecclesiastic duties, is a minor matter, although it does again raised the question of dual loyalties. If they bring a special perspective to bear, the same could be said of nurses, social workers, policemen, or drug dealers. There is nothing intolerant about questioning religious privilege, and indeed many sincere believers regard such privilege as corrupting to Church and State alike.
For the reasons given in my second paragraph here, I would argue that the existence of unelected church representation would be unacceptable, even in a nation of believers. In a Scotland where over one third of the population, and an actual majority of the young, reject all religious affiliation, it is inexcusable.
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By pre-devolution law, three unelected church representatives sit as full voting members of every Council Education Committee in Scotland. Edinburgh Secular Society is petitioning the Scottish Parliament to change this. I strongly urge my friends, especially my Scottish friends, to support this petition (link here; if you live in Scotland, take care to say so). This petition is supported by the Scottish Secular Society, the Humanist Society of Scotland, and the National Secular Society.
According to AnswersInGenesis. Dr Nagy iskander, shown here with his wife Nashwa who shares his mission, “teaches the books of the Bible in government schools as part of the official religious education curriculum,” and is “One of Europe’s most active creationists.” Dr Iskander is an unelected religious representative on South Lanarkshire Council Education Committee.
A pre-devolution law forces every local authority in Scotland Education Committee to co-opt three representatives of religion, whether they want to or no. One of these must be nominated by the Church of Scotland, one by the Catholic Church, and one chosen to represent local religious belief. This third representative is typically chosen from respondents to newspaper advertisements, making it very easy for Councillors who support a particular religious viewpoint to tip off their favourite denominations. The representatives of religion, although completely unelected and (apart from their parent Church) unmandated, have the vote on what is always the largest and most important of all council committees, and, according to the Church of Scotland itself, hold the balance of power in 19 out of Scotland’s 32 councils. This despite the fact that more than a third of all Scots no longer identify with any religion. That last number almost certainly under-represents the proportion of the non-religious among parents of school children, to say nothing of the children themselves when old enough to form their own opinions, since 65% of young Scots identify themselves as non-religious.
These religious representatives bring more to council meetings than the benefit of their wisdom. They will, by definition, bring a certain view of what kind of place the world is. They will, by profession, regard religion itself as a highly important aspect of life, otherwise they would not have chosen to devote their own lives to it. So when it comes to deciding how much importance to give Religious Observance, or how much time and effort the school should put into maintaining its chaplaincy team, they will have their own biased point of view. They will also have their own special interests, based on those of their Church, affecting such issues as the locating of schools, and whether or not new schools should be denominational.
Edinburgh Secular Society has published data (full details here) on the identities of the religious representatives in every Scottish council. In some cases, the identities of the religious representatives give particular reason for anxiety. My own specific concern is with the teaching of science, and the brute fact that some versions of religion flatly reject the facts of the antiquity of the Earth, and of evolution of living things from a common ancestor. Scientifically, this means rejecting the whole of earth science, astronomy and cosmology, and large areas of physics, chemistry, and even ancient history. Philosophically, it means elevating one particular highly questionable interpretation of one particular, also highly questionable, text above all other kinds of evidence.
So what does the membership of the education committees tell us? On this score, at least, the Catholic Church representatives should give little cause for concern, since the Vatican accepts the historic fact of evolution. Concerning the Church of Scotland representatives, there would until recently have been little to worry about, but this may be changing. The Church of Scotland now sends seminarists to the interdenominational Highland Theological College, which has a biblical infalibilist requirement for teaching staff and two six-day biblical literalist theologians on its Board of Governors. To an outsider, this looks like an unsavoury political deal, where the liberal wing of the deeply divided Church has agreed to this creationist infiltration, in the (probably vain) hope of being allowed, in return, to pursue more gay-tolerant policies.
Of the third (and occasionally fourth) representatives of religion, two are Church of Scotland, two Moslem, one Jewish, one Salvation Army, four Baptist, and five (from four local authorities) represent smaller evangelical Protestant groups who embrace biblical literalism. So, if you are a parent in 8 out of Scotland’s 32 council districts you might have worries about who is deciding what your children will hear at school.
As I shall show in my next posting, these worries will be more than justified.