theology and religious studies beyond the university

THEO3900 External Placement- Theology and Religious Studies Beyond the University

May 2013

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Theology and Religious Studies Beyond The University: Central Library

Local History Archive Report

Introduction

This report will focus upon my time within my external placement at Leeds

Central Library and reflecting upon the challenges and benefits to observing

TRS outside of a strictly academic environment. Beginning this placement my

objective was primarily that of seeking donations from religious communities,

either well-established or newly arrived to add to the archives the Central

Library already held. Leeds Central Library is a grade II listed building found in

Leeds City Centre which holds the largest collection of books and resources

in the municipal district of Leeds.1 Within it, the department of Local and

Family History located in Information Services serves as a large reference

library listing its subjects primarily as ‘history, geography, religion, education

and natural history’ of Leeds and Yorkshire as well as further resources for

tracing family roots and genealogies.2 I expected that the project itself would

garner a lot of attention and enthusiasm from religious communities, but there

was less of a response than I expected.

1 Leeds City Council. History of Leeds Municipal Building, Leeds City Council

History Pamphlets (2010)

2 Leeds City Council. (2012) ‘Local and Family History Services’, Leeds City

Council Online, Accessed 20 March 2013 on:

http://www.leeds.gov.uk/leisure/Pages/Local-and-family-history-service.aspx


May 2013

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The aim of my report is to discuss why I believe I missed opportunities to

enhance the archives of the Central Library, and the reasoning behind this. I

was tasked with attempting to collect a more diverse reflection of Leeds

through the Central Library’s archives of religious material. The Central

Library had a wide range of material already that was shown to me on my first

day, but it was predominantly of collected from Christian churches, in

proportionately affluent areas. What I perceived as my goal was to

successfully create links with religious and cultural groups the Library had not,

or could not get in touch with for various reasons and gain some form of

material that could preserve that particular group’s history within Leeds. Like

all research projects I was very optimistic about the amount of responses I

would get, but unfortunately not everything is as successful as one could

hope. There are various reasons projects such as this have limitations which

will be further elaborated upon later in this report, but it must be remembered

that the majority of responses were positive and thus open to further contact

from Leeds Central Library.

My aim within the project altered from specifically requesting donations

towards initially connecting to religious groups that may have not been

included in other projects of this sort for the purpose that if they became more

culturally established and were able to donate to the Library’s archives, the

relationship would already be existent.

The Politics of Religion in Local Government


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It has been almost ten years since Alistair Campbell, the former government’s

director of strategy and communications famously interrupted Prime Minister

Tony Blair with the words ‘We don’t do God’ when the press approached the

Prime Minister about his faith.3 With this as a landmark quote for a perceived

secular nation, it is questionable why an individual’s religious identity could be

so detrimental to his party politics. Moreover, it reiterates that religion is still

very much an important part of society today if it is a subject of concern to

discuss. With the promotion of understanding different communities and

religions within Britain at the core of New Labour’s politics and its political

legacy, government policy has since geared towards a comprehension of

religious understanding, and it is significant to recognise how this has affected

local government in their communications with key faith groups that have

been identified.

It seems key to reference the American report ‘Social Capital’, in which the

title term is summarised in two words: ‘relationships matter’.4 Relationships

are adaptable, they change in different situations both business and personal,

and the way in which we approach them should be our top concern.

3 Brown, C. (2003) ‘Campbell interrupted Blair as he spoke of his faith: 'We

don't do God' The Telegraph, Accessed 21 March 2013 on:

http://www.telegraph.co.uk/news/uknews/1429109/Campbell-interrupted-Blair-

as-he-spoke-of-his-faith-We-dont-do-God.html

4 Field, J. Social Capital (London: Routledge 2003), p. 9


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Moreover, the way in which we approach religion, a practice founded on

relationships, requires a form of sensitivity. This concept of social capital must

be taken lightly as it is not short if its critics, but the way in which it is used by

government policy initiatives reflects that a better understanding of ‘it’ leads

to:

‘Better educational attainment, lower crime levels, improved

health, more active citizenship, better functioning labour markets

and higher economic growth’5

Although this quotation originates from the New Labour era, it is relevant to

the formation of government policy surrounding the idea of the ‘Big Society’.

