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HALE JOURNAL AUTUMN 2025
YOUTH ENGAGEMENT AND PARTICIPATIO IN POLITICS BY ANA (L6) This article was written by one of our Young Reporters, a scheme that gives 14 to 18-year-old school students a chance to write for a real newspaper. Find out more at the Young Reporter website. Young people in the UK are speaking out on political matters now more than ever - from online activism to local youth councils - yet many still feel their voices are not being taken seriously in decisions that shape their futures. This raises a pressing question: do young people have enough of a voice in public decision-making? Young people (aged 13-24) making up around 15% of the UK population, and their perspectives need to be considered as they will live with today's policy decisions far longer than older generations. As they take a bigger role in politics, their political awareness, responsibility, and participation are likely to grow, in turn making the younger generations more informed citizens, and more likely to be active contributors to their communities. This could reduce political apathy in the UK, and strengthen the legitimacy of the government, since young people will be more likely to support policies they have helped shape. Some councils are listening - and it's making a difference. Across London, groups such as Surrey Youth Cabinet and Merton Youth Parliament have provided areas for young people to express their views and work with local decision-makers. Through monthly civic engagement, the Surrey Youth Cabinet have helped shape the Youth Justice Plan 2025-2026, which aims to improve rehabilitation services to reduce youth offending by introducing early intervention and further mental support. Similarly, Merton Youth Parliament contributed in the development of the Children and Young People Plan 2024-2028, which aims to tackle ongoing issues, including climate change, violence against women and girls, and youth inclusion.
Despite these successes, youth advisory groups often occupy a symbolic space within public decision making. They are consulted, usually on a limited range of 'soft' topics, and their suggestions are not typically implemented, or even considered, causing frustration within many teenagers and young adults. A 2025 Electoral Commission Study found that only 1 in 3 young people (aged 11 to 25) felt their views were taken seriously by politicians, despite over 65% saying they wanted to learn more about politics. “We have ideas worth listening to,” says youth council member Jasmine Chahal, “but adults don’t always act on what we say.” Furthermore, in a 2023 survey conducted by the SLCC, it was found that only 5% of local councils have active youth councils, and so young people are heavily underutilised. These examples reveal a mixed picture: while youth committees can make a genuine, tangible difference in shaping policies, many struggle to move beyond superficial consultation. The question, then, is whether youth involvement in local governance represents genuine influence or simply tokenism and insincerity. In reality, young people's views are welcomed during campaigns and consultations, but are sidelined and rarely carried through into long-term decisions. The issue is not youth apathy - it's adult not letting them in. If youth voices are to move from symbolism to substance, councils must re-design the role of youth councils in governance: embed youth voice in decision-making; fund their work; and hold councils accountable in listening to youth voices. Change won't come from silence - it comes from listening.
IMMERSE EDUCATION ESSAY COMPETITION ENTRY CAN THE ADAPTION OF A LITERARY WORK IN FILM ENHANCE ITS ORIGINAL MESSAGE OR THEME? BY MARYAM (L6) In our modern era of shortening attention spans, it is undeniable that reading has become a lost hobby. According to a 2025 survey by the National Literacy Trust, less than 1 in 5 (18.7%) 8to 18-year-olds read something daily in their free time (Clark, C. Picton, I. and Cole, A. 2025). Yet, rather than wag our fingers and blame TikTok, the perfect solution is hidden in plain sight. Film adaptations. Through the power of movie magic, lauded writers like Jane Austen can be introduced to a new generation in a way that is neither intimidating nor condescending. Case in point, the 1995 BBC adaptation of ‘Pride and Prejudice.’ Whilst it has certain differences to the original novel, these modifications arguably add to a modern audience’s enjoyment of the plot, enhancing its original message. Significantly, the ‘lake scene’ was not mentioned in the novel, but is an example of an 1800s romance being adapted to contemporary sex appeal, making the period drama more digestible and consequently, increasing interest in Austen’s landmark literary works. The immense popularity of the show is exemplified through the sale of Colin Firth’s wet shirt at auction for £25,000 (Nanji, N and Brugen, S 2024). Additionally, a film that is written in the 21st century can adapt classical literature with archaic ideas to our modern society. A prime example of this phenomena is the 1999 film ’10 things I hate about you,’ based loosely on Shakespeare’s ‘Taming of the Shrew.’ The play was written in the early 1590s, when women were submissive and the idea of independence (a ‘shrew’) was something that needed to be ‘tamed.’ Whilst certain academics argue that Shakespeare makes a satirical commentary on the patriarchal system (Thorne, S. 2003), ’10 things I hate about you’ takes this idea a step further through the powerful heroine ‘Kat,’ homage to Shakespeare’s ‘Katherine’, who embodies the 90s third wave feminist. Consequently, Shakespeare’s original message can be enhanced by introducing a modern perspective.
