#diversity

This was first posted on my blog during the first lockdown.  

It’s been a really eventful time for primary schools up and down the country. So much has been going on and school staff have had to bend, flex and adapt like never before. Funnily enough, we’re pretty good at it. But even primary school teachers have their limits. No-one is really talking about the well-being and mental health of the staff that have kept essential and key worker services going over the coronavirus pandemic (which isn’t over yet). I’m guessing that’s because people assume we are beyond human and have a never ending well of emotional and psychological resources to get through any life-threatening crisis. I mean, there’s nothing like watching friends being able to work from home and keep themselves safe when you have to continue to go to work everyday. Then again, it’s better to have been able to keep a job when so many people have lost theirs. I think I’ve done a pretty good job in not totally collapsing, but have noticed in the last couple of weeks that my ‘well’ is running dry. I’m tired. Not just a little bit tired. But tired to the very core of my bones. There’s nothing left – at the weekend, I try to read in the afternoon and find myself falling asleep. For a little nap. A four or five hour nap. On both days. During the week, coffee has become my best friend and my nemesis. My best friend in terms of jolting my body awake in the morning so that I can function – to a greater or lesser degree. And my nemesis because, if I have one too many, that perky morning pick-me-up quickly descends into a jittery state of anxiety, with my mind whirring at a hundred miles an hour with thoughts of falling sick, self-doubt and inadequacy. In other words, it’s all a bit doom and gloom. Usually I’ve got enough resources to keep those types of thoughts at bay. But lately, the defences are down and they just keep on coming. I’m not looking for sympathy. I know I’ll be okay in the long term. And it helps to talk (or write) about it. Shaking off the demons and all that. I have no problem admitting that I’m struggling. Even as a school leader. Some people might argue that in my position I shouldn’t show ‘weakness’ or vulnerability. I disagree on both counts at the best of times. So right now, talking about feeling fears and anxieties I think is completely acceptable. It’s also a good reminder that perhaps other staff are feeling the same way. We’re human after all, not machines. 

So, given my anxiety and vulnerability at the moment, I am very thankful to be in a school where the staff have embraced our work on equality and diversity. The pupils have amazed me with their reflections and responses to the death of George Floyd, and their passion for a fairer and more just society. The posters, banners, demonstrations, letters, artwork and poetry show a sophisticated response to Black Lives Matter, and to hear such young children clearly articulate how it makes them feel has been deeply moving and encouraging. And credit needs to be given to the teachers who followed the children’s lead, who didn’t try and dodge what is a very sensitive subject, but metaphorically sat with the children in states of questioning and exploring that was often challenging and uncomfortable. There can’t be true progress until we acknowledge and recognise the pain, suffering and violence caused by systemic racism and, if white, question our role in perpetuating this violence in inequality through our choices and actions. Tough pills and all that. 

As I explored in my previous posts ‘Hijacking or Highlighting’ and ‘Sharing the Rainbow’, there came a point over the past few weeks when LGBTQ+ equality came up in relation to Black Lives Matter. After some open discussions between staff on the meaning of the rainbow and who ‘owned’ it as a social signifier, we realised that it was LGBTQ+ Pride month. All over the globe there would be marches, protests and events (this year largely online) that would highlight the continuing inequalities affecting, as well as celebrate, LGBTQ+ lives. And as Black Lives Matter’s manifesto includes LGBTQ+ BAME people, then segueing into Pride seemed a natural progression. Exploring Pride had the potential to broaden the discussions around BLM (who is included and why) and also to critically examine the image of the rainbow (what it represents and to whom). We like to do a bit of critical thinking with our children. Education, education, education. 

