Higher Education

Lord Parekh Excerpts

Thursday 7th March 2024 Lords Chamber

[Lord Parekh (Lab)]

My Lords, I begin by thanking the noble Lord, Lord Blunkett, for securing this debate and congratulate him on introducing it with such wisdom and insight.

We have been talking about universities; they are funny institutions that keep evolving over time. They began with Aristotle’s and Plato’s academies; in the Middle Ages we had the theology-based institutions; in the 19th century, with the rise of capitalism, they underwent further changes and now, under the impact of modern technology, they are undergoing even further changes, with the result that it becomes rather difficult to talk about “the university”. I am fairly confident that the university will continue to respond to contemporary technological changes, and one of the things I expect it to do over time—in fact, it is already doing it—is to make sure that lectures, for example, which it has concentrated on delivering, are taken over by one or two places in the world and the contents are then broadcast to other parts of the world. So I do not have to go to Harvard to listen to lectures on philosophy from a professor there; I can listen to them on tape in my own study, or my fellow students can listen to them in the University of Bombay or Delhi. In which case, why do you need a lecturer in the university? Why do you want a person to be engaged in lecturing, taking up time that could be freed up for other activities? This means that universities 10 years from now will be very different institutions.

However different the institutions are, there will be some roles they will have to continue to play and cannot avoid playing—in fact, more so than before. We have been talking about universities’ contribution to the economy. That is only one small role that they play. As the noble Lord, Lord Norton, pointed out, they are also custodians of civilisation. University is a place where people think about the world around them and comment on the values that inspire people and the way in which their society is declining, which they cry out against. Universities are unique places where individuals are paid to withdraw themselves from the world around them and comment on that world.

So universities play multiple roles, one of which is to become centres of international excellence. International students come to our universities because our universities were born 500 years ago and have developed in a manner suited to the modern age, which has not happened in India or China, or elsewhere—their universities are growing slowly and are not fully developed. In some cases, they are rather poor and corrupt, hence their students come to us. Rather than resenting their presence and talking about them in a very dismissive way, we should welcome them.

This obviously raises problems, because the whole world wants to come to our universities—not because we are a great people but because we had the historical opportunity to start much earlier than them. Given this, what do we do? Naturally, we want to be able to open our doors to them, but, at the same time, we cannot throw them open completely, because what happens to our people? Given the asymmetry between the two different streams of students coming in, we need to find ways of coping with it. There are various ways and that is what we should concentrate on, not lambasting international students who are paying enormous sums of money to come here. Rather, we should talk about reserving a minimum number of places for our own students, or other ways in which this can be done. This is what is being done in France, Germany and the United States.

The other point I want to make, which I am sure the noble Lord, Lord Blunkett, wanted us to explore, is about levelling up, which I think has been ignored. Levelling up is a concept which has become quite famous since 2019, but I am not very comfortable with levelling up. It is like meritocracy: you pick up people and bring them up to a certain level, and that is what you are supposed to do, but who fixes what level they should be brought up to? If you can level up, you can also level down, and so students become objects of manipulation.

I suggest instead that we should create a system where students are able to realise their full potential and do whatever they want to do, be that through a university degree, acquiring higher skills in a polytechnic, or through other ways. I therefore suggest that we continue to talk about our students in a very respectful way, making sure that they leave university as well-rounded citizens.

Schools: Financial Education

Lord Parekh Excerpts

Wednesday 31st January 2024 Lords Chamber

[Lord Parekh (Lab)]

My Lords, I congratulate the noble Baroness, Lady Sater, on securing this debate and introducing it so well.

In two minutes I can do no more than raise three important points about financial education. In a survey, over two-thirds of secondary school teachers did not know that financial education was a curriculum requirement. Nearly two-thirds of young adults did not remember receiving it. As was pointed out earlier, for those who did receive it, it amounted to no more than 48 minutes, as opposed to the 30-hours minimum requirement.

Starting with that kind of base, I want to ask three questions about financial education. First, why does it have such a low profile; why is it not widely known, properly researched and talked about? Secondly, what are the consequences of marginalising financial education in this way? If a child’s attitude to money is shaped by the age of seven, what happens to those children who are past the age of seven but have not been exposed to this kind of education at all?

My third question relates to the content of financial education. What will you teach in financial education? Will it simply be how to spend money and how to save it? If it is to be proper financial education, it must be about the financial system and about explaining to a child what it is to have £1 and how a piece of paper acquires the value of £1 or £5: in other words, explaining to them how our system works and why money is in some sense central to our social system. Once we do this, children will begin to understand how our society is propelled by money, why it is pathologically obsessed with money and what can be done to avoid the consequences of that obsession.

Religious Education in Schools

Lord Parekh Excerpts

Thursday 18th January 2024 Grand Committee

[Lord Parekh (Lab)]

My Lords, I thank my good friend the noble and right reverend Lord, Lord Harries of Pentregarth, for securing this debate and introducing it with characteristic eloquence. The three minutes I have do not really allow me to say anything significant so I will make three quick points of criticism of religious education as it is practised in our schools.

First, it is not properly thought through or carefully organised; it is taught by teachers who are not properly trained and who do not have sufficient time; and there is no careful planning or organic build-up from one year to the next. That is one simple criticism that I wanted to start with.