Finally, movie adaptations can trump the legacy of the book, distributing the message to a wider audience by increasing traction. A prime example of this is Fight Club, originally a book by Chuck Palahniuk which was adapted into a 1999 cult classic by Jim Uhls. The film sold over 100 million dollars (The Numbers n.d.) in ticket on the worldwide box office in its first theatre run, and has become increasingly popular among the younger generation in recent years. To contrast, Chuck Palahniuk has admitted himself during an interview that he only received a $6000 advance on his novel (Ferriss, T. 2020) when it was initially published. Whilst it has since sold over 600,000 copies, this rise in popularity is largely due to the smash hit movie, highlighting that adaptations boost an original’s popularity and enhance rather than detract from its message. Whilst literature purists will argue endlessly that adaptations will never live up to the original work, such comparison is futile as this is not their purpose. They are created to foster a greater understanding, greater engagement and greater appreciation for these literary gems which have been left undiscovered by our youth.
References Clark, C., Picton, I. and Cole, A. (2025). Children and young people’s reading in 2025. National Literacy Trust. June 2025. Thorne, S. (2003). Shakespeare: Advocate for Women in The Taming of the Shrew. Academic Forum 21, 2003-04. Henderson State University Nanji, N., Brugen, S. (2024) ‘BBC to air new drama series based on classic novel’, BBC News, 11 October. Available at: https://www.bbc.co.uk/news/entertainment-arts-68415018 (Accessed: 17 September 2025). The Numbers. (n.d.) Fight Club (1999). Available at: https://www.the-numbers.com/movie/FightClub (Accessed: 17 September 2025). Ferriss, T. (2020) ‘Chuck Palahniuk: Fight Club, Creativity, and the Writing Process’, The Tim Ferriss Show, 2 September. Available at: https://tim.blog/2020/09/02/chuck-palahniuk/ (Accessed: 17 September 2025).
GLOBAL YOUNG JOURNALIST AWARD IN THE DAY ‘WE CAN SEE YOU’ BY POPPY (U4) In 1789, Olaudah Equiano published his autobiography, describing how he had been kidnapped from his home in Nigeria as a child and sold into slavery. At a similar time, Brit Thomas Clarkson researched the dreadful conditions people on slave ships faced. These were two of the men who helped change attitudes of the British, starting a move towards abolition of slavery in Britain. Today, we’re used to thinking about slavery as a historical topic. But if it really was something that belonged in the past, why is the equivalent of a small city in the UK believed to be enslaved today? As a young person, I’ve been surprised to see posters about modern slavery on the London tube and on baggage trollies in airports. When I first read the tagline – “Can you see me?”– I was bewildered and felt disappointed in the world that slavery is still a significant issue. According to international human rights group Walk Free, there is an estimated 122,000 enslaved people living in the UK today. For many, this number will be an unpleasant shock as people tend to consider slavery as a traumatizing phase described in history textbooks, but the reality is much bleaker. The statistic from Walk Free highlights current issues with forced labour, forced marriages and organ trafficking – all challenges facing today’s Britain, not Georgian Britain. In the 18th century, it was people like Equiano and Clarkson who helped the British understand how enslaved people were brutally treated with merciless violence and lived under inhuman conditions, forced to endure insufferable working hours. Before this, people may have been ignorant – similar to today. Last year, however, a BBC report highlighted that slavery is still prominent. According to news reports, two Czech brothers had taken 16 vulnerable men to Britain, where the victims were forced to work 70-100 hours a week at McDonald’s or a pitta bread factory with salaries going directly to the brothers. While it is awful to hear these situations occur today, the media is helping raise awareness of human rights abuses happening on our doorstep. But is it enough to hear stories on the news, or do we need to educate the next generation? Knowing Equiano published his autobiography almost 30 years before the act making slavery illegal was passed in Britain in 1807, I now feel it is not only travelers and tubepassengers who should be informed about modern slavery, but also my generation. Like Angelica Schuyler said in the song Schuyler Sisters: “You want a revolution? I want a revelation.” Slavery has become too big of a problem in our own country for it to be omitted from the school curriculum. The journey to abolition in the early 1800s was all about changing attitudes, helping people understand what victims experienced. Now, it is up to today’s Britain to understand. To make a difference, we need widespread understanding among young and old of how to detect red flags and ways to take action. Georgian Britain fought for change, and so will we.
