Multi-faith perspectives in Further and Higher Education
- an
urgent imperative, and desirable challenge
I begin with
two recent experiences. On Monday, I made my first ever visit
to 10 Downing Street, where I was one of 75 persons from all faiths invited
by Tony and Cherie Blair, to a lecture given by the Archbishop of Canterbury,
Rowan Williams, on faith and religious education. The lecture itself was
fascinating, and centred on what he saw as the questionability of the challenge
to include the study of atheism in such education. But what was also fascinating
was Tony Blair's introduction where he affirmed his conviction that religion
had more importance globally than at any time in his lifetime at least, and
the imperative of religious communities to work together, through dialogue
and common service, for the very future of the world and of the Britain of
which he is Prime Minister. He said this as a strongly practicing Anglican,
married to a strongly practicing Roman Catholic. But his observation echoes
that of the chief Rabbi, Jonathon Sacks, in his recent book the Dignity
of Difference, that 'if religion is not part of a solution, it will be
part of the problem.' He goes on, 'When religion is invoked as a justification
for conflict, religious voices must be raised in protest.' And the challenge
to us all, 'Do we speak to and within the narrow loyalties of our faith,
or does our faith itself give rise to a generosity of spirit capable of recognising
the integrity- yes, even the sanctity- of worlds outside our faith?' The
evening in Downing Street was an actual recognition of this, and also was
symbolic of the two historical parts of the establishment, Westminster and
Canterbury coming together without apology and with mutual respect, to say
that we are in this venture together, and that we are determined to be part
of a solution, not a problem.
The 75 leaders in the reception were there because they had fought long
and hard for the recognition of this path, within their faith communities,
localities, and across faiths, and this task has only just begun. Many were
there because of the historical story that had led their country to be part
of the British empire, and as a consequence, had brought to these islands,
not just the Jews of Europe, but the Muslims, Sikhs and Hindus of the Asian
subcontinent. I met an Indian consultant doctor on a train in South India
last summer- when he found that I was a Christian priest from Britain, he
said that I lived in the most important country in the world- because if
the multi religious, multi cultural society could not work in Britain, it
could not work anywhere in the world, and he challenged me to work at it. The
recent controversies about the Hijab in France, Germany and increasingly
other places in mainland Europe, shows the different world in which we are
fortunate to live here.
This is not a reason for complacency, but for urgent response to the challenge
from the Indian doctor. We cannot remain where we are - we need to move
forward, or slip back. The City of Leicester, where I come from, has become
a symbol of inter religious harmony, with its 36% of faiths other than Christian
and
rising yearly, and 49% in our schools, and a variety of different faiths,
with a Hindu community even larger than the Muslim one, and with the BNP
getting less than 1000 votes in the about 10 places they stood in last year's
elections. I visited Burnley recently, and I could see there a different
world. But I am also aware that things can change rapidly, not least if
there were to be an economic downturn. Hard work by faith leaders and sustained
commitment from congregations of all faiths is needed, if progress is to
be continued.
The second incident indicates that not all think as the Prime Minister,
the Archbishop and the Chief Rabbi. The BBC broadcast a debate from Leicester,
in the World Tonight programme. The theme was 'Leicester - still a British
city?' An absurd title, unless we assume British equals white European. But
they called six questions for the panel, which included the Bishop of Leicester,
a Hindu and a young Muslim. In the brief sent to potential questioners,
all that was mentioned were issues of race and culture and tradition. Nothing
about religion. I put in a question about the religious dimensions of the
city, and their effects, for good or ill. I was told as I arrived, that
they had too many questions for this to be put. For 45 minutes, even with
his verbal dexterity, the Bishop only once was able to speak briefly about
the work done in the religious field, which is considerable. Even that part
of his answer was edited out in the live broadcast two hours later! I was
reminded of Alistair Campbell's famous instruction to reporters, 'We don't
do religion.' The BBC was certainly not doing religion that evening. This
seemed absurd as I arrived home, in a parish which is now 82% of faiths other
than Christian, and where, as every evening, people were pouring into the
local mosque for prayers, and where more prayers are said today than probably
at any time in the history of East Leicester. The BBC that evening, was
ignoring a critical dimension of this city, and of most of our large cities. It
was also ignoring the challenge, very obvious since 9.11, but there for decades,
as to how religions can work together and how this can enrich and not just
threaten each other.
