The Westminster Faith Debates Seven Debates on the Place of Religion in our Public Life

Summarised by Linda Woodhead Introduction

In the fi rst half of 2012 a series of debates on religion in British public life were held in Westminster.

Organised by the Rt Hon and Professor Linda Woodhead,1 these debates presented new research fi ndings from the £12m national Religion and Society Programme funded by the AHRC and ESRC.2

Academics presented the fi ndings, which were responded to by public fi gures, and discussed in open debate with a large audience which included politicians, members of religious and secular organisations, and the general public.

The aim of the series was to update understanding and raise the level of conversation about religion.

The debates attracted widespread media coverage and public debate.

“As a result of my time This booklet offers brief summaries of the debates and the issues they raised. The debates can also be accessed in audio and visual form by in offi ce as Education following the links below or googling ‘Faith Debates’. Secretary and Home

Secretary I became “This series has been extremely successful acutely aware of the in raising the level of public debate about religion, on topics of great importance for importance of religion our national life.” in our society and the The Rt Hon Dominic Grieve QC MP, Attorney General need to think more clearly about what 1 Charles Clarke was Home Secretary 2004-2006 and is currently Visiting Professor in Politics and Faith at Lancaster University. Linda Woodhead role it plays and how is Professor in the Department of Politics, Philosophy and Religious studies at Lancaster University, and Director of the Religion and we could address Society Programme. They were assisted by Dr Rebecca Catto and Peta Ainsworth at Lancaster University, and by Elizabeth Hunter the Director things in a better way.” of the think tank Theos. 2 The Arts and Humanities Research Council and the Economic and Charles Clarke Social Research Council. See www . religionandsociety . org . uk

3 Contents ...... Page

1 What’s the Place of Religion in Public Life? ...... 6 , Charles Moore, Rowan Williams

2 Religious Identity in ‘Superdiverse’ Societies ...... 12 Kim Knott, Therese O’Toole, Trevor Phillips, Dominic Grieve

3 What’s the Place of Faith in Schools? ...... 18 Bob Jackson, Jim Conroy, Richard Dawkins, John Pritchard

4 What have we Learned about Radicalisation? ...... 24 Mark Sedgwick, Marat Shterin, Matthew Francis, Mehdi Hasan, Ed Husain

5 What Role for Religious Organisations in an Era of Shrinking Welfare? ...... 30 Adam Dinham, Sarah Johnsen, David Blunkett, Peter Smith

6 What Limits to Religious Freedom? ...... 36 Maleiha Malik, Peter Jones, Lisa Appignanesi, Michael Nazir-Ali, Julia Neuberger

7 What are the main Trends in Religion and Values in Britain? . . . . . 42 Grace Davie, Linda Woodhead, Aaqil Ahmed, Cole Moreton 1 WHAT’S THE PLACE OF RELIGION IN PUBLIC LIFE?

In conversation

Tony Blair Former Prime Minister Charles Moore Journalist, Rowan Williams Archbishop of Canterbury

Conclusions from the debate Religion has always made Questions for debate an important contribution to Some of the speakers in public life, and continues to do previous debates – like Bishop so. Religious convictions can Michael Nazir-Ali – believe and should be brought into that religion has been pushed public debate and decision- out of public life, marginalised, making in a democracy. Few even persecuted. Others, like religious people in the UK want Richard Dawkins, think it’s not to impose their truth on others; been pushed out far enough most are happy to abide and still has undue infl uence by the democratic process. in government, schools and so The state and religious on. How well does the UK ‘do’ communities should work in religion in public life, and what partnership – to do so makes improvements are needed? both more responsible.

6 7 Points of Debate and Disagreement Practical Suggestions

“I think what we need is a State and religious communities should work Being religious involves believing Most religious people do not combination of religion- in a close relationship, so that the former cannot ignore the latter and the latter cannot that you have unique access believe that they have a unique friendly democracy and just opt out of public life and responsibility. to the truth and that ‘error hold on truth, and think that democracy-friendly At a time when religious extremists often has no rights.’ ‘there are many ways to God.’ religion… religion should shout loudest and gain a disproportionate have its proper place but hearing, it is important to support democracy- in the end the processes friendly religion around the globe.

Religion is primarily a matter Religion has as much, if not more, of democracy must be Rather than condemning religious people for of beliefs which are held to to do with values, with how one supreme in the ultimate irrational and false beliefs, those who attack decision making.” religion should pay more attention to the be true by their followers behaves, with relationships with values, ways of life, and relationships/ (and false by their critics). God and other people. Tony Blair communities which are what count for many religious people.

Christianity still has access to Britain’s Christian heritage the public sphere (e.g. schools, is under threat as never and in handling tragedy and before, from human rights celebration), and human rights legislation above all. have religious roots.

Public religion isn’t so much Organised religion in the UK is too about column inches or a wary of the media and does not national voice, but action communicate well in public life. at the local level.

8 9 “I think the position of religion in public life is not just a matter of column inches or whatever, I think it’s very much about how “I see the extent to which it works on the ground in people of faith feel victimised localities.” or marginalised, I’m not sure Rowan Williams they always see it clearly… a few extremely hard cases “The more organised the have created a slightly religion is the less keen highly-coloured view of it seems to be on clear where we are.” communication.”