In ‘The Big Society: Power to the People’ Ben Kisby reports that Cameron

claimed in his speech announcing the initiative had three central points

‘empowering communities, redistributing power, and a culture of

volunteering’. 6 Arguably the formation of a ‘Big Society’ occurs through

grassroots initiative, and I see a project such as this as part of an enterprise

for greater understanding of religious groups.7 What the Library was exploring

5 PIU. Social Capital: A Discussion Paper (London: Cabinet Office 2003)

6 Kisby, B. (2010) ‘The Big Society: Power to the People?’, The Political

Quarterly 81(4), pp. 484- 491, p. 484

7 Woolcock’s distinctions between the three types of social capital come

highly useful for those wishing to research social policy.


May 2013

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in allowing a project such as this to be conducted is primarily the concept of

‘linking’, approaching groups that were not already in the Council’s extensive

circles to attempt some form of ‘bridge’ with them. A culture of volunteering is

essentially what this project is looking for, but regardless of the political

branding and the government’s approval, it is a much more difficult concept

than an idealistic speech.

Initial Methodology

Perhaps the most essential part of understanding my report is how I collated

it. Firstly, my tutor at the Central Library and I agreed on a format of a letter I

was to send out, asking if the organisation in question whether or not they

would be able to donate any form of material, chargeable or free to the

Library, preferably on a regular basis. When sent out as a letter a freepost

envelope would be included with a form for which the organisation could fill in

and return back to us. This was the optimum way in which we received

feedback or general responses to the project. I also sent out emails using

addresses found in the Central Library’s ‘talis’ database. Talis contained

records of a number of different community groups and was very helpful in an

initial search for volunteers. One of the advantages to emails is that they

ensure that the organisations who do not have a specific residential/ business

Woolcock, M. (2001) ‘The Place of Social Capital in Understanding Social and

Economic Outcomes’, Isuma: Canadian Journal of Policy Research 2(1), pp.

1-17


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address are aware of the initial objective of the project so that if they felt they

had something to provide they had a quick means of contacting Information

Services and a way to download the form sent out with the letters. Prior to the

project I thought perhaps phone calls would be the most effective way of

getting people to input into the project, but as the methodological issues I

explore highlight, problems with a lack of availability of phone numbers or

phone numbers simply not working, meant the most effective way was by

post.

Donations mainly came in the form of newsletters, event flyers, books that

were used for teaching purposes and historical leaflets concerning religious

buildings and communities within the district. Receiving donations was

organised mainly through the organisations coming to the Central Library, as

most were happy to send in or drop off material. I kept track of who had been

contacted and their response through constructing a database that was colour

coded to denote which religious tradition they belonged to (see appendix).

Overall there were seventy-eight organisations I myself had contacted (the full

amount on the database is eighty-six), of which twenty-eight responded.

Methodological Issues

In order to comprehend the success of the placement, the obstacles to

achieving its greatest potential must be identified. Each point will be

considered in its religious context, but it is important to highlight them first.


May 2013

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The Central Library’s priority was to find regular material such as newsletters

and information booklets that groups provided their members during the year.

However, this requires time, effort, resources and more importantly funds to

secure these three. But with declining funds and reduced funding through

charity and government donations during this time of austerity, cultural groups

including those with religious inclination in general have suffered greatly

because of finances. Thus, it made it difficult to find community groups in

Leeds that were able to contribute regular material for the archive, if anything

at all. As the ‘Faith and Voluntary Action’ report shows, and I mentioned

briefly in the introduction, many religious communities and cultural groups

have fewer links than one would expect with local authority and their forms of

support primarily come from an internal basis.8

On the other hand, a lot of religious groups have taken advantage of the

advent of the Internet in connecting themselves. For example, one Jewish

charitable organisation has produced their own archive that can be accessed

via the Internet, rich of Jewish history within Leeds. This is very much their

work therefore it would be difficult to attain a form of hard copy for the library,

therefore something could be discussed in reference to creating integral links

from the library database to such a digital archive.

8 Lukka, P; Locke, M; Soteri-Procter, A. Faith in Voluntary Action: Community,

Values and Resources (London: Institute of Volunteering Research 2003), p.

