Written by Glenda Obeng
Glenda Obeng is a published author and multifaceted educator with a legal background and a law and politics specialism, serving as Teacher of Social Sciences and Citizenship Curriculum Lead. She is Founder and CEO of The Artourney, which produces multimedia resources praised for illuminating Black, African and Caribbean communities and sparking conversations about identity, belonging and civic agency.
A persistent label in compulsory education is that Black history belongs to a single month. In the UK, Black History Month (BHM) falls in October after Akyaaba Addai-Sebo helped establish it in 1987, choosing October because it aligned with the start of the academic year. BHM has value, but it becomes tokenistic when treated as the only moment Black history is meaningfully explored. Slavery, racism and oppression are important histories, yet when they dominate the narrative, they create a narrow lens and deny pupils the opportunity to understand the full breadth of Black identities, achievements and cultural contributions.
While teaching international relations, in a debate preparation task Person A, a pupil of mixed heritage assigned Egypt expressed surprise to learn it is in Africa. Pupils rarely learn the vast cultures of Africa or the diverse histories and traditions of the Caribbean during formative years. These topics may appear later in further or higher education, but that is neither guaranteed nor equitable. We must move beyond monolithic education and ask, what futures do we limit when we teach only a fraction of the truth?
This concern has historical context. The Swann Report (1985) highlighted systemic barriers faced by ethnic-minority pupils, while the Educationally Subnormal (ESN) scandal of the 1960s–70s showed how Black children were disproportionately removed from mainstream schools and labelled ‘educationally subnormal’. They were steered into narrow practical training instead of a full academic curriculum, leaving many without recognised qualifications and facing long-term barriers to employment and social mobility. There has been progress, ESN schools were closed, equality duties were introduced, and curricula have slowly broadened. Yet a debate in the UK Parliament marking the 40th anniversary of the Swann Report in March 2025 made clear that unequal outcomes and exclusionary practices persist, so reform has not yet translated into equal opportunities for all pupils.
Some may argue that the UK’s White majority reduces the need for racially diverse education. The 2021 Census for England and Wales show those identifying as White British fell from 80.5% to 74.4%; an ageing population and low birth rates mean future growth will likely depend on net migration, so classrooms will only become more diverse as noticeable emigration from the UK continues to rise. Schools should teach cultural literacy and adopt inclusive practices so pupils can navigate shifting cultural environments. Person B, a pupil of North-East African heritage, once asked when I was going to “get my hair done” as I walked through the corridor with my natural 4C afro. I told them, “I do not need to conform to Eurocentric beauty standards to be professional”. Their question was not malicious; it reflected a message many internalise about beauty when navigating an environment as a minority.
Blanket acronyms like ‘BAME’ or ‘BIPOC’, though pragmatic for policy monitoring to some, flatten distinct communities with different histories and needs. If we criticise monolithic curricula, we must also reject monolithic labels. In March 2026 the United Nations General Assembly adopted resolution A/RES/80/250 declaring the trafficking of enslaved Africans and the radicalised chattel enslavement of Africans ‘the gravest crime against humanity’, affirming the need for justice, dignity and healing. Reparations must include educational measures; a truthful curriculum should foster understanding rather than hierarchy. That curriculum must also address everyday signals of belonging.
School rules that label natural or protective hairstyles as ‘extreme’ or ‘unprofessional’ undermine pupils’ confidence and force conformity to Eurocentric norms. Person C, a pupil who habitually used gel to flatten their hair or wore a straight-haired wig, often appeared less confident when their natural hair was out. When I complimented their natural hair, they replied, “don’t, it’s messy”.
Racial literacy should link histories of the Global Majority and Global Minority, recognising power, population and historical context, decentre Eurocentric narratives, and pair sustained, age-appropriate teaching with media literacy so pupils can separate fact from fiction and resist online radicalisation. Person D, a white English young person, said ‘it was not entirely their fault they knew little about other races because they lived in an area where most people look like them and their school did not teach much about race’. Person E, a light-complexion mixed-heritage young person, discussed chemically straightening their hair ‘to pass’ as White. When young people rarely see their cultures, histories or physical features reflected in the curriculum, those who are different often feel pressured to flatten or minimise their identity in public rather than feel proud of who they are and where they come from.
Implementing these insights requires curriculum change, teacher reflexivity, revised policies and supported spaces for complex identities. Schools that treat cultural knowledge as an asset rather than a deficit will improve belonging, attainment and the long-term resilience of all pupils. If education shapes who we become, can we justify teaching anything less than the whole story?