Rowan Williams Charles Moore How the Media Reported the Debate

“For what it lacked in controversy, a “Moore deplored the way the press head-to-head between Tony Blair and had condemned the very notion that Rowan Williams last night made up for Blair might have prayed with George in confession.” Bush. ‘Did you pray with him, by the Ruth Gledhill way?’ he demanded. Blair was unruffl ed. ‘It wouldn’t have been 25 July 2012 wrong,’ he said, ‘but it didn’t happen. And I’m sure that, as a journalist, you “On the question of women bishops, understand the distinction.’ ‘Touché!’ Dr Williams said that he had recently Moore cried.” learned ‘just how diffi cult it is for London Evening Standard women to hear an all-male body 25 July 2012 pronouncing on their future.’” Madeleine Davies Church Times 26 July 2012

Watch the debates and download the podcasts www.religionandsociety.org.uk/faith_debates/public_life

10 11 2 RELIGIOUS IDENTITY IN ‘SUPERDIVERSE’ SOCIETIES

Academics Conclusions from the debate

Kim Knott Lancaster University Since the 1970s the UK has Therese O’Toole Bristol University been the most successful country in Europe at Public Figures integrating an increasingly wide range of religious Trevor Phillips Chair, Equality and Human Rights Commission identities and allowing them Dominic Grieve Attorney General agency in society. This achievement should be more widely recognised. But the success means that religious identities are now so diverse that it is no longer as helpful to think of a small number of ‘world faiths’ which make people ‘Hindu’, ‘Muslim’, ‘Christian’ etc and which must relate to one another in a ‘multi-culture’. Many people are now religious ‘in their own way’, there are many varieties of Hindu, Muslim, and Christian, and religious Questions for debate identities are infl ected by How do we live well together ethnicity, gender and so on. in an increasingly diverse The concept of ‘superdiversity’ society, and how does religion may now be more helpful contribute for good or ill? than ‘’.

12 13 Research Findings Points of Debate and Disagreement

Britain leads in Europe in successful “It’s about the vision we ‘Superdiversity’ can be cashed out multi-faith work and integration of have of ourselves as a religious groups; many such groups are in policy terms. E.g. less attention society and how we live now signifi cant agents in civil society; should be given to so-called achieved a great deal in well together…” ‘Superdiversity’ is too vague ‘faith communities’ and their supporting multi-faith and inter-faith to have policy relevance. work; the Coalition government is Linda Woodhead leaders, and more to individuals continuing this work with more – including the majority of confi dence but less cash. believers in the UK who do not Religious diversity is no longer a matter belong to an organised religion. of homogenous religious communities (Christian, Muslim, Hindu etc.) living side by side and together. Earlier talk of ‘multiculture’ can be unhelpful if it It is anachronistic in a multifaith It is appropriate to distribute perpetuates this idea. society to distribute funding funding for many faith bodies via for faith bodies via the Church The decline of organised forms of the Church of England because religion has been accompanied by a of England, as the Coalition it has a long history of dealing multiplication of religious groups, more government’s Near Neighbours individualised religious identities, and tolerantly with different beliefs. Scheme is doing. multiple forms of belonging.

People do not have singular identities, but mixed ones (religious, gendered, ethnic and so on). It depends on context ’s emphasis on Cameron was talking about which aspect comes to the fore – often Christian culture and ‘muscular Britain’s distinctive culture, people ‘mobilise’ one aspect of their which is able to integrate many identity only when it is under threat. liberalism’ threatens to under- mine the gains made in the identities, without asking people ‘Superdiversity’ tries to capture the name of multiculturalism. to surrender who they are. complex forms of multiple identity which result from migration, mobility, and expanded cultural and religious choice.

14 15 Practical Suggestions

The UK should be more positive about how “Living together graciously… “After 2005 we begin to much has been achieved in terms of Let’s be upfront about see more of an emphasis integrating a huge range of different identities, including religious ones – the bad this… This country is really on faith groups as news stories tend to eclipse the good news. good at managing the possessing the ability to Emphasis should continue to shift away from issues of difference.” deliver social capital.” the state giving a small number of religious group identities what they ‘need’, to Trevor Phillips Therese O’Toole supporting freedom of conscience of individuals (liberty and toleration), and making sure that the life-chances of people are not limited by their identities (fairness and equality). How the Media Reported the Debate Insofar as there is a ‘host culture’ it is, and should remain, one which is hospitable to religious difference and freedom of “How does Prof Knott square media “Christians who argue they should be conscience. This is the majority position, and contempt for religious fi gures and exempt from equalities legislation are whilst more exclusivist minorities retain their principles with her Pollyanna view of a no different from Muslims who want normal rights, they do so within this broader harmoniously tolerant Britain?” to impose sharia law in Britain, a framework. human rights chief has declared.” Christine Odone With ever-increasing diversity there will be The Telegraph Daniel Martin more challenges. In order to meet these there 7 Feb 2012 Daily Mail needs to be: 17 Feb 2012 “How should the State and the judiciary — understanding of the civic ‘rules of defend (religious) liberty, in a land engagement’ which make it possible to live whose people now have a thousand peacefully together and to reach agreement gods instead of one, and in which — creative partnerships with the atheists demand to be heard? And what state, including fi nancial support for part can the beleaguered national religious and other initiatives which church play? encourage integration — awareness of how policies (e.g. on counter- Cole Moreton terrorism) can foster the misleading idea Sunday Telegraph that there are homogenous religious 12 Feb 2012 identities which wholly defi ne people (e.g. ‘Muslim’) — better mechanisms, especially at local level, for dealing with religious disputes and reaching agreement. Watch the debates and download the podcasts vwww.religionandsociety.org.uk/faith_debates/identity