Living and working together can be seen as a necessity, but one not to be
welcomed, but minimised. This can be seen as living alongside each other,
but not with each other. It can be seen as temporary phenomenon, until things
get back to the old days, or until we can move to our own area, a white flight,
or as we are finding in several places, a Hindu/Sikh flight, from Muslim
areas. Or a remaining close to the mosque, and so being able to recreate
a Pakistan or Bangladesh in a part taken over within our cities and towns,
where school, doctor, shops, neighbours and projects, are all of 'our faith' and 'our
community'. Such polarisation is a recipe for suspicion, fear, indifference
and outright hostility. The BNP has seen how they can exploit such dynamics,
with its blatant ant-Islamic propaganda, after suborning Sikh and Hindu
voices onto its tapes or literature. It is of local pride that it was all
groups together, through the Council of Faiths, amongst others, that called
successfully for the banning of two BNP marches in Leicester in the last
three years. The challenge of the Indian consultant is to work for something
different from this, and the FE/HE sector is a vital one in doing that.
Why is it vital?
- Its size. Government policy in at least
the last fifteen years has been radically to increase the size of the HE
sector. When I was at University in the 60's, 5% went to higher education,
the policy remains to reach 50%, and this is nearer to achievement than
many government targets. The FE sector is also enormous, with the delinking
of sixth forms from schools, and the creation of a separate sector. Leicester
College is by far the largest education provider in Leicester, with about
35,000 students. So also with staff numbers. FE/HE competes with the
National Health Service to be the largest employer in a city like Leicester,
and such would apply in most cities.
- Its legal position
as a major employer. The
new European regulations against discrimination in the work place, specify 'Religion
or Belief' as a dimension to be addressed. A booklet provides advice on
how this can be applied to HE. It includes a statement of intent- this
institution celebrates and values the diversity brought to its workforce
by individual member of staff and aims to create an environment where the
cultural, religious and non-religious beliefs of all are respected.' It
then gives very specific recommendations about how this can be done. It
is urgent that this leads to the recruitment of more staff from across
faiths. A leading Muslim student in Leicester University told me that
the number of Muslim academic staff remains minimal, and they are largely
on the administrative area.
- Its growing ethnic
and religious diversity. Institutions
vary, but FE is an area where Muslims are over represented in proportion
to the population. The proportion of Hindus going to higher education
is greater than that of the white community. Numbers vary. Leicester
University has about 900 Muslim students amongst its 15,000 students, and
the numbers are much higher in a new university such as De Montfort. Numbers
are rising fast. In addition, there is a great drive to get overseas students,
many of whom are from Muslim and other backgrounds.
- The growing profile
of people of these faiths within the institutions, mirroring the growing
profile in society. Muslims
are no longer willing to be taken for granted, they want to be recognised
as such. Other faiths want to show that they are not willing to be ignored,
just because they appear, as they say, 'to cause less trouble than Muslims.'
- The fact that institutions
such as these are a window of opportunity in people's lives. They are a period when
they are less under the control of their families, or their local communities.
Of course, the proportion of students attending local institutions of higher
education is high, from these groups, and FE is by its nature local. This
limits the amount of freedom possible for most. Indeed, the motivation
for white parents to send their children to local universities is usually
financial, while Asian parents hope thereby to keep control, particularly
of girls, for a little longer - illustration from our neighbour. Nevertheless,
within these constraints, it is a time when opinions are consolidated,
formed, or progressed, and where experiments in lifestyle, thought, and
horizons, can be extended. It is also an impressionable age, when leadership
from one direction or another can be over influential, and where peer group
pressure is very high. This time is also one which is likely to be foundational,
not just for a person's career and aims in live, but also for their religious
or non-religious outlook Soon after leaving universities, the students
of Asian background at least are likely to get married. Many will be employed
within their own sector, and barriers may return.
