In an Increasingly Diverse Society to Identify Those Aspects of Religious Diversity Which Have a Direct Relevance to Operational

THE WINSTON CHURCHILL MEMORIAL TRUST OF AUSTRALIA

Report by – THE REVEREND JIM PILMER, Senior Chaplain Victoria Police 2003 Churchill Fellow

TOPIC

In an increasingly diverse society to identify those aspects of religious diversity which have a direct relevance to operational policing, with the aim of helping police become more aware of (and responsive to) religious issues.

To enhance national awareness by police of religious traditions, expectations and rituals surrounding times of death, trauma or crisis.

I understand that the Churchill Trust may publish this Report, either in hard copy or on the internet or both, and consent to such publication.

I indemnify the Churchill Trust against any loss, costs or damages it may suffer arising out of any claim or proceedings made against the Trust in respect of or arising out of the publication of any Report submitted to the Trust and which the Trust places on a website for access over the internet.

I also warrant that my Final Report is original and does not infringe the copyright of any person, or contain anything which is, or the incorporation of which into the Final Report is, actionable for defamation, a breach of any privacy law or obligation, breach of confidence, contempt of court, passing-off or contravention of any other private right or of any law.

Signed ……………………………………………… Dated 1st February 2004 INDEX

COVER PAGE ...... Error! Bookmark not defined.

INDEX...... ii

INTRODUCTION AND BACKGROUND...... 1

General Policing...... 1

Internal Implications For Police Organisations ...... 2

EXECUTIVE SUMMARY ...... 3 Project Description……………………………………………………………………….3 Major Lessons Learnt ...... 3

PROGRAM ITINERARY AND ACKNOWLEDGEMENTS ...... 5

HIGHLIGHTS...... 7

MAIN BODY OF REPORT ...... 8

Diversity and Equity …………………………………………………………...... 7

San Francisco...... 9

Vancouver ...... 9

New Orleans...... 10

Pensacola ...... 11

New York...... 12

London...... 12

Stockholm ...... 14 Training………………………………………………………………………………13 Reaching out through art…………………………………………………………..14 Building bridges from both sides………………………………………………….14

Berlin ...... 16

The Netherlands...... 17 Ammersfoort...... 17 Breda...... 18 Luesden (Police School) ...... 18 Soest ...... 18

ii IDENTIFIED AREAS FOR HEIGHTENED AWARENESS OF RELIGIOUS DIVERSITY BY POLICE...... 20

Recruiting campaigns……………………………………………………….….….19 Training…………………………………………………...... 19 In-service training...... 20 Community Policing...... 20 Showing respect when entering homes ...... 20 Respect in places of worship...... 20 Respect for sacred sites...... 21 Use of dogs in searching places of worship ...... 21 Death notification...... 21 Sensitivity when comforting people in grief ...... 21 Attendance at SIDS deaths ...... 21 Post Mortems ...... 21 Taking of DNA and blood samples...... 21 Organ donation...... 21 Information regarding burial and cremation requirements...... 21 Crime scenes ...... 22 Domestic/family violence calls...... 22 The court process...... 22 Critical incident debriefing of police...... 22 Informed preparation of briefs ...... 22 Prisoners ...... 22 Police ceremonies ...... 22 Police culture...... 23 Retention of a religiously diverse staff…………………………………………...22 Progression of a religiously diverse staff...... 23 Effects of religious requirements on staffing ...... 23 Ethical Standards Department (Victoria Police) ...... 23 Provision of quiet rooms...... 23 Police uniform and presentation...... 23 Giving police a “language” to talk about religious issues ...... 24 Peer support...... 24 Police negotiators...... 24 Transit Police...... 24 Death of member of the public as a result of police response ...... 24 Attendance at deaths……………………………………………………………....23

iii Respecting the spirituality of the “non-religious” ...... 24 Disaster response ...... 24 Counter Terrorism Units ...... 24 Police on overseas assignment...... 25 Photographing of personal images...... 25 Victims of Crime Support Program...... 25 “Organisational spirituality”...... 25 Personal body searches...... 25 Welfare services...... 25

SPECIFIC FAITHS (Sample material only) ...... 26

Bahai Faith ...... 26

Buddhism ...... 27

Christianity ……………………………………………………………………………...26

Hinduism ...... 28

Islam ...... 28

Judaism………………………………………………………………………………….28

Sikhism………………………………………………………………………………..…28

REFERENCES ……………………………………………………………………………..30

RECOMMENDATIONS …………………………………………………………………...31

IMPLEMENTATION AND DISSEMINATION OF INFORMATION …………………..33

iv INTRODUCTION AND BACKGROUND

GENERAL POLICING

On a daily basis police officers are required to respond to the expectations of a varied and complex society.

As ethnic diversity increases in the general population there is a consequent increase in religious diversity.

In Australia we have witnessed a shift from being conscious of denominational difference to an awareness of religious plurality. It is interesting to note, for example, that there are now more Buddhists in Australia than Baptists.

Generally speaking, programs which address diversity in police organizations ignore religious diversity as a separate component, probably assuming that it is gathered up in the consideration of ethnic diversity or that religion is personal and private and therefore not a topic for corporate discussion.

This project and report is based on the premise that at times of death, trauma or disaster, people draw on their faith-tradition and spirituality to seek meaning after the event, to express grief and to find comfort.

It also addresses aspects of general policing which may have a religious component and a resultant need for awareness of religious diversity issues by police if respect is to be shown.

Not to be overlooked is the spirituality of the non-religious person and the ways in which they address the same concerns.

Whatever the person’s background, a religious/spiritual expectation or need is frequently present in the dynamics of the situation being worked with by police. Whether during a death notification in a private home, or at a murder scene or fatal accident, greater awareness of this fact can greatly enhance the relationship between officers and members of the public.

People’s perceptions of how they were dealt with at such times stay with them forever. Greater awareness and information in this area would add to police professionalism and help counteract religious stereotyping.

To be respectful of another’s beliefs is not to deny our own and adds considerably to community harmony in difficult or distressing situations.

As in most things, information is vital. With regard to this topic accurate and balanced information can help police to move beyond “tolerance” to informed acceptance: a much healthier position.

In addition police are in a position to be effective carers, social leaders and voices of reason in times of dispute and influential in the shaping of community standards, rather than solely enforcers of the law. In a multi-cultural society this is a crucial role and responsibility.

1 INTERNAL IMPLICATIONS FOR POLICE ORGANISATIONS

This topic also has internal implications for police services.

As police recruiting in Australia focuses more on increasing the number of officers from various ethnic backgrounds the matter of religious diversity is a related consideration.

Where police and unsworn staff of different religious faiths (or no religious background) are working together, respect for each other’s views brings obvious benefits.

From the employer’s perspective there are other areas for consideration which are noted in the following material and which include Critical Incident Debriefing and the provision of employee welfare services.

* * *

Various topics came up repeatedly or at least insights were added to already identified headings as I went along.

Rather than repeat these for each city visited I have gathered them under “Identified Areas” (refer page 19) or in the “Recommendations” section.

Finally, the project intention was not to compare religions but:

(a) to identify under a number of practical headings, religious sensitivities and expectations which would prove helpful to operational police, those who select and train them and those who provide for their welfare and spiritual support;

(b) to do this after experience in countries where the range of religious diversity in both population and police services is greater than, or markedly different from, Australia’s.