16 17 3

WHAT’S THE PLACE OF Conclusions from the debate FAITH IN SCHOOLS? There was a new settlement between religion and state

Academics school education in Britain in 1944. Since then changes Bob Jackson have been implemented in a Jim Conroy University of Glasgow piecemeal way, attempting to keep pace with the rapid Public Figures changes in religion and Richard Dawkins Author, The God Delusion society. This has led to John Pritchard Bishop of Oxford, Chair of situation of crisis today which the Church of England’s Board of Education is evident in: — Controversy over the existence of ‘faith schools’ — Inadequate teacher training to deal with faith — Confusion about the requirement to hold acts of worship in all schools Questions for debate — Patchy RE (Religious What place – if any – should Education) teaching and faith have in our state degraded status of RE in school system, and in our the curriculum schools – in both the formal There is an urgent need for curriculum (what is taught in joined-up thinking about the the classroom) and informal place of faith in schools and curriculum (wider ethos of the a new settlement as radical school, including assemblies)? as that of 1944.

18 19 Research Findings Points of Debate and Disagreement

Faith schools vary widely in nature – they “What is happening to RE cannot be categorised as a single group. To educate any child in a faith Parents and society inevitably Research shows many to be of high quality, in our schools is a scandal is a form of indoctrination; children with demand continuing to grow. Many are want children to be raised in the for which we will have to should be presented with religious now taking Academy status. Faith schools’ pay a high price in years beliefs and values they believe to admissions policies remain contentious. and secular beliefs and be allowed be true, and this does not curtail to come.” to make up their own minds The research uncovered serious problems with children’s liberty. about the truth. the way RE is taught in secondary schools. James Conroy Although compulsory, RE is: — under-resourced Given that faith is important for so — squeezed in the curriculum Faith schools should not be many British people, it is appropriate — outside the Eng Bacc, and not paid for from the public purse always considered a serious subject that the state should support the and state schools should — subject to local variations in syllabus, sorts of schools people want – and a and highly variable in quality be open to everyone. mixed educational system overall. — no longer guided and resourced by Local Education Authorities, which are in crisis. Assemblies remain important, The research nevertheless fi nds examples and schools should be guided of excellent practice in some schools, and student demand for RE has been growing Acts of worship are anachronistic and encouraged to use them in a strongly. and should not be compulsory. way which caters for religious and non-religious as appropriate to the The statutory requirement to hold Acts of Worship ‘of a predominantly Christian profi le of the school. character’ is widely ignored, and there is often fear of dealing with religion at all. There is widely varying practice across schools – from no collective gatherings, to banal notice- giving, to refl ective spaces. Primary schools often deal better with Acts of Worship than secondary schools.

20 21 “I wish politicians would go back more to breadth in education, related to the whole human person, and not just contemporary utility.”

Robert Jackson

Practical Suggestions How the Media Reported the Debate

There is widespread agreement that RE in “There are many objections to “State schools spend no more than £1 per “A Department for Education pupil each year teaching religion, a spokesman said: ‘RE remains a Britain is in some disarray, despite the best faith schools. They are divisive, efforts of many teachers and other Government-funded study found statutory part of the school curriculum educational professionals. discriminatory, in some cases yesterday.” for every student up to 16. It is rightly they actively teach scientifi c Steve Doughty down to schools themselves to judge how it is taught, but the English There is unwarranted nervousness at all levels The Daily Mail falsehoods (for example Baccalaureate will not prevent any about dealing with religion in schools. 22 Feb 2012 teaching literalistic Koranic school from offering RE GCSEs.’” The training of teachers in how to deal with creationism instead of scientifi c “These (religious schools) are schools BBC News faith is inadequate – not just for RE teachers, evolution). But for me, not the which are funded by me and my partner 21 Feb 2012 but all teachers. as tax payers. However, they’re schools least objection to faith schools from which our children are excluded The settlement reached in 1944 and added to is that their very foundation because I can’t profess to believe in a god that I don’t believe in.” piecemeal since then – in response to many and defi nition depends on the developments including the changing nature Caller of religion in Britain – is in urgent need of assumption that it is right to You and Yours review. A new settlement is needed. label a child with the faith of BBC Radio 4 21 Feb 2012 The situation is of concern for children her parents.” and society as a whole. People who do Richard Dawkins not understand religion are simply not well educated. A religiously diverse society and world requires higher, not lower, standards of RE. Watch the debates and download the podcasts www.religionandsociety.org.uk/faith_debates/faith_in_school

22 23 4 4 WHAT HAVE WE LEARNED Conclusions from the debate ABOUT RADICALISATION? As currently used ‘radicalisation’ often includes Academics too much and too little. Too Mark Sedgwick University of Aarhus, Denmark little, because it focuses Marat Shterin King’s College London attention only on Islamic or Matthew Francis Lancaster University religious forms of terrorism, and too much because radical Public Figures ideas and ‘Islamism’ do not usually lead to violence Mehdi Hasan Political Director, The Huffi ngton Post and are too widespread for Ed Husain Author, The Islamist security initiatives to counter (attempts may be counter- productive.) As for what causes recent Questions for debate incidences of extremist What is ‘radicalisation’ or violence, there is a growing ‘extremism’? Is it unique to consensus that there are Islam? Is it always religious? multiple causes including: Is it a new and unique a sense of grievance and phenomenon, or just a new isolation, belief that violence label for certain forms of can remedy a perceived terrorist violence? And what problem, and contact with can research tell us about its networks and images that causes and how to prevent it? glorify the use of violence.