- It is a place where,
at least in Higher Education, religious practice tends to be higher than
the average, but
often where it is prey to excess zeal and sometimes extremism. It is a
place too when religious groups of various kinds may try to take advantage
of the vulnerability of young minds, their displacement from the home environment,
their uncertainty about the future in a very competitive world, their growing
enslavement to debt, crises about personal relationships, issues of alcohol
and drugs. They see a field ripe for the winning of converts, and most
inter religious conversion takes place between the ages of 18 and 30, which
is no surprise. Of course, there can be legitimate and genuine conversions,
but there can also ones, which create resentment and a possible backlash,
which goes much wider than just the family of the convert.
- It is one of the
places where issues of secularism and faith are most likely to fought
over. I was at one of the
two ancient universities, where the position of the Church of England is
enshrined, and it was only in the 19th century that even other
Christian denominations could find a place. Chaplains and chapels abound. Yet
even here, in Oxford, they are building at this moment a major centre for
Islamic studies, and already there are Hindu and Jewish institutes. This
mirrors what is also happening in Cambridge. Universities like Leicester
became aggressively secular in the 70's and 80's, the theology faculty
was abolished, and the chaplaincy placed deliberately outside the campus. There
are also no religions faculties in De Montfort or Loughborough, our other
two local universities, very strange in view of the population around us. Religion
has begun to fight back, and there is a clear regret that things have gone
so far the other way. But there is far to go at an academic level. On
the positive level, three of our FE colleges now have paid chaplains, all
half time, and such was the impact of an experiment in this direction at
Leicester College, that when the chaplain recently left, there was no hesitation
on the part of the management in financing a replacement. There are increasing
demands for chaplains from other faiths, raising a number of questions
to be addressed later. But, from the institution's point of view, to
have a positive approach to all faiths, can be seen, at the least, as a
useful recruiting too, particularly for revenue bearing overseas students,
but also within local areas. In India, 'secularism' means, giving equal
opportunities to all faiths, and not having bias; this is maybe the form
of secularism we should encourage, not that which outlaws all forms of
religious language, and public expression of faith, privatising it in the
way the French use of secularism leads us.
- Universities are
a laboratory for experiment, and for pushing out the boundaries of thought. They are a place where,
above all, we should be learning from each other. This should happen in
the religious and spiritual sphere as well as elsewhere. They should be
places to learn how historically we have treated each other as religions,
and how we can work together for a better world. Agendas of social cohesion,
the common good, international understanding, conflict resolution should
be part of the agenda, as well as those of theology, scriptures and spirituality. Religion
can be dimension within several major faculties, and not kept within its
own ghetto. Universities can also be a key place for inter faith dialogue,
if the atmosphere and the leadership is right. We run five dialogue groups
in Leicester, involving Christians, Muslims, Jews and Hindus. My disappointment
is that so far we have not made any breakthrough into involving significant
numbers of people, either staff or students, from the university or college
sectors.
- The university is
increasingly seen as a functional place, where research, output, and
career development, numbers
of students, are the important ends, which are felt to be measurable. The
religions together can offer something counter cultural, that suggest that
the dimension of life they represent is not an optional concern for a few,
but can provide a critique, and an alternative world view which at least
needs a hearing. This can increasingly be better done, and with more integrity
and strength, if done together, rather than in competition.
What then are some of the practical challenges we face together?