10


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Another issue I found within initially contacting various religious groups was

that they were unsure of what Central Library would use the material for.

Although my placement tutor and myself had agreed and understood what the

letter we were sending out implied, I had a range of different questions that

came back to me.

For example:

Will you be allowing material that may be homophobic within

your archives?

Where will the archive be and if there is little interest will our

material be discarded?

If I am unhappy with what is displayed alongside our material

can I have it removed? 9

Even though they were very relevant and interesting issues to raise I was not

people to be so cautious towards the project, rather I was expecting people to

relish the promotion of their causes. Furthermore, they were incredibly

relevant, and I had not considered the notion that people may submit material

that could be perceived as offensive by the general public, and what would be

done in such a situation. Whereas the university setting allows certain

sensitive views to be acknowledged, it is difficult to enforce this sensitivity in a

work environment, especially one for public use.

9 As the person did not wish to contribute to the project, I have refrained from

using their name or organisation.


May 2013

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Other reasons for people not wanting to participate included an unwillingness

to share personal information. One particular Synagogue was reluctant to

share their information concerns about data protection, considering many

pamphlets and newsletters do contain addresses, phone numbers etc.

Secondly, organisations were simply too busy. Many had their own issues to

deal with in their congregation, especially financial therefore this would be a

waste of revenue for them to participate in.

Thirdly, people were already donating to separate archives such as religiously

organised collectives like the aforementioned Jewish archive or secular

programmes such as the West Yorkshire Archive. Interestingly enough, the

Library and the Leeds City Council overall do not recognise themselves as

secular organisations, rather the topic of religion is simply not mentioned until

it is brought up for the purposes of equality and diversity; it is not specifically

discussed.

However, some places did want to participate but it was unfeasible. One

reason some religious groups did not produce material for their congregation

was that the demand simply wasn’t there- they were situated in a socio-

economically deprived area, and literacy standards were poor therefore it is

easier to communicate through word of mouth. To produce a newsletter

simply to archive would be a pointless venture. And lastly, I had a large

number of groups who did not get back to me which may simply be because

they were too busy, but it is likely that telephone numbers and email


May 2013

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addresses could have required updating since resources such as Talis had

not been updated for a long while.

The Popularity of Urban Buddhism

Regardless of the methodological issues the placement has still collected a

sizeable amount of data, most of which can be used in the future for further

projects involving bridging the gap between faith communities and local

government. For example, the large proportion of Buddhist groups suggested

that Buddhism was a much more popular religious ideology in West Yorkshire

than the project had first realised. Buddhism in the Western World has arisen

as a religious philosophy that has attracted many women to it, and although I

attribute my perception of this heavily coming from the proportion of women I

interacted with over men, it did make me contemplate why.10

It could be suggested that the spiritual sanctuary found in Buddhism for many

women and men alike could be due to a displeasure of city living and the

consumerism the majority of people face in their everyday lives, as well as the

stress it puts upon a person, in particular women. As S.J. Tambiah states in

his article ‘Buddhism and This-Worldly Activity’, the deliverance of a reprieve

from spiritual suffering is the mission of Buddhism, like the deliverance from

economic suffering is the mission of socialism. Although many might disagree

10 For further writing on women and Buddhism, please refer to Rita Gross’

Buddhism after Patriarchy (1993), which I consulted during my placement.


May 2013


with Tambiah, it is an insight into the true message of Buddhism since

spiritual suffering and economic sufferings are the symptoms of materialism

and escape is only found in realising this.11 As previously mentioned we live in

a time of austerity, and the meditative practice Buddhism encourages attracts

those who seek a balance within their lives.

