In November 1922, the discovery of Tutankhamun’s tomb captured everyone’s imagination. Egypt had just won partial independence from the British Empire and, thanks to the rise of radio and newspapers, its tomb and treasures quickly reached people’s homes, turning King Tut into a global icon.

Yet this extraordinary discovery also revealed how deeply colonial power shapes the stories we tell. The work of Egyptian scholars, historians, archaeologists and local communities was often sidelined in favour of more Western narratives. One clear example is the excavation led by British archaeologist Howard Carter, where dozens of unnamed Egyptian men and children completed most of the heavy labour and shared their valuable local knowledge. Historians have been able to identify only a handful of these workers, including Ahmed Gerigar, Gad Hassan, Hussein Abu Awad and Hussein Ahmed Said, whose names Carter briefly acknowledged in his writings. Many more who contributed to the discovery – somewhere between 60 and 100 people – remain uncredited, their identities still unknown to this day.

When we begin to question what is taught and why, we start to realise that there is an urgent need to decolonise the curriculum by incorporating marginalised voices and challenging Eurocentric narratives in our teaching. This invites an ongoing dialogue and reflection of the curriculum we teach, thereby shaping how our pupils understand the world.

How did the History curriculum become ‘colonised’?

Historically, the British Empire embedded its values, beliefs and knowledge systems into its colonised territories. This influence extended into the education system, where a Eurocentric curriculum was established that often overlooked or misrepresented the history of other communities.

As a result, two main consequences emerge from a ‘colonised’ national curriculum:

1. It can reinforce stereotypes and racial hierarchies

The national curriculum has historically placed an emphasis on the history of Anglo-Saxons, Vikings and other European groups, often framing them as central to Britain’s development. This Eurocentric focus has been critiqued for promoting a narrow, homogeneous view of history that marginalises other cultures and histories. By prioritising European narratives, it can inadvertently reinforce stereotypes about racial hierarchies, where non-European peoples and their contributions are sidelined, and it risks continuing outdated assumptions that justify colonialism and imperialism.

2. It creates a single narrative or limited lens of history 

The curriculum often highlights Britain’s achievements – such as the success of monarchs, military victories and exploration – while downplaying or omitting the negative impacts of the British Empire, such as the exploitation and displacement of indigenous populations across the globe. This selective narrative does not just present a biased view of history; it also overlooks how historical events affect various groups, including marginalised, disabled and disadvantaged communities, whose stories often go untold. This lack of intersectionality in the curriculum results in a distorted and incomplete portrayal of history, failing to acknowledge the complex and varied realities that have shaped our world.

The national curriculum leaves some room for interpretation, which allows teachers and schools the flexibility to incorporate broader perspectives. However, there are a wide range of factors that may influence a school in whether they choose to do so. In the Kapow Primary History scheme of work, children learn about the Sikh Empire in Years 5 and 6. They analyse Ranjit Singh’s reforms of the Punjab, Sophia Duleep Singh’s advocacy for women’s suffrage, and the exile of Duleep Singh, Ranjit Singh’s son, who was forced to sign over the Sikh Empire to the British. These examples can provide a more inclusive view of history, challenging Eurocentric narratives. 

What does ‘decolonising’ the History curriculum mean?

At its core, decolonising the curriculum means examining and challenging the dominant narratives that shape our educational systems. It’s about recognising colonialism and how knowledge is organised, prioritised and taught. Although there is an overlap between them, decolonising the curriculum is different from diversifying the curriculum (adding different perspectives) and creating an inclusive curriculum (supporting the learning preferences of all pupils).

A decolonised curriculum seeks to embrace all histories, cultures and contributions of marginalised, disadvantaged and stereotyped groups. It seeks to address and recognise prejudices and racism (direct and indirect) that have risen from having a dominant Eurocentric narrative.

It calls for a more balanced coverage of the British Empire and its consequences, to address the oversights and distortions that often arise when lessons are taught from a purely Eurocentric stance. Our own identities and heritage (whether as descendants of the colonised, the colonisers, or both) shape how we engage with the process of re-examining history. While many view this as a necessary process to correct historical injustices, some may find considering other perspectives challenging. 