The risk involved in such an attempt is that comments regarding a particular faith or group will appear simplistic.

As a Christian I am aware that the complexity of Christianity’s divisions is reflected in other faiths too. I therefore offer this report with great respect to those whose insight into particular faith groups is far greater than mine.

* * *

In so far as it is possible to dedicate a report of this kind, I do so to the men and women of the Victoria Police, for whom I have a profound admiration and who I hold in the highest regard.

Jim Pilmer

2 EXECUTIVE SUMMARY

Name: The Reverend Jim Pilmer (Anglican Priest) Position: Senior Police Chaplain Victoria Police, Victoria, Australia Unit: Employee Support Services, (Division of Organisational Wellbeing) Correspondence: Victoria Police Academy Viewmount Road, Glen Waverley, 3149, Victoria, Australia Email: [email protected]

PROJECT DESCRIPTION As ethnic diversity increases in the general population there is a resultant increase in religious diversity. At times of death, trauma, terrorism or disaster, people draw on their religious background or spirituality to seek meaning, to express grief and to find comfort. Police (and other emergency services) play a vital part at such times and a heightened awareness of the religious makeup of our community can result in greater respect for people’s beliefs, traditions and expectations, contributing to community harmony. Also as the ethnic diversity within police services increases so religious diversity needs to be considered as a staffing issue. By exploring these two areas the project aim was to identify those aspects of religious diversity which have a direct relevance to the recruiting, training and supporting of operational police.

ITINERARY AND ACKNOWLEDGEMENTS are listed on pages 4-5

PERSONAL HIGHLIGHTS are listed on page 6.

MAJOR LESSONS LEARNT The subject of religious diversity generated enormous interest and energy in the context of policing overseas. Some with whom I met said that a new area had been opened up for their consideration. Others, such as the U.K. and U.S.A., had produced resources on the topic long ago but were keen to explore the issues further. My belief that we in Australia need to focus on this area was validated. The time is right for the production of various resources (refer Recommendations page 31) for use in the Australian context. The New York Police Department and UK Metropolitan Police handbooks provide models for consideration and adoption but I gathered much other material in addition. Forty-five aspects of police training, operations, welfare and management were identified for further consideration and development. (Refer pages 19-24) Chaplaincy services can play a vital role in furthering respect for religious difference. An important aim during implementation is to help police (and their respective organizations) to be open and relaxed about religious diversity, rather than that we all “walk on eggshells” in case we offend.

3 I believe that even though we do not compare numerically with many other countries as regards those from various religious groups, the way in which we link the issue to policing can make us world leaders in the field.

4 PROGRAM ITINERARY AND ACKNOWLEDGEMENTS

The list of those who provide support, advice and guidance in applying for and researching a Churchill Fellowship becomes embarrassingly large upon reflection.

To my wife Rosemary and to my family go my profound and inexpressible thanks.

To Inspector Danny Bodycoat, Chief Inspector Chris Coster, Inspector Steve Pierce (Victorian President of the International Police Association) and Mr Max Phelan your encouragement was invaluable.

To my colleagues within the Employee Support area at Victoria Police, to Mr Sanjib Roy (Director HRD, Victoria Police) and Chief Commissioner Christine Nixon, who in a variety of ways affirmed me, supported the project and facilitated my absence, my sincere thanks.

The Winston Churchill Memorial Trust staff in both Canberra and Victoria have been supportive, friendly, professional and a pleasure to deal with. I count it a great privilege to have been a Fellowship recipient and to have had the opportunity to focus on the topic in such a variety of settings.

My sincere thanks to the following people who gave so much of their time to planning and assisting me during my visits and to addressing the study topic. This ranged from meeting me at airports to arranging meetings and offering hospitality in their homes and elsewhere.

(Arranged in order of visits): San Francisco (USA) Sgt. Mary Dunnigan, Behavioural Science Unit, San Francisco Police Department and the Chaplains of the San Francisco Police Department. Mr Alan Pringle, Chief Investigator, Medical Examiner’s Office Constable Mike Seibert, Police Officers’ Association Vancouver (Canada) Chaplain Jim Turner, Royal Canadian Mounted Police (RCMP) Assistant Commissioner Gary Bass, Officer in Charge Criminal Operations, RCMP Chief Superintendent Al Macintyre, RCMP, Integrated Persian Intelligence Section Inspector Tom Swan, RCMP, Officer in Charge, Aboriginal Policing Services Sergeant Don Cayer, Vancouver Police Department, Diversity Relations Unit Mr Steve Watt, Justice Institute of British Columbia, Director Police Academy Mr Roland Bowman, Regional Psychologist, RCMP Sergeant Garry Sexsmith, Member Assistance Program Coordinator, RCMP New Orleans (USA) The Reverend Jim Hightower, Director Chaplaincy Division, The McFarland Institute The Reverend Gene Huffstutler, Director, The McFarland Institute The Reverend Roshan Callentar, Police Chaplain, New Orleans Police Department Lieutenant Kevin Anderson, New Orleans Police Department Ms Robyn Rader, Chaplain, Jefferson General Hospital The Jesuit Theological College library staff Pensacola (USA) Captain David Atwater, Command Chaplain, Naval Air Station Pensacola The Chaplains and administrative staff of NAS Pensacola Lieutenant Ron Catone, NAS Pensacola Police Department

5 New York (USA) Rabbi Dr Alvin Kass, Chief Chaplain, NYPD Fr Robert Romano, Deputy Chief Chaplain, NYPD Imam Izak-el M. Pasha, Muslim Chaplain, NYPD First Deputy Commissioner George Grasso, NYPD Deputy Commissioner Neldra Zeigler, NYPD, Head of Equal Employment Opportunity Assistant Commissioner Andrew Lewis, NYPD, Assistant Commissioner Community Affairs Mr Michael Theogene, NYPD, Community Affairs Officer Chief Michael Scagnelli, NYPD, Chief of Transportation London (UK) Commander Brian Paddick, Metropolitan Police Community Safety and Partnerships Section Mahesh Nandha, Chair Metropolitan Police Hindu Association Kashmira Singh Mann, Metropolitan Police Sikh Association Tahir Butt, Metropolitan Police Association of Muslim Police Commander Steve Allen, Metropolitan Police Mr Robin Field-Smith, Her Majesty’s Inspectorate of Constabulary The Reverend Barry Wright, Senior Police Chaplain, Metropolitan Police Stockholm (Sweden) Commissioner Carin Gotblad, Stockholm County Police The Reverend Katarina Tingstrom, Police Chaplain, Stockholm County Police Inspector Peter Carlsson, Integration Unit, Stockholm County Police Ms Tina Nilsson, Swedish National Police Academy (Admin) Ms Kristina Ambriosiani, Project Manager, Swedish National Police Academy Assistant Commissioner Thomas Muller, Stockholm County Police Constable Darko Ali, Stockholm County Police Inspector Kurt Ahnlund, Domestic Crime Unit, Stockholm County Police Ms Ulla Gahm, Psychologist and Senior Lecturer, Swedish National Police Academy Detective Inspector Heléne Anderson, Culture and Graphic Design, Stockholm County Police Berlin (Germany) Captain Michael Eschert, Berlin Police, President International Police Association, Berlin South Branch Pastor Helmut Jakobus, Chaplain Superintendent, Berlin Police Superintendent Christian Matzdorf, Berlin Police Dep. Commander Eckhardt Lazai, Behavioural Training Section, Berlin Police Amsterdam, Amersfoort, Breda, Luesden, Soest, (The Netherlands) Commissioner Joop Siemers, Dutch Police Inspector Hafedh Kammoun, Head of Central Police Diversity Unit, Dutch Police Inspector Linda De Wals, Central Police Diversity Unit, Dutch Police

6 HIGHLIGHTS (to name but a few)

Overall, the energy and enthusiasm with which those I visited entered into discussion of the topic.