In the 2011 Census it was recorded within Leeds 2,772 people identified

themselves as ‘Buddhist’, around 0.4% of the population. This may seem like

a small amount, but the community is thriving and incredibly pro active and

aware of itself and its members, and acknowledges both their similarities and

differences. Furthermore, the populations is growing- this is an almost double

increase from 2001 in which 1, 587 identified as ‘Buddhist’, 0.22% of the

population.12 Of course these figures must be treated as guidelines, since

many ‘Buddhists’ would not label themselves as such, and some may identify

with Buddhism without adhering to any form of practice (there is extreme

difficulty in determining a person’s belief by definition only in such large

studies such as the Census). However, the records the Census show are still

testament to growing interest attached to Buddhism and the positive

11 Tambiah, S.J. (1973) ‘Buddhism and This-Worldly Activity’, Modern Asian

Studies 7(1), pp. 1- 20, p. 17

12 Census, 2001- 2011


May 2013


confrontation by primarily middle class white women of gender inequalities

faced by other faith communities.13

The Jewish Population of Leeds

The Jewish population were very responsive, and although I did not receive

donations for each group, it was interesting to know why they wouldn’t donate.

Unlike many other religious denominations I noticed that my database

recorded most of their organisations within the LS8 area (Roundhay,

Gledhow). Judaism within Leeds has stemmed back to over 150 years ago,

and as Douglas Charing notes, for the majority of this century the Jewish

population of Leeds has been the third largest in the country.14 However, the

interest I hold for the Jewish population within this report is not the size of the

population, but its close-knit area. Like many other regions of the country,

Leeds has seen a decrease in its Jewish population, due to families moving to

be closer to larger Jewish areas such as North London and Manchester,

where the availability of synagogues and kosher butchers is higher.15 This

would explain the reasoning behind what appears to be many Jewish

13 Farnell, R; Furbey, R; Shams Al-Haqq Hills, S; Macey, M; Smith, G. (2003)

Faith in Urban Regeneration: Engaging Faith Communities in Urban

Regeneration The Policy Press: Bristol, p. 34

14 Charing, D. in Religion in Leeds, ed. By A. Mason. (Far Thrupp: Sutton

1994), p. 129

15 Ibid. (1994), p. 140


May 2013


organisations moving to be closer together over the last century or so of living

within West Yorkshire. Jewish communities are renowned for maintaining

close relationships to each other and building a strong foundation for their

families, which is arguably as a result of the anti-Semitism they have endured

throughout their history. Although Leeds remains a wonderfully multi-cultural

society, when tensions are high it appears, like all industrial cities, those who

are new or in the minority e.g. migrants such as the Jewish community in the

19th – 20th century, will be attacked and alienated.

An example of this would be the riot that broke out in June 1917, primarily in

the Leylands area of Leeds, due to the political extremism that was brewing

under the surface of near post World War One Britain. Jewish properties were

looted as young Christians and Jews fought in the street.16 Jewish men were

accused of not aiding in the war effort, which was a severe misinterpretation

since over two thousand fought in World War One. The anti- Semitism that the

Jewish people have received and continue to receive in some areas would

explain why their groups were reluctant to share anything concerning their

community’s details. Although the project is aiming to reflect a more diverse

portrayal of Leeds in the archives, personal data and information is something

that must be seriously acknowledged as an obstacle to some religious groups

donating.

The Hindu and Muslim Communities of Leeds

16 Thornton, D. Leeds: The History of a City (Ayr: Fort Publishers 2002), p.

186


May 2013


What was probably the most surprising thing within my placement was that I

was unable to reach any Hindu or Muslim organisations within Leeds, or the

Mandirs and Mosques themselves.17

Leeds Hindu Mandir, situated on Alexandra Road has been serving the Hindu

community of Leeds since 1968, but from using the Internet and the resource

database provided by the Central Library itself, it would appear to the general

public and council to be alone in its efforts. This was a concerning discovery,

but perhaps the role of the Mandir may have different meanings in different

forms of Hinduism. Devotional forms of puja are mainly performed at home,

therefore the idea of a Temple may not be relevant for all Hindus, or those

with a relationship towards Hinduism within a form of Indian philosophy may

not feel the need to demonstrate the practice within a mainstream Temple.

For example, Kim Knott refers to ‘Raja Yogis’, those who are on a path of

spirituality that is presented as influenced by Indian philosophy within a

Western context, thus suggesting that the Western framework may alter the

practice. Within West Yorkshire, at the time of pressing ‘Hinduism in Leeds’,

there were various forms of such groups, including the ‘Ramakrishna Order’,

‘Divine Light Premis’, or ‘Ananda Margiis’. 18 However, the geographical

17 It must be noted that the time of this report being finalized I gained a further

contact in the Harehills region of Leeds who may through the future of the

project be aiding in donations from the Muslim demographic of Leeds.