So, on both a personal and professional level, I found it extremely liberating when our headteacher said that we ought to be doing something to acknowledge Pride. Let’s just put this into context. I’m 48 years old. I’ve worked in primary schools for over 15 years. I’ve studied resistance to LGBTQ+ inclusive curriculum for a Masters degree and explored the experiences of LGBTQ+ teachers in primary schools in England for my doctoral thesis (did I mention that I’m a doctor?…). And I know that many, many schools still do not include LGBTQ+ people in their curriculums. I know because for the past 15 years I’ve had to tread lightly, make suggestions, keep bringing up the exclusion of LGBTQ+ lives in the curriculum and have had a variety of responses. Sometimes it has been a straight (excuse the pun) ‘no’. Sometimes it has been to make it personal – ‘Imagine if some of the parents knew you were gay!’ (I think that was supposed to be supportive, but it’s really not). Sometimes it was about it ‘not being the right time’. That the school in question had more important priorities. And sometimes there was a concern about the parents. Would they be offended? Would they object? What would their reactions be? (This is one of my particular favourites as it can often mean that school leaders’ latent homophobia can be hidden behind the parent community. Where to even begin unpicking the classism, racism and homophobia that unconsciously exists within such a response). So to have a headteacher who simply said ‘we ought to do something’ was huge. I jumped straight onto the computer, typed out some suggested books with ideas for different year groups, and circulated it to staff. All within an hour. Quite easy to do when the books and lesson plans are all sitting in the cupboard waiting for the ‘green light’. 

To say that the staff embraced the work is an understatement. They used age-appropriate texts and language (I hate the fact that I’ve used this phrase, but I’ve included it just in case there are any bigots reading this who honestly believe primary school teachers would do anything but….) and engaged the children in critical discussion and debates around LGBTQ+ lives. With younger children it was about discussing different types of families, what it means to be a boy or girl, and making rainbow flags. With the older children, there were discussions around the intersections of faith, race and sexuality. What does it mean to be BAME and LGBTQ+? Are all religious people homophobic? Are identities more complex and nuanced than overly simplistic assumptions and generalisations? What is LGBTQ+ equality? What were the Stonewall riots? Who was Bayard Ruskin? And why hadn’t children heard of him? So at his point in time, I find myself working in a primary school that mentions LGBTQ+ beyond the narrative of homophobic bullying. That understands the intersection of our lives across different identity labels. That asks questions to prompt critical thinking in children rather than giving simplistic answers. Identity, equality and diversity work is complex. And our children can handle it. So, I find myself working in a school where staff talk about LGBTQ+ lives in a positive and historical way. Liberation, liberation, liberation. 

And so came the inevitable. The issue of ‘coming out’. Should I? Should I not? What would be the purpose? What does it even mean to come out? And what am I coming out as? It might sound like the answers to these questions are quite simple, but it is far from that. Education has been described as being a particularly hostile profession towards LGBTQ+ people. Let’s not forget Section 28. And let’s not forget the lack of commitment to, or knowledge of, the Equality Act (2010). And finally, let’s not forget the ‘debates’ around the new RSE curriculum and the demonstrations that the new curriculum sparked. To argue that education has moved on and is less hostile would be to deny the violence in the recent debates, language and protests. It would also be to deny the ‘pick and mix’ approach to equality that the new RSE curriculum risks creating. It also denies the homophobia that exists in the lack of clarity from the DfE. 

Overly simplistic notions of coming out are based on the assumption that coming out is a universal and homogenous process. That all LGBTQ+ people experience coming out in the same way. That we all have the same internal and external resources to make coming out a possibility. Overly simplistic notions of coming out also conflate outness with ‘authenticity’. Ouch. I guess it depends on what is meant by an ‘authentic’ life. Is remaining in the closet because coming out might risk your life not an authentic response? Or, from a position of privilege (for those people who have successfully come out) is there a demand to come out regardless of the consequences, regardless of the risk to life, regardless of whether or not the individual has the internal and external assets to do so? You can probably tell that I have a few issues with the conflation and over-simplification of ‘outness’ = ‘authenticity’. Who decides when somebody is being authentic? Let me give you a little bit of background so that I can explain further. The following section comes from my thesis. 

