‘Look into the Book of Life’: Muslim musicians, Sufism, and postmodern spirituality in Britain

Spirituality has been theorised as a characteristic of late-modern society, a consequence of individualisation and of a relativized marketplace of religion. Drawing on findings from ethnographic fieldwork conducted with Muslim musicians in the UK, the author claims that spirituality can indeed be considered a postmodern discourse of belief – with trans-religious applicability – but that at the same time it can be articulated from within a clear understanding of group/religious membership. The concepts of ‘spiritual capital’ and ‘expressive communalism’ are used to explain the ways through which a postmodern discourse of spirituality is utilised by Muslim musicians from within contemporary networks of Sufism in the West. The author suggests that the cosmopolitan and inclusive nature of these types of Sufism in Britain – particularly amongst third and fourth generation Muslims – represents a frontier of religious change in the UK and a challenge to traditional forms of religious authority, discourse and membership

The grinch who stole wisdom

Dr. Seuss is wise. How the Grinch Stole Christmas (Seuss, 1957) could serve as a parable for our time. It can also be seen as a roadmap for the development of contemplative wisdom. The abiding popularity of How the Grinch Stole Christmas additionally suggests that contemplative wisdom is more readily available to ordinary people, even children, than is normally thought. This matters because from the point of view of contemplatives in any of the world's philosophies or religions, people are confused about wisdom. The content of the nascent field of wisdom studies, they might say, is largely not wisdom at all but rather what it's like to live in a particular kind of prison cell, a well appointed cell perhaps, but not a place that makes possible either personal satisfaction or deep problem solving. I believe that what the contemplative traditions have to say is important; they offer a different orientation to what personal wisdom is, how to develop it, and how to use it in the world than is presently contained in either our popular culture or our sciences. In order to illustrate this I will examine, in some detail, one contemplative path within Buddhism. Buddhism is particularly useful in this respect because its practices are nontheistic and thus avoid many of the cultural landmines associated with the contemplative aspects of Western religions

From Bengali to English: sequential bilingualism of a second-generation British Bangladeshi

The paper discusses sequential language acquisition of the researcher's daughter Safa who transformed from a monolingual Bengali speaker to an almost monolingual English speaker in a few months after moving to the UK. Safa was born in Bangladesh and was a monolingual Bengali speaker until she was three years and nine months when the family moved to the UK. Unlike most research on sequential bilingualism, Safa's transition from Bengali to English went through a period of an invented language, which she developed and used for a few months. Safa then underwent language shift as Bengali became her passive language. Safa's loss of fluency in Bengali was mainly due to the absence of Bengali linguistic environment, because her family lived outside the community. Safa's mother's indifference to Bangladeshi ethnicity and her parents’ positive attitude towards Britishness meant that her decline in Bengali did not cause them much concern. Despite the lack of proficiency in Bengali, Safa still retains a strong ethnic Bangladeshi identity. Tabors and Snow’s four-stage developmental process of sequential second-language acquisition has been applied to find the similarities and differences in Safa's case, while language maintenance and shift theories have contributed to the analysis of the process of her language shift

Context, Complexity and Contestation: Birmingham's Agreed Syllabuses for Religious Education since the 1970s

publication-status: AcceptedThis is an Author's Original Manuscript of an article whose final and definitive form, the Version of Record, has been published in the Journal of Beliefs and Values, September 2011. Available online at: http://www.tandfonline.com/ or DOI: 10.1080/13617672.2011.600823The present article offers an historical perspective on the 1975, 1995 and 2007 Birmingham Agreed Syllabuses for Religious Education. It draws upon historical evidence uncovered as part of ‘The hidden history of curriculum change in religious education in English schools, 1969–1979’ project, and curriculum history theories, especially David Labaree’s observations about the distance between the ‘rhetorical’ and ‘received’ curricula. We argue that, contrary to the existing historiography, curriculum change in religious education (RE) has been evolutionary not revolutionary. Multiple reasons are posited to explain this, not least among which is the capacity and agency of teachers. Furthermore, we argue that ongoing debates about the nature and purpose of RE, as exemplified in the Birmingham context, reflect the multiple expectations that religious educators and other stakeholders had, and continue to have, of the curriculum subject. These debates contribute to the inertia evident in the implementation of RE curriculum reforms. A consciousness of the history of RE enables curriculum contestations to be contextualised and understood, and, thereby, provides important insights which can be applied to ongoing and future debates and developments

Being Tamil, being Hindu:Tamil migrants’ negotiations of the absence of Tamil Hindu spaces in the West Midlands and South West of England

This paper considers the religious practices of Tamil Hindus who have settled in the West Midlands and South West of England in order to explore how devotees of a specific ethno-regional Hindu tradition with a well-established UK infrastructure in the site of its adherents’ population density adapt their religious practices in settlement areas which lack this infrastructure. Unlike the majority of the UK Tamil population who live in the London area, the participants in this study did not have ready access to an ethno-religious infrastructure of Tamil-orientated temples and public rituals. The paper examines two means by which this absence was addressed as well as the intersections and negotiations of religion and ethnicity these entailed: firstly, Tamil Hindus’ attendance of temples in their local area which are orientated towards a broadly imagined Hindu constituency or which cater to a non-Tamil ethno-linguistic or sectarian community; and, secondly, through the ‘DIY’ performance of ethnicised Hindu ritual in non-institutional settings

Muslims in Leeds

SIGLEAvailable from British Library Document Supply Centre-DSC:3363.654(10) / BLDSC - British Library Document Supply CentreGBUnited Kingdo