The two other criticisms are far more significant. It is not clear why we want to teach religious education. Is it to fill time? Is it to deal with undisciplined children? Is it to placate religious people? Why is religious education part of our curriculum? I do not think that many people who insisted on this have really given it thought.

We have not realised that it is not concerned with being a good citizen. A citizen has no religion; only human beings have. It is concerned with how to make somebody a decent human being so that his humanity inspires citizenship in all that he does and is. We want to teach religious education to give him a better grasp of civilisation, in the composition of which religion has played an important part; to make him a better human being and to get him to appreciate the countless advantages and disadvantages in being religious. Religion has been a force for evil as well as good. We have seen both. When it has been a force for good, it has been concerned with ecological issues, human brotherhood and emphasising human finitude—that human beings cannot be the lords of the universe. They are the sorts of things that religion should be teaching.

The third question is: what is taught? When you say we teach religious education, what is that? Is it teaching religions? What does that mean? Does it mean teaching the history, or the moral values? No, that is morality. What is distinctively religious about religious education? Here, many of us tend to lose sight of the fact that religion is ultimately concerned with spirituality, which is neither moral nor religious. I can be spiritual without having to believe in God—lots of people are. I can be deeply moral without being religious. In other words, spirituality has a distinct space in human life, and religious education should cultivate this and the ability to sensitively appreciate the spiritual aspect of life. Religious education, as we teach it, does not seem to do so.

Higher Education: Financial Pressures

Lord Parekh Excerpts

Thursday 30th March 2023 Lords Chamber

[Lord Parekh (Lab)]

My Lords, I congratulate the noble Lord, Lord Knight of Weymouth, on securing this debate and introducing it with considerable erudition and eloquence. This debate has become important in a post-Brexit age. It is because we have gone through the baptism of post-Brexit, and because of what is to follow, that we are concerned about the issues that it raises. I therefore want to ask myself what new issues it has raised, what the context is in which we are debating them and how old problems appear in new forms.

I shall concentrate on three issues that are important but, for obvious reasons, have not been discussed. The first has to do with the whole idea of student loans. Let us remember that a student comes out of university with a debt of, on average, £45,000. Even before he comes out with that debt and is still at university, he has to provide for his maintenance costs, which he does by relying on personal savings, with part-time work and in various other ways. There are many reports telling us how many students do not have food to eat, suffer hardships and undergo an enormous amount of pain in order to be able to graduate with some degree of decency.

Student loans do not serve the function of redistribution, which is what they are supposed to do. Levelling up must begin with, if anything, student loans, but that is not being done. Every penny that is given in loans has to be paid back, unless one is unable to do so after so many years and having earned below a certain amount of money. This does not happen in many of our competitive economies. For example, in France, tuition fees are pretty low; in Germany, they are non-existent in some Länder and very low in others. What is no less important is that the differential between the overseas student and the home student is much less than it is in our country. My feeling is that, rather than think of overseas students as a cow to milk and asking how they can help us bridge the gap in our own resources, we should be asking ourselves how the levelling-up scheme can be applied to them as well. In other words, the idea of the student loan needs to be rethought.

The second important subject I want to concentrate on is how the idea of the student loan has built in to it an element of structural bias in favour of overseas students having to pay more. If there is a teaching budget deficit, the expectation is that we will turn to overseas students, charge them £10,000 more than we charge domestic students and hope that they will bail us out. Our students cannot afford that kind of money, and they go to low-tariff universities. So there is a division between low-tariff universities, where our students go, and high-tariff universities, where overseas students go—a class division is almost built in to the student community. I do not think we fully appreciate how much resentment and hatred it causes among many of our students. I can say this with some confidence, having been a university professor for about 40 years.

The third element we need to think about is the Turing Scheme. There has been a lot of vacillation about Erasmus—should we join it or not? The Prime Minister said we should not and we finally decided—I think in December 2020—to go with the Turing Scheme. Why did we decide not to join Erasmus and to go for the Turing Scheme? We wanted to go global. What does that mean? It means that we should not be tied to any particular group. What does that mean? It means that we should be free to choose a country with which we associate. What does that mean? How are you going to take the mighty leap and launch out into the world at large, rather than connect with various groups with which you are already affiliated? I should have thought that, rather than take this mighty jump and pick and choose partners, we should be thinking about collaborating with those with whom we have already been connected and then gradually spread out into the rest of the world.

More importantly, there remain difficulties with the Turing Scheme. For example, the amount involved is much less than what we would have got if we had been part of Erasmus—I am told about £83 million. The scheme is subject to the spending review, and therefore there is no continuity, because the amount of money can change year to year. There is no funding for staff exchange or for pupils coming to the UK. We are not clear about language learning facilities. There is also unease about the time it could take to process visa applications for overseas students, and the question of not sharing best practices or learning resources.

I therefore want to end by putting three questions to the Minister. First, is there any attempt to look at the student loan in the context of an opportunity to level up? Has any thought been given to that? Secondly, should we not be thinking of overseas students just as much as we think of our own? Should we be thinking of all of them as Arabs and rich Nigerians and Indians, or should we not also think of those whom I encounter regularly—those who are poor and want to benefit from our education? Thirdly, is any attempt being made to reconsider the Turing scheme?