Well being

Minority belief and and minority worldview students spoke specifically about how their well being was affected as follows: An atheist student articulated her feelings as follows:

“Just the services in general the prayers and stuff you feel kind of wrong,” (S7).

While a Muslim students articulated their feelings as follows:

“You just feel so horrible, so disheartened, you think of all the other people who are coming to the school with religion, the same religion, same culture it’s not the same fate for them” (S4).

“I’d rather have grown up in Saudi Arabia, just where it’s normal for them. It’s easier to be a Muslim there” (S6).

It is noteworthy, that a student who had moved from America to Ireland spoke about the difference she saw between the two systems and made the valid point that the often very small numbers of minorities make it more difficult to challenge the majority. The researcher is again reminded of the fact that the Hindu, Buddhist and Christian students said they were the only students of their faith in their school.

“America is more diverse, so they kinda of know, so if there is something bad being said about someone else, I’d sort of know ten Muslims in my class and we could say you have to stop that now. That’s not what my religion is all about but here it’s only me its

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way more…………It can be very isolating, Its very isolating, “(S.6).

Counselling in Post Primary schools is provided for by guidance counsellors, school Chaplains, Catholic clergy and class teachers. School Principals can also request support from the National Educational Psychological Service (NEPS). However, atheist and agnostic student’s articulated the following:

“I think they need to find some kind of counselling thing that isn’t based on religion. I remember when I younger, I was really questioning everything and I was really scared I was going to die because I don’t believe this thing. I was really scared mm, I went to the person in the Primary school who was in the counselling thing and they based the whole thing on the Catholic thing, like God will forgive you, God will do this, God will do that, I felt a lot worse and it just make me feel a lot worse. At times I felt really bad, like I’m going to change cos I don’t believe these things and everyone around me was so passionate about it and I was, this isn’t really logical. I felt really horrible for quite a long time”, (S7).

“I think with me this might seem mean, but with me if they were counselling me in a Catholic sense, I would be annoyed. I wouldn’t want to hear about that a lot. So it’s a concern. I don’t really want to hear about it”, (S10).

Relevant research carried out by the Health Service Executive (HSE), in conjunction with the Department of Education and Science in 2013, found that schools have an important role to play in building resilience in students, moreover they address the need for schools to be proactive in creating a sense of belonging, “Protective factors in the school environment that help to build resilience in young people include: providing a positive school climate and ensuring a sense of belonging and connectedness to school” (HSE, DES 2013). However, research by Carr (2016), reports Islamophobia and anti- Muslim racism as established realities in Ireland. Carr, (2016), makes the point that the exclusion of pupils because of their faith or non-faith identity has real implications not only in terms of academic performance and ability to access schools of choice but also, and arguably more importantly, on the social development of young Irish Muslims

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notions of inclusivity in Irish society. In common with this research, Carr (2016), reports concerns regarding younger generations of Irish Muslims:

“Born and raised here, Muslim students reported experiences of identity crisis in a number of ways. Feelings of exclusion as iterated by some of these participants were compounded by feelings of confusion in terms of identity. Participants referred on more than one occasion to the term identity crisis” (p.57).

Furthermore, Carr (2015), reports anti- Muslim hostility in education and society leaves “ targeted individuals with feelings of fear; shock; anger ; frustration and depression”, (p.83). Crocker & Majors’, (1989), research found “self-esteem is affected by prejudice and discrimination from outside the cultural group”, (p.624). Furthermore, research by Brandt (1994) noted that to be successful, students must be able to have a sense of identity to function in both their home ethnic community and in the mainstream. He points at the need to accept difference and for educators “to take a strong stand and defend equality and justice for all groups, no matter how stigmatized they are within society” (Brandt, 1994 p.31). Arnett (2015), links increases in adolescent problem behaviors and suicide in traditional cultures with globalisation and resulting identity confusion and sense of marginalisation due to a difficulty in reconciling diverse cultural values. Similarly, Arnett (2003), also suggests it is psychologically challenging for adolescents to develop a positive multicultural identity. It is noteworthy, that Ireland has the fourth highest rate of youth suicide in Europe and it is among the top five causes of mortality in the 15 to 19 year age group in Ireland (HSE, 2014). Carr (2016), recommends, legislative change in the context of school enrolment policies and staff recruitment. Furthermore he advocates for the protection of rights of all children and staff to manifest their faith identity. Likewise, identity humility includes an expectation that school personnel address systemic inequalities. Moreover, identity humility specifically addresses stereotyping; avoidance of stereotyping is one of the key areas differentiating it from cultural competence frameworks. A core element of identity humility is an individual focus rather than a cultural focus, thus endeavoring to respect the beliefs, uniqueness, individuality and human dignity of every student. Addressing religious difference requires good communication. Time is needed to afford students and parents time to discuss how their

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beliefs may impact on their education. O’Higgins Norman & Sullivan, (2017), report young people who are perceived as different are often bullied. Moreover they suggest schools have an important role to play in providing opportunities for students to discuss difference. Likewise, both communication and reflexivity are key elements of identity humility. Furthermore, as detailed in chapter three on adolescent identity development, there exists a need to provide young people with opportunities to explore and learn from differences. This is considered important in helping young people, to develop a secure identity and better life outcomes.

5.5.5 Conclusion

In conclusion by linking the four subordinate themes and remembering the interviewees the findings suggest: students quest for an individualised identity maybe paved with confusion, cultural uncertainty and societal challenge. Those already struggling with low in group status or poor self-esteem may internalise stereotypes and are more vulnerable to radicalisation and negative impacts on their wellbeing. Teachers as guardians of education need to address students emerging identities by facilitating both belief confirming and belief threatening discussions. From an identity humility perspective, good communication is crucial to develop an understanding of difference. Furthermore, Noddings (2008), believes communication between believers and non- believers is necessary to promote a more cohesive society. Moreover the Toledo Guiding Principles also support educating students of all beliefs together rather than segregation (OIDHR, 2007). Hence the findings question the appropriateness of section 37 of the 1998 Employment Equality Act and section 7.3(c) of the Equal Status Act (2000-2011). Moreover, from a legal perspective, Section 9 of the Education act 1998, confirms schools obligation to promote the moral, spiritual, social and personal development of students. However, the findings suggest non-Catholic students’ identities may be challenged rather than supported in the participating schools.

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Chapter 6: Findings and Analysis – Theme Two– Conditional Shared