The warmth of a meeting at New Scotland Yard London attended by Hindu, Sikh, Islamic and several other police members.

Attending a social function arranged by Hindu and Sikh Police Associations in London.

Being a guest at the Black Police Officers’ Association Annual Meeting at City Hall, London

Spending several hours in a NYPD patrol car in Manhattan, New York

Attending a Friday service at the Harlem Mosque in New York and briefly addressing police on the change of shift at Harlem’s 26th Precinct on the eve of Ramadan.

The establishment of personal contacts and friendships with whom ideas and information will be exchanged in the future.

On a slightly frivolous note: an accidental meeting in a corridor with Dr Henry Kissinger to whom I was introduced and spoke for fully 20 seconds! Obviously I can’t reveal where this occurred or the advice I gave him.

Finally, and seriously, the practical examples of warmth, friendship and cooperation which were offered to me daily by people of faith and goodwill.

7 MAIN BODY OF REPORT

DIVERSITY AND EQUITY

In New Orleans I asked a young white police officer if he had received diversity training at the Police Academy. He thought for a few moments and then replied, “Yes I think we did. It was about a six hour unit.”

“And what practical message did you take away from that?” I asked.

“Well basically that you should treat everyone the same” he replied.

I was left wondering about that. The same as whom? The same as what? By whose standards? So called even-handedness can be a very subjective and ineffective way of dealing with diversity, religious diversity included. Rather, flexibility of response to people of various backgrounds in differing circumstances would seem to be a better, although more demanding approach, the need for “equity” notwithstanding.

This view underlies my approach to the project topic.

* * *

The comments of some police that “religion simply doesn’t come up” is one of the points at issue here.

If a person’s faith background, or religious requirements can be raised in a way appropriate to the situation, people will feel supported and bridges will be built. The tension for police will always be between what is dictated by the operational requirements of a situation, what is required by regulations and law and what is expected according to a particular person’s religion or spirituality.

In many situations, simply encouraging police to ask a person or family what is appropriate for their situation would be a major step forward.

If their response cannot be complied with for various reasons, at least respect has been shown and dialogue begun.

The matter of providing “a language” for police to use on such occasions is one aspect raised in this report and which requires exploration in the future as part of this project.

Understandably, emergency situations cannot be preceded by quiet reflection on such a topic, but I believe it is possible, through appropriate training and policies to shape organizational culture so that such considerations are close to the surface and available to be drawn on when necessary.

“Peace cannot be kept by force. It can only be achieved through understanding.” Albert Einstein

8 SAN FRANCISCO

In San Francisco the Police Behavioural Sciences Unit has a very inclusive view of diversity. This office is responsible for the provision of chaplaincy. It works with sexual diversity amongst its police and gives ongoing support to several officers with AIDS.

There are 12 part-time chaplains involved in support of police members and their families and a grief program for line of duty deaths but there is general agreement that religion remains in the background when other sensitive issues do not.

Retirements and a rapid drop in the average age of serving police means that knowledge of “the old ways of religion” is less a part of police thinking. This raises the issue of no faith background rather than a diverse background.

The need for education and awareness raising amongst police was affirmed, the topic creating considerable interest amongst chaplains and staff during all overseas visits.

I met with all the Chaplains and Behavioural Sciences staff in a group session. I also met with representatives of the San Francisco Police Officers’ Association and the Chief Investigator of the Medical Examiner’s Office, Mr Alan Pringle. His office assists families to find pastoral and spiritual support after the death of a loved one and estimates being in touch with people of seven or eight different church or religious backgrounds each week.

A conversation was held with a convert to Buddhism who had recently applied to be a police chaplain.

With regard to police working with the religious diversity of the community there is no prescribed training but I believe my visit opened up the topic for serious consideration.

VANCOUVER

First, Vancouver was chosen because of cultural and historical similarities to Australia, the opportunity to discuss aspects of indigenous policing and the ways in which police related to First Nations (aboriginal) communities around spirituality.

Secondly, a formalized peer support program exists for Royal Canadian Mounted Police (RCMP). The way in which spiritual/religious issues were addressed via this program was of interest.

Thirdly, there is a Persian (Iranian) population of 30,000 people in North Vancouver. Consideration of Muslim issues was part of the agenda (included under topic notes).

I discussed “policing style” with Assistant Commissioner Howard Eaton former OIC Aboriginal Policing Services and Inspector Tom Swan, current Officer in Charge. Inspector Swan is a Cree Indian. Five percent of the RCMP Force is aboriginal. Respect for extended family at the time of death of a family member is a matter for sympathetic consideration, transferable to our Australian scene. Uncles and cousins, for example, have cultural and spiritual expectations placed upon them at times of mourning. In any urban context requests for compassionate leave by police and other staff need to be viewed with flexibility. Generally speaking, the need for police 9 to slowly build trusting relationships with indigenous people was seen as the path to being invited to share in their ceremonies. Acceptance of such invitations is important. “Awareness training needs considerable energy and constant reinvention.”

Sergeant Garry Sexsmith coordinates the Member Assistance Program for the RCMP. His perception was that cross-cultural courses had faded away within RCMP over recent years. Even so they tended to avoid the aspect of religion and concentrate on other areas of diversity. This has relevance for Australian Peer Support Programs which operate on a broadly similar model.

The Chief Constable of the Vancouver Police Department (separate from RCMP) has created a Diversity Advisory Committee.

Members have been carefully chosen and include Islamic, Jewish, Buddhist, Indigenous and Gay/Lesbian representatives.

I was privileged to attend one of the monthly meetings chaired by the Chief Constable and to give a brief presentation of my Fellowship topic. This was warmly received and generated considerable interest.

I was impressed by the spirit of friendship in the group which, importantly, comprised young adults and appears to have real input to police policy decisions.

Also in the Vancouver Police Department I met with Sgt Don Cayer and Constable Phillipa Adams of the Diversity Relations Unit. They reported that RCMP recruits do have diversity projects to complete during training. These include same-sex culture and ethnic diversity but not religious diversity.

Due to work circumstances I conducted a telephone interview with Mrs Simmie Smith, a Sikh civilian member of RCMP. Her comments regarding police respect for members of the Sikh community are incorporated in the topic section.

Discussions with RCMP Regional Police Psychologist, Mr Rowland Bowman, included the topic of Critical Incident Stress Debriefing. Along with other comments on this subject gleaned over the duration of the study tour, they have contributed to the CISD heading under “Identified Areas for Heightened Awareness”! (Refer page 21.) The lack of a spiritual component in debriefing after an incident was discussed.

NEW ORLEANS

My main interest here was to spend time with the staff of the McFarland Institute. Until recently the Institute conducted the only Clinical Pastoral Education (CPE) program for police chaplains in the USA and, I believe, in the world.

McFarland is a Baptist Institute and finances the provision of four female chaplains (of various protestant denominations) to the New Orleans Police Department, plus chaplains to hospitals and other sectors.