24 25 “The problem to be countered is not the ‘clash of civilisations’ narrative, nor Salafi sm, but the Research Findings people who accept and promote the idea that ‘Radicalisation’ is a new word, but the process violence is the proper whereby groups and individuals with religious response to the narrative… Points of Debate and Disagreement or secular commitments turn violent is not attempts to counter the new, and past and present research, e.g. that on New Religious Movements and various narrative risk proving forms of terrorism, should not be ignored. counter-productive.” Counter-radicalisation policies like

What needs to be explained (and countered) Mark Sedgwick Prevent I cast the net too wide, and is not the embrace of radical ideas, which is have caused more problems than Islamist belief is itself dangerous, widespread and always has been (e.g. they have solved. Islamist beliefs a necessary step on the pathway to communism), but why some groups and individuals embrace violence, which is rare. “By the time it gets to violence do not themselves lead to violence violence, and should be countered. it is too late… There are fi ve and it is counter-productive to It is impossible and often counter-productive ‘target’ and try to change them. for states and their security forces to counter ideas that are theo-political radical ideas. This does not mean that that lead to the justifi cation of extremist beliefs do not need to be contested, suicide bombing…” but there are more effective ways to do this – It is the move to violence which It is Islamism which is the earlier e.g. good education, including in religion and Ed Husain theology, and active initiatives in civil society. is the problem and should be the identifi able problem and a proper focus of security concern. focus of security concern. Violence is always over-determined – there are multiple causes, many paths, and no single ‘conveyor belt’ to violence. There are The importance of (individual) belief as a situational, strategic, social and individual driver of action tends to be overestimated. There are many pathways to causes. This means that the move to violence Involvement in social networks is arguably violence, and the element of Pathways to violence can can be explained in retrospect, but not more important. Also important and choice always remains, making be modelled and resort to accurately predicted in advance (two people underestimated is access to images, with exactly the same circumstances may act aesthetics, cultures and practices of violence it impossible to predict which violence predicted. violently in one case and not in another). which are not exclusively Islamicist but can be individuals will act violently. harnessed to Islamist ideas – as well as to One dynamic observed in some of the research anti-Muslim ideas. is the existence of an ‘us-and them’ (minority/majority) mentality combined with a There is no evidence to support the reality of Either religion is the major factor sense of grievance. If the ‘minority’ then starts ‘brainwashing’, nor of de-programming or It is often impossible to separate in radicalisation or, politics is the to attract criticism and repression by agents of de-radicalisation where these are equated the religious and the political. ‘the majority’ this can lead to a vicious cycle with quick processes which bypass normal major factor in radicalisation. of escalation. modes of socialisation, cognition and volition.

26 27 “There is a growing consensus amongst scholars that there is no conveyor belt into radicalisation.”

Matthew Francis

Practical Suggestions

‘Radicalisation’ includes too much. The How the Media Reported the Debate holding of radical, intolerant attitudes, is widespread in all societies. It is the move to violence which needs to be understood “Over the last 10 or 15 years terrorism has On being asked by Mehdi Hasan to and countered. been on the increase, how much do you defi ne an extremist: “An extremist is think religion has been to blame for someone who has views to the right Counter-radicalisation policies have spread that?” or left of mine.” the net too wide. This is both ineffective and “On the one hand there’s Iain Dale Iain Dale can be counter-productive when it engenders the danger of alienating an us/them mentality and sense of grievance LBC Radio LBC Radio in a ‘target’ community. communities, on the other 7 March 2012 7 March 2012 not dealing adequately with “Treating people with radical and even “Prevent 2.0 was a considerable Counter-radicalisation should follow security threats… I don’t established counter-terrorism pathways, antisocial views who are nevertheless improvement over Prevent 1.0, which rely on gathering good intelligence and think any government has operating within the law as potential recognising for example that looking in a focused way for indications of really got it right so far.” terrorists can easily lead to real terrorists sponsoring discussions of gender interest in violence, involvement in networks increasing their pool of recruits.” issues and ‘active citizenship’ among local Muslim women’s groups did not advocating such violence, and other indicators Charles Clarke Marat Shterin make an obvious contribution to the of a move to violent action. security of the realm.” 7 March 2012 It is not the business of the state to prescribe Mark Sedgwick or proscribe particular theologies, any more The Muslim News than particular political ideologies – so long 30 March 2012 as they operate within the law. It is, however, legitimate to educate and argue against false beliefs.