The coming out imperative

‘Gay brothers and sisters, … you must come out… come out only to the people you know, and who know you… break down the myths, destroy the lies and distortions. For your sake. For their sake. For the sake of the youngsters…’ (Harvey Milk cited in Shilts, 1982: 368)

Gay rights activists in the early 1970s constructed the closet as oppressive and ‘coming out’ as playing an essential part in claiming a healthy and full sexual identity, moving from a place of secrecy to acknowledging one’s true, and therefore ‘fixed’, identity (Woods, 2016; Vaid, 1995). Coming out became a collective responsibility (Sedgwick, 1990; Woods, 2016; Vaid, 1995) and was constructed as a means of making things better for the next generation, challenging homophobic discourses and feeling better about oneself. The benefits were both collective and personal. Pro-LGBTQ organisations continue to call for ‘authentic role models’ and encourage individuals, particularly teachers, to come out (Brockenbrough, 2012). And the language used describes such ‘out’ teachers as ‘trailblazers’, ‘authentic’, ‘rising to the challenge’ and ‘courageous’ (deLeon, 2012). Teachers that don’t can often be labelled as lacking honesty, as not being prepared to face the risk (Formby, 2013), as being ‘part of the oppression (Patai, 1992) and as living a false life (deJean, 2008). Critics of coming out argue that, in order to be accepted as legitimate and non-threatening, some LGBTQ teachers arguably mirror acceptable heterosexual norms through a ‘politics of assimilation’ (Warner, 1999) that is couched in homonormative discourses of an ‘acceptable gay’ (Connell, 2015). Neary (2014) argues that LGBTQ teachers who are married, in relationships or in civil partnerships have access to normative traits that potentially make coming out easier. This new-found legitimacy risks excluding those ‘who do not fit neatly into the lesbian/gay binary’ (Neary, 2014: 58-59). The coming out imperative can therefore create further psychological pressures on LGBTQ+ teachers as emotive language obscures personal histories and leaves little room for individual agency over collective responsibility. As Connell (2015) writes: 

….anyone who does not comply with the imperative to come out risks being marked as a traitor to his or her sexual community. This directive – be out and proud or else – helps fuel the dilemma faced by gay and lesbian teachers (Connell, 2015: 25).

Resisting the coming out imperative

‘… for whom is outness a historically available and affordable option?…For whom does the term present an impossible conflict between racial, ethnic or religious affiliation and sexual politics?’ (Butler, 1993: 173). 

deJean argues that there is value in hearing stories of LGBTQ teachers having been successfully ‘out’ in school contexts (deJean, 2008; deJean et al, 2017). However, such stories are arguably problematic if they do not also include a critical analysis of the assets that make it possible and/or easier for some rather than others. As outlined above, the coming out imperative risks subjugating LGBTQ teachers for whom being out is not a preferred option (Rasmussen, 2004). Gray argues that gay rights discourses have conflated silence with shame and being out with pride. Given the emotive language used as outlined above, ‘shame’ can be generated, at least in part, by the discourse of the coming out imperative itself. Individual choice, agency and context are significant factors in making outness possible. As the language of LGBTQ authenticity demands an allegiance to a sexual identity as an individual’s primary identity marker, the coming out imperative risks marginalising or obscuring other identity markers that might motivate LGBTQ teachers in their work. For example, Brockenbrough’s (2012) study focuses on five US black male elementary school teachers who chose to maintain their sexuality invisibility within their settings. Coming out was not as important to them as addressing social justice issues surrounding black children’s education. Although aware that remaining closeted was in part due to the homophobia exhibited in the community, their ‘outness’ was not a significant feature of their teacher identity or seen as relevant to their professional motivations. For these teachers, the closet did not reduce their capacity to be impassioned teachers, but rather heightened it. In their context, coming out risked erasing their racial and social class identifications.

Critics of coming out further argue that resistance to the heterosexist ‘demand’ for LGBTQ people to come out equalises LGBTQ sexualities with heterosexuality (Youdell, 2006). Silence can be a form of ‘active resistance’ by challenging the ‘naturalness’ of heterosexuality and by demanding a ‘naturalness’ for LGBTQ sexualities through ‘undeclaring’ (Ferfolja, 2014). Ferfolja writes:

‘…one is not necessarily in or out of the closet, but may move between or even straddle these constructed spaces. Hence, depending on context, one may be in or out, or in and out; regardless, one is present’ (Ferfolja, 2014: 33). 