18 Knott, K. Hinduism in Leeds (Leeds: University of Leeds 1986), p. 11


May 2013


limitations of the project meant areas such as Bradford and Wakefield were

not included in the project, thus the contacts that may have been gained from

including such locations were excluded as the placement was to reflect the

diversity of Leeds itself, and only Leeds.

What I found to be an issue, which seems to be a parallel issue of Knott’s

monograph, was that the displacement of Indian Hindus within Leeds at that

present time has led Leeds’ Hindus to become very individual to that of other

major urban Hindu communities. The difficulty in addressing population

numbers of the communities lies in the differentiation in practice thus what

could be argued as incompatibility between each other may mean greater

efforts for the Council and Library itself in order to find some form of material

they can archive.

One suggestion I would make for the project’s continuation is to contact and

establish links with the Bradford Hindu Cultural Society, predominantly

mentioned in Bowen’s chapter of Hinduism in England, The Hindu Community

in Bradford.19 Although they may exist outside of geographical limitations,

they will certainly be able to aid in Hindu relations within Leeds itself.

However, it must be remembered that as the Faith in Voluntary Action report

reflects, some faith communities that may want to be addressed in the name

19 Bowen, D.G. ‘The Hindu Community in Bradford’. Hinduism in England, ed.

By D.G. Bowen. (Bradford: Faculty of Contemporary Studies, Bradford

College 1981)


May 2013


of social inclusion may not wish to participate in bridging such gaps.20 So

ensuring that the Hindu community does not feel hassled by such requests is

highly important.

As for Islamic organisations, the Faith in Voluntary Action report may be

correct in their case too. Although one of the university societies got in touch

with some backdated leaflets, no Muslim group fully donated. Furthermore, I

would suggest that had the project been extended to Bradford, Central Library

would’ve received a lot more material, not necessarily specific to that

geographic location, but simply because the foundations of Islamic

correspondence to social cohesion and government policy are much more

advanced there. In both cases for the Hindu and Muslim communities

although it may look like their communities are fully established, that may not

be the case.

There is still a sense of displacement even with so many government

initiatives that aim to reduce such feeling, but don’t seem to be working as

well as they should be. As Jocelyne Cesari notes in ‘When Islam and

Democracy Meet’, communities of challenged socio-economic status tend to

turn in on themselves,21 and rightly so, but this isolationism must be targeted

by projects such as this to ensure that diversity is highlighted in academia, a

20 Lukka, P. et al (2003), p. 11

21 Cesari, J. When Islam and Democracy Meet (Basingstoke; New York:

Palgrave Macmillan 2004), p. 23


May 2013


stellar example being the Community Religions Project, set up in 1976 by the

University of Leeds. Perhaps a suggestion as an improvement for the

improvement of this project is some co-dependent work between the two,

especially the inclusion of the Community Religions Project reports in the

library’s archives.22

I have realised through this project and fully believe that the engagement of

religious communities that may not have the deep rooted history in Britain like

the various denominations of Christianity do have the chance to be involved

with secular programmes in urban regeneration by sharing within other faith

communities and although it may be a slow process to get there, it is all the

more rewarding when the engagement of faith communities begins to work.23

Breaking the ‘mainstream monopoly of Christianity’

There may be some slight confusion as to why I have not constituted an entire

section on the Christian faith and organisations attributed to it. In general I

received the most donations from various Church denominations, but it was

not anything we hadn’t already seen. That led me to question whether or not

we were seeking any form of religious organisation’s material, or just that of

groups that did not have an Anglo-Christian background. I refer to ‘Anglo-

22 I have included a link to the Community Religions Project for further

information. See: <http://arts.leeds.ac.uk/crp/>

23 Farnell, R. et al (2003), p. 10


May 2013


Christian’ since there are many churches that inhabit Leeds such as churches

that are affiliated with a Polish Roman Catholic identity.