The model of human behaviour which holds that beliefs are the ‘drivers’ of action is mis- leading; practices, emotions and relationships Watch the debates and download the podcasts are just as important as beliefs. www.religionandsociety.org.uk/faith_debates/radicalisation

28 29 5 WHAT ROLE FOR RELIGIOUS ORGANISATIONS IN AN ERA

OF SHRINKING WELFARE? Conclusions State-provided welfare and Academics Questions religion-provided welfare go Adam Dinham Goldsmiths College, University of London Religion has always had a hand in hand and shape one Sarah Johnsen Herriot-Watt University very public role in Britain another. The early welfare providing welfare of various state in Britain mirrored Public Figures kinds, and has continued to the church, and its model

David Blunkett MP, former Home Secretary do so even after the creation was ‘doing good to others’. Peter Smith Catholic Archbishop of Southwark of the welfare state. Is it Since the 1980s, however, appropriate that it should the churches have shrunk continue to play this role in the and other forms of religion 21st Century, and if so – what and spirituality have grown. kinds of religion, in what ways, We may have entered a and in what relation to state new phase in which, as well and society? What difference as the old model of doing does the current situation good to those in need, state make – one in which the and religion (of greater welfare state is under pressure diversity) are more involved in and unable to deliver all the empowering and supporting services demanded of it? people to help themselves.

30 31 Research Findings

Recent studies show that faith-based “I think that the state should organisations (FBOs) remain major providers shrink in relation to faith, but of welfare across Europe, even where welfare systems are most extensive, as in northern not disappear altogether. It Europe. The exact nature of the relationship must play an enabling role, Points of Debate and Disagreement depends on the historic relations between providing a framework which state, and the family, and religion and other voluntary organisations. helps distribute power, wealth and capacity round providers New Labour meddled too much In the UK religious groups surrendered many and service users of all faiths The social enterprise model can ‘acute’ (intensive, short-term, interventionist) with FB (faith-based) provision; never provide services for the services (e.g. social work) to the state after and none. This is essential for the social enterprise model will 1945, but they remain majority providers in poorest and most needy; a more cohesion in local areas, and allow FB provision to fl ourish partnership with the state in, e.g., care for equal state-faith partnership is a the homelessness and social housing. They nationally.” on its own terms, without state better way forward. also deliver many ‘slow’, relationship-based, Adam Dinham interference. non-statutory services e.g. visiting the elderly, lifts to hospital, support for the unemployed, meals. The distinctiveness of FB provision Since the 1980s there has been growth of new Public services cannot have a faith (the ‘F’ in FB) has been too forms of welfare and ‘wellbeing’ provision by profi le or proselytise; their services spiritual groups and individuals – most Traditional faith-based providers, e.g. in severely curtailed by a secular must be universal. notably in ‘holistic’, ‘mind, body, spirit’ homelessness care, are more likely to favour ethos – the latter is not neutral. practices and CAM (complementary and non-interventionist approaches (give care to alternative medicine). This is now a major part all who ask for it), whilst secular provision of the healthcare landscape. Other non- often seeks greater intervention (require Christian forms of welfare provision have also changes in the behavior of recipients of care, There should be a mixed There should be universal grown, e.g. by Muslim groups. to help them care for themselves). economy of welfare provision services for all, ensuring the The New Labour government acknowledged Under conditions of austerity the current in a multicultural society. same standards of care. the importance of FBO provision, and entered Coalition government wishes to give more into contractual relationships with those FBOs scope and autonomy to FBOs to deliver which could provide ‘universal’ services. This welfare, and hopes that cuts in funding will has led to the professionalisation of some lead to more reliance on a self-funding ‘social The ‘F’ factor makes a signifi cant There is in reality little large FBOs able to work with/for the state at enterprise’ model. difference (e.g. to motivation, difference between FB local and national level, and to an internal ethos, immersion in a community). and secular providers. secularization of provision – differences One of the most signifi cant changes in the last between faith-based and secular providers 10 years has been the emergence of large have diminished. Many non-commissioned, Muslim organisations as major players in FB often smaller-scale, services remain outside provision. These, plus evangelical Christian Commissioners have a bias In practice, FB provision this contractual relationship, and are able to groups and forms of alternative spirituality, be more explicit about their faith are now as important as the historic churches against FB provision. is not disadvantaged. commitment. in welfare and health/healing provision.

32 33 Practical Suggestions “There are around 54,000 places of worship in the UK More research is needed on the relative and 80–90% do some welfare quantity and quality of faith-based and work, and there are 24,000 secular provision in different welfare services and arenas. registered religious charities, which is 1 in 7 of all charities.” The faith-based model of non-interventionist, unconditional care – doing good to others – Linda Woodhead is likely to come under increasing pressure.