‘By presenting gay and lesbian educators as either in or out of the closet, some scholars wash over the complexities of negotiating the ‘closet door’… some scholars take a more realistic approach of portraying ‘out’ as a continuum or process with fits and starts’ (Jackson, 2007:9). Ferfolja (2014) further argues that LGBTQ teachers who do not come out are not necessarily ‘oppressed’ but are navigating their ‘outness’ in different ways.

Tensions posed by the silence as resistance discourse

Regardless of whether silence is enacted as a resistance strategy, the resultant LGBTQ+ teacher invisibility is the same as that which results from silence demanded through heterosexist and homophobic practices. Russell’s (2010) research with three Canadian teachers highlights the tensions generated between role model and LGBTQ-as-threat discourses. Whilst wanting to support pupils, her participants’ hyper-awareness of the LGBTQ as danger discourse contributed to fears of being labelled a pervert and impacted on their reluctance to engage with and support queer students. Rejecting the role model subject position can be emotionally and psychologically challenging and her participants had to negotiate their own sense of failure and guilt in doing so. For Russell, both pro-LGBTQ and homophobic discourses can subjugate and oppress. She writes that:

‘As long as queer-as-threat is entrenched within schools, queer teachers must continue to recognise ourselves as spoken into existence in order to envision a new way of speaking which is not based solely on the archetype of role model or predator. Both invariably harm us and our students’ (Russell, 2010: 153). 

Wowsers!! So not quite so simple after all. Clearly the closet is a contested concept. What exactly is it? When is it deployed? Is it the same for everybody? Are there times when it is used strategically by somebody who is LGBTQ+? Is the closet always oppressive? Is coming out always liberation? 

Where do these questions leave me and what did I do? If I answer the question, then am I succumbing to a heterosexist or a pro-gay rights demand to be out? If I answer that I am out in school would the readers of this text read it differently? Would readers give the text more ‘authority’ and listen in a different way? Do I become a ‘legitimate’ and ‘authentic’ LGBTQ+ teacher full of courage, willing to take ‘risks’ and be a ‘trailblazer’? And if I said ‘no’ would readers dismiss my arguments, claiming that they are invalid as they are written by somebody who is, by default ‘inauthentic’, a ‘coward’, and somebody who is complicit in their own oppression? If I don’t come out, am I really exerting my ‘queer resistance’ to the coming out imperative or am I simply afraid of the heterosexist violence I might experience if I do? Is my silence actually a succumbing to the homophobic demand to stay silent and invisible? How do I navigate these complexities and tensions that, I would argue, are unique to LGBTQ+ primary school teachers given the nature of the profession? 

I am going to try and resist answering such questions in an overly simplistic way. I may have some normative traits that make it easier for me to come out in school. I may use those traits in conversations both with pupils and parents to ‘out’ myself in different contexts. I may respond when children ask if I’m married or have children, with the language of civil partnerships, mentioning my ‘husband’ and stating his name. When a child exclaims that ‘You can’t marry a man!’ I might simply respond with, ‘Yes, it is possible. Men can marry men and women can marry women’. I may also wear endless ‘rainbow themed’ t-shirts (the children’s favourite being the rainbow dabbing unicorn) and have a rainbow lanyard as a subtle, yet visual, resistance to silencing. No, I don’t work for the NHS. It’s a gay thing. I may do all of these things. But, I may not. Some days, I may be exhausted and simply not have the energy or psychological resources to engage. I may be feeling vulnerable and decide that the situation is too hostile and that ‘coming out’ in that moment is not conducive to my own well-being. I may simply decide that I do not want anybody in the school knowing about my personal life (some heterosexual teachers do this too). All of these are possibilities. And possibilities aren’t fixed. They aren’t final. Possibilities are fluid and contextual. Possibilities might overlap, collide and intersect. Possibilities might mean that I am standing in the foyer of the school and be ‘out’, ‘in’ and ‘in-between’ the closet at the same time. Out to those people who know me. In the closet to those people who don’t. And in-between to those who ‘suspect’ or who have read the signs. I don’t greet everybody who enters the school building with ‘Hello, welcome to our school. My name is Glyn and I’m gay’. (Some colleagues might argue that the t-shirts are a bit of a give-away, but I could just be an ‘ally’. Depends on who is ‘reading’ the t-shirt I guess). Then again, maybe I do by dropping in a one liner about my husband (see how that asset makes coming out so much easier. So much harder if you’re single). Maybe being a deputy head gives me a sense of security that I can come out whenever I feel like it that I didn’t have when I was an NQT 17 years ago. Maybe the asset of being on the SLT and not feeling so vulnerable just ‘being’ a new teacher helps. 

