Integration is widely considered to be difficult to define and even harder to facilitate. Whist the integration of migrants to the United Kingdom (UK) remains a ‘hot topic’ in policy, politics and public opinion it is also the subject of numerous attempts to conceptualise and measure it. In this article we draw on empirical research undertaken with a wide range of organisations working between refugees and powerful national organisations which perform everyday ‘integration work’. We present a possible framework for operationalising and enriching the day-to-day work of the integration of refugees. We explore this work through the lens of the Equality Act 2010. In so doing, we aim to demonstrate that more closely aligning ‘integration work’ within the framework of the Equality Act provides both greater conceptual and operational clarity about how to enhance the integration of refugees in the UK.

There have been a number of tribunal decisions on the admissibility of discrimination claims concerning ‘belief’ as a protected characteristic under the Equality Act 2010. Some have favoured the claimant, establishing, inter alia, that opposition to fox hunting and hare-coursing, a belief in the ‘higher purpose’ of public service broadcasting and a commitment to vegetarianism constitute ‘philosophical beliefs’ for the purposes of the Equality Act. Others do not, such that a belief in wearing a poppy or, in contrast with an earlier decision, a commitment to vegetarianism do not qualify. The admissibility of these claims tended to turn on the extent to which the belief in question was considered cogent or was sufficiently weighty and substantial. In Forstater v CGD Europe & Anor, whether or not a belief fell into the protected category focused on the rather different issue of whether or not it was worthy of respect because of its compatibility (or otherwise) with the dignity and rights of others.

In this article we discuss the recent history of the failed draft Bishops and Priests (Consecration and Ordination of Women) Measure, situating this within the broader context of the ordination of women and debates around the Equality Act exceptions for an organised religion. We aim to provide an account of the ways in which equality rights have been implemented in the relevant law; how the Church of England is responding to these rights; and how broader society understands the importance of gender equality and reacts to Synod's rejection of the draft Measure. We analyse these with reference to theories of heteronormativity and scholarship of human rights. In doing so, we aim to explain what is happening in the Church of England and broader society, and draw some conclusions about the current opportunities open to the Church and the state in matters of rights and equality.1