Of course we welcomed anyone’s generosity, but I do feel that in order to

reflect a more effective portrayal of Leeds as a diverse community, Central

Library was right in wanting to gain more ‘bridges’ with more diverse

communities. The dominance of what can be defined as ‘Anglo-Christianity’

was obvious when first looking around the archive; yet involving minority

religious organisations in projects such as this allows them to have their share

in Leeds’ history- community establishment and renewal must occur through

grassroots initiatives. As Jane Thompson remarks, 70% of Britain’s black and

minority ethnic citizens live in the poorest neighbourhoods, in which social

exclusion is prevalent for various reasons. The Government, both local and

national, must be vigilant in trying to regain people’s trust since short-term

policy interventions consistently failing means many are reluctant to become

involved.24

Throughout my placement I was very much influenced by ‘Faith in Urban

Regeneration’ and its talk of the desire of widening participation to ‘break the

mainstream monopoly of Christianity’.25 What many local communities realise

when they become involved in interfaith groups is that their material issues

24 Thompson, J. Community Education and Neighbourhood Renewal

(Nottingham: Russell Press 2002), p. 1

25 Farnell, R. et al (2003), p. 31


May 2013


regardless of religious inclinations, such as: ‘jobs, housing, environment,

crime, drugs, education’ are actually shared, and there is little variance in their

coping methods, although the report does disclose that there are some

detached faith organisations that are underrepresented in their report. 26

What may also be recognised in my report is that I have included an extensive

discussion on the Hindu and Muslim population of Leeds, but not Sikh. This is

due to restrictions I have with this being a brief report and a separate

fieldwork report I conducted previously, but it should be noted I received one

form of contact from a Gurdwara situated in Beeston. The Sikh community of

Leeds is thoroughly involved in interfaith activity and should be highlighted as

a great communicative source and exemplar addition to the religious

communities of Leeds.

Concluding Remarks

I believe that this project has the longevity to continue and in doing so help

build a rapport with the local community. As long as the database is

continually updated, we may see many more organisations wishing to

participate since projects such as this usually take more time than the

placement’s duration to set foundations. It may be worthwhile to contact other

archives and set up a form of Internet archive, with co-operation from others,

so that they can be interlinked and shared across various platforms. This may

26 Ibid. (2003), p. 10


May 2013


be a complex task, therefore could be incorporated into the project placement

also.

The main improvement I would like to this in the future of this project is getting

those who had responded but not donated actually participating, so that there

is an awareness they can come to Central Library at any time with

information. Nevertheless, a primary issue is ensuring that religious groups do

not feel pressured or harassed by the placement so finding a balance to this is

essential. Since completing this placement report I have received several

more donations from other groups, and the database has been updated

accordingly.

The placement has allowed me to develop a greater understanding of TRS

outside of the academic setting of University. Whereas in an academic setting

people are not afraid to use religious language, it seems that Local

Government is still unsure in how to approach religious communities, and

there needs to be some form of accessible specification that can demonstrate

to employees how to approach the topic of religion without feeling

uncomfortable. However, projects such as this can allow dialogue between

the Central Library and religious communities to become more open and not

as exclusive to Christian denominations. Perhaps once communities such as

the Hindu and Muslim communities become more culturally established in

Leeds there will be more of a presence of their material in the archives, but

like all things this requires time to develop.


May 2013


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By D.G. Bowen. (Bradford: Faculty of Contemporary Studies, Bradford

College 1981)

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don't do God' The Telegraph, Accessed 21 March 2013 on:

http://www.telegraph.co.uk/news/uknews/1429109/Campbell-interrupted-Blair-

as-he-spoke-of-his-faith-We-dont-do-God.html

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May 2013


Farnell, R; Furbey, R; Shams Al-Haqq Hills, S; Macey, M; Smith, G. Faith in

Urban Regeneration: Engaging Faith Communities in Urban Regeneration

(Bristol: The Policy Press 2003)

Field, J. Social Capital (London: Routledge 2003)

Gross, R. Buddhism after Patriarchy (Albany: State University of New York

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May 2013


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Economic Outcomes’, Isuma: Canadian Journal of Policy Research 2(1), pp.

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http://www.oecd.org/innovation/research/1824913.pdf

theology and religious studies beyond the university

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