Thinking and policy on faith and welfare needs to be updated to take account of post-1980s forms of religion. The role of the historic churches is increasingly being supple- mented by that of other faiths, other types of “Our research concluded that How the Media Reported the Debate Christianity, and alternative spiritualities. This faith-based homelessness involves a shift towards new models of care services are not as different and self-help. “Preaching and teaching and distributing “Religious charities may be trying to from their secular equivalents alms go together. They are bound to change their image and convince us The historic churches maintain a high level of as is usually assumed. Some – because Christian morality derives from that they will not use their ‘coverage’ of the country, with buildings and observers may consider Christian doctrine. Or do the gloriously involvement in social work to staff in many deprived areas, and volunteers impartial utilitarian civil servants evangelise, but there is no guarantee to give time to ‘slow’ and non-professionalised this a good thing; it allays imagine that the virtues of charitable that this state of affairs would hold welfare activities. They also have a com- fears about proselytism, for giving and public service arise, as it once they take over a large section of mitment to helping all in need and not only were, by accident out of a vacuum?” social welfare provision. And we are their own members. However, their capacity is example. But it also presents not as convinced as Sarah Johnsen Peter Mullen shrinking. a challenge to FBOs. For, that everything is hunky-dory...” The Telegraph The nature of the ‘partnership’ between state if their aim is to provide a 21 March 2012 Terry Sanderson and faith in relation to welfare provision is qualitatively different service National Secular Society also changing fast and requires fresh experience, and for the 21 March 2012 articulation. infl uence of their faith to be There is a great deal of caution on the part of evident within that, it seems those who commission welfare on behalf of that many homeless people the state about ‘proselytisation’ and the distinctive contribution of faith made by are not noticing.” faith-based provision. There needs to be more Sarah Johnsen clarity about the principles for differentiating appropriate and non-appropriate expressions of faith in welfare provision, or there will be a retreat to a shallow ‘neutral’ norm which may Watch the debates and download the podcasts not serve particular client groups well. www.religionandsociety.org.uk/faith_debates/religion_and_welfare

34 35 Conclusions from the debate There is a majority democratic consensus, expressed in part through legislation, which sets limits on religious (and secular) freedoms. Where 6 religious expressions do not cross this line (e.g. display of WHAT LIMITS TO religious symbols) freedom should be unrestricted. RELIGIOUS FREEDOM? Where they do (e.g. refusing to conduct civil partnerships Academics for gay couples), negotiation Maleiha Malik King’s College London amongst the parties involved Peter Jones Newcastle University may be able to reach an accommodatiom or Public Figures compromise. Mechanisms for Questions for debate Lisa Appignanesi President of English PEN such negotiation may need Michael Nazir-Ali Bishop and Member of the House of Lords On the one hand, how much to be strengthened. There Julia Neuberger Senior Rabbi and Member of the House of Lords freedom should religious people may also be cases where and groups have to express religious people can refuse their convictions? On the other to act against the democratic hand, how much freedom consensus on grounds of should there be for others to conscience, but there may be express convictions which may a price to be paid (e.g. those be hostile or insulting to religion who cannot work on Sundays and religious people? In both make up time elsewhere; cases, where do we draw the conscientious objectors in war line, who decides and how? contribute in other ways).

36 37 “It’s often argued there should be accommodation of the religious conscience…We’ve already allowed some of the widest exemptions throughout the European Union from equality law ... as a society Research Findings There are three separable issues in this debate: we’ve reached an agreement a the freedom of religious individuals about what the limits of that b the freedom of religious groups exemption should be, it’s The issue has come to a head recently c free expression which may involve represented by the Equality because of a number of controversial rulings insult to religion under new equality legislation in which Act 2012.” the duty of equal treatment (especially on Cases being brought under Equality Law have a grounds of sexuality) has clashed with the to do with . Some exemptions from equality Maleiha Malik exercise of religious freedom (e.g. when a legislation have been granted to religious b Christian registrar refused to marry gay or groups . lesbian couples on grounds of conservative a Christian conscience). With regard to the question is how far this freedom extends, and whether it ever gives Points of Debate and Disagreement The focus of religious freedom debates has grounds for not obeying a law, or fl outing shifted in the last decade from controversy majority opinion and sensibility. What rights over the right of Muslim women to veil to can be granted minority views, and who bears the cost of individuals or groups acting controversy over the right of Christians to Freedom of expression is in Religious freedom is in danger; display religious symbols and act (or refuse against a majority position on the grounds of danger; religion is the threat secularism is the threat to act) on the grounds of their faith. conscience?

Controversy is currently being stoked by With regard to the freedom to insult religion c two extreme minority groups: aggressively , where insults do not amount to incitement Equality legislation has already That amounts to legal positivism; secular groups on the one hand; aggressively to religious hatred, this can only be a matter conservative Christian groups on the other. of voluntary restraint rather than legislation. granted religion exemptions; the morality is a higher law and Recent cases of ‘censorship ’ (e.g. closure of The majority population, both religious and law is now settled and religious religious people must fi ght to secular, is more ready to reach compromises the play Beshti which insulted some Sikhs, people must abide by it. change unjust legislation. and accommodations. or the ’s refusal to allow Christian anti-gay advertising on buses) seem arbitrary (why not stop other things which insult e.g. ‘Jerry Springer the Opera’ which was insulting to Christians?) suggesting that The law and society must make Minorities must bear at least the threat of public protest on the part of allowances for minority positions, those who are ‘offended’ is more infl uential part of the cost of the majority’s even when they are unpalatable than consistently applied standards (e.g. toleration of their differences. respect for those whose deeply-held beliefs to the majority. are being insulted).

38 39 Practical Suggestions

The issue of freedom is in danger of being hijacked by religious and secular extremes, both of whom claim to be oppressed by the other, and whose mutual opposition ramps up the dispute. News media often amplify such voices. There is a danger that equality law is hijacked by these extremes to make their point, rather than for its proper purpose (creating a fairer society).