The Jesuit Order in the city claims that New Orleans is one of the most culturally diverse cities in the USA. Although the resident population is not large (about ½ million) there are 10 million visitors each year bringing a form of mobile diversity. There is a significant Vietnamese population of both Buddhist and Christian background. Jewish and Islamic groups are also present. Anecdotal information 10 2 suggests /3 of churchgoers are Roman Catholic with the remainder attending a wide variety of protestant churches, some with a strong fundamentalist emphasis. The police service employs a high proportion of Afro-American officers of Baptist background. Several police officers are also clergy to Baptist congregations. All this in a cultural background which has French, Spanish, British and Creole roots.

I attended a meeting of the McFarland chaplains, including hospital and other community based chaplains. Once again I had an opportunity to present my topic to the group.

I spent several days with Police Chaplain Roshan Callentar and McFarland’s Chaplaincy Division Director, Rev Jim Hightower.

Religion does “come up” in policing in New Orleans and religious issues are frequently encountered in the calls police receive. There is an assumption, according to those I spoke with, that religious issues will be present. Lieutenant John Bryson, OIC Operations with New Orleans Police Department (NOPD) thought the project topic “fascinating” and contributed his experiences of ritual requirements around exhumation of bodies and protocols regarding transporting bodies of Jewish people.

There were approximately 250 murders in New Orleans in 2002, so the chaplains and police have regular experience of dealing with bereavement and religious issues.

However, whilst there is diversity training in NOPD, religious diversity is not specifically included in the content.

PENSACOLA

Pensacola is home to the US Naval Air Station (NAS) which conducts training of naval pilots. (There is a separate US Air Force training base at nearby Eglin Field.)

The purpose of the visit was to observe the multi-faith chaplaincy program at NAS. The US Navy also provides aviation training at Pensacola for Saudi pilots. There is a mosque on the base as well as two multi-denominational chapels.

The Navy has around 375,000 personnel world wide and over 1000 chaplains supporting the Navy, Coast Guard and Marines.

There is considerable diversity in such large numbers. The majority being Christian denominational variations rather than of various religions. However, Muslim and Jewish chaplains are part of the service.

From a military chaplain’s perspective I was helped to reflect on spiritual trauma and to discuss the use of liturgy in an inter-church environment.

I appreciate the support of Command Chaplain David Atwater who hunted out numerous articles and papers related to my topic and provided generous support throughout my stay. NAS Pensacola provided a rich source of observation, conversation and reflection in a diverse and structured military setting. A meeting with Naval Police at NAS was also arranged.

11 NEW YORK

New York was chosen for a number of reasons. September 11th 2001 created a situation in which people of various cultures and religions were thrown together in the wake of disaster to express grief and to share in ceremonies of various kinds.

Police and emergency service workers were not only called upon to work in this environment but were themselves traumatized.

The Chief Police Chaplain in New York is a Jewish Rabbi, the Deputy Chaplain a Roman Catholic priest and there is a Muslim Imam amongst the other members on the team. There are 50,000 police and support staff in New York.

The Staten Island Ferry disaster occurred shortly before my arrival. The involvement of police and fire chaplains in the aftermath of this incident caused heavy demands on their time and I am extremely grateful to them for accommodating my visit in their busy schedule.

The New York Police Chaplaincy Unit is (as far as I am aware) a unique example of an inter-faith rather than interdenominational approach. New York police do receive “sensitivity training” which is conducted by chaplains.

It does include religious diversity and respect for religious customs by police. In addition the NYPD issues an extensive Police Student’s Guide, subtitled Policing a Multicultural Society. This includes a brief summary of the major faith groups and tips for communication and showing respect in homes and places of worship.

A unique experience was to spend two hours with a NYPD patrol crew as an observer. The informal conversation was relevant and enjoyable. Our second call was to speak to a man carrying a large banner outside St Patrick’s Cathedral, accusing the Catholic Archdiocese of stealing stained glass windows from a former synagogue.

You never know what tensions will arise in the world of religion!

I was privileged to attend a Friday afternoon service at the Harlem Mosque, conducted by Police Chaplain Imam Pasha.

We then proceeded to the 26th Precinct where at the change of shift Imam Pasha briefed the officers on the meaning of Ramadan, which was to commence next day. I was invited to briefly describe the reason for my Fellowship. This visit concluded with a tour of the Office of Emergency Management in Brooklyn.

LONDON

The Metropolitan Police is one of 43 police forces in the UK serving a hugely diverse population. The Met. consists of 29.000 police who in common with most police services do not reflect the diversity of the community they serve.

However representation of religious diversity in the Met. is well structured with Hindu, Jewish, Sikh, Christian and Muslim members having active Associations in advocacy roles. Although not “religious”, the Black Police Association (BPA) also represents the interests of its officers, many of whom have an active faith involvement in their local communities. 12

I was privileged to attend the 2003 Annual General Meeting of the Metropolitan Black Police Association in London at which some 150 officers were present. This was a “momentous occasion” at which the Commissioner, Sir John Stevens, addressed the meeting on a range of issues, including racism and diversity. The meeting was also addressed by Lord Toby Harris, Chairman of the Metropolitan Police Authority and Mr Trevor Phillips, Commissioner for Racial Equality.

Much of what was being discussed was linked to issues of religious as well as racial equality and the day proved very valuable for me.

I was extremely grateful to the representatives of the Hindu, Sikh and Muslim Police Associations who, together with Commander Steve Allen, met with me at New Scotland Yard.

To Maninda Desoura of the Sikh Police Association Office at Scotland Yard and Inspector Alexandra Fadeyev of the Australian Federal Police in London who arranged this unforgettable and moving meeting, my sincere thanks.

I met with Commander Brian Paddick at Westminster who discussed the Met’s manual titled Policing Diversity. This includes a section on religious diversity and is an excellent resource. A “planner” for holy days and religious festivals is just one potentially useful feature of the manual.

It is now the Metropolitan Police policy that all new police stations will contain a Quiet Space for reflection or prayer. In a telephone conversation with Mr Bob Cameron, Diversity Coordinator at Centrex (National Policy Training Centre) in Ashford, Kent I learned that their establishments also have Quiet Spaces. His view was that the room itself was a strong symbol of cooperation. He emphasised the need for such an area to be inviting. There are links between this item and the maintenance of health of a police organization’s culture.

Currently only 6% of Metropolitan police are of ethnic origin in a force of 29,000. The aim is to increase this to 25% by 2009. Retention of ethnic staff has been a problem with a high proportion leaving after 5 years.

One senior officer said “We will not deliver operational outcomes until we manage diversity”.

The Met. have produced a guide for entering places of worship but I have been unable to access this material to this point.

A Family Liaison Program provides a link between police and the public at times of trauma or death. It is similar to one run by the New York Police Department. This is largely about creating an atmosphere of openness and providing information in difficult circumstances. A potential outcome is that police will have the opportunity to learn of religious expectations if they are a factor in caring for those involved.

A week before my arrival a secretly filmed TV documentary showed racist behaviour amongst some police officers attending a training program. I was present at a meeting at which it was announced that a formal investigation into police racism would be conducted across the 43 police forces in England and Wales. Religious intolerance will be addressed in the enquiry.

13 Unfortunately a scheduled meeting with Mr Robin Field-Smith of Her Majesty’s Inspectorate of Policing had to be cancelled due to his unexpected illness. I wish to thank Mr Smith for his assistance in planning my UK visits. His report “Diversity Matters” provides detailed background material on the general topic of diversity in UK policing.

