The three titles I chose to read are:
- Minority identities
- Western European moderate secularism
- Religion as a public good
Within these areas, I enjoyed the exploration of faith within the concept of its impact within public spheres as well as political decision making, even in ‘secular’ Britain. The readings work well to show the duality of religion and it power to both cause good but also harm. Religion can play a role in holding an ethical voice when making public decisions about housing and welfare. It should not be disregarding due to its influence and affect on public life.
However, religion can also cause social division, possibly civil and international wars.
it can… be a basis for prejudice, discrimination, intolerance, sectarianism, social conflict and violence…”
(Modood and Calhoun, 2015)
Another point I found interesting was the discussion around Britain as a secular country, while Christian holidays are embedded into our calendars regardless of our religion.
Britain is not in this respect clearly secular. It retains an established church that is publicly very visible… for those of other faiths, the one-sided presence of Christian public symbolism is telling. Britain is secular in a way that makes more room for some beliefs than others. At the same time, though, some minority religions get much more public attention because they are objects of public anxiety. Islam is the obvious example, extremely prominent in media and politics though including less than 5% of the population.”
(Modood and Calhoun, 2015)
As a British muslim, this is definitely something I felt any time there was any news Islam or terrorism made it on the news (mainly because it seemed like only actions committed by muslims were characterised at terrorism while others were caused due to mental illness or committed by a ‘lone wolf’.) Within this ‘secular’ country, some religions are treated far more favourably than others based on their similarity to Christianity.
In Minority Identities, Professor Modood explains how while Christianity is on a decline in 20th century Britain, religion-based identities were most prominent within post-immigration minorities. “Sikh turbans and Islamic headscarves… are part of those minority identities since such dress codes and other practices are observed by community members who may be uncertain of their beliefs… even where there is decline or vagueness about belief, a sense of belonging may persist.” This highlight how our visible presentation of faith/ religion are very much linked to our identities.
As Saffron Mustafa explains in her interview in Higher power: Religion, Faith, Spirituality and Belief, religion and spirituality can be a journey. This is presented and experienced in different ways and that is something that should be respected regardless.
Bibliography:
Modood, T. and Calhoun, C., 2015. Religion in Britain: Challenges for Higher Education. [ebook] London: Leadership Foundation for Higher Education. Available at: <http://www.tariqmodood.com/uploads/1/2/3/9/12392325/6379_lfhe_stimulus_paper_-_modood_calhoun_32pp.pdf>.
HIGHER POWER: RELIGION, FAITH, SPIRITUALITY & BELIEF, 2017. Interview with Saffron Mustafa. [online] p.28. Available at: <https://shadesofnoir.org.uk/higher-power-higher-power-religion-faith-spirituality-belief/>