This doesn’t mean removing parts of history; it’s about recognising the different ways in which knowledge has been processed and remembered. It also means recognising that colonisers and Europeans had different experiences and views both within and across the two groups. It does not mean compromising standards or avoiding controversial topics, but creating an environment where honest, respectful and rigorous conversations can occur. Through this process, pupils are equipped with the intellectual skills and courage needed to examine the world around them critically.

Why should we decolonise the History curriculum?

• It breaks down the established narrative

The past continues to interact with the present. Traditional narratives such as the impact of the Roman Empire, Anglo-Saxon invasions, settlements and kingdoms or the rule of Tudor monarchs may ignore or not fully address the history and lived experiences of colonised people. Critically examining what stories are left out helps to dismantle systems that can privilege some groups over others. 

Teachers must actively ensure that history education does not ‘silence the past’, by carefully selecting sources and narratives from a wide range of perspectives and discussing their selections with pupils so they can begin to consider how their understanding might change if they were taught differently.

• It allows for greater critical thinking

Teachers need to engage with what knowledge is being shared, how it has been constructed and why it has been chosen. It’s not enough to simply follow the curriculum; teachers should be equipped to become ‘critical curriculum thinkers’. 

Children should be taught a decolonised curriculum from a young age to improve discussions at higher levels. Often, ‘challenging’ or ‘sensitive’ topics relating to colonial history, such as Britain’s role in slavery, the growth of its empire, appropriation of resources and the displacement of people, are left out of the curriculum for younger pupils. Without a baseline knowledge, such important topics cannot be properly explored at all levels.

How do we decolonise the History curriculum?

When creating an approach to decolonising the curriculum, we can review the teaching pedagogy, assessment tools and how educators teach pupils. This section will support teachers in teaching the prescribed national curriculum content in a way that decolonises it.

• Initial questions to consider

What do you see in your curriculum? Review the History subject and curriculum sequence documentation. Identify the dominant narrative and consider which viewpoints you can bring in to add depth and representation.

Why are there certain narratives? Investigate the extent to which cultural references, historical facts, authors and discoveries are presented as Western, male, European, etc. 

What discussions are taking place to help children engage with representation in history? Facilitate classroom conversations around the power of representation in the sources children engage with.

Where do you see stories from First Peoples, Africa, Asia, Pre-Columbian civilisations, the Middle East and Oceanic regions? Reflect on whether these stories emerge within the curriculum.

• Digging a little deeper

Review the language in the curriculum

Developing language with pupils is an essential part of decolonising the curriculum. Start as early as Year 2 with discussions around race and equality. This involves encouraging the use of home languages to authenticate pupils’ lived experiences. For example, children may use other terms for ‘grandma’, such as ‘nani’ or ‘lola’. Include stories that show diverse families or characters and use them as a springboard for talking about fairness and respecting people who are different.

As children develop in their school careers, it is important to introduce accessible and acceptable terms that are more accurate. For example, rather than the outdated label of ‘ethnic minority’, include terms such as ethnically diverse, Global Majority, Global South and BIPOC (Black, Indigenous, and People of Colour). Use these terms during lessons on identity, society or history to explore different perspectives and ensure accurate, respectful descriptions. Reinforce their meaning in classroom discussions and materials, while encouraging learners to recognise how language changes over time to reflect evolving cultural and social awareness. Some acceptable terms to use can be found in these inclusive glossaries: Decolonising glossary by the Curatorial Research Centre, The Anti-Racist Glossary and Kapow Primary’s Decolonising glossary.

In key stage 2, understanding concepts such as active racism, direct racism, indirect racism, anti-racism, white supremacy and hate crime becomes important in the decolonisation process. This should be approached carefully and sensitively. Encourage pupils to view racism as a systemic issue rather than a characteristic of individuals. This helps pupils see racism as a system that should be dismantled to ensure everyone is treated with dignity and has equal access to opportunities.

Introduce new topics that reframe pupils’ understanding

Challenging Eurocentric narratives is a crucial part of decolonising the curriculum. This can include previously neglected areas of history, such as pre-colonial Africa and early empires and civilisations. When introducing new topics, it is important to include discoveries and interpretations constructed by historians, archaeologists, curators, etc. from these places. For example, when teaching about the Indus Valley civilisation, consider archaeological findings from Pakistani archaeologists or experts of the region. When teaching about the Kingdom of Benin, explore Nigerian scholarship and oral traditions.

