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In this paper it will be argued that we are entering a 'third wave' in the socio-historical development of British education and that similar trends are also evident in the USA, Australia and, New Zealand. The 'first wave' can be characterised by the rise of mass schooling for the working classes in the late nineteenth century. The 'second wave' involved a shift from the provision of education based upon what Dewey called the "feudal dogma of social predestination" to one organised on the basis of individual merit and achievement. What is distinct about the 'third wave' is the move towards a system whereby the education a child receives must conform to the wealth and wishes of parents rather than the abilities and efforts of pupils. In other words, we have witnessed a shift away from the 'ideology of meritocracy' to what I will call the 'ideology of parentocracy'. This paper will consider the evidence to support this conclusion and examine its sociological significance. [ABSTRACT FROM AUTHOR]

The student population across world is increasingly reflective of diverse cultures, religions and ethnicities. This rich diversity may become a challenge for educational leaders, teachers, and policy-makers in the absence of an understanding of diverse sources of knowledge people draw on for directing their beliefs and daily practices. This paper explores the multi-ethnic context in Britain with a focus on Muslim students in English secondary schools, and argues for drawing on diverse ethnic knowledge sources to inform and enrich approaches towards managing diversity. It discusses the concept of Adab derived from Muslim ethics and philosophy, and debates possible contributions of such conceptual adaptations towards improving educational engagement and performance. [ABSTRACT FROM AUTHOR]

This paper examines recent empirical work on the lived experience of learners in post‐compulsory education. The starting point is a brief examination of the socio‐economic context of the sector. Despite the sophistication of analyses of learning cultures, a more radical approach is needed. Failure to do so renders these analyses amenable to appropriation by ‘new labour’ modernisers. [ABSTRACT FROM AUTHOR]