Recourse to the law tends to amplify How the Media Reported the Debate disputes rather than resolve them. Non-legal approaches and solutions are more valuable in this area. “At least programme director Linda “He (Bishop Michael Nazir-Ali) held Woodhead speaks sense. Equality law that religious and sexuality rights In the face of this amplifi cation of minority and appeals to freedom are being were not properly balanced and that positions, it is important to remember and hijacked by the aggressive fringes of the equality of persons should not be represent the fact that most religious and religion and secularism to fi ght their confused with equality of behaviour; secular people are content to abide by ideological battles, she says.” that morality transcends the law…” democratic consensus and the law. It is also Jonathan Rayner Graham Goldsmith important to note that most issues of religious Law Society Gazette God and Politics in the UK freedom are resolved at local level without 20 April 2012 14 May 2012 recourse to the law. “there are not two sets of people – More research on how such negotiation Christians, or other people of faith, and accommodation takes place in and those who are LGBT. There are workplaces, schools, public spaces and so “Legal positivism can lead to LGBT Catholics, LGBT evangelicals, LGBT on would be valuable. totalitarianism and to a tyranny Muslims, LGBT Sikhs, LGBT Hindus, LGBT of the majority. It will not lead to Jews, LGBT Buddhists, and more.” More guidance about how controversial forms of religious expression can be discussed and that balancing of rights which Marie Exall negotiated would be helpful, especially in the we need today. Most confl icts The Guardian 21 April 2012 face of current nervousness about religion and in the last one hundred years religious claims. have in fact been caused by Whilst freedom of expression is important to totalitarian secular ideologies. a democractic and free society, it is useful In the past, including respect to distinguish between different purposes and contexts. Academic freedom to pursue for conscience was part of law the truth, for example, must be safeguarded making, why is it not so now?” even when its result may offend, whereas the freedom to create an offensive artwork Michael Nazir-Ali may not be as absolute, especially if its main Watch the debates and download the podcasts purpose is to shock. www.religionandsociety.org.uk/faith_debates/religious_freedom

40 41 7 Conclusions from the debate There are signifi cant continuities, including the WHAT ARE THE MAIN TRENDS IN fact that a half to two-thirds RELIGION AND VALUES IN BRITAIN? of the population still identify as Christian, and the churches

Academics continue to play an important role in society. However, the Grace Davie Exeter University overall profi le of religion in Linda Woodhead Lancaster University the UK – and of Christianity and the churches – has Public Figures become far more diverse. Questions for debate Aaqil Ahmed Commissioning Editor, Religion and Ethics, BBC Most importantly, the form Cole Moreton Journalist, Sunday Telegraph How has religion in Britain of religion and the way in changed since 1945? What which people are religious are the main differences has changed: there is much between the 1950s, the 1980s more individual choice and and the 2010s, and what are selection, less traditional the continuities? How ‘belonging’, and religion does all this relate to wider supports a much wider range social trends? of identities.

42 43 “41% of us now believe in angels, 53% in an afterlife and 70% in a soul – that’s much higher, often double, than when the records began.”

Linda Woodhead Research Findings

The myth of secular progress received a series Overall, the religious and secular profi le of the of shocks from 1979 (Iranian revolution) UK has become increasingly diverse since 1945. through 1989 (fall of communism) to 2001 It is not merely that there are more ‘religions’, (twin towers attack) which revealed the but there is much greater diversity of religious limitations and blind spots of a perspective identity, even in relation to the same religion. which held that religion would inevitably decline and that the rest of the world would Modes of belief, belonging, identity and follow where secular Europe had led. ritual have all shifted since the 1970s – from Points of Debate and Disagreement church- and clergy-controlled forms of The religious profi le of the UK has changed centralised, organised, hierarchical institution signifi cantly, and change has been most to more laicised, democratic, fl uid, and evident since the 1980s: self-chosen forms with much looser networks Though their numbers have — the historic churches have suffered of association, often across national borders. Their signifi cance has diminished, declined, the historic churches severe decline (attendance has more and they no longer speak than halved since the 1980s) As well as shrinking in public infl uence (especially the state churches in the (which nevertheless remains considerable), for the majority. — the overall profi le of the Christian the churches have become more socially UK) retain their social signifi cance. churches has changed: there are now conservative since the 1970s, and it can be more Baptist and independent church argued that they now represent a minority goers than there are Anglicans or rather than a (liberal) majority viewpoint. This The 1980s represent a dramatic Roman Catholics is refl ected in disputes over issues like female — non-Christian faiths have grown in leadership and gay marriage. hinge in religious history – the numbers and profi le, with Islam being Religious continuity remains point at which the organised the largest. These are not merely Christianity has lost it dominance, though more important than change. model of religion consolidated at ‘imports’, but take distinctive forms not its infl uence, and the state has become in the British context increasingly interested in relating to all faiths. the Reformation ceased to be the — alternative spirituality has grown The status of the Church of England has been main mode of religion in the UK. dramatically since the 1980s, and its downgraded in the process. wide infl uence is most evident in the world of holistic or alternative Religion is increasingly affected by the logic healthcare (‘mind, body and spirit’) of the ‘market’ and not just the state – for These changes involve a recasting example in having to market and brand itself These changes involve a loss of community into looser networks — numbers identifying as ‘non-religious’ and, in some cases, take payment for services. have grown, though not all of these are This provides new opportunities for a much of community and salience of belonging and occasional secular (some also identify as ‘spiritual’). wider range of religious ‘producers’ and in people’s lives. gathering; the fact that religion is Atheists remain small in numbers, but ‘products’, as do new media like the internet. are increasingly vocal in the media and chosen makes it no less salient. public debate.