- Speaking as an Anglican,
how to use the established place of the Anglican Chaplains? They are recognised by the
universities, though usually financed by the church, and such posts are
always vulnerable, as parishes lose their clergy, and sector posts are
an easy place to bring cuts. They need reaffirming for the breadth of
their role. This includes providing a place and opportunities for usually
part time chaplains from other denominations, and a share in the chaplaincy
facilities. And in our local universities, there has been a sharing of
costs issues here. But increasingly the role should include the perhaps
interim tasks of providing a gateway for other faiths to come through. This
has happened quite obviously, and increasingly fast, in the hospital and
prison sectors, though there is a long way to catch up. In FE and HE it
appears to have hardly started. To be encouraging developments in this
direction will of ten make the chaplain unpopular amongst some Christian
staff, and many students, and also the kind of churches the majority attend. The
chaplain is there to minister to the Christian students, and, where possible,
seek for opportunities to engage in evangelism, implicit or explicit. But
this is not the way forward being suggested in this paper, and is likely
to lead to the kind of parallel lives scenario in this sector, which mirrors
that outlined before. It may also be off putting for students like my
own children, who could not bear the kind of mutual exclusivism found in
the religious groups they met, and these years had a negative effect on
their faith journey. At its most extreme, I had the experience of being
part of the Archbishop's initiative, Listening to Muslims, in 5 British
cities. When we came to Leicester, the chaplain arranged an excellent
meeting with the Islamic Society at De Montfort. The Christian Union refused
to meet us. The Chaplains should be willing to act as gatekeepers, and
to open the gate. After some time, there will hopefully no need for there
to be a gate, for them, or anyone else, to open.
- The concept of chaplain
needs to be explored, and made inclusive, and training to be offered. It is not a word found
in the vocabulary of people of faiths other than Christian. I am one of
the Advisors, and a Resource Person for a Muslim Chaplaincy course established
at the Islamic Foundation in Markfield, just outside Leicester. I was
approached as a Christian to offer this support, and now there are 5 Christians
on the Advisory group from different sectors. The intention had been to
offer this for the hospital and prison sectors. I suggested that the educational
sector could be added, and so it is there. In the first year of this part
time course, 15 graduated, two for the educational sector. Thirty have
just enrolled for the second group. Hopefully, more will be this sector,
though the lack of paid posts is a deterrent. People come from all over
the country for training, including Manchester, and it would be good if
this could include the colleges represented here this evening. The Muslim
leadership recognises that the concept of chaplain is one from which they
wish to learn. The traditional Imam is clearly a teacher and a leader of
prayer. The pastoral role becomes a key one in chaplaincy. But also we
are exploring how far the Muslim chaplain can play a full part in a team,
and be available to more than their own people, in the way that has happened
traditionally for Anglican chaplains. There has been considerable progress
here. But one of the subjects for all, is living within a multi religious
community, and the implications for their work, and how this can be seen
as a positive context for learning as well as teaching.
- The provision of
prayer rooms, halal or kosher meat, alternative entertainments to the
usual diet of bars and night
club style parties, needs to be addressed. So also the recognition of
religious holidays beyond the Christian ones Perhaps some progress has
been made here, but it may mean Christians giving up space, to provide
for others. It is important also that faiths other than Muslim are remembered,
and how that can be best addressed in each place is important. Multi religious
advisory groups and committees are clearly very important, and also multi
religious teams of chaplains. The very sign of working together can indicate
possibilities within the university and beyond. The staff also need to
be encouraged to take part in such programmes. A Muslim student said to
me that it is difficult that all initiatives seem to be down up- rather
than a shared commitment, or even, sometimes, top down.
- Intentional programmes
can be offered. These
can include dialogues, events, debates which include all faiths. Or they
can be specifically between two faiths, or two religious societies. The
latter is likely to reach more depth. One faith can provide an awareness
week, and that can include people of another faith. Next week, I am going
to have a discussion with an Imam colleague - already a close friend -
in front of students, and we will invite questions. Hopefully, people
other than Muslims will come. Festivals can clearly be opened up to others,
and awareness building days such as a common fast in Ramadan, which can
include fund raising. Chaplaincy lectures can be on themes and have speakers,
which will attract a varied audience. Fund raising events can be done
together, or work with such groups as asylum seekers, or the homeless. Empathy
for each other's problems, and a willingness to combine together for particular
causes- such, as for example, demonstrations related to the Iraq war, can
also build up confidence.