What is clear, is that being ‘out’ is relational. It demands an ‘other’. We can’t be out sitting in a room by ourselves. Or can we? Am I ‘out’ if I go to a shop, meet a cashier and don’t tell them that I am gay? At that precise moment, am I whoever the cashier assumes me to be? Am I back in the closet or not? If I go to the supermarket with my partner, do I ‘cash in’ on my normative traits and assume that I’m out to everyone we encounter? What would happen if I were single? Do I have to try and make it more obvious so that I’m out all of the time? I don’t think I’ve got enough rainbow t-shirts in my collection. 

My point is that ‘outness’ is fluid and contextual. Yes, there is a collective history and one to which I am truly grateful. But to assume that all LGBTQ+ people have the resources and traits to make being out a possibility is misleading and oppressive. To also demand that LGBTQ+ teachers ‘should’ come out risks becoming oppressive, regardless of the demand coming from pro-gay rights organisations. Using language such as inauthenticity, lacking honesty or living a false life is abusive. (Butler also questions what it means to have an ‘essentialised’ sense of self, but not enough time to go into this here. I’ll come back to it – promise). Placing LGBTQ+ equality in primary schools on LGBTQ+ teacher ‘outness’ also takes responsibility away from school leaders, including LAs and the DfE, from ensuring that all primary school curriculums are LGBTQ+ inclusive. By making LGBTQ+ teachers ‘responsible’, schools that do not have any LGBTQ+ teachers can continue to be make LGBTQ+ lives invisible within their curriculums. And, as the DfE guidance suggests, they can introduce LGBTQ+ ‘issues’ when the school leaders feel that it is ‘age-appropriate’ to do so. Suggesting that something is ‘age appropriate’ also suggests that it might be ‘age inappropriate’. There’s that old virtual equality again. I think the tensions here are clear. School leaders are given control of LGBTQ+ ‘outness’. If they feel that being LGBTQ+ is not ‘age appropriate’ are they then implying, not so subtly, that LGBTQ+ teachers should stay in the closet. Has the patrolling of LGBTQ+ teacher lives simply passed from clearly homophobic policy such as Section 28, to a more subtle form of homophobia where school leaders and parents, through the language of the new RSE curriculum, create and patrol the closet? What would it be like to be an LGBTQ+ NQT in such a school? Hardly the safe, nurturing environment all teachers deserve and should experience. 

Until all primary schools embrace a fully inclusive curriculum, primary education will continue to reinforce violently homophobic and heterosexist attitudes and behaviours. Focussing on teacher ‘outness’ will mask the heterosexist violence still taking place in primary schools in England. Demanding ‘outness’ risks becoming a part of the violence. Replacing the demand for teacher outness with the demand for an inclusive curriculum is the only way to stop primary schools being potential sites of violence towards LGBTQ+ teachers. 