44 45 “Everyday, lived religion – is thriving and evolving, whilst hierarchical, institutionalised, dogmatic forms of religion are marginalised.”

Linda Woodhead Practical Suggestions

If religion is no longer ‘packaged’ in the churches or a small number of ‘world religions’, but is more diverse and How the Media Reported the Debate individualised, more thought needs to be given to updating how religion is treated in research, law and policy, for example: “Whether secularisation theory holds “Why is all this happening now? It’s — the census question on religion true or not, one thing is crystal clear. common to date the current, fevered — the ways in which local and national The established hierarchical, dogmatic debate on the place of faith in government relate to religion, religious “Religion – and here I speak Church is in terminal decline. This is why modern Britain to the fallout from ‘leaders’ and ‘religious communities’ its demands for yet more power and 9/11 or, beyond that, to the Rushdie mainly about Christianity – has privilege must be challenged.” affair of the late 1980s. But both those — how religion, religious symbols, and traumatic events are beginning to religious identity are defi ned in legal moved in the post-war period Stephen Evans recede into history.” cases concerning, for example, freedom from something approximating National Secular Society of religious expression and freedom to a conscript army, with large 10 May 2012 Nelson Jones display religious symbols. New Statesman numbers of people involved “Religion has returned to the core 2 May 2012 The status and authority of traditional whether they liked it or not, to a business of sustaining everyday life, religious ‘leaders’ should not be assumed to professional army which people supporting relations with the living and be what it once was, and their ability to speak the dead, and managing misfortune.” join voluntarily, sometimes for a in a representative capacity may be limited. Linda Woodhead short period and sometimes for The Guardian Inter-faith relations become a much more a longer one. Broadly speaking 7 May 2012 complex matter in relation to ‘superdiversity’ (see Debate 1) and may need to be radically I contend that the professionals rethought. are rather more committed than conscripts. Does that make us The role and status of the Church of England (and the Church of Scotland) needs to be a more or less secular society clarifi ed: can it still claim to be a truly that we were in the 1950s?” national and inclusive body which speaks on Watch the debates and download the podcasts behalf of all ‘souls’ and all religions in the UK? Grace Davie www.religionandsociety.org.uk/faith_debates/trends

46 47 A Personal Postscript: Linda Woodhead

There was only one time when the Westminster Faith Debates nearly moved me to tears. It was at the very start of the series, as I listened to the fi rst of the live phone-in radio shows which Iain Dale of LBC organised around each debate. I realised I was listening to something I had never heard on the radio: ordinary people speaking about their faith. They weren’t defending orthodoxies, or grinding axes – they were trying to explain, often hesitantly and with apology, what they believed.

A Personal Postscript: Charles Clarke It didn’t fi t the textbooks, it would upset some clerics and academics, but it was real. I learned a great deal from the Westminster Faith Debates. Most important I learned that a large number of people in On refl ection, I think that a large part of the Debates’ success diverse and often infl uential positions in society wanted to was not that they offered space to debate religion – there discuss the place of religion in public life, felt that they had are plenty of conferences and lectures which already do that a real contribution to make to thinking about it, and had – but that they addressed questions people really ask about held suppressed feelings for a long time. The debates were religion in public life. That’s not to say that they didn’t deal with a very much needed opportunity for them. complex issues, engage high-quality research, and criticise simplistic assumptions. They did. But they did so in a triangular Second, this appetite expressed itself in very cogent and conversation: between academic researchers, public fi gures, focused discussion of important contemporary questions. and a diverse and talkative audience. All three parties gained There was a real feeling that the issues around religion in the process. were unsettled, as well as being diffi cult to discuss in other settings, and that it was time for a new settlement which I know my own thinking was affected. Even though I’ve studied refl ects the reality of religion in modern life. religion in Britain for years, I’d absorbed the view that the UK is one of the least religiously interesting places in the world: And thirdly the new reality was far less about ‘slabs of go to Israel, or Egypt, or if you want to see where the belief’, e.g. Catholicism, Islam etc. It was about the fact that action is. The Debates made me think again. By virtue of its individuals are expressing their own religious beliefs and long and complex Christian heritage, its recent history of identities in a wide variety of different ways which deny religious toleration, and its rapid and remarkably successful some of the simplistic classifi cations which policy-makers integration of an astonishing variety of new faiths, the UK is and commentators have tended to use. now at the forefront of a great experiment in religious – and secular – democracy. We are only just beginning to appreciate So my conclusion is that it is time to try and reach a new how signifi cant this is, how much our religious landscape has settlement of the place of religion in public life in the UK, changed since the 1980s, and how much our thinking and and I think that the Westminster Faith Debates have helped policy needs to catch up. The Debates helped us to see this move us in that direction. more clearly, and to take some fi rst steps along the road.

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