Heavenly Readings: A study of the place of liturgical literacy within a UK Muslim community and its relationship to other literacy practices Andrey Rosowsky Thesis Submitted for the Degree of PhD School of Education University of Sheffield Volume One May 2004 Abstract This study is concerned with the description and discussion of liturgical literacy, in its Islamic form, in a UK Muslim community. Liturgical literacy is often marginalised, misunderstood and disparaged. The central thesis of this study seeks to demystify this literacy practice by subjecting it to a thick and detailed description, and, necessarily, includes an analysis of the multilingual and multiliterate nature of this community which is both complex and problematic. The data is explored to illustrate the complex role liturgical literacy plays within the community and elicits the tension that exists between liturgical literacy and other languages and literacies, and the intergenerational tension over pedagogy. This thesis presents liturgical literacy as an intense, vibrant and esteemed cultural practice, and seeks to lay to rest the pejorative notion that it is predominantly a matter of rote learning with little or no recourse to meaning. Section I of this thesis consists of a definition of liturgical literacy and an exploration of its status and practice in different religious contexts. It also establishes the study of liturgical literacy within the tradition ofliteracy studies termed 'New Literacy Studies' and draws upon theoretical models from major works in this tradition. Thirdly, a description is given of the community in question followed by an explanation of the research methods employed. Section II uses data from interviews and observations to present the people involved: the children, their parents, their teachers and those who organise the teaching ofliturgicalliteracy. Section III uses data from interviews, observations and historical documents to explore the institutions of liturgical literacy: the mosque, the home and, to a limited extent, the school. Section IV uses data from interviews to examine the languages of liturgical literacy and other languages within the community. Section V concludes with an analysis of the research fmdings and identifies key areas for more detailed investigation. It also includes tentative recommendations for mainstream education acknowledgement of liturgical literacy. Contents Volume One Page Acknowledgements List of Plates List of Tables and Figures Section I: The Study of Liturgical Literacy 1 1. Chapter 1 Introduction to Liturgical Literacy 1 1.1 Background to the Study 1 1.2 Liturgical Literacy: deflning remarks 5 1.3 Islamic Liturgical Literacy 6 1.4 Scope of the this Study 13 1.5 Community Literacy and its Study 15 1.6 Liturgical Literacy as a Social Practice 21 1.7 Five Studies in Liturgical Literacy 33 1.7(i) Bledsoe and Robey and The Mende (1993) 33 I.7(ii) Weinstein-Shr and the Hmong (1993) 37 I.7(iv) Zinsser and the Fundamentalists (1986) 39 1. 7(v) Baker and the Tidorese (1993) 41 I.7(vi) Wagner and Morocco (1982-1993) 43 1.8 Relevance of previous studies to this research 45 2. Chapter 2 The Community and its Ethnography 46 2.1 Social context for the present study 46 2.2 The community of the present study 50 2.3 Researcher as Participant Observer 52 2.4 Research Methodology 56 2.5 The Research Questions 56 2.6 The Pilot Study 58 2.7 The Interview Schedules 60 2.8 The Sample 63 2.9 Other sources of data 66 2.10 Rationale for using case study 67 2. 11 The value of Qualitative Study 67 2.12 Themes that emerged 70 2.13 Themes and Issues that arose out of Pilot interviews 73 Section IT: The People of Liturgical Literacy 75 3. Chapter 3: Children 75 Vignette 75 3.1 Introduction 77 3.2 Readiness for liturgical literacy 78 3.3 Children and their language use 83 3.4 Children's perspectives on literacy, liturgical and secular 89 3.5 Acquisition ofliturgicalliteracy - the process 96 3.6 Liturgical literacy - an example of syncretism 106 3.7 Liturgical literacy and reading for meaning 110 3.8 Children's attitudes to liturgical literacy 114 3.9 Summary 120 4. Chapter 4: Parents 121 Vignette 121 4.1 Introduction 123 4.2 Attitudes and concerns l25 4.3 Languages in the mosque 128 4.4 Parents and the institutions ofliturgicalliteracy 131 4.5 Parents' acquisition ofliturgicalliteracy 133 4.6 Gender role models 135 4.7 Attitudes towards secular education 137 4.8 Summary 141 5. Chapter 5: Teachers 143 Vignette 143 5.1 Introduction 144 5.2 Duties and responsibilities of an imam. 145 5.3 Qualifications and training 146 5.4 Training for