Faith

Mistaken Identities is one of four lectures that focuses on the topic of creed. This subject is dissected and questioned to verify what attributes to our identity: one of the qualities being faith. The speaker’s intersectionality influences his research and his perspective clarifies how identities can be mistaken. His conclusion recognises perplexities with faith, challenges assumptions of how “identity” works and that it can be framed as being personal to an individual, due to their historical connections. But it can also be socially determined by the group that is bestowed onto you by your environment.

In 2020, Facing History & Ourselves carried out research on four teenagers who reside in the UK and come hail from a variety of religious traditions. The article constructed reflects on their lived experiences, belonging and beliefs. But it also endorses that creed can be a central part of one’s identity, as it constitutes to being part of a community and occasionally cultures: not just traditions and rituals.

I personally understand the complexity of religion, its relation to culture and social assumptions. Concluding that religion might serve as a vigorous influence on an individual’s identity, but this is only the case when individual/s are deeply religious or substantially committed to their faith: whether a personal vocation or through the influence of peers and parentage.

Secular states and public religions note that on a surface level religion does not influence politics or the laws of the land: in this case UK. However, due to the religious biases within history, the notion of secular states should be questioned, as most of the laws which have been instated within politics, to govern people and institutions were originally motivated and guided by a religious stance and beliefs.

The increase in immigration and the diversity of modern-day UK (and across western states), enables the term “‘moderate secularism’ to define legislation’s stance, advocating communal support and autonomy in beliefs: not connecting religious or spiritual matters to rule. But I see the contradiction in this notion and how the historical faith of a government or institution can be subject to or bound by religious rule. An example of this is the days off granted to everyone during the religious celebration of Easter, in contrast to the acknowledgment of Eid. This indicates that the government is biased towards the Christian faith.

My religious stance enables me to have privilege in the moderate secularism stance of the UK. However, my intersectionality also enables me to observe contradictions within this stance, one of which has taken place in recent times. In December 2022, the Archbishop of Canterbury: Justin Welby, made a speech to the Lords disclosing his religious views in Parliament and addressing immigration statutes. He is a religious figurehead for the Church of England, not an MP, so why should his views be championed within this forum over another religious leader?

The UK’s official religion is Christianity: inclusive of denominations such as the Church of England, Catholic, Protestant, Baptist and Methodist. Minority identities highlight the decline in the practice of Christianity and the increase in other faiths within the UK. It also focuses on identities that are based on and shaped by religious beliefs. This source establishes 2 points, which indicate the direction of religion, beliefs and identity. Point 1, religious-based identities are common amongst British people, who hail from foreign heritage. Point 2, the devotion to religious beliefs and practices is now more visible within public areas than it has ever been in history.

My reflections

It is necessary to respect and celebrate religious influences and beliefs, within teaching and assessment, as having consideration of a student’s beliefs, ensures inclusion in education. Thus, frameworks within education should be tweaked, to enable my practice to provoke dialogue and educate students on different perspectives a subject matter, based on “others” beliefs and cultures.

With considerations to teaching and assessment, the frameworks of institutions within the UK are not a reflection of secular states or public religions, but biased towards the Christian faith i.e., the academic year’s timetable. Therefore, it is necessary for me to be flexible within my practice: adapting timelines (within reason), to accommodate those of different faiths and beliefs. For example, being mindful of assessment around the religious celebration of Diwali.

Education in the UK has a wide range of students who have beliefs and practice their religion within everyday spaces. However, research (conducted in July 2011) has shown that staff within institutions feel apprehensive when faced with the subject matter of creed and have difficulties in making informed choices, navigating the appropriate use of beliefs and appropriately incorporating belief-related resources, into education.

The is no framework that supports the beliefs and religious preferences of students, so in my practice I rely on intentional dialogue with my students, to disclose their sensitivity and opinions toward my content and resources. This enables me to tweak my approach when utilisng content and the accompanying resources. Moving forward, as the population continues to grow and diversify, there may be an impact on industry and institutions, resulting in value to investigate and investing, in understanding the relationship between religious beliefs and academia.

My comprehension of religion enables me to be detached from the concepts of practice and devotion toward a specific denomination. Although raised within the Church of England and having this institution impact my education and professional paths, I question the motives and authenticity of the church which can sometimes conflict with what I perceive to be “righteous”.

Religions within the UK are heavily influenced by politics and vice versa. It also provides functions in a society like schools and refuge for the community. But in 2023, David Torrance showcased a briefing that details the historical and current relationships between the Church of England and the state: the Crown, Parliament and the unspoken agreements that are in place, to keep the alliance, within his publication.  Judiciously, this indicates that religion could also be institutionalised and may be utilised as an opportunity to govern and potentially oppress people.

However, my faith has piety in my life. I acknowledge a difference between religion and faith: defining religion as a group of collectives interpreting practice, for a variety of motives. Whereas I consider faith to be a combination of traditions and rituals, guided by history and practiced from a sociological and cultural perspective. Enabling Culture to influence my beliefs: shaping values and Worldview.

I conclude personal realms, there is no direct path of religion. But faith and beliefs are a woven tapestry of evolving cultures, guided by religion and a result of colonisation. Enabling faith, beliefs and culture to be inextricably connected as culture can be an expression of the faith which informs it. Whilst religion can be contradicted by its motivations and purpose, within society. Therefore, this should be taken into consideration within a learning environment, as topics and subject matter with resin to students in different ways, due to their beliefs: both cultural or religious.

References:

Facing History & Ourselves, “Religion and Identity,” last updated May 12

https://www.archbishopofcanterbury.org/news/news-and-statements/archbishop-canterburys-speech-lords-debate-uk-asylum-policy accessed 19/05/2023

https://www.researchgate.net/publication/279484726_Religion_and_Belief_In_Higher_Education_The_Experiences_of_Staff_And_Students#pf26 accessed 24/05/2023

Torrance. D, The relationship between church and state in the United Kingdom, House of Commons Library. January 2023.

Weller. S.C, Encyclopaedia of Social Measurement, 2005