STOCKHOLM

Sweden is one of the most secularised countries in the world and provides a very different environment in which to study religious diversity and policing.

The Swedish Church (Protestant Lutheran) officially separated from the State in 2000. It has 1,328,000 adherents in an overall population of 8,872,600.

Within Sweden there are significant numbers of people from the Middle East, Somalia, Yugoslavia (in Southern Sweden) and the Baltic States. There are some 15,000 Muslims, 5000 Hindus and a small Jewish population.

Religious belief is not catered for in official ceremonies, according to those to whom I spoke, and certainly not in police ceremonies such as graduations.

In recent years the Stockholm County Police has identified its failure to deal with internal diversity, including that of religious diversity.

The Stockholm County Police Integration Unit (which provided excellent support during my visit) handles issues of diversity within a relatively conservative police force.

One police member said “Before we recruit for diversity we have to be sure we can handle diversity internally. This will eventually be reflected in the way we relate to the community.”

I attended a meeting at Police HQ in Stockholm, attended by Assistant Commissioner Thomas Műller (who is Jewish), Mr Anders Green (Criminologist and Senior Analyst, Stockholm County Police), Constable Darko Ali (a Muslim police officer), Chief Inspector Peter Carlsson (Diversity and Integration Unit, Stockholm County Police) and Inspector Susan Elgeryd, who oversees investigations into unexpected deaths other than homicide.

Police Chaplain Katarina Tingstrom (Protestant Lutheran Church) convened the meeting. This was the first occasion on which such a group had met to discuss religious diversity and policing in Stockholm.

One interesting point to emerge from this discussion was the need for police to have a “language” to use to assist them in being spiritually supportive to members of the public. This issue is included in the Topic area of the report.

TRAINING The Swedish National Police Academy provides an experiential learning environment where recruits are required to research their own material from subject headings. In this context there is no specific diversity training but there is instruction on gay/lesbian and gender issues. There is no police handbook on diversity to which students can refer. 14

When discussing death notification procedures the topic of religious sensitivity is not broached.

Police in Stockholm frequently take a chaplain with them on death notification calls but although the chaplain’s pastoral role may be discussed at the Academy, their spiritual role is not.

There is a self acknowledged reticence on the part of Swedes to talk about feelings or beliefs. One staff member feared being seen as racist if she raised diversity issues; her perception, but that’s what she felt!

It was suggested that half the recruits in training at a given time would have a family background other than Swedish which was rarely identified and used as a resource.

On the other hand, outside the Academy, the Integration Unit is working actively on diversity policy and is prepared to embrace religious diversity in its recommendations for the future.

REACHING OUT THROUGH ART A World First program under the direction of Hélene Anderson (Inspector, Culture and Graphic Design) uses the arts to reach out to people of various cultures. This is a full-time position within the Stockholm County Police which also draws funding from the State Culture Ministry. Music, food, art and theatre are used to bring police and public together and to enhance understanding through social interaction. I attended an art exhibition at Police HQ on the theme of justice.

When theatre is used, humour is a vital element to break down barriers. Importantly police culture is one of the cultures explored in the process.

I see no reason why a similar approach could not be used in Australia to explain religious/spiritual diversity and as a focus for social interaction between police and those of various faith backgrounds. Visible attendance of senior police is considered important to the process.

BUILDING BRIDGES FROM BOTH SIDES Police Psychologist, Ms Ulla Gahm conducts regular courses to teach Christian clergy about policing. In so doing I suspect the reverse occurs also. Seventy clergy have completed the course so far. It involves one week at the Police Academy and a later week at a church conference venue. Clergy also accompany police in patrol cars as part of the course. Only Christian churches have been involved so far but the concept could include leaders from other faith backgrounds.

* * *

Cultural diversity is recognized as an important policy issue which is being addressed by Stockholm County Police. The topic of religious diversity may take longer to work with but it is definitely on the local agenda.

Particular thanks to Chief Inspector Peter Carlsson and Police Chaplain Katarina Tingstrom for arranging a most valuable program for my visit.

15 BERLIN

To consider the project topic in an environment where there has been a strong socialist influence challenged some of my assumptions and added a different dimension to my thinking.

The removal of the Berlin Wall in 1989 left a complex legacy within the Federal and Berlin police services and the community they serve.

Many Federal police in the former East Berlin were border guards on The Wall. They are from a Communist background and, according to local opinion, predominantly atheist.

The Federal force numbers 50,000 in the whole of Germany with a sizeable proportion working in Berlin. The separate Berlin Police numbers 25,000.

There is a large Muslim population in parts of West Berlin and a growing Jewish population overall.

I visited the Federal Police Headquarters and spent time with Chaplain Superintendent Helmut Jakobus who is also working at educating police about religious issues.

Federal police chaplaincy in Berlin consists of 3 Protestant and 2 Roman Catholic clergy, Chaplain Jakobus being a Lutheran Pastor.

Chaplains are involved in some religious and ethics education via modules in the Academy and seminars for serving officers.

It is felt that an important area of knowledge for recruits is about Christian sects, a relevant issue for Australia. I sat in on a lecture but, devoid of German, gained little. However, I was invited to describe my Fellowship topic via an interpreter.

I joined the group of about 20 recruits that afternoon to visit The Dom Cathedral in the former East Berlin and a Greek Orthodox church in the former West.

I was informed that a number of those in the squad had not previously been into a church. Would that be any different in Australia?

I was invited to an evening tutorial meeting of Berlin Police students in a private apartment in Bellevue, West Berlin. They are studying policing leadership which is a 3-year course offering a higher level of recruit training for future senior officers.

The concept of responding flexibly to people of different cultures was not grasped or not agreed with by several present.

We were joined by Superintendent Christian Matzdorf who responded positively to the idea of addressing the religious/spiritual element in policing. It was “a new concept with which he was impressed”, he said.

Captain Michael Eschert accompanied me to visit the Employee Support Unit (Berlin Police Force). Staff stress and the nature of the welfare role was highlighted by the fact that the person with whom I had an appointment was called away due to a police suicide.

16 However, the welfare model is similar to that used widely by Australian police services. A Peer Support program exists in police stations and chaplains are involved in care of police and their families.

That afternoon we visited the Berlin Police School at Spandau. Deputy Commander Eckhardt Lazai heads the Behavioural Training Section which comprises 25 staff.

The section handles death notification training and Critical Incident Stress Debriefing for Police (and the public) after major incidents.

Spiritual issues are addressed in a low-key way as part of CISD, but only after a relationship has been established with the client over a lengthy period.

It is worth noting that there is an Ethnic Conflict Officer located within the Political Science Section at the Police School. Such a person addresses related religious issues to some degree and refers to a chaplain when necessary.

Commander Lazai affirmed the need for “high quality personal interaction” between police and public at times of stress or trauma. He believes this can have a very positive effect on creating community harmony.

I was privileged to attend a monthly meeting of the Berlin South Branch of the International Police Association (IPC).

Association President, Captain Michael Eschert, rendered valuable assistance in planning appointments and in providing transport during my visit to Berlin. My thanks also to Chaplain Helmut Jakobus for his support and hospitality.

THE NETHERLANDS

The Dutch Police Force comprises 26 autonomous police services employing 50,000 police for a population of 17 million. The ready acceptance of diversity issues is by no means evenly spread amongst these entities.