teaching children 149 5.5 The methodology of teaching liturgical literacy 152 5.6 The problematicisation of script 154 5.7 Use of English in the mosque 161 5.8 Differentiation in the mosque 163 5.9 Liturgical literacy and the wider Islamic curriculum 165 5.10 Decoding and understanding 169 5.11 Summary 170 6. Chapter 6: Organisers 172 Vignette 172 6.1 Introduction 174 6.2 The role of the trustees of the mosque 175 6.3 Responsibilities of the trustees 176 6.4 Running the mosque: self-sufficiency 180 6.5 The mosque and the town 184 6.6 Adapting to new times: language 185 6.7 Adapting to new times: curriculum 188 6.8 Summary 190 Section ID: The Places of Liturgical Literacy 192 7. Chapter 7: Mosque 192 Vignette 192 7.1 Introduction 193 7.2 Riverton and Midbrough 194 7.3 Origins of Church Walk Mosque 197 7.4 An aside: liturgical literacy - a matter oflife and death 203 7.5 Educational purpose of Church Walk Mosque 206 7.5 Church Walk Mosque in 2004 209 7.6 University Road Mosque 213 7.7 The materiality ofliturgicalliteracy 218 7.8 Summary 226 8. Chapter 8: Home 228 8.1 Introduction 228 8.2 The materiality of liturgical literacy in the home 228 8.3 Liturgical literacy events in the home 223 9. Chapter 9: School 237 9.1 Introduction 237 9.2 The local secondary school 237 9.3 Teacher perception of liturgical literacy 238 9.4 The effects of liturgical literacy on reading in school 239 9.5 Liturgical literacy and literacy development in school 241 9.6 Benefits of liturgical literacy 242 9.7 Summary 243 Contents Volume Two Section IV: The Languages of Liturgical Literacy 245 10. Chapter 10: Urdu 245 10.1 Introduction 245 10.2 Literacy campaigns in Pakistan 246 10.3 Urdu use in the community 247 10.4 Urdu use in the mosque 252 10.5 Laylat-ul-Miraaj at University Road - a literacy event 254 10.6 Future status ofUrdu in the community 264 10.7 Summary 265 11. Chapter 11: Mirpuri-Punjabi 266 11.1 Introduction 266 11.2 Mirpur, Punjabi and Mirpuri-Punjabi 267 11.3 Self-perception of language use 268 11.4 Gender differences in language awareness 269 11.5 Pothwari or Mirpuri-Punjabi literacy 272 11.6 Mirpuri-Punjabi usages 275 11.7 Mirpuri-Punjabi, Urdu and popular culture 279 11.8 Summary 281 12. Chapter 12: English 282 12.1 Introduction 282 12.2 Parental feelings towards use of English 283 12.3 Literacy learning and meaning-making 283 12.4 Parental acquisition of English 286 12.5 Parental views on children's progress in English 289 12.6 Summary 293 13. Chapter 13: Arabic 295 13.1 Introduction 295 13.2 Qur'anic Arabic 296 13.3 The value placed on the Qur'an 297 13.4 Knowledge of the Qur'an 300 13.5 The Qur' an in English translation 302 13.6 Summary 306 Section V: Concluding Remarks and Implications 308 14. Chapter 13: Concluding Remarks and Implications 308 14.1 Introduction 308 14.2 The Research Questions 313 14.3 Implications for the Community 317 14.4 Implications for the wider society and its schools 318 14.5 Final Comments 321 References 323 Appendices Appendix I Interview Schedules 1 Appendix 11 Observation Schedules xiv Appendix III Glossary of ArabiclUrduIMirpuri-Punjabi words xviii Appendix IV Data on Minority Ethnic Achievement xx Appendix V Other Sources of Data xxiv Appendix VI Example Interview xxv Acknowledgements I am grateful to the University of Sheffield, School of Education, for all the help and support it has provided to me during the last six years. In particular, I would like to express my sincere and heartfelt thanks to my supervisor, Dr Elaine MiI1ard, for the inspiration, guidance and encouragement she has offered me throughout this research and for her powers of persuasion in getting me to take it on in the first place. If my fonner Headteacher, Melvin Whale, had not financed my initial MEd in 1997 this work would never have begun and I would like to thank him and his deputy, Howard Thomas, who championed my cause at the time. I would also like to thank my colleagues past and present. Obviously, this work could not have taken place without the cooperation and good will of the community that is its subject. I owe a significant debt of gratitude to pupils, past and present, of'Fieldworth' seconday school, their parents, their siblings, their grandparents and to all who attend 'Church Walk' and'University Road' Mosques. I am also aware of the privilege that was granted me in gaining the trust and friendship of some of the elder members of the community, the mosque trustees, the imams and other teachers of liturgical literacy. I would also like to thank my best friend, Abdullah, for all the discussions we have had down the years.