- There are four well
known principles of dialogue - dialogue begins when people meet people,
it involves removing
misunderstanding and building up trust, it leads to common service in the
community, and it leads to authentic witness. These four can guide any
programme, including that within Higher Education. And witness remains
important. We are called to share our faith, but not to manipulate people. We
witness by our words, our life style, and our openness to our neighbour,
of whatever faith or none.
- There are extremist
groups in all faiths - Muslim, yes, but also Christian, Hindu and others. The Muslim groups tend
to emphasis political causes, Christians a conversion agenda. They can
give the impression that they are larger than they actually are, but small
groups can have a disproportionate effect, just as used to happen with
extreme Marxist groups infiltrating organisations. The Muslim groups have
come to the public eye because of the terrorism issue. They have particular
institutions where they are stronger, though not necessarily strong in
numbers. I am told that these are in London, and in some universities
in cities where there are not so many mosques and other Islamic institutions. In
Leicester they are weak, and not welcome in any of the 23 local mosques. But
we need to be watchful, since recruitment now can lead to a lifetime of
commitment to causes, which are a danger to the world, as well as inter
religious harmony. The best way to oppose them is to strengthen the Islamic
societies and other representative organisations. It is to provide the
kind of support suggested throughout this paper. It has been well said
that it is the responsibility of leaders of each faith to face down their
own extremists. This means also Christians standing against inappropriate
methods of evangelism, or closed fundamentalist attitudes.
- The issue of Islamophobia needs
to be named and addressed. The university cannot be isolated from the
rest of society, of course, but many Muslim students can testify to how
they have suffered even more since 9.11 than before. There needs to be
clear policy that the institution officially will have no truck with such
things, and that it will work to an ethos which will increase the confidence
of Muslim students that this is a safe place to be. Chaplains can play
a key role in enabling such issue to be examined. But there can also
be a kind of religious people phobia, which makes it difficult,
for example, to admit one is a Christian. Probably, the more open practice
of faith by other faiths, can help the Christian here, to 'come out'. This
is certainly a difficult area for the Christian in the vast FE sector,
where my wife teaches, and where she is only aware of the faith of the
majority who are not Christian.
- We do not need to
reinvent the wheel. In
Loughborough they are considering a multi faith chaplaincy centre, and
the chaplain ahs supplied me with the research he has done, which has included
examples of such places from Derby, Lancaster, Sheffield Hallam, Essex,
South Bank, Hertfordshire, St Andrew's. I could add Surrey, where I was
called to give advice. The very act of working together can create the
trust that can help with the next stages of chaplaincy.
- The kind of cross
faith development worker appointment that you are envisaging is an important
way forward, where
all put their trust in a worker of whatever faith. In Leicester, we have
a Muslim employed partly by the church, and partly by the Council of Faiths,
and Voluntary Action Leicester, as Faiths Regeneration Officer. This has
worked excellently because of the quality of the young man appointed, and
his absolute clarity that he is not working for the interests of any community,
neither the Christian one, though his office is in Church House, nor his
own Muslim community, though he lives in the heart of it. He has a management
group across faiths, chaired by an Archdeacon, and it is working!
I end by returning to Rowan Williams. In his lecture, highlighted in the
Guardian, he emphasised that religious education should not be about including
atheism, but about religions being purified by atheism. It should be a time
for exploring alternative religious beliefs, and by the critique of an atheist
such as Philip Pullman, or Bertram Russell, examine the validity of any religious
belief, or spirituality, or of the God whom we believe in. He added that
if you believe in a mortal God who can win or lose power, your religion will
be saturated with anxiety - and so with violence. The wrong kind of
God is dangerous, and Rowan quotes the Zen Buddhist saying, 'If you meet
the Buddha, slay him.' The university can be a place where false and dangerous
Gods can be cleansed, not just by atheist critique, but the critique of other
faiths than our own. And that in itself is an imperative for inter faith
dialogue, so that faiths can each believe deeply in their own truths, acknowledging
their differences, but also be proud of how those differences are dealt with. And
the Chaplains can be key instruments in such an outcome.
Andrew Wingate, Inter Faith Adviser, and Canon Theologian, Leicester
andangwingate@ntlworld.com