Teach traditional content from a different perspective

In an already packed curriculum, it can be challenging to know which topics can be replaced or updated. But there are many helpful ways to achieve this. For example, when learning about World War 1, examine the experiences of soldiers from the British Empire. When teaching the Industrial Revolution, consider exploring where raw materials came from, focusing on the impact on colonised countries to show the global connections behind Britain’s changing economy. Consider opening questions that focus on the sociology of knowledge – Why do we think this is important? What are other cultural perspectives on this same question? Present content that demonstrates a deeper understanding of slavery and colonisation and how they have shaped society.

Weave diverse stories into existing enquiries

Stories of marginalised groups can provide the pupils with a range of narratives that can add depth to their knowledge. For example, when learning about Tudor England, include examples of the lives of Tudors of African descent, such as John Blanke – a royal trumpeter – and Cattelena of Almondsbury, an ordinary and independent woman living in Bristol. Using the census as a basis, you could consider project-based learning as an opportunity for pupils to investigate their own locality and ancestry and to present their findings to their class or year group.

Integrate non-written sources into the curriculum

Non-written sources, such as artefacts and oral histories, introduce new viewpoints that may never have been recorded in traditional written records. For example, when teaching about ancient civilisations, explore artefacts such as Maya vases or the Indus Valley Dancing Girl statue to see how people expressed their beliefs. This can open up discussions on the significance of colours, materials or symbols in different cultures, helping children learn about how different communities documented their own histories.

Investigating oral histories is another way to highlight voices and experiences that are often overlooked, offering a richer understanding of the past. An example of this can be the recorded interviews of the Windrush generation when learning about migration during and after World War 2. Equally, use maps created by cartographers from non-European contexts to showcase alternative ways of viewing and organising the world.

By combining these types of sources with written records, children learn that history is more than a single story. 

Decolonising the curriculum is not an endpoint, but a journey – a journey that requires us as educators to frequently ask: What voices are we elevating? Whose stories are we telling? Through this, we enable children to question long-held assumptions and be empowered to become active participants in their own learning. A decolonised curriculum is one that doesn’t just reflect the world as it is, but as it could be – inclusive, honest and representative of all voices.

Kapow Primary Decolonising History Glossary

• BIPOC An acronym used to describe Black, indigenous and people of colour collectively.
• Colonialism Acquiring full or partial political control over another country, occupying it with settlers, exploiting its resources and often subjugating indigenous populations.
• Decolonising The process of challenging, questioning and removing colonial influences and narratives and incorporating the histories, voices and perspectives of marginalised or colonised groups.
• Direct racism Intentional acts of discrimination or prejudice based on race.
• Displacement The forced removal or relocation of people from their homeland, often due to conflict, persecution or natural disasters.
• Eurocentric A worldview or attitude that places European culture, history and values at the centre, often disregarding or marginalising non-European cultures and histories
• Eurocentric curriculum A curriculum that prioritises European history, culture and values, often sidelining or misrepresenting the contributions and perspectives of other cultures, particularly those that were colonised.
• Global majority Refers to the majority of the world’s population, particularly people of African, Asian, Latin American and Indigenous descent.
• Global south Refers to countries in Africa, Asia, Latin America and Oceania.
• Hate crime A criminal act motivated by prejudice or hostility towards a person or a group of people based on characteristics such as gender, race, class, religion or sexuality.
• Imperialism A policy or ideology where a country extends its power and influence over other nations through colonisation, military force or economic domination.
• Intersectionality A framework for understanding how different aspects of a person’s identity (race, gender, class, sexuality) intersect and overlap, creating unique experiences of discrimination or privilege.
• Indigenous population The original inhabitants of a specific region or country, often with distinct cultural, linguistic and historical characteristics.
• Indirect racism Subtle and unintentional practices or policies that disadvantage certain racial groups.
• Marginalised Groups or individuals that have been excluded or silenced in mainstream narratives, often due to social, political or historical disadvantages.
• Prejudice A preconceived opinion or judgement about a person or group, often based on stereotypes and without factual knowledge or reason.
• Systemic racism Racial inequality built into institutions and systems, leading to unfair outcomes for certain racial groups.
• White supremacy A belief system or ideology which asserts that white people are superior to those of all other races and that white dominance should be maintained in political, economic and social systems.