Ethnic diversity is very much a part of community life where, in Amsterdam for example, 184 nationalities are represented. Religious life reflects this, with African as well as Orthodox churches adding to the Roman Catholic and Calvinist traditions. One officer made the comment that “connecting the diversity inside the force to the diversity outside needed to be a major goal for the future”. A good generic observation which repeated itself in several countries in one form or another.

AMMERSFOORT At Ammersfoort I met with Association of Christian Police staff and four of their police chaplains. This Union has 23,000 members and is very inclusive despite its title. There are other police Unions in Holland also, all working with the usual industrial relations issues.

Holland is a “secular” country. Religion is seen as being private and this is reflected in the way both police and chaplaincy services are structured. The Unions officially offer pastoral as distinct from spiritual support of police members, although obviously there is very effective spiritual support available in practice. There is no formal police chaplaincy provided by the Dutch Police, as such.

17 I imagine that this ethos extends in turn to police feeling unable to broach spiritual matters with members of the public.

BREDA Breda is the location of the Dutch Military Academy.

I met with Air Force and Navy Chaplains here and discussed matters relating to the similarities in providing spiritual support for military personnel and police. The Services provide 2 Hindu, 2 Jewish (Orthodox and Liberal) and 1 Islamic chaplain in addition to Roman Catholic and Protestant clergy.

“Humanistic counsellors” are also made available to military personnel as an alternative to chaplaincy support.

There is no structured diversity training in the Dutch armed forces and it was felt that this Churchill Fellowship report would be of assistance to the Academy in the future.

The chaplains with whom I spoke had served in Bosnia, Cambodia and Iraq and their comments on the topic were very much grounded in the reality of suffering and trauma.

I also valued our reflection on the subject of assimilation (loss of identity) and integration (acceptance of identity) in relation to multi-faith communities and organizations.

LUESDEN (POLICE SCHOOL) Here there is broad diversity training, but religion is not specifically addressed in the Academy diversity curriculum.

Recruits are young by Australian standards (18/19 years of age) and embark on a 4- 5 year competency-based course, alternating between academic and operational work.

Assignments are researched by the students after an initial selection process with an Academy instructor. In this environment religious diversity would need to be seen to be important by the instructor to be suggested as a study topic. Maintaining awareness and making the topic available on the internet is important and will be a constant challenge.

SOEST (Fr Adri Maat, Provincial of the Salesian Order in Holland) I met with Fr Maat at the Catholic Presbytery in Soest. He commented that it was paradoxical in a Calvinist country that there were no police-appointed chaplains. Separation of church and state is solidly entrenched and religion appears to be an inappropriate area to link with policing, either as a customer service issue or internally.

Our conversation was largely about denominational diversity (e.g. seven different churches in one Dutch village) rather than inter-faith matters but it highlighted yet another facet of the topic.

18 I was accompanied on my visits in the Netherlands by Inspectors Hafedh Kanmoun and Linda de Wals and I am appreciative of their contribution to the discussions and the overall assistance provided.

19 IDENTIFIED AREAS FOR HEIGHTENED AWARENESS OF RELIGIOUS DIVERSITY BY POLICE

Arising out of the visits summarized above I identified the following as aspects of policing which have the potential to contain a religious component and where religious sensitivities need to be considered.

There will be many parallel issues for emergency services other than police. Listing does not imply that the item is not already being addressed to some degree (with reference to Victoria Police). This part of the project is a “work in progress” and much needs to be researched and written under each heading in the near future. The list is not by any means exhaustive and will be expanded in the light of discussion and feedback. I suggest that the following items form the basis for a Religious Diversity Manual for police.

RECRUITING CAMPAIGNS Selection criteria and processes • Assisting applicants of various religions • Interviewing applicants • Briefing and training of interviewing panel regarding religious issues

TRAINING Recruits • Induction procedures and information regarding religious diversity of squad • Academy facilities e.g. chapel/quiet space • Food requirements e.g. Kosher/Halal • Curriculum content re religious diversity of community (associated sensitivity training) • Specific religious diversity scenarios

IN-SERVICE TRAINING Operational and Unsworn Staff • Awareness training, including issue of religious stereotyping • Sensitivity training

COMMUNITY POLICING • Relating to people of various faiths • Consultation/education • Researching the religious make-up of the local area

SHOWING RESPECT WHEN ENTERING HOMES • e.g. For Buddhist shrines, for icons or religious objects, or spaces set aside for religious practice. • Applicable also in nursing homes and hospitals run by religious organizations.

RESPECT IN PLACES OF WORSHIP • e.g. Mosque, church, synagogue, temple • In non-urgent situations there will be time for consideration of such matters as removal of footwear if necessary

20 • In urgent or life-threatening situations or raids awareness is still important, even if that means the making of a formal apology after the incident for any offence or damage caused • Basic understanding of religious symbols

RESPECT FOR SACRED SITES • Consultation with indigenous communities • Roadside shrines

USE OF DOGS IN SEARCHING PLACES OF WORSHIP • Dogs are offensive to Hindu and Muslim people in temples and mosques • Protocol for life threatening situations

DEATH NOTIFICATION I accept that the initial encounter between police and a family or individual at the time of notifying them of the death of a loved one is at a person to person level. It is one of sympathy and empathy, not religion. The immediate reaction to the news is more likely to be personal and cultural, not spiritual. But the spiritual/religious response can appear fairly quickly, requiring understanding on the part of police.

• Awareness of rituals expected at a time of death • Various expressions of grief related to both ethnic and religious background

SENSITIVITY WHEN COMFORTING PEOPLE IN GRIEF • e.g. Presentation of stuffed toys to children may cause offence in Sikh community • Touching distraught people

ATTENDANCE AT SIDS DEATHS • Refer also “Attendance at Deaths”

POST MORTEMS • Religious requirements and sensitivities o Fast-track autopsy? o Objection to autopsy?

TAKING OF DNA AND BLOOD SAMPLES • Breath testing • Consideration of sects under this heading

ORGAN DONATION • Giving informed advice close to time of death and respect for religious belief • Devise helpful material for Coroner’s staff • Learn from Coroner’s staff and their experience

INFORMATION REGARDING BURIAL AND CREMATION REQUIREMENTS • e.g. The religious necessity (in some faiths) to conduct funerals as soon as possible after a death 21 CRIME SCENES • Respect for the customs of people of various religious traditions, even when in some situations their requests cannot be met due to protection of the scene • “Continuity” requirements • Covering of bodies, orientation of body, handling of body parts etc • Importance of communication with religious communities after the incident • Sensitive and informed investigation when crimes are directed against particular religious groups • Investigation of “hate crimes” • Photographing of people and places • See also “Attendance at Deaths”

DOMESTIC/FAMILY VIOLENCE CALLS • and the religious context in which they occur

THE COURT PROCESS • The religious background and requirements of witnesses and related issues • Jury service and religious belief

CRITICAL INCIDENT DEBRIEFING OF POLICE • The most widely used model of debriefing concentrates on the psychological and emotional effects of trauma.

I believe there needs to be a more overt concentration of effort on recognizing “the spiritual” as a means of addressing trauma. This can be embraced by psychologists but also opens the way for a formalized complementary role in debriefing by suitably trained chaplains.