And so yes. My defences might be down. I might be exhausted by the events of the last term and demands placed on us by the responses to the coronavirus. I might be experiencing negative thoughts and self-doubt. But at the same time, there is such hope. I’m surrounded by teachers who embrace equality and diversity and who are doing great things with the children. So I’ll celebrate that I work in a school where the staff continue to reflect on and develop an inclusive curriculum. I’ll adjust to what it feels like to be in a setting where children learn about Pride and the history and injustices faced by LGBTQ+ people. I’ll enjoy watching children learn about Bayard Ruskin and how he was part of both the black and gay civil rights movements. I’ll adjust to what it feels like to be acknowledged and to not be seen as a ‘threat’, sometimes by well-meaning colleagues. And I’ll take a moment to acknowledge how far we’ve come as a school. 

I’m going to resist telling the reader how ‘out’ I am and leave my ‘outness’ in the realm of possibilities. I need to adjust to this new feeling of liberation where my outness isn’t a ‘thing’. It’s strange and might take a little time. But just in case anybody demands that I ‘should’ be in or out of the closet let me be clear. I’ll be out, I’ll be in and I’ll be everything in-between. I will choose to speak or not speak depending on my own history, the assets that I have that might make it easier, the context, and my own state of well-being. I will ignore demands to be ‘out’ as the curriculum is the focus for LGBTQ+ visibility, regardless of my presence. After all, a truly inclusive curriculum shouldn’t be about me. If it is, where does that leave primary schools where ‘I’ am not present?

References and further reading: 

Brockenbrough, E (2012) Agency and Abjection in the Closet: The Voices (and Silences) of Black Queer Male Teachers (International Journal of Qualitative Studies in Education, 25:6, 741-765)

Butler, J (1993) Bodies that matter (Routledge, Oxon)

Connell, C (2015) Sch

Connell, C (2012) Dangerous Disclosures (Sexuality Research and Social Policy, 9, 168-177)

Connell, C (2015) School’s Out – Gay and Lesbian Teachers in the Classroom (University of California Press, California)

deJean, W (2008) Out gay and lesbian K-12 educators: a study in radical honesty (Journal of Lesbian and Gay Issues in Education, 4:4, 59-72)

deJean W et al (2017) Dear gay, lesbian, bisexual and transgender teacher: letters of advice to help you find your way (Information Age Publishing, North Carolina)

deLeon, M et al, (2012) Cycles of fear: a model of lesbian and gay educational leaders’ lived experiences (Educational Administration Quarterly, 49:1, 161-203)

Ferfolja, T (2014) Reframing queer teacher subjects: neither in nor out be present (in Queer teachers, identity and performativity, Gray, E et al, Pallgrave Macmillan, Hampshire)

Formby, E (2013) Understanding and responding to homophobia and bullying: contrasting staff and young people’s views within community settings in England (Sexual Research and Social Policy, 10:4, 302-316)

Neary, A (2014) Teachers and civil partnerships: (re) producing legitimate subjectivities in the straight spaces of schools in Queer teachers, identity and performativity ed. by Harris and Gray (Palgrave Macmillan, Hampshire)

Olson, M (1987) A Study of Gay and Lesbian Teachers (Journal of Homosexuality, 13:4, 73-81)

Patai, D (1992) Minority status and the stigma of ‘surplus visibility’ (Education Digest, 57:5, p35-37)

Rasmussen et al (2004) Youth and sexualities: pleasure, subervsion and insubordination in and out of schools (Palgrave MacMillan, Hampshire)

Russell, V (2010) Queer teachers’ ethical dilemmas regarding queer youth (Teaching Education, 21:2, 143-156)

Sedgwick, E (1990) Epistemology of the Closet (University of California Press, California)

Shilts, R (1982) The Mayor of Castro Street, the life and times of Harvey Milk (St Martins Griffin, New York)

Vaid, U (1995) Virtual Equality: the mainstreaming of gay and lesbian liberation (Anchor Books, New York)

Woods, G (2016) Homintern: how gay culture liberated the modern world (Yale publishing, USA)

Youdell, D (2006) Impossible bodies, impossible selves: exclusions and student subjectivities (Springer, The Netherlands)