THIS POEM WAS COMMENDED IN THE FOYLE'S YOUNG POETS' COMPETITION: I WAS NOT BORN WITH SKYLIGHTS BY AMNA (L4) Don’t make me a constellation. I was never lit for symmetry— only to test god’s compass. you kissed the hum behind my temple like a reliquary and called it precious, until it pulsed off-beat. it sounds like a fuse no, a hymn with a long half-life I can’t hear it anymore. I wore the shadow of your breath like a shawl someone died in— seven nights, maybe more. it smelled like eclipse / like the underside of a mirror / like something pulled inside-out mid-prayer. the sky pinked once that week. i tore it into strips / folded the light into a makeshift citadel— something you might mistake for silence if you didn’t listen too long. you name things that don’t want names. neither did i. you laughed like I’d dropped something precious. I checked my hands but they were still full of you. you’re heavy with need. I thought that was the point.
LUMIERE SCHOLARS ESSAY AWARDS 2025 HOW SHOULD SOCIETIES DETERMINE WHICH PAST INJUSTICES DESERVE APOLOGIES AND REPARATIONS FROM THE STATE? BY CHARMAINE (U5) Most nations have a piece of ugly history, whether it is accidentally or incidentally causing harm to their own or another nation. When a nation tackles historical grievances, they should not be compensated in the same way. Countries should examine the seriousness of events and whether they still impact society today. Apologies could be made for all past wrongdoings, whether they have been long past for centuries or do not even affect one's society. On the other hand, reparations should be taken into consideration when groups of people are still at a disadvantage or the mistreatment they have endured was too detrimental. Some might question why apologies should still be made by the nation even though it is not impacted today. However, apologies show consideration and accountability for past mistakes, which allow people to receive some closure. For example, in the UK, there was a petition with over 13000 signatures to ask the UK government to pardon women who were executed for witchcraft. While one may argue this petition is meaningless, the word ‘witch’ still holds stereotypes from the 16th century. According to the Merriam Webster dictionary, describing someone as a witch means ‘a mean or ugly old woman'. This suggests the stereotypes of witches still exist nowadays. By pardoning the women who were accused of witchcraft, the government would be able to show respect and provide justice for communities, even though it is very much delayed. This would demonstrate that even though some parts of history might affect little to no people now, for a government to pardon or apologise to the public, it creates an increase of awareness towards those events and communities. Therefore, apologies show the recognition towards past injustice that does not affect society nowadays but does not create a physical change towards victims.
On the contrary, reparations should be considered when groups of people that were affected are still at a disadvantage or have experienced such awful events. For instance, events such as the Holocaust, which was a disastrous harm towards the Jewish community. The Holocaust was the persecution of six million Jews by Nazi Germany during the Second World War. After the Second World War, a reparation agreement was signed between West Germany and Israel in which Holocaust survivors would receive approximately $290 monthly, which is still continuing to this day. This is considered by many acceptable, as most of the Holocaust survivors suffer from post traumatic stress disorder, physical and mental health problems due to the trauma they have experienced. Moreover, many survivors struggled and feared to return to their original homes due to postwar antisemitic views in their country. Survivors can use the reparations to repair their lives financially as properties were mostly confiscated by the Nazis. This shows the acknowledgement of moral duty by the nation of the horror and immoral treatment from Nazi Germany. Although the small amount of money would definitely not be enough to cover for victims to rebuild their lives, it is a physical gesture for a moral repairment between the government and the Jewish community due to the hardships they had to suffer. Apologies or pure acknowledgement would not be enough due to the enormous suffering the victims had to endure. While some may argue that West Germany should not have needed to pay reparations, as it was under the Allies’ control, and the Allies did not take part in the persecution of Jews. However, the reason Germany still pays reparations is because it is still the same nation from before the Second World War. It can be argued that its government has the duty to acknowledge and be responsible for the horror committed by the previous government, in order to respect victims and to avoid a repeat of events. In contrast, there were unacceptable events in which only apologies were given by a nation, which is insufficient. Between the years 1960 and 1970, over 4500 Inuit women and girls as young as 13 were implanted with IUDs in their uterus, which most of them were done without their consent or knowledge. These victims have continued to suffer infertility and health problems by the Danish healthcare system, which was in control of Greenland until 1953, as an act of reducing the population. While the Denmark Prime Minister did issue an apology towards the victims and their families, she said that ‘We cannot change what has happened. but we can take responsibility,’. Although this shows the acknowledgement by the Danish government of its own terrible actions, no reparations were paid to the victims currently as of October 2025. Despite not being the same people who were in charge of the Danish government from the 1960s to now, since it is the same country which has violated the health and bodies of the victims, they should acknowledge and take responsibility. Furthermore, reparations by the Danish government can also act as a symbol of a fight for women's rights and the injustice that women still experience to this day. As a consequence, when deciding whether reparations should be paid to a certain group of people, nations should evaluate the gravity of events and if they are still impacting today's lives.
While the Denmark Prime Minister did issue an apology towards the victims and their families, she said that ‘We cannot change what has happened. but we can take responsibility,’. Although this shows the acknowledgement by the Danish government of its own terrible actions, no reparations were paid to the victims currently as of October 2025. Despite not being the same people who were in charge of the Danish government from the 1960s to now, since it is the same country which has violated the health and bodies of the victims, they should acknowledge and take responsibility. Furthermore, reparations by the Danish government can also act as a symbol of a fight for women's rights and the injustice that women still experience to this day. As a consequence, when deciding whether reparations should be paid to a certain group of people, nations should evaluate the gravity of events and if they are still impacting today's lives. To conclude, deciding which injustice deserves apologies or reparations should depend on the effect and harm on victims. Apologies should be made when wrongdoings by the nation do not really impact today's lives or are from a long time ago. This would show acknowledgement by the nation, expressing remorse of events that happened. Nevertheless, reparations should be considered when victims endured large amounts of pain, where a nation takes its responsibility to repay the losses and trauma victims experienced. Yet, most importantly, to avoid past mistakes from repeating, public education and remembrance can ensure long term and real change.
References Addley, Esther. “Calls for UK Government to Pardon Women Executed for Witchcraft.” The Guardian, Guardian News and Media, 10 Oct. 2025, www.theguardian.com/uknews/2025/oct/10/calls-for-uk-government-to-pardon-women-executed-for-witchcraft. Murray, Adrienne. “Denmark Apologises to Greenland’s Inuit Victims of Forced Contraception.” BBC News, BBC, 27 Aug. 2025, www.bbc.co.uk/news/articles/c5yelp5466no. Rosenthal, Vic, and Scott Russell. “Holocaust Survivors Receive German Reparations to This Day.” Minnesota Council of Churches, 18 Feb. 2021, www.mnchurches.org/blog/2021/02/18/holocaust-survivors-receive-german-reparations-day.