• “Early intervention” at a spiritual level • Acknowledgement of a person’s history of trauma – e.g. holocaust, war etc

INFORMED PREPARATION OF BRIEFS • Religious issues are occasionally present in relation to matters with which people are being investigated or charged. Accurate information as to what is in fact part of a person’s belief and what is fiction requires appropriate referral sources. • Information on The Confessional and confidentiality in the Roman Catholic and some Anglican churches.

PRISONERS • Food for prisoners in station lock-ups: Halal/Kosher etc • Transporting prisoners. Respect for appropriate dress if person is to be seen in public or may be photographed by the media.

POLICE CEREMONIES • Oathtaking e.g. The wish of a Muslim member to take an oath on the Koran is not catered for in most Australian state legislation. Those who are not prepared to take an oath on The Bible may make an affirmation which is usually seen as unsatisfactory to people of other faiths. 22 • Graduation • Blessing of police stations, homes etc • Other ceremonies • Inclusive prayers (can be offensive to some) • Multi-faith gatherings • Ecumenical gatherings

POLICE CULTURE • Acceptance of religious diversity within the Force • Attitudes to religious diversity in the community • Cultural factors which prevent police from thinking about their own mortality are possibly the same factors which make it difficult for them to broach religious/spiritual matters with the public • Reaction to death of a colleague in the line of duty. (Refer also, Organisational spirituality)

RETENTION OF A RELIGIOUSLY DIVERSE STAFF • Religious harmony and its relation to retention of staff

PROGRESSION OF A RELIGIOUSLY DIVERSE STAFF • Effects, if any, of religious background

EFFECTS OF RELIGIOUS REQUIREMENTS ON STAFFING • e.g. Shiftwork • Observation of Holy Days • Leave requests (bereavement etc)

ETHICAL STANDARDS DEPARTMENT (VICTORIA POLICE) OR SIMILAR • Provision of adequate resources to ESD to enable informed handling of religious issues within the Force. • Appointment of a Religious Diversity specialist within ESD • Ethics committees

PROVISION OF QUIET ROOMS • Space for prayer/reflection. It is the policy of the Metropolitan Police in the UK that quiet rooms will be included in all new police stations. This is true of many other UK police services also. Quote: “A quiet room says it’s O.K. to be who you are.” (UK Police Officer)

POLICE UNIFORM AND PRESENTATION • e.g. The wearing of the Hijab, Turban etc on duty • Safety issues and general principles to be adopted in consideration of requests from police members • Female police wearing short sleeves in Mosques • Trimming of beards: A religious issue for some Sikhs

23 GIVING POLICE A “LANGUAGE” TO TALK ABOUT RELIGIOUS ISSUES • e.g. In what simple ways can police broach religious topics without embarrassment to them and offence to others? • Having the wisdom to ask and listen

PEER SUPPORT • e.g. Training of peer support staff in religious diversity at a level appropriate to their task

POLICE NEGOTIATORS • Provision of relevant training, resources and referral contacts for use when offenders, who may wish to harm self or others, claim to be acting from a religious motive.

TRANSIT POLICE • Recognition of traditional dress and respect for religious background • Matters relating to youths and children on public transport

DEATH OF MEMBER OF THE PUBLIC AS A RESULT OF POLICE RESPONSE • Reaction of, and care of, an officer who takes a life in the line of duty • Religious/spiritual reaction. (Refer Critical Incident Debriefing)

ATTENDANCE AT DEATHS • The general issue of religious respect and religious difference o Suicide o Accidents (road or other) o SIDS o Murder o Natural Disasters o Terrorist incidents o Overdoses • Dealing with body parts according to religious requirements • Rituals for cleansing of scene where a person has died or where blood has been shed.

RESPECTING THE SPIRITUALITY OF THE “NON-RELIGIOUS” • Many people who would claim to be non-religious are nevertheless spiritually affected by trauma. This may give rise to requests of a kind unfamiliar to the attending police but important to the affected person. I believe this is an important field for consideration in caring for the general public, especially in the recovery phase of major incidents. (Refer also Critical Incident Debriefing.)

DISASTER RESPONSE • Police response appropriate to religious background of victims

COUNTER TERRORISM UNITS • Religious resources and referral points

24 POLICE ON OVERSEAS ASSIGNMENT • Police deployed overseas need to be made aware of the religious customs and environments in which they are serving, and of the background of other police with whom they may share the task.

PHOTOGRAPHING OF PERSONAL IMAGES • e.g. Indigenous people/reproduction of images forbidden (Refer also crime scenes.)

VICTIMS OF CRIME SUPPORT PROGRAM • Religious awareness and respect

“ORGANISATIONAL SPIRITUALITY” • e.g. The degree to which police organizations reflect high moral and ethical standards and have a capacity to reflect on their role of promoting justice, resisting evil and serving the greater good. • The ability of the organization to contain the genuinely held religious beliefs of others in a climate of mutual respect and acceptance. • Affect on the organization of the death of one of its members, particularly in the line of duty. • Provision of chaplaincy services • Corporate celebrations • Encouragement of a reflective ethos

PERSONAL BODY SEARCHES • Handling of religious objects/crosses, medals etc • Respect for items carried by indigenous people which are of spiritual significance

WELFARE SERVICES • Need for awareness raising re religious diversity amongst psychologists, social workers, peer support, chaplains and other staff providing employee support services

Material was gathered under the above headings which will be of use in the development of a manual for police officers and in the production of other resources and programs. Refer “Recommendations”, Page 31.

25 SPECIFIC FAITHS1

As mentioned earlier in this report, comparing religions as such was not the purpose of the project. However, any future Manual for use by police in Australia will need to contain general information regarding the major world religions, plus indigenous spirituality.

Previous material produced by the Australian Police Multicultural Advisory Bureau (APMAB) is very valuable, as is the Metropolitan Police Services’ Handbook on London’s Religions, Cultures and Communities.

The latter publication provides an excellent model in both content and presentation for our future consideration.

The New York Police Department has also produced informative notes on the topic.

Production of a Manual is a major but essential task in my opinion. (Refer “Recommendations”).

Whereas “The Met” and the NYPD have included religion within the broader considerations of diversity I think there is scope for a separate religious diversity publication as in the APMAB example.

The following gives a brief sample of some topics which could be explored and expanded upon in this section. (Consideration of religious sects is an area for consideration also.)

BAHAI FAITH

BACKGROUND, PHILOSOPHY, TEACHING • The comparatively recent history of the Bahai religion

Worship • Bahai festivals celebrated in Australia • Fasting days

Death • Embalming discouraged • Cremation forbidden • Autopsies permitted if required by law • No restrictions on providing blood samples and other specimens for investigative purposes

1Note: This is a major area for future development. Further information will be gathered under each faith group for inclusion in any future manual for police. 26 BUDDHISM

BACKGROUND, PHILOSOPHY, TEACHING

Worship, • Re temples, meeting houses, home shrines • Rules re headwear, footwear in Temples and homes • Handling of religious objects

Death • e.g. In the Mahayana tradition it is customary to leave the body undisturbed for at least 8 hours. In the Theravada tradition the body may be handled almost immediately • Death prayers are said by a Buddhist monk • Buddhists may be buried or cremated

Other • .A Religious Diversity Manual should also include information on diet, personal touching, dress customs and direct eye contact. Do not touch a monk or nun on the head unless absolutely unavoidable

CHRISTIANITY

BACKGROUND, PHILOSOPHY, TEACHING

Worship • Church buildings: layout and meaning of design, symbols, icons, altar • Denominational differences (brief) e.g.: o Orthodox o Roman Catholic o Anglican o Protestant • Clergy titles e.g.: o Priest, o Pastor o Reverend, etc • The Mass • Eucharist, etc • Death, e.g: o Last Rites o Burial, cremation • Diet • Dress customs

27 HINDUISM

BACKGROUND, PHILOSOPHY, TEACHING

Worship • e.g. Temple (Mandir) and domestic worship • The central shrine within the Temple • Prayer times • Attitudes to sacred animals and unclean animals

Death • Burial/cremation practices, e.g. o Cremation of adults o Burial of children under the age of five • The role of Hindu priests • Ceremonial for sprinkling of ashes of the deceased person

Other • Domestic conflict and reluctance to discuss family problems with outsiders, including police • The role of family elders • Footwear in private homes, especially near family shrines • Acceptance of refreshments if offered • Hindus may wear Western or Indian style dress

ISLAM

A Muslim is an adherent of Islam. Australian Muslims come from 67 different countries.

BACKGROUND, PHILOSOPHY, TEACHING

Worship • The Mosque • Muslim prayer times • The importance of Mecca • Ritual cleansing • The Koran

Death • Body not refrigerated • Autopsy avoided if at all possible • The face of a deceased person should be turned towards Mecca and the eyes closed • Burial takes place as soon as possible after death

Diet • Halal food (Ritually slaughtered)

28 • Alcohol is forbidden • Some Muslims will not eat shellfish

Dress • Officers visiting Islamic premises should keep their arms covered if practicable, especially female police

Other • Don’t ask a Muslim for his/her Christian name • Males should not shake hands with a woman • The left hand is considered unclean • Blood transfusions are acceptable • Don’t refer to Muslims as Mohammedans • Never place the Koran on the floor or put anything on top of it • Avoid swearing • Don’t step on prayer mats

JUDAISM

BACKGROUND, PHILOSOPHY, TEACHING Orthodox Judaism; Liberal Judaism

Worship • The varied role of the Synagogue • Head covering by males in the Synagogue • Police Officers should in fact keep helmets or caps on when entering a synagogue

Death • Burial within three days • Attitudes to autopsy

Dress • Orthodox and Liberal Jews • Wearing of religious objects, e.g. phylacteries (small leather boxes containing religious texts)

Other • Taking care when handling religious books, candlesticks etc • Any search of a “religious” Jew should be conducted by a person of the same sex • Photographs and images of Jewish people

29 SIKHISM

BACKGROUND, PHILOSOPHY, TEACHING

Worship • In the Sikh faith there are no statues or altars • Sikhs worship in a Gurdwara. These are not necessarily identical buildings but all have a raised dais from which the Holy Book is read.

Death • There are no prohibitions re autopsies • Sikhs may now consider organ donation

Diet • Many Sikhs are vegetarian but not all. Sikhs do not eat Kosher or Halal meat

Dress • A Sikh’s turban should never be touched without permission • Some Sikh women wear turbans

Touching • There are no restrictions regarding hand-shaking

30 REFERENCES

A Practical Reference to Religious Diversity for Operational Police and Emergency Services (Second Edition), Australasian Police Multicultural Advisory Bureau. (Available in pdf format on www.apmab.gov.au)

Police Students’ Guide to Policing a Multicultural Society, New York Police Department

Policing Diversity, Metropolitan Police Service Handbook (U.K.)

Diversity Matters, Robin Field-Smith, Her Majesty’s Inspectorate of Constabulary, U.K. Produced by Home Office Communication Directorate, February 2003. (www.homeoffice.gov.uk)

Islamic Facilitation Guide, U.S. Navy Chaplaincy Corp

World’s Religions, Huston Smith, Published by Harper San Francisco

The Way of the Wound, Robert Grant

The Churches and the Chaplaincy (Revised Edition), US Department of Defence

A History of Pastoral Care, Edited by G.R. Evans, Published by Cassell

Report on Sydney 2000 Olympic and Paralympic Village Religious Services Centre

31 RECOMMENDATIONS

1. That police services in Australia produce a Policing and Religious Diversity Manual for national use which includes the identified areas of policing in this report and information regarding various faiths gathered during the project visits. This should include Aboriginal and Torres Strait Islander spirituality. The excellent work already achieved in the publication A Practical Reference to Religious Diversity for Operational Police and Emergency Services (Refer “References” Page 30) is acknowledged.

2. Related to 1. above, that religious diversity awareness programs be introduced for police and emergency services using seminars, lectures and written materials. That these be included in Academy courses and in-service training programs for operational and administrative staff.

3. A video/DVD presentation be funded to highlight, in an engaging and digestible form, a topic which many people find difficult to discuss. That this be used in conjunction with the awareness programs referred to in 2. above.

4. That “ready reference” cards be produced for operational police, giving brief information re various faiths, relevant to home visits, death notification, attendance at places of worship and other relevant matters.

5. That the creation of Religious Diversity Advisory Committees be considered as a resource by police and emergency services organizations. These are not only of practical use but send a strong symbolic message to the public and to employees about the need for respect and acceptance of religious differences.

6. That organisations consider the concept of a “religious issues help-desk” for advice or back-up in certain situations. Such a facility could be linked to the Diversity Committee but could stand alone and provide on-line information. Multi-faith Chaplains would be a part of this but I envisage a broader range of qualified community representatives, e.g. religious leaders, academics, indigenous representatives and operational police.

The service could be available also to prisons, hospitals, schools, coronial services and government departments.

There are already those amongst health professionals who have produced guidelines for care of people of various faiths. Some pooling of information would be mutually beneficial.

7. That police organisations distribute a yearly planner of religious festivals and holy days for use by all staff. Information re prayer times to be included. This is a powerful symbol of religious acceptance but serves a practical purpose in informing police of the reasons for increased activity around synagogues, temples, mosques and churches. New York and U.K. police produce such a guide as a useful tool for their work. 32 8. Production of notes for use at police stations regarding basic information and sensibilities relevant to the major religious faiths in the community. These would be used during induction of new staff, especially in areas with high concentrations of a particular religion.

9. Creation of “quiet rooms” in police buildings, for prayer or reflection. The development of a general policy about this item is a priority, in my opinion. (There are particular issues of cleanliness, décor and room orientation to be considered when implementing this recommendation.)

10. That recruit familiarization tours be conducted to places of worship as part of the training syllabus. These should include a synagogue, mosque, temple and church. Apart from the general educative value the aspect of being “comfortable amongst difference” is an important professional and personal learning.

11. That police chaplaincy services have suitably qualified persons from the major faith groups available for pastoral care and spiritual support of staff. These may be “associates” on the chaplaincy team if the anticipated workload is slight but need to be clearly designated, authorised and supported.

12. That serving police chaplains receive adequate briefing to facilitate religious diversity awareness raising amongst police members.

33 IMPLEMENTATION AND DISSEMINATION OF INFORMATION

While most of the recommendations would require approval in individual states by their respective emergency services, they are applicable nationally.

I believe I could contribute effectively to the implementation of the recommendations and to a general raising of awareness about the topic which needs to occur.

Chaplaincy networks and equity and diversity units in police and other agencies throughout Australia provide a ready vehicle for dissemination of information and carrying the project forward.

Existing multi-cultural policing initiatives provide a further avenue of approach. The Australasian Police Multicultural Advisory Bureau provides a police-focused resource for consultation, advice